Interpretive Study of Luke's Gospel 7-8

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, God.

Luke Chapter 7

links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4-5), C7-S5 (Verse 6), C7-S6 (Verse 6-7), C7-S7 (Verse 8), C7-S8 (Verse 9), C7-S9 (Verse 10), C7-S10 (Verse 11), C7-S11 (Verse 12), C7-S12 (Verse 13), C7-S13 (Verse 14), C7-S14 (Verse 14), C7-S15 (Verse 15), C7-S16 (Verse 15), C7-S17 (Verse 16), C7-S18 (Verse 17), C7-S19 (Verse 18), C7-S20 (Verse 19), C7-S21 (Verse 19), C7-S22 (Verse 20), C7-S23 (Verse 20), C7-S24 (Verse 21), C7-S25 (Verse 22), C7-S26 (Verse 23), C7-S27 (Verse 24), C7-S28 (Verse 24), C7-S29 (Verse 25), C7-S30 (Verse 25), C7-S31 (Verse 25), C7-S32 (Verse 26), C7-S33 (Verse 26), C7-S34 (Verse 26), C7-S35 (Verse 27), C7-S36 (Verse 28), C7-S37 (Verse 29), C7-S38 (Verse 30), C7-S39 (Verse 31), C7-S40 (Verse 31), C7-S41 (Verse 32), C7-S42 (Verse 33), C7-S43 (Verse 34), C7-S44 (Verse 35), C7-S45 (Verse 36), C7-S46 (Verse 36), C7-S47 (Verse 37-38), C7-S48 (Verse 39), C7-S49 (Verse 40), C7-S50 (Verse 40), C7-S51 (Verse 41), C7-S52 (Verse 42), C7-S53 (Verse 42), C7-S54 (Verse 43), C7-S55 (Verse 43), C7-S56 (Verse 44), C7-S57 (Verse 44), C7-S58 (Verse 45), C7-S59 (Verse 46), C7-S60 (Verse 47), C7-S61 (Verse 48), C7-S62 (Verse 49), C7-S63 (Verse 50).

Please use This link to see the chapter summary.

Chapter theme: Jesus acts like a king

Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences, Table Of Miracles and Table of Parables in the New Testament for references related to events in this chapter and for how the events of this chapter fit in the time sequence of the life of Jesus.

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. Capernaum is a city of Galilee and while it appears as if Jesus begins His ministry near Capernaum, He is not reported to enter the city until the Sabbath after He called His first four disciples.

In Luke 7:11-17 we are told about Jesus raised the widow's son from the dead. This was done to show that He is King and that, in His kingdom, death has been conquered. In addition, in Luke 8:41-42 and in Luke 8:49-58 we read about Jesus raising the daughter of Jarius. Further, John 11 tells about Jesus raising Lazarus from the dead. Thus, we have three demonstrations of His power over death before he was raised from the dead without God using another man to do the resurrection. Please also see the Table of Miracles in the Gospels about these, and similar, miracles.

In Matthew 11:2-6 and Luke 7:18-23 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 we are told about Jesus healed the diseased and cast out devils as proof He is Christ for John the Baptist's disciples. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

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?

Matthew 26:6-13; Mark 14:3-9 and Luke 7:36-50 and John 12:1-11 tell us about the time that Jesus and His disciples ate a meal at the house of Simon the leper and Mary Magdalene anointed Jesus for His death.

In Luke 7:41-47 we read the parable about 'the two debtors'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Christ finds a greater faith in the centurion, a Gentile than in any of the Jews;
10. heals his servant, being absent;
11-17. raises from death the widow's son at Nain;
18-23. answers John's messengers with the declaration of his miracles;
24-30. testifies to the people what opinion he held of John;
31-35. inveighs against the Jews, who with neither the manners of John nor of Jesus could be won;
36-50. and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.'.

Home, Start of Web Page, Start of Chapter

C7-S1 (Verse 1) Jesus returned to His home.

Now when he had ended all his sayings in the audience of the people,
he entered into Capernaum..

Our chapter starts by telling us that Jesus returned to His home after starting His church and giving the 'Sermon on the Mount' as the basic doctrine of His church. In Matthew 8:20 and Luke 9:58 we read: And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. Apparently, between this sentence and chapter 9 Jesus gave up having His own home.

The main purpose of this sentence is to transition to Capernaum where the accounts of this chapter occur.

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 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for 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'.

We find forms of the word audience in: Genesis 23:10, Genesis 23:13, Genesis 23:16; Exodus 24:7; 1Samuel 25:24; 1Chronicles 28:8; Nehemiah 13:1; Luke 7:1; Luke 20:45; Acts 13:16; Acts 15:12; Acts 22:22. The International Standard Bible Encyclopedia defines this word as: 'o'-di-ens: Translated from the Hebrew 'ozen, "ear." In Ge 23:10 f "in the audience of" is equal to "in the presence of," or "while they listened." Compare Ex 24:7; 1Sa 25:24 (Revised Version (British and American) "in thine ears"); 1Ch 28:8; Ne 13:1. In the New Testament the expression "to give audience" (Ac 22:22; 13:16, the Revised Version (British and American) "hearken"; Ac 15:12, the Revised Version (British and American) "they hearkened") translated from the Greek akouo "to hear" or derivatives, and means "to listen," "to pay attention." In the King James Version Lu 7:1 (Revised Version, "in the ears of") and the King James Version Lu 20:45 (Revised Version, "in the hearing of") the usage is similar to that of the Old Testament.'. The functional definition for this word is: 'present and listening'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'To move or pass into place, in any manner whatever; to come or go in; to walk or ride in; to flow in; to pierce or penetrate'.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'the town that Jesus lived in'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 7:28-29 he entered. Mt 8:5-13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S2 (Verse 2) The need is described.

And a certain centurion's servant,
who was dear unto him,
was sick,
and ready to die..

Our sentence is added to the prior by starting with the word And. In the prior chapter we are told about Jesus starting His church. Then in the prior (first) sentence, we are told that He returned to His home city. Later he condemned this city because they refused to believe that He was God's Messiah / Christ in spite of all of the miracles that He did in and near this city. We also see that His own brothers and sisters also refused to believe until after the resurrection and that the people in the city where He grew up tried to kill Him for telling them that He was God's Messiah / Christ. in this account, we see that the person recorded with one of the highest levels of faith (in not the highest) is this centurion. That made Him a Gentile.

In addition to his faith, we see that this centurion had a love for the Jews, in spite of how they acted and in spirit of prevalent social attitudes. Forhim to overcome all of that, he had to have a spirit that was more like God than most people of his day had.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional 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.

We find forms of the word dear in: Jeremiah 31:20; Luke 7:2; Acts 20:24; Ephesians 5:1; Colossians 1:7; Colossians 1:13; 1Thessalonians 2:8. Wright's Bible Word-Book defines this word as: 'adj. (from A. S. deóre, G. theuer), like the Latin word carus, has two meanings, 'costly or precious,' and 'beloved or endeared.' In the former sense it is used in the Prayer-Book version of Ps 116:13; 72:14, where it is not meant that the death or blood of the saints is well-pleasing to God, but that He accounts it precious, and will not let it go for nought. So in Shakespeare (All's Well, ii. I. 182): thy life is dear, for all that life can rate Worth name of life, in thee hath estimate. Compare Ac 20:24.'.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition for this word is: 'Not healthy; somewhat affected with disease; or habitually indisposed'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'centurion's. Lu 23:47; Mt 27:54; Ac 10:1; 22:26; 23:17; 27:1,3,43 who. Ge 24:2-14,27,35-49; 35:8; 39:4-6; 2Ki 5:2-3; Job 31:5; Pr 29:21; Ac 10:7; Col 3:22-25; 4:1 was sick. Lu 8:42; Joh 4:46-47; 11:2-3'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S3 (Verse 3) The centurion begged the right people to represent him and his request.

And when he heard of Jesus,
he sent unto him the elders of the Jews,
beseeching him that he would come and heal his servant..

In Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healings the centurion's servant. This was part of His ministry in Capernaum, which is reported in: Matthew 8:5-17; Mark 1:21-39; Luke 4:31-44 and Luke 7:1-10. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the note for this sentence within the Lord Jesus Christ Study. Matthew 8:5-6 says, the equivalent of this sentence.

The first sentence of this chapter started with the word Now, which means: 'after you understand what came before'. Then, the next three sentences start with the word And, which adds them to the first sentence. Further, the Second Equivalent Section, of the fourth sentence, starts with the word For, which tells us why, what was said in the first four sentences, motivated Jesus to go and do this miracle. This group of four sentences and all four must be considered together for contextual reasons.

Our prior sentence described the centurion and what motivated him to act. Our current sentence describes the action which he took. Notice that he sent others to Jesus instead of going himself. This shows his respect for Jesus, which is in addition to his care for his servant. He did not ask for himself nor for his child, which is what most people did who asked for a miracle as reported in the Gospels. Thus, this was a selfless act. Further, his using the elders of the Jews, also shows additional respect because he sent the most acceptable representatives that he could. Finally, our next sentence gives his testimony, which also shows his character since it states his actions when there was nothing, that was obvious, for him to gain by acting like he did.

With all of this, we see the type of character that Jesus was motivated to grant a blessing to even though the centurion was not a Jew. His race mattered because Jesus was sent only to the Jews (Matthew 15:24).

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 1Timothy 5:1 about the word elder. The functional definition for this word is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'. We find forms of this word, in Luke, in: 7:3; 9:22; 15:25; 20:1; 22:52; 22:66.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'. We find forms of this word, in Luke, in: 7:3; 23:3; 23:37; 23:38; 23:51.

Please see the note for 2Corinthians 12:8 about the word besought. The functional definition for this word is: 'the past-tense form of the word beseech'. Please also see the note for Romans C12S1 about the word beseech the functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the note for 1Corinthians C12S29 about the word heal. The International Standard Bible Encyclopedia defines this word as: ' hel (rapha'; therapeuo, iaomai, diasozo): the English word is connected with the Anglo-Saxon hoelan, and is used in several senses: (1) Lit., in its meaning of making whole or well, as in Ec 3:3. in this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God's power to restore to health (De 32:39; 2Ki 20:5-8). (2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4; Jer 30:17). (3) the restoration and deliverance of the afflicted land is expressed by it in 2Ch 7:14; Isa 19:22. (4) It is applied to the forgiveness of sin (Jer 3:22). In the New Testament, therapeuo is used 10 times in describing our Lord's miracles, and is translated "heal." Iaomai is used to express spiritual healing (Mt 13:15; Lu 5:17; Joh 12:40), and also of curing bodily disease (Joh 4:47). Diasozo, meaning "to heal thoroughly," is used in Lu 7:3 the King James Version where the Revised Version (British and American) renders it "save." the act of healing is called iasis twice, in Ac 4:22,30; sozo, to save or deliver, is translated "made whole" by the Revised Version (British and American) in Mr 5:23; Lu 8:36; Ac 14:9, but is "healed" in the King James Version. Conversely "made whole" the King James Version in Mt 15:28 is replaced by "healed" in the Revised Version (British and American). Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of purification for an offense or breach of the ceremonial law (2Ch 30:20); and to express the purification of water which had caused disease (2Ki 2:21-22). Figuratively, the expression "healed slightly" (the English Revised Version "lightly") is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (Jer 6:14; 8:11); here the word for "slightly" is the contemptuous term, qalal, which means despicably or insignificantly. In Eze 30:21, the word "healed" is the rendering of the feminine passive participle, rephu'ah and is better translated in the Revised Version (British and American) "apply healing medicines." In the New Testament "healed" usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion is 4 to 8. Healer (chabhash) occurs once in Isa 3:7; the word literally means a "wrapper up" or "bandager."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 8:41; 9:38; Mt 8:5; Joh 4:47; Phm 1:10'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S4 (Verse 4-5) The elders of the Jews represent the centurion and his request.

Equivalent Section: they made the request.

And when they came to Jesus,
they besought him instantly,
saying,
That he was worthy for whom he should do this:.

Equivalent Section: they say why they supported the request.

For he loveth our nation,
and he hath built us a synagogue..

The first sentence of this chapter started with the word Now, which means: 'after you understand what came before'. Then, the next three sentences start with the word And, which adds them to the first sentence. Further, the Second Equivalent Section, of the fourth (current) sentence, starts with the word For, which tells us why, what was said in the first four sentences, motivated Jesus to go and do this miracle. This group of four sentences and all four must be considered together for contextual reasons.

Our sentence starts with the word And, which means that the word they, within our first phrase, is referring to the elders of the Jews, who were identified in the prior sentence. In addition, as explained in the note for the prior sentence, this sentence gives us the testimony of the centurion. This testimony is added to the other character traits, as mention in the prior note, to tell us what motivated Jesus to bless this centurion and grant his request. The faith of the centurion, which is described in the rest of this account, only added to the motivation of Jesus since Jesus had already decided to grant this request before the faith of the centurion was displayed.

In our Second Equivalent Section, we read what motivated the elders of the Jews to go and represent this centurion. Our Bible tells us to build this type of character and this type of testimony even when we do not know what will be the results in the future. We are to do so with the true Biblical faith that God rewards obedience to His commands regardless of who that obedient person is.

Please see the note for Luke 2:38 about the word instantly. Webster's 1828 defines this word as: 'adv. Immediately; without any intervening time; at the moment. Lightning often kills instantly. 1. With urgent importunity. And when they came to Jesus,they besought him instantly, saying, that he was worthy for whom he should do this. Luke 7. 2. With diligence and earnestness. Acts.26'.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition for this word is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

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 functional 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 functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'. We find forms of this word, in Luke, in: 7:5; 12:30; 21:10; 21:24; 21:25; 23:2; 24:47.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'worthy. Lu 7:6-7; 20:35; Mt 10:11,13,37-38; Re 3:4
he loveth. 1Ki 5:1; 2Ch 2:11-12; Ga 5:6; 1Jo 3:14; 5:1-3 and. 1Ch 29:3-9; Ezr 7:27-28; 1Jo 3:18-19'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S5 (Verse 6) Jesus agreed to help.
Then Jesus went with them.

The sentences before this sentence, in this chapter, tell us why Jesus, responded like is recorded in this sentence. Please consider those sentences for the contextual reasons for Jesus to respond like this sentence tells us thhat He did.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 20:28; Mr 5:24; Ac 10:38'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S6 (Verse 6-7) The centurion sent a message to Jesus.

Equivalent Section: He sent the message.

And when he was now not far from the house,
the centurion sent friends to him,
saying unto him,
Lord,
trouble not thyself:.

Equivalent Section: He said why.

for I am not worthy that thou shouldest enter under my roof:.

Equivalent Section: He said why he used others to represent him.

Wherefore neither thought I myself worthy to come unto thee:.

Equivalent Section: He stated his faith.

but say in a word,
and my servant shall be healed..

In Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healings the centurion's servant. This was part of His ministry in Capernaum, which is reported in: Matthew 8:5-17; Mark 1:21-39; Luke 4:31-44 and Luke 7:1-10. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the note for this sentence within the Lord Jesus Christ Study. As explained there, this centurion used the title Lord to mean: 'The all powerful creator God'. Matthew 8:8 says, the equivalent of this sentence.

Think about the fact that centurion means 'a Roman officer in command of a hundred men'. He was far from homeans there would have been very few people near by who could dispute his personal authority. The higher authority, in the Roman Army, was probably at Jerusalem, since it was the local capital. In addition, since he had his own house in the area, and since he had already done things like built us a synagogue (7:5), he had been the local government official for awhile. If he had been the type, he could have done crimes and gotten away with covering them over. Instead, our account presents an unusually humble man. We see his humbleness in the phrases of the message which he sent and which are reported by Luke in the first three Equivalent Sections. Our Fourth Equivalent Section shows his true Biblical faith in Jesus. Thus, our sentence shows the link between being truly humble and having true Biblical faith.

In addition to his humbleness and faith, displayed in this sentence, the next sentence is added to this sentence by starting with the word For and gives the reason for the character traits displayed in this sentence. In our next sentence we read the reasoning of the centurion. The sentence after the next tell us the reaction by Jesus and shows how rare his type of reasoning was. Please also read the other notes for this account in order to be aware of more details which should be considered.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. 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 Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:33 about the phrase house of Jacob. Please also see the note for 1Peter 4:17 about the phrase house of God.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'. We find forms of this word, in Luke, in: 7:6; 7:34; 11:5-6; 11:8; 12:4; 14:10; 14:12; 15:6; 15:9; 15:29; 16:9; 21:16; 23:12.

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

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

Please see the note for 2Timothy C3S10 about the word roof. The functional definition for this word is: 'The cover or upper part of a house or other building'.

Please see the note for Romans intro about the word wherefore. The functional 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'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional 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 functional 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 note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'trouble. Lu 8:49 exp: Lu 11:7. For. Lu 7:4; 5:8; 15:19-21; Ge 32:10; Pr 29:23; Mt 3:11; 5:26-27; Jas 4:6,10 General references. exp: Mr 1:7.
but. Lu 4:36; 5:13; Ex 15:26; De 32:39; 1Sa 2:6; Ps 33:9; 107:20; Mr 1:27 exp: Mt 8:8. General references. exp: Mr 1:7.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S7 (Verse 8) The centurion stated why he had faith.

First Step: His personal experience.

For I also am a man set under authority,
having under me soldiers,
and I say unto one,
Go,
and he goeth;.

Second Step: A second experience.

and to another,
Come,
and he cometh;.

Third Step: A third experience.

and to my servant,
Do this,
and he doeth it..

Please pay attention to the wording in the first phrase. This centurion says: For I also am a man set under authority. He does not say 'For I have authority over others'. This difference matches with the humbleness displayed in prior sentences. Next, please notice the word also. While he recognized that Jesus was: 'a literal physical man', he also recognized that Jesus was under authority to God and, therefore, fighting the authority of Jesus was fighting the authority of God, just like someone fighting his own authority was fighting the authority of the Roman Government.

The rest of our sentence explains his own personal multiple experiences with the exercise of authority. Based upon this experience, and his knowledge that the authority of Jesus comes from God, and his observation of the power of God, he makes the statement found in the last Equivalent Section of the prior sentence.

While God gave everyone a brain, few use their brain to figure out things for themselves. Most people believe whatever is said by their favorite authority figure, especially if that authority figure has religious authority. Not only had this centurion rejected the claims of the religion of his home culture, but he also rejected the religious claims of the Roman Government, which he was personally a part of. Further, he did not just accept the religious claims of the Jews, even while he, obviously, accepter the God of the Jews. This type of reasoning is what made him so unique that Jesus marvelled at him, as we read in our next sentence.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterize the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'under. Ac 22:25-26; 23:17,23,26; 24:23; 25:26 one. Gr. this man. and he goeth. Ac 10:7-8; Col 3:22; 1Ti 6:1-2'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S8 (Verse 9) Jesus expresses His opinion of the centurion's faith.

When Jesus heard these things,
he marvelled at him,
and turned him about,
and said unto the people that followed him,
I say unto you,
I have not found so great faith,
no,
not in Israel..

Please also see the note for this sentence within the Lord Jesus Christ Study which considers the cultural differences between the Jews and Gentiles and how this Gentile had figured out what no Jew had figured out (I have not found so great faith, no, not in Israel) in spite of all of their cultural advantages. Please also consider the note for this sentence in the Doctrinal Study called What Did Jesus Do? for how this account becomes an example to all who claim to be saved and want to hear Jesus testify about them in Heaven and say: well done, thou good and faithful servant (Matthew 25:21, 23).

Please notice that Jesus did not just marvel at him but Jesus also testified ( I say unto you, I have not found so great faith, no, not in Israel) about the true Biblical faith of this centurion. That is one of the reasons why we can expect Jesus to do the same in Heaven for anyone who displays true Biblical faith.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. The Church Age is a time when men should marvel at the work of God within the life of the believers and should not cause the man of God to marvel at God's people abandoning God'.

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

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. Please also see the note for 2:12 for links to every place in this Gospel where this word is used. Please also see the note for 2:46, which has links to where the past-tense form of this word (found) can be found in this Gospel.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Please see the note for 5:20 for links to every place in this Gospel where this word is used.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he marvelled. Mt 8:10; 15:28 not in. Ps 147:19-20; Mt 9:33; Ro 3:1-3; 9:4-5'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S9 (Verse 10) Jesus healed the servant from a distance.

And they that were sent,
returning to the house,
found the servant whole that had been sick..

in this sentence we see the report of the results of true Biblical faith. Many people claim to have this type of faith, but they don't receive this type of response from God. Now there can be many reasons for that including having the wrong motivation (James 4:3) and putting faith in the wrong thing, such as religious doctrine, instead of in God (Matthew 18:6; Mark 9:42; John 11:25-26). There are also other reasons. But, quite often the problem is that people have not reasoned out things like this centurion did. Most people rely upon what their religious authorities tell them, which is not true Biblical faith. Yes, the religious authority may very well tell the Biblical truth. However, if the hearer does not verify what he is taught by studying the Bible with the help of God's Holy Spirit, then their faith is not in the word of God, nor is it in God, but it is in the man.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:13; 15:28; Mr 9:23; Joh 4:50-53'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S10 (Verse 11) Jesus went to another city.

First Step: When Jesus went.

And it came to pass the day after,
that he went into a city called Nain;.

Second Step: Many people followed Him.

and many of his disciples went with him,
and much people..

Jesus, in His role as King, raised a widow's dead son in Luke 7:11-17. (Please see the Doctrinal Study called the Table Of Miracles for a cross-reference of all miracles that I have found in the gospels.) this is the second of seven different accounts, in this chapter, where Jesus acts in a way which shows that he is a King. However, He is a spiritual King, at this time, and people who only look at the physical misunderstand the evidence. The application is that Jesus provides resurrection to those people who accept Him as their own personal spiritual King.

This is the only place where this city is mentioned. The city's name, supposedly, means 'beautiful'. However, the widow that Jesus meats, while entering the city, surely did not notice the beauty around her until after she met Jesus and He changed her life. Thus, accepting Jesus as our personal King should be a life-changing event. In addition, Jesus resurrected the most important person in her life when He proved to be her personal spiritual King. Likewise, the application for us is that our personal spiritual resurrection is accompanied with accepting Jesus as our personal spiritual King.

It appears, from the way that this account is delivered, that Jesus went to this city, and took all of these people with Him, for the purpose of raising this man from the dead. I believe that this is the first of three times that Jesus raised a man from the dead and any time that we see a specifically mentioned miracle, we need to pay attention to the context in order to see what message this miracle is reinforcing. The theme of our chapter is: 'Jesus acts like a king' and His kingdom provides resurrection. The incident reported before this one was about Jesus healing the centurion's servant and the application, of that account, is that true Biblical faith is rewarded in His kingdom. The next account is about John the Baptist sent from prison and asked Jesus if He was the Christ. The application is that Jesus provides assurance to those who truly serve Him and does not rebuke them for needing assurance. Thus, the context of the entire chapter and of the accounts before and after this account all show us what rewards the kingdom of Jesus Christ provides to those who truly serve that kingdom. This account also assures us of resurrection as a reward for serving His kingdom.

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 Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional 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 functional 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 also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Mark 11:19 about the word city. The functional 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 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 functional 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.

Please see the note for John 1:35-36 about the word disciple. Webster's 1828 dictionary defines this word as: 'A learner; a scholar; one who receives or professes to receive instruction from another; as the disciples of Plato. 2. A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Ac 10:38'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S11 (Verse 12) Jesus met a funeral procession.

Equivalent Section: the dead and family are described.

Now when he came nigh to the gate of the city,
behold,
there was a dead man carried out,
the only son of his mother,
and she was a widow:.

Equivalent Section: Others with them are described.

and much people of the city was with her..

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses the word son for the physical son of this widow. While it does not say so, we can assume that Jesus went out of His way to go to this city, and bring all of these people, so that he arrived exactly at the time that this funeral procession was leaving the city. Jesus resurrected this son as the first of three resurrections that He did. Jesus would not have done this for a rebellious son who would not take care of his mother. Among other reasons, one reason is that the context of this sentence is that Jesus rewards those people who serve His kingdom and rejects those people who refuse to serve His kingdom. A rebellious son would not fit within that context. In addition, since we can assume that he was a proper son, we can also assume that his mother raised him properly. Therefore, this son would also have the character of his mother.

One of the main things that we see in this sentence, and the prior sentence, was that there were very many people who witnessed this resurrection. Jesus made sure that the religious leaders could not deny the truth of this miracle because of the number of witnesses. In addition, the dead were raised only three times before as reported by the Bible. Elijah was used to raise the widow's son in 1Kings 17:17-24. This resurrection by Jesus is obviously related to that one and, in 1Kings 17:24, the woman said Now By this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth. Thus, we see Jesus trying to, symbolically, deliver the same message to God's people.

The two other resurrections are related to Elisha. The first was the son of the Shunammite (2Kings 4:20-37). God had given her the son. The devil killed the son but God restored him. The application is that even if the devil takes what God gives to us, God can restore it. In addition, the third time is after Elisha died and a dead man was restored after toughing the dead body of Elisha (2Kings 13:20-21). The application is that even the physical death of Jesus can not stop God from using Him to resurrect us and give us an uncorruptable body (1Corinthians 15:42-44).

Please see the note for Luke 13:23-24 about the word gate. This word not only is used for the physical gate, but also has several significant symbolic spiritual applications such as life and death, as we see in our current sentence, and salvation or damnation, as we see in Luke 13:23-24. Please consider all of those significant symbolic spiritual applications and also consider all that comes from the following dictionaries. Easton's Bible Dictionary defines this word as: '(1.) Of cities, as of Jerusalem (Jer 37:13; Ne 1:3; 2:3; 3:3), of Sodom (Ge 19:1), of Gaza (Jg 16:3). (2.) Of royal palaces (Ne 2:8). (3.) Of the temple of Solomon (1Ki 6:34-35; 2Ki 18:16); of the holy place (1Ki 6:31-32; Eze 41:23-24); of the outer courts of the temple, the beautiful gate (Ac 3:2). (4.) Tombs (Mt 27:60). (5.) Prisons (Ac 12:10; 16:27). (6.) Caverns (1Ki 19:13). (7.) Camps (Ex 32:26-27; Heb 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps 107:16; Isa 45:2; Ac 12:10). (2.) Stones and pearls (Isa 54:12; Re 21:21). (3.) Wood (Jg 16:3) probably. At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (De 16:18; 17:8; 21:19; 25:6-7, etc.). At the gates prophets also frequently delivered their messages (Pr 1:21; 8:3; Isa 29:21; Jer 17:19-20; 26:10). Criminals were punished without the gates (1Ki 21:13; Ac 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps 118:19). "The gates of hell" (R.V., "gates of Hades") Mt 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die'.
The Morrish Bible Dictionary defines this word as: 'Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted. When Boaz wanted the question settled respecting Ruth and the inheritance, he went up to the gate: the subject was debated with a nearer relative, then concluded, and witnessed by the elders. Ru 4:1-12; cf. Jos 20:4; 1Sa 4:18; 2Sa 15:2; Ac 14:13. to 'sit in the gate' was a place of honour: "they that sit in the gate speak against me." Ps 69:12. It should have been the place of true judgement and justice, but was not always so. Isa 29:21; Am 5:10,12; Zec 8:16. It was, at least at times, the king's chief place of audience. 2Sa 19:8; 1Ki 22:10; Job 29:7; La 5:14. from this it would be a symbol of power: thus the gates of hell shall not prevail against the church which Christ builds. Mt 16:18. The gates of cities were of wood cased with iron to strengthen them and prevent them being burnt with fire. cf. Jg 9:52. the prison at Jerusalem had an outer gate of iron, the only iron one we read of. Ac 12:10. Doubtless the gates of Solomon's temple were adorned to agree with the rest of the work. In the N.T. we read of thE BEAUTIFUL GATE of the temple, Ac 3:10; and Josephus relates that Herod made an outer gate of Corinthian brass, costing more than those adorned with gold and silver. the gates of the New Jerusalem are described as pearls: "every several gate was of one pearl," Re 21:12-25: the entrances must be in keeping with the rest of the city. the pearls represent the glories of Christ as seen in the church: cf. Mt 13:46. The gate is used symbolically as the entrance both to life and to destruction: the former is narrow and the way straitened, and alas, there are but few that find it; whereas for the latter the gate is wide and the way is broad, and many there are that enter through it. Mt 7:13-14'.

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

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

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 Mark 12:38-40 about the word widow. The functional definition for this word is: 'A woman who has lost her husband by death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the only. Lu 8:42; Ge 22:2,12; 2Sa 14:7; 1Ki 17:9,12,18,23; 2Ki 4:16,20; Zec 12:10 a widow. Job 29:13; Ac 9:39,41; 1Ti 5:4-5; Jas 1:27 and much. Lu 8:52; Joh 11:19'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S12 (Verse 13) The Lord had compassion.

And when the Lord saw her,
he had compassion on her,
and said unto her,
Weep not..

This follows the healing of the centurion's servant because of centurion's faith. It also, according to Luke, caused the fame of Jesus to spread and caused the people to say That a great prophet is risen up among us; and, that God hath visited his people (Luke 7:16). This expression is speculation that Jesus was in fact the promised Christ because the people knew that Christ would be the great prophet like Moses and that he would be 'God in human flesh' [Emmanuel, which being interpreted is, God with us (Matthew 1:23)].

The people, of course, were being careful because they didn't want to offend the religious leaders. However, the saying lead to John the Baptist sending to Jesus and asking if he was in fact the Christ (Luke 7:18-23). at this time, John the Baptist was in prison and facing death and wanted some assurance that the main role of his life was not in error. This miracle by the Lord showed that He was publicly letting people see evidence of Who He truly was and that He was no longer hiding His position. Therefore, John the Baptist felt that he could ask this question before he died.

The application, of this miracle, is that Jesus provides resurrection to those people who accept Him as their own personal spiritual King. In addition, a King is also a Lord. As explained in the note for this sentence, within the Lord Jesus Christ Study, Jesus acted in His role as Lord and extended mercy to her because he had compassion on her. Therefore, another application, especially of this sentence, is that the Lord and extended mercy to His people because He has compassion on them.

Please see the note for Romans C9S13 about the word compassion. The functional definition for this word is: ' A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Jg 10:16; Ps 86:5,15; 103:13; Isa 63:9; Jer 31:20; La 3:32-33; Mr 8:2; Joh 11:33-35; Heb 2:17; 4:15 Weep not. Lu 8:52; Jer 31:15-16; Joh 20:13,15; 1Co 7:30; 1Th 4:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S13 (Verse 14) Jesus stopped the funeral procession.

Equivalent Section: Jesus acted.

And he came and touched the bier:.

Equivalent Section: the people reacted.

and they that bare him stood still..

at this time, these people probably had no idea what Jesus was going to do. While they may have heard about Jesus, this was probably their first time of meeting Him and most probably did not know Who He was. However, since He had a lot of people following Him, they had to figure that He was important. In addition, since our second prior sentence said much people of the city was with her, she was well cared for within the city. Therefore, many people would like it if an important man comforted their friend. Further, since it had been several hundred years since anyone was raised from the dead, they had to not expect anything more than comfort. Therefore, our sentence says they that bare him stood still. They most assuredly did not expect anything more than comfort and, yet, they were willing to delay the funeral for comfort to be given to their friend from an important man. However, what we see here, is that Jesus gives more than is expected to people who serve His kingdom.

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

We find forms of the word bier only in: 2Samuel 3:31 and Luke 7:14. The Morrish Bible Dictionary defines this word as: 'A light frame or couch on which the dead could be carried. 2Sa 3:31; Lu 7:14. the Hebrew word mittah is often translated bed'.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The word stood. is the past-tense form of the word stand. The functional 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 Galatians C5S1 about the phrase stand fast.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bier. or, coffin. exp: 2Sa 3:31. General references. exp: Lu 7:17.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S14 (Verse 14) Jesus commanded him to rise from the dead.

And he said,
Young man,
I say unto thee,
Arise..

Here we see evidence that Jesus is God. Life was restored strictly by His word. The first two resurrections, in the Old Testament, required the prophet to touch the dead body and beg God to restore life. In addition, the third resurrection also required a physical touch. Jesus did not touch the dead body but only touched the bier and that was to get the people to stop walking. In addition, Jesus did not pray to God the Father but spoke by His own authority. Notice that He spoke to the dead man personally (I say unto thee).

Finally, please notice that it did not require some elaborate religious ceremony. Jesus simply gave a seven-word command.

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

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

Please see the note for Mark 10:1 about the words arise / arose. The functional 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Young. Lu 8:54-55; 1Ki 17:21; Job 14:12,14; Ps 33:9; Isa 26:19; Eze 37:3-10; Joh 5:21,25,28-29; 11:25,43-44; Ac 9:40-41; Ro 4:17; Eph 5:12 General references. exp: Lu 7:17.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S15 (Verse 15) the dead obeyed.

And he that was dead sat up,
and began to speak..

Please notice that he that was dead did not just sit up but that he also began to speak. This shows us that his mind was also restored to full functionality.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 17:23-24; 2Ki 4:32-37; 13:21'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S16 (Verse 15) Jesus delivered him to his mother.
And he delivered him to his mother.

As our title says: Jesus delivered the resurrected young man to his mother. This indicates that Jesus did this more for the mother's sake than for the young man's sake. We need to remember that our actions, especially in relationship to our service to God, affect our descendants to the third and fourth generation. This young man may, or may not, have done some sin that resulted in his death. However, it appears as if his resurrection was due to his mother's relationship to God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 17:23-24; 2Ki 4:32-37; 13:21'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S17 (Verse 16) This sentence has equivalent sections.

Equivalent Section: the people had fear.

And there came a fear on all:.

Equivalent Section: the people glorified God.

First Step: the people recognized God's power in Jesus.

and they glorified God,
saying,
That a great prophet is risen up among us;.

Second Step: the people recognized that God worked through Him.

and,
That God hath visited his people..

Our sentence starts with the word And, which adds it to the prior and lets us know that it is part of the ongoing account and that all sentences within this account need to be considered together for contextual requirements. While this sentence tells us the reaction of all of the people who witnessed this miracle, our next sentence, and the last sentence of this particular account,, tell us the reaction of throughout all Judaea, and throughout all the region round about. That is: there was a rumour of him, which means that all of the people heard about this miracle.

in this sentence, and the next sentence, we see that Jesus was providing the evidence (signs) that the Jews relied upon to identify a prophet from God. The note for John 5:1 identifies several witnesses that Jesus provided, along with links to where the Gospels tell us about those witnesses. They showed that He was from God and the volume of them, along with specific miracles such as this one of raising the dead, were evidence that he was their Messiah / Christ. When the Jews, and their religious leaders, rejected th9is evidence from God and chose religious traditions instead, they brought the judgment from God upon themselves and their descendants. Today, saved people still do the same thing by choosing non-Biblical religious traditions over Bible evidence (Romans 6:16).

Now, after considering the context, we can look at our sentence. Here we see two Equivalent Sections with the Second Equivalent Section having two Steps. Our Second Equivalent Section gives us some things which are part of the true fear of the lord. (Please also see the word definitions below and the notes which are accessed by using the links provided.) As mentioned below, the true fear of the Lord is notdeep abiding respect' but is: 'the absolute assurance that God will hurt us more than we can imagine if we continue in sin'. In addition, James 4:17 says: Therefore to him that knoweth to do good, and doeth it not, to him it is sin. Since our Second Equivalent Section tells us that part of the fear of the Lord is to actively glorify God and recognize all that He does for His people, refusing to do so shows that such a person does not have the true Biblical fear of the Lord.

As already mentioned for this account of this resurrection, the people knew that Christ would be the great prophet like Moses. They were not willing to risk the wrath of the religious leaders, but they were speculating in this direction and seeing what the reaction of others would be. Unfortunately for them, we must each make a personal decision about this question and can not get away with following popular opinion.

Please be sure to see the Doctrinal Study called Fear the Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'the absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear the Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'the absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Another consideration is that the people said: a great prophet is risen up among us. This was an acknowledgement of Old Testament prophecy related to God bringing in the kingdom of Christ. In the Old Testament we are told that God is the Saviour and that He saved the Jews from Egypt, among the many times and places that He saved them. God worked through Moses, and other men, which the Jews understood. So while Moses and other men were called Saviour, the Jews understood that it was really God working through that man and the true Saviour was God Himself. They also understood that a Saviour would get them out of their problems and change their circumstances. that's why they were looking for the promised prophet that would be like Moses (Genesis 49:10; Deuteronomy 18:15-18; Matthew 11:3; Matthew 21:11; Luke 7:16; 24:19; John 1:21; John 4:19, John 4:25; John 7:40; Acts 3:22-24; Acts 7:37). While Joshua was also a type of Saviour, the Jews understood that he wasn't the promised one and they understood that the promised prophet like Moses / Saviour would bring in God's kingdom. they understood that they would rule and reign the world, they were looking for their Saviour to change their circumstances. However, they refused their Saviour and King because they wanted to tell Him what to do, just like Satan wanted to tell God what to do (Isaiah 14:12-19).

So now we come to the New Testament and find that people have not changed. Matthew 1:21 tells us thou shalt call his name JESUS: for he shall save his people from their sins. The religious crowd will tell you that JESUS means Saviour. They will preach that he will remove the consequences of sin but deny God's message that He will remove the sin itself. You see, the religious man wants to keep on sinning and wants a Saviour who will remove all consequences while he lives a life that mocks God (Galatians 6:7). What the Bible truly teaches about our Saviour is that He removes the consequences of sin by removing the sin itself. If we refuse to stop sinning, we are refusing our Saviour just as much as the Jews did.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The functional definition for this word is: the functional 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 functional 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.

Please see the note for Luke 1:67-75 about the word visit. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a fear. Lu 1:65; 5:8,26; 8:37; Jer 33:9; Mt 28:8; Ac 5:5,11-13 they. Lu 2:20; Mt 9:8; 15:31; Ga 1:24 a great. Lu 7:39; 9:19; 24:19; Joh 1:21,25; 4:19; 6:14; 7:40-41; 9:17; Ac 3:22-23; 7:37 God. Lu 1:68; 19:44; Ex 4:31; Ps 65:9; 106:4-5 exp: Ex 13:19. General references. exp: Ga 1:24.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S18 (Verse 17) the people told others about Jesus.

And this rumour of him went forth throughout all Judaea,
and throughout all the region round about..

This sentence is the last sentence of this particular account in this chapter. Notice that people only treated this miracle as a rumour. People still make this type of mistake when it comes to Bible truth. They treat Bible truth as a rumour and treat rumours as Bible truth. In order to avoid being caught By this type of error, we need to verify everything which we hear comes from the word of God or comes from God and we need to use the methods specified in the word of God when we do our verifying.

In our account we see that Jesus made sure that He had lots of witnesses so that the religious leaders could not suppress the truth. And, while some people verified and believed the truth, most brought God's judgment upon themselves and their children by choosing the lied from the religious leaders over the true evidence from God.

Please see the note for Mark 13:7 about the words rumor / rumour. The functional definition for this word is: ' Flying or popular report; a current story passing from one person to another without any known authority for the truth of it'.

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

Please see the note for 2Corinthians 10:14-16 about the word region. The functional definition for this word is: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country; as all the region of Argob. Deut. 3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 7:14; Mt 4:24; 9:31; Mr 1:28; 6:14'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S19 (Verse 18) Certain people heard about Jesus.
And the disciples of John shewed him of all these things.

While this sentence starts with the word And it is not added, as another sentence which is part of the prior account but is actually the start of another account. This sentence, and the account that it starts, is added to prior accounts within this chapter and supports the theme of the chapter.

The John of this sentence is 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.) Even though John the Baptist lived in the wilderness, he was sent as the herald to God's Messiah / Christ. Therefore, he would have little interest in things like local gossip and what holds the interest of most people but he would also have a lot of interest in things which touch on prophecy being fulfilled in his day. Therefore, we can assume that John the Baptist had asked his disciples about Jesus since John had declared Behold the Lamb of God, which taketh away the sin of the world (John 1:29, John 1:36). Therefore, John would want to know about Jesus, especially since he would know that he might die in prison.

Our reference in Matthew tells us that John had heard in the prison. Matthew 14:3-4 tells us: For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. forJohn said unto him, It is not lawful for thee to have her. So, this account is about someone facing death because of his stand on God's truth and wanting assurance. We do not see Jesus rebuke him for his request but provides evidence that matches what scripture promises. After sending John's disciples back to him with these assurances, Jesus tells the people, and us through the Gospels, about what value God puts upon the service of John the Baptist. Thus, we can have an idea what God will say about us in Heaven if we dedicate our life to the service of God.

In addition to what Luke reports here, the account in Matthew 10 (the section just before the account in Matthew which matches our current Gospel), tells us that Jesus gave the twelve power and sent them out to preach the Gospel in cities and owns of the Jews. Thus, we see that the disciples, who were part of the newly formed church, were told to start working for God's kingdom by witnessing even though they were relatively immature spiritually. In addition, if we follow the sequence of events which are reported in various Gospel, Herod had the head of John the Baptist cut off before they returned from their preaching. Many of the disciples of Jesus had been disciples of John the Baptist and were still personal friends with him in addition to John being the closest human friend that Jesus had. Therefore, we should expect an attack from the devil as soon as we start trying to serve God's kingdom because it is easier for a devil to cripple someone with little, and relatively new, faith than it is to hurt someone with strong mature faith.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 11:2-6; Joh 3:26'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S20 (Verse 19) John the Baptist asked for assurance before he died.

And John calling unto him two of his disciples sent them to Jesus,
saying,
Art thou he that should come?.

Please notice that John the Baptist sent two of his disciples. This is because the testimony of two men is true. (Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:5; John 8:17). John knew that Jesus understood that John was asking for an answer that Jesus would answer to God for.

In addition, by using the phrase Art thou, John is asking Jesus if He personally is the Messiah / Christ. We are to put our trust into the Person Who is the Messiah / Christ and no other. John knew this truth and was asking for assurance as he personally faced death. We can be sure that Jesus understood all of this.

Now, with all of this written, the Treasury of Scripture Knowledge presents another reason for John the Baptist asking the questions in this sentence and the next sentence. Their answer might be correct. My answer might be correct. Neither answer negates the other so both are probably correct.

The John of this sentence is 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. When we remember the Baptist's solemn testimony to Christ, the sign from heaven, and the miraculous impulse which made him acknowledge Jesus the Messiah, we shall be constrained to think that he sent to Christ, not for his own satisfaction, but for that of his disciples. two. Lu 10:1; Jos 2:1; Mr 6:7; Ac 10:7-8; Re 11:3 Art. Ge 3:15; 22:18; 49:10; De 18:15-18; Ps 110:1-4; Isa 7:14; 9:6-7; 11:1; 40:10-11; 59:20-21; Jer 23:5-6; Da 9:24-26; Mic 5:2; Hag 2:7; Zec 9:9; Mal 3:1-3; 4:2; Joh 4:25'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S21 (Verse 19) John wanted the truth.
or look we for another?

By including this Or, John the Baptist was limiting the possible answer to one of these two answers. Some might argue that John the Baptist was someone that the Jews were to look for since he was prophesied. However, with these two questions, John the Baptist is limiting the possible answers to: 'Yes, Jesus was the Messiah / Christ' Or 'No, they needed to look we for another to be the Messiah / Christ'.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S22 (Verse 20) John's disciples delivered John's question to Jesus.

When the men were come unto him,
they said,
John Baptist hath sent us unto thee,
saying,
Art thou he that should come?.

in this sentence, and the next sentence, and the next sentence, is that these men delivered John the Baptist' question exactly as he asked it. One of the main problems that we have in religion is people claiming to be a messenger from God even while they change the message from God. Now, when people do this deliberately, they prove that they are ministers of Satan (2Corinthians 11:13-15).

Next, please notice that they said that they were sent from John Baptist. They did not do as some do and try to claim the authority which belonged to John Baptist.

Finally, notice the use of the word thee. They did not go to the disciples nor anyone else. They were sent to Jesus personally and they asked the question of Jesus personally.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S23 (Verse 20) John's disciples delivered John's request for truth.
or look we for another?

This is the same question as found in 7:19. Please see the note for that sentence for the doctrine applied to this sentence.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S24 (Verse 21) Jesus demonstrated the evidence of who He was.

First Step: the first types of evidence.

And in that same hour he cured many of their infirmities and plagues,
and of evil spirits;.

Second Step: More evidence.

and unto many that were blind he gave sight..

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 Table Of Miracles provides links the many places where the Gospels tell us about Jesus doing several non-specific miracles. When the Gospel accounts tell us about a specific miracle, that miracle is related to the context where it is found and to the doctrine of the surrounding context. The specific miracle is mentioned as a physical example of the fulfillment of the doctrine. While this relationship is true, readers will need the help of the Holy Spirit in order to see the relationship because it is a spiritual truth and 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 (1Corinthians 2:14).

With this truth in mind, we can apply it to our current sentence. In particular, we are told that Jesus did many non-specific miracles of three types. We also know, from the context, that He did these to provide evidence to John the Baptist, and his disciples, that He (Jesus) was the prophesied Messiah / Christ. With this in mind, we can see three types of miracles done by Jesus and consider the doctrine behind each of them. (While I believe there are Old Testament prophecies about Messiah / Christ for each of these, I do not have those references available at the time of writing this.)

cured many of their infirmities and plagues: In Solomon's prayer of dedicating the Temple (1Kings 8) he recognized that God brought infirmities and plagues upon God's people because of their ongoing sins. He also recognized that the removal of the same was related to the forgiveness of sin. Jesus did this type of miracle, at this time, the show that, as God's Messiah / Christ He was offering forgiveness to God's people but they had to accept Him and obey God's law instead of the religious rules that they were following.
he cured many of their...evil spirits: Devils take control of people when they reject the person of Jesus Christ, and His commandments, in favor of following the doctrines of devils (1Timothy 4:1) which are preached by false prophets (Matthew 7:15; Matthew 24:11; Matthew 24:24; Mark 13:22; Luke 6:26; 2Peter 2:1; 1John 4:1). As God's Messiah / Christ, Jesus offered God's people the true way to reach God (John 14:6).
and unto many that were blind he gave sight: In the Bible, blindness is used, symbolically, for a lack of knowledge and understanding. Please see the note for Hebrews 6:4 about the word enlightened. Please see the notes for John 1:9; Romans 13:12; John 8:12; John 11:9-LJC about the phrase Jesus is our light. Please see the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 9:5 about the phrase light of the world.

Hopefully, the reader can understand how this account of sending reassurance to John the Baptist fits within the context of this chapter. Please read the general note for the chapter in order to understand how this account fits within the context of the chapter. In addition, this chapter, which tells is that Jesus is King of the kingdom of God. Those who accept Him as their personal King can expect to receive the blessings on His kingdom. Those people, saved or not, who reject His right to rule over them as their personal King, will not receive the blessings of His kingdom.

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

We find forms of the word cure in: Jeremiah 33:6; Jeremiah 46:11; Hosea 5:13; Matthew 17:16; Matthew 17:18; Luke 7:21; Luke 9:1; Luke 13:32; John 5:10. Webster's 1828 defines this word as: 'pp. Healed; restored to health or soundness; removed, as a disease; remedied; dried, smoked, or otherwise prepared for preservation.'.

Please see the note for Romans C8S24 about the word infirmity. Webster's 1828 defines this word as: 'An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities. 2. Weakness of mind; failing; fault; foible. A friend should bear a friend's infirmities. 3. Weakness of resolution. 4. Any particular disease; malady; applied rather to chronic, than to violent diseases. 5. Defect; imperfection; weakness; as the infirmities of a constitution of government'.

Please see the note for Mark 3:10 about the word plague. The functional definition for this word is: 'affliction, or disease. Sent as a divine chastisement (Nu 11:33; 14:37; 16:46-49; 2Sa 24:21). Painful afflictions or diseases, (Le 13:3,5,30; 1Ki 8:37), or severe calamity (Mr 5:29; Lu 7:21), or the judgment of God, so called (Ex 9:14).'.

Please see the note for Romans 7:19 about the word evil. The functional 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 use the links in the sentence outline, above, to access the studies on spirits and on False things, which evil spirits / devils are part of along with their false prophets. In addition, please use the links in the body of this note for information about devils.

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 functional 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 2Corinthians 3:12-14 about the word blind. The functional 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 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'plagues. 1Ki 8:37; Ps 90:7-9; Mr 3:10; 5:29,34; 1Co 11:30-32; Heb 12:6; Jas 5:14-15 evil spirits. Pneuma G4151 poneros G4190, are here clearly distinguished from bodily disorders.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S25 (Verse 22) Jesus sent assurance to John.

First Step: He told the disciples to return.

Then Jesus answering said unto them,
Go your way,
and tell John what things ye have seen and heard;.

Second Step: He told them what to say.

how that the blind see,
the lame walk,
the lepers are cleansed,
the deaf hear,
the dead are raised,
to the poor the gospel is preached..

We find the Bible uses Jesus and rise / raised together, to speak about the resurrection of someone else (done by Jesus) in Luke 7:22; John 12:1; John 12:9; Ephesians 2:6. In addition, the Table Of Miracles provides links the places where the Gospels tell us about Jesus raising the dead 3 times.

Our sentence has two Steps with the First Step telling us, the general commandment that Jesus gave to the disciples of John the Baptist and the Second Step saying, in detail, what they are to report. Now, it should be obvious that these disciples had to spend some time with Jesus in order to witness all of these miracles. 1Thessalonians 5:21 says: Prove all things; hold fast that which is good. there are many preachers who claim that they have proved their doctrine, but they have not held fast that which is good (from God). This is because they do what the Bible means by the word persuade or what the Bible means by the word try. However, those are different words which represent different processes. In our sentence, Jesus kept these disciples until they each personally had enough evidence that there could be no doubt that Jesus was God's Messiah / Christ. It takes time, and a whole lot of work, to truly prove something. And, while few people are willing to put in that much effort and time, in this case, Jesus did.

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

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: 'under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Please see the note for Matthew 13:14 about the word understood. The functional definition for this word is: 'The past tense of understand'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the 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 functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

We find forms of the word lame occurring 28 times in 26 verses of the Bible and, in the New Testament, in: Matthew 11:5; Matthew 15:30-31; Matthew 21:14; Luke 7:22; Luke 14:13; Acts 3:2; Acts 3:11; Acts 8:7; Hebrews 12:13. 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'.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'small repeated steps'. 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 word leper / Leprosy. The functional definition for this word is: 'The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of Lepra mosaica'.

Please see the note for James 4:8 about the word cleanse. The functional 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: '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 1Corinthians C15S32 and John 6:39 about the word raise. The functional 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 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'.

Please see the Word Study on Gospel. The functional definition for this word is: 'good news from God'. Please also see the Gospel Flowchart. Please also see the note for Galatians 1:6-LJC about the phrase gospel of Christ. Please also see the Significant Gospel Events.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: '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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Joh 1:46 how. Lu 7:21; 18:35-43; Job 29:15; Ps 146:8; Isa 29:18-19; 32:3-4; 35:5-6; 42:6-7,16; 61:1-3; Jer 31:8; Mt 9:28-30; 21:14; Joh 9:30-33; Ac 26:18 the lame. Mt 15:30-31; Ac 3:2-8; 8:7; 14:8-10 the lepers. Lu 5:12-15; 17:12-19 the deaf. Isa 43:8; Mr 7:32-37 exp: Isa 29:18. The dead. Lu 7:14-15; 8:53-55 exp: Mt 11:5. To. Lu 4:18; Zep 3:12; Jas 2:5 General references. exp: Mt 8:23.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S26 (Verse 23) Jesus adds a promise from God.

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

Our sentence starts with the word And, which adds it to the prior sentence. There, we saw that Jesus proved that He was God's Messiah / Christ. As God's Messiah / Christ, Jesus offended the religious people by correcting their doctrine. Even today, saved people are offended when the truth of the Bible corrects the doctrines which come from their religious traditions. Such people miss out on the blessinhg which is promised By this sentence.

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

Please see the note for John 6:61 about the word offend. The functional definition for this word is: ' to attack; to assail. Not used. 2. to displease ; to make angry; to affront. It expresses rather less than make angry, and without any modifying word, it is nearly synonymous with displease. We are offended by rudeness, incivility and harsh language.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 2:34; Isa 8:14-15; Mt 11:6; 13:57-58; Joh 6:60-66; Ro 9:32-33; 1Co 1:21-28; 2:14; 1Pe 2:7-8'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S27 (Verse 24) Jesus honors John the Baptist.

And when the messengers of John were departed,
he began to speak unto the people concerning John,
What went ye out into the wilderness for to see?.

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:7 tells us the same thing as this sentence. Matthew 11:7 says, the same thing as this sentence.

Notice that Jesus starts with a question. He is trying to get them to think. This form of teaching was popular in His day. Today, the teacher stands and lectures students while they, often, are thinking about something else. It is harder to let your mind wander when the teacher may demand that you answer a question that you did not pay attention to.

Please see the note for Philippians 2:25 about the word messenger. The functional definition for this word is: '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'.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines depart 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 John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

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

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

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 11:7-8 exp: Joh 1:38. wilderness. Lu 1:80; 3:2; Mt 3:1-5; Mr 1:4-5; Joh 1:23'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S28 (Verse 24) He starts with a question to make them think.
A reed shaken with the wind?

If the reader will look at the word definitions below, the reader should understand that the word reed is used symbolically for someone who has no backbone and is a child, children, 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.

We find forms of the word reed occurring 44 times in 34 verses of the Bible and, in the New Testament, in: Matthew 11:7; Matthew 12:20; Matthew 27:29; Matthew 27:30; Matthew 27:48; Mark 15:19; Mark 15:36; Luke 7:24; Revelation 11:1; Revelation 21:15; Revelation 21:16. 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.)'.

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.'.

We find forms of the word wind occurring 149 times in 135 verses of the Bible and, in the New Testament, in: Matthew 7:25; Matthew 7:27; Matthew 8:26; Matthew 8:27; Matthew 11:7; Matthew 14:24; Matthew 14:30; Matthew 14:32; Matthew 24:31; Mark 4:37; Mark 4:39; Mark 4:39; Mark 4:41; Mark 6:48; Mark 6:51; Mark 13:27; Luke 7:24; Luke 8:23; Luke 8:24; Luke 8:25; Luke 12:55; John 3:8; John 6:18; Acts 2:2; Acts 27:4; Acts 27:7; Acts 27:13; Acts 27:14; Acts 27:15; Acts 27:40; Acts 28:13; Ephesians 4:14; James 1:6; James 3:4; Jude 1:12; Revelation 6:13; Revelation 7:1. Webster's 1828 defines this word as: 'The primary sense is to move, flow, rush or drive along. 1. 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 word gale is used by the poets for a moderate breeze, but seamen use it as equivalent to storm. Winds are denominated from the point of compass from which they blow; as a north wind; an east wind; a south wind; a west wind; a southwest wind, etc. 2. the four winds, the cardinal points of the heavens. Come from the four winds, O breath, and breathe upon these slain. Ezekiel 37. This sense of the word seems to have had its origin with the orientals, as it was the practice of the Hebrews to give to each of the four cardinal points the name of wind. 3. Direction of the wind from other points of the compass than the cardinal, or any point of compass; as a compass of eight winds. 4. Breath; power of respiration. If my wind were but long enough to say my prayers, I would repent. 5. Air in motion form any force or action; as the wind of a cannon ball; the wind of a bellows. 6. Breath modulated by the org and or by an instrument. Their instruments were various in their kind, some for the bow, and some for breathing wind. 7. Air impregnated with scent. A pack of dog-fish had him in the wind. 8. anything insignificant or light as wind. Think not with wind or airy threats to awe. 9. Flatulence; air generated in the stomach and bowels; as, to be troubled with wind. 10. the name given to a disease of sheep, in which the intestines are distended with air, or rather affected with a violent inflammation. It occurs immediately after shearing. Down the wind, decaying; declining; in a state of decay; as, he went down the wind. Not used. Totake or have the wind, or to get wind, to be divulged; to become public. the story got wind, or took wind. In the winds eye, in seamens language, towards the direct point from which the wind blows. Between wind and water, denoting that part of a ships side or bottom which is frequently brought above water by the rolling of the ship, or fluctuation of the waters surface. Tocarry the wind, in the manege, is when a horse tosses his nose as high as his ears. Constant or perennial wind, a wind that blows constantly from one point of the compass; as the trade wind of the tropics. Shifting, variable or erratic winds, are such as are changeable, now blowing from one point and now from another, and then ceasing altogether. Stated or periodical wind, a wind that constantly returns at a certain time, and blows steadily from one point for a certain time. Such are the monsoons in India, and land and sea breezes. Trade wind, a wind that blows constantly from one point, such as the tropical wind in the Atlantic.'. The International Standard Bible Encyclopedia defines this word as: 'Causes: Unequal distribution of heat in the atmosphere causes currents of air or wind. the heated air rises and the air from around rushes in. the direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
2. West Wind: In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the west, straightway ye say, there cometh a shower; and so it cometh to pass" (Lu 12:54).
3. South Wind: the south wind is frequent in Palestine. If it is slightly Southwest, it may bring rain, but if it is due South or Southeast, there is no rain. It is a warm wind bringing good weather. "When ye see a south wind blowing, ye say, there will be a scorching heat; and it cometh to pass" (Lu 12:55). In the cooler months it is a gentle, balmy wind, so that the "earth is still by reason of the south wind" (Job 37:17; compare Song 4:16).
4. North Wind: the north wind is usually a strong, continuous wind blowing down from the northern hills, and while it is cool it always "drives away rain," as correctly stated in Pr 25:23, the King James Version; yet it is a disagreeable wind, and often causes headache and fever.
5. East Wind: the east wind or sirocco (from Arabic shark= "east") is the "scorching wind" (Jas 1:11) from the desert. It is a hot, gusty wind laden with sand and dust and occurs most frequently in May and October. the temperature in a given place often rises 15 or 20 degrees within a few hours, bringing thermometer to the highest readings of the year. It is customary for the people to close up the houses tightly to keep out the dust and heat. the heat and dryness wither all vegetation (Ge 41:6). Happily the wind seldom lasts for more than three days at a time. It is the destructive "wind of the wilderness" (Job 1:19; Jer 4:11; 13:24): "Yahweh caused the sea to go back by a strong east wind all the night" (Ex 14:21) for the children of Israel to pass; the "rough blast in the day of the east wind" (Isa 27:8). the strength of the wind makes it dangerous for ships at sea: "With the east wind thou breakest the ships of Tarshish" (Ps 48:7). Euraquilo or Euroclydon (Ac 27:14 the King James Version), which caused Paul's shipwreck, was an East-Northeast wind, which was especially dangerous in that region.
6. Practical Use: the wind is directly of great use to the farmer in Palestine in winnowing the grain after it is threshed by treading out (Ps 1:4; 35:5; Isa 17:13). It was used as a sign of the weather (Ec 11:4). It was a necessity for traveling on the sea in ancient times (Ac 28:13; Jas 3:4), but too strong a wind caused shipwreck (Jon 1:4; Mt 8:24; Lu 8:23).
7. Scripture References: the Scriptural references to wind show many illustrative and figurative uses: (1) Power of God (1Ki 19:11; Job 27:21; 38:24; Ps 107:25; 135:7; 147:18; 148:8; Pr 30:4; Jer 10:13; Ho 4:19; Lu 8:25): "He caused the east wind to blow in the heavens; and by his power he guided the south wind" (Ps 78:26). (2) Scattering and destruction: "A stormy wind shall rend it" (Eze 13:11; compare Eze 5:2; 12:14; 17:21; Ho 4:19; 8:7; Jer 49:36; Mt 7:25). (3) Uncertainty: "tossed to and fro and carried about with every wind of doctrine" (Eph 4:14; compare Pr 27:16; Ec 1:6; Joh 3:8; Jas 1:6). (4) Various directions: "toward the four winds of heaven" (Da 11:4; compare Da 8:8; Zec 2:6; Mt 24:31; Mr 13:27). (5) Brevity: "a wind that passeth away" (Ps 78:39; compare Ps 1:4; 35:5; 103:16). (6) Nothingness: "Molten images are wind" (Isa 41:29; compare Jer 5:13). Alfred H. Joy'.

Nave's Topical Bible provides references for the word wind as: 'Blasting: 2Ki 19:7,35 East: Hot and blasting in Egypt: Ge 41:6. In the valley of the Euphrates River: Eze 19:12. In Canaan: Ho 13:15; Lu 12:55. At the city of Nineveh: Jon 4:8. Tempestuous in the land of Uz: Job 27:21. West: Took away the plague of locusts from the land of Egypt: Ex 10:19. North: Free from humidity in Canaan: Pr 25:23. South: Soothing: Job 37:17. Tempestuous: Job 37:9. Purifying: Job 37:21. FIGURATIVE: Ho 4:19. Of the judgments of God: Jer 22:22; Ho 13:15; Mt 7:25. Of the Spirit: Joh 3:8. Of heresy: Eph 4:14'.

Thompson Chain Topics provides references for the word wind as: 'Wonderful Effects of: Ge 8:1; Ex 15:10; Nu 11:31; Eze 37:9; Jon 1:4. East Wind: Job 27:21; Eze 17:10; Ho 13:15. North Wind: Song 4:16. Ruled: Ps 148:8; Pr 30:4; Mr 4:39. South Wind: Job 37:17; Lu 12:55; Ac 27:13. West Windw: Ex 10:19'.

Torrey's Topical Textbook provides references for the word wind as: 'Variable nature of: Ec 1:6. GOD: Created: Am 4:13. Restrains: Job 28:25; Ps 107:29. Brings forth, out of his treasuries: Ps 135:7; Jer 10:13. Raises: Ps 107:25; Jon 4:8. Changes: Ps 78:26. Assuages: Mt 8:26; 14:32. Gathers, in His hand: Pr 30:4. Accomplishes the purposes of God: Ps 148:8. Theory of, above man's comprehension: Joh 3:8. MENTIONED IN SCRIPTURE: North: Pr 25:23; Song 4:16. South: Job 37:17; Lu 12:55. East: Job 27:21; Eze 17:10; Ho 13:15. West: Ex 10:19. Euroclydon: Ac 27:14. The simoom or pestilential wind: 2Ki 19:7,35. The whirlwind: Job 37:9. Drying nature of: Ge 8:1; Isa 11:15. Purifying nature of: Job 37:21; Jer 4:11. WHEN VIOLENT CALLED: Tempest: Job 9:17; 27:20; Jon 1:4. Storm: Job 21:18; Ps 83:15. Stormy wind: Ps 148:8; Eze 13:11,13. Windy storm: Ps 55:8. Great and strong wind: 1Ki 19:11. Mighty wind: Ac 2:2; Re 6:13. Fierce wind: Jas 3:4. Rough wind: Isa 27:8. From the north drives away rain: Pr 25:23. Frequently brings rain: 1Ki 18:44-45; 2Ki 3:17. Often blighting: Ps 103:16; Isa 40:7 (Hebrew.). Movement of the leaves of trees, etc. by, noticed: Isa 7:2; Mt 11:7; Re 6:13. TEMPESTUOUS: Raises the sea in waves: Ps 107:25; Joh 6:18. Drives about the largest ships: Mt 14:24; Ac 27:18; Jas 3:4. Destroys houses: Job 1:19; Mt 7:27. MIRACLES CONNECTED WITH: Locusts brought by: Ex 10:13. Locusts removed by: Ex 10:19. Red Sea divided by: Ex 14:21. Quails brought by: Nu 11:31. Rocks and mountains rent by: 1Ki 19:11. Raises on account of Jonah: Jon 1:4. Calmed by casting out Jonah: Jon 1:15. Calmed by Christ: Mt 8:26; 14:32. ILLUSTRATIVE: Of the operations of the Holy Spirit: Eze 37:9; Joh 3:8; Ac 2:2. Of the life of man: Job 7:7. Of the speeches of the desperate: Job 6:26. Of terrors which pursue the soul: Job 30:15. Of molten images: Isa 41:29. Of iniquity which leads to destruction: Isa 64:6. Of false doctrines: Eph 4:14. (Chaff or stubble before,) of the wicked: Job 21:18; Ps 1:4. (Without rain,) of one who boasts of a false gift: Pr 25:14. (When destructive,) of the judgments of God: Isa 27:8; 29:6; 41:16. (Sowing,) of a course of sin: Ho 8:7. (Feeding upon,) of vain hopes: Ho 12:1. (Bringing forth,) of disappointed expectations: Isa 26:18'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A reed. Ge 49:4; 2Co 1:17-20; Eph 4:14; Jas 1:6-8; 2Pe 2:17; 3:17'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S29 (Verse 25) He challenges them to consider their answer.
But what went ye out for to see?

Here Jesus repeats His question. He not only wants them to truly consider their answer, but by repeating this question he is fulfilling the Biblical requirement to make this something that they will answer for when they face God in judgment.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S30 (Verse 25) Jesus compares John to people who live for the flesh.
A man clothed in soft raiment?

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:8 tells us the same thing as this sentence. Matthew 11:8 says, the same thing as this sentence.

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 functional 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: 'A man. 2Ki 1:8; Isa 59:17; Mt 3:4; 1Pe 3:3-4'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S31 (Verse 25) Jesus compares John's life to people who live for the flesh.

Behold,
they which are gorgeously apparelled,
and live delicately,
are in kings courts..

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:8 tells us the same thing as this sentence. Matthew 11:8 says, the same thing as this sentence.

This sentence uses the phrase kings courts symbolically for 'the places belonging to the rich and famous'. There are people living today who are not kings, because their ancestors were not kings, and yet they are more 'rich and famous' than some of the kings who are alive today. Therefore, Jesus is saying that they which are gorgeously apparelled, and live delicately are in 'the places belonging to the rich and famous'. The implication is that a true prophet of God will not be found living in such a place. The people who claim to be religious leaders, and who are in such places, are ministers for a devil.

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

We find forms of the word gorgeous are in: Eze 23:12; Luke 7:25; Luke 23:11. Webster's 1828 defines this word as: 'With showy magnificence; splendidly; finely. the prince was gorgeously arrayed.'.

We find forms of the word apparel occurring 30 times in 29 verses of the Bible and, in the New Testament, in: Luke 7:25; Acts 1:10; Acts 12:21; Acts 20:33; 1Timothy 2:9; Jasmes 2:2; 1Peter 3:3. Easton's Bible Dictionary defines this word as: 'In Old Testament times the distinction between male and female attire was not very marked. the statute forbidding men to wear female apparel (De 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as "naked" (1Sa 19:24; Job 24:10; Isa 20:2). those in high stations sometimes wore two tunics, the outer being called the "upper garment" (1Sa 15:27; 18:4; 24:5; Job 1:20). (2.) they wore in common an over-garment ("mantle," Isa 3:22; 1Ki 19:13; 2Ki 2:13), a loose and flowing robe. the folds of this upper garment could be formed into a lap (Ru 3:15; Ps 79:12; Pr 17:23; Lu 6:38). Generals of armies usually wore scarlet robes (Jg 8:26; Na 2:3). A form of conspicuous raiment is mentioned in Lu 20:46; comp. Mt 23:5. Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isa 3:22; Zec 3:4) and for presents (Ge 45:22; Es 4:4; 6:8,11; 1Sa 18:4; 2Ki 5:5; 10:22). Prophets and ascetics wore coarse garments (Isa 20:2; Zec 13:4; Mt 3:4)'.The functional definition for this word is: 'clothing'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

We find forms of the word delicately in: Deuteronomy 28:54; Deuteronomy 28:56; 1Samuel 15:32; Proverbs 29:21; Isaiah 47:1; Jeremiah 6:2; Jeremiah 51:34; Lamentations 4:5; Micah 1:16; Luke 7:25. Webster's 1828 defines this word as: 'adv. 1. In a delicate manner; with nice regard to propriety and the feelings of others. 2. Daintily; luxuriously. They that live delicately are in kings courts. Luke 7. 3. With soft elegance; as an expression delicately turned. 4. Tenderly; with indulgence in ease, elegance and luxury. Prov. 29.'.

We find forms of the word court occurring 147 times in 122 verses of the Bible and, in the New Testament, in: Luke 7:25; Revelation 11:2. Easton's Bible Dictionary defines this word as: 'the enclosure of the tabernacle (Ex 27:9-19; 40:8), of the temple (1Ki 6:36), of a prison (Ne 3:25), of a private house (2Sa 17:18), and of a king's palace (2Ki 20:4)'.

Nave's Topical Bible provides references for the word court as: 'ECCLESIASTICAL: 1Ch 26:29-32; 2Ch 19:8-11; Mt 18:15-18; Joh 20:23. Held at the tabernacle: Nu 27:2. The gates of cities: De 21:19; 22:15; 25:7; Jos 20:4; Ru 4:1; Zec 8:16. Under a palm tree: Jg 4:5. COMPOSITION OF, AND MODE OF PROCEDURE: Ex 18:25-26; De 1:15-17; 17:9; Ru 4:2-5; 1Ch 26:29-32; 2Ch 19:8-11; Mt 26:54-71; Mr 14:53,55-65; 15:1; Lu 22:50-71; Joh 18:13-28; Ac 5:17-21,25-28,34,38-41. CIRCUIT: 1Sa 7:15-17. SUPERIOR, AND INFERIOR: Ex 18:21-26; De 1:15-17; 17:8-13; 2Ch 19:5-10. JUSTICE REQUIRED OF: Ex 23:2-3,6-8; De 1:16-17; 25:1; 2Ch 19:5-10. SENTENCE OF, FINAL AND OBLIGATORY: De 17:8-12. CONTEMPT OF: De 17:8-13; Mic 5:1; Ac 23:1-5. CORRUPT: Pr 17:15; 29:26; Isa 1:23; 5:23; 10:1-2; Mic 3:11; 7:3; Zep 3:3; Mt 26:59-62; 27:18-26; Mr 14:53,55-65; 15:10; Ac 4:15-18; 6:11-14; 24:26-27. ACCUSED SPOKE IN HIS OWN DEFENSE: Jer 26:11-16; Mr 15:3-5; Ac 4:8-12,18-20; 5:29-32; 7:1-56; 23:1-7; 26'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are in. 2Sa 19:35; 1Ki 10:5; Es 1:3,11; 4:2; 5:1; 8:15; Mt 6:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S32 (Verse 26) Jesus again challenges them to consider their opinion.
But what went ye out for to see?

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:9 tells us the same thing as this sentence. Matthew 11:9 says, the same thing as this sentence.

This is the second time that Jesus asks this question. He really wants to make them think about this question. He already made it clear that John the Baptist was not like the government people who had arrested him for telling the truth. John the Baptist also was not like the religious leaders whom he had condemned and who also are gorgeously apparelled, and live delicately. No, as the people knew, John the Baptist had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey (Matthew 3:4; Mark 1:6).

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S33 (Verse 26) Jesus challenges them to answer if John lived like a prophet.
A prophet?

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:9 tells us the same thing as this sentence. Matthew 11:9 says, the same thing as this sentence.

This sentence is a continuation of the prior sentence and is asking the people 'if they went out to see a prophet'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A prophet. Lu 1:76; 20:6'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S34 (Verse 26) Jesus tells them what John truly was.

Yea,
I say unto you,
and much more than a prophet..

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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 11:9 tells us the same thing as this sentence. Matthew 11:9 says, the same thing as this sentence.

Here Jesus starts to tell God's opinion of John the Baptist and that opinion is that John was much greater than other prophets. The sentences after this explain why Jesus gave this opinion.

Please see the note for Luke 24:22-23 about the word yea. Webster's 1828 defines this word as: 'YEA, adv. Ya. 1. Yes; a word that expresses affirmation or assent. Will you go? Yea. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so. Yea, hath God said, ye shall not eat of every tree in the garden? Genesis 3. Let your communication be yea, yea; nay, nay. Matthew 5. 2. It sometimes enforces the sense of something preceding; not only so, but more. Therein I do rejoice; yea, and will rejoice. Philippians 1. 3. In Scripture, it is used to denote certainty, consistency, harmony, and stability. All the promises of God in him are yea, and in him are amen. 2 Corinthi and 1. in this use, the word may be considered a noun. Yea is used only in the sacred and solemn style. See Yes'. The functional definition for this word is: 'Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition is: the functional 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 Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional 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: 'and. Lu 16:16; Mt 11:9-14; Joh 3:26-30; 5:35 General references. exp: Mt 11:10.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S35 (Verse 27) Jesus gives scripture for John's role.

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 read that Jesus told 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.

Matthew 11:10 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.

What a lot of people failed to think about was the fact that while John the Baptist preached repentance, it was in order to prepare thy way before thee (God's messiah / Christ). The people forgot the John the Baptist said: This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. (Matthew 3:11; Mark 1:7; John 1:30). This means that, as important as John the Baptist was, his job was to prepare people to meet and accept Jesus. John the Baptist preached repentance. However, repentance is not enough, especially the way that many people preach it. For example, Acts 18:24-28 tells us about Apollos...an eloquent man, and mighty in the scriptures (who) came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. As a result, when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. After he was better educated in the Bible, For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. Thus, His knowledge of scripture was incomplete when he preached repentance. He had to add the fact that Jesus was Christ in order to have the true and complete message. You see, a lot of people preach repentance as 'turning from sin'. However, true Biblical repentance must include 'Turning towards God as your personal Lord'. That second part is what was missing from the message of John the Baptist. He prepared the way, but Jesus is the One who brought true Biblical salvation.

Again, Acts 19:1-6 tells us And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. Here the Bible literally tells us that John's baptism and the baptism of repentance was not sufficient for salvation. They had to each personally believe on him (Lord Jesus Christ) which should come after him (John the Baptist). Notice that they had evidence of true salvation (they spake with tongues, and prophesied) after (they were baptized in the name of the Lord Jesus). (That is: they were identified with [baptized] Jesus as their personal Lord).

So, yes, John the Baptist was important. However, he was not as important as Jesus since he only prepared the way for Jesus.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition for this word is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Lu 1:15-17,76; Isa 40:3; Mal 3:1; 4:5-6; Joh 1:23 exp: Mr 1:2. General references. exp: Mt 11:10.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S36 (Verse 28) Jesus says God's opinion of John the Baptist.

Equivalent Section: there are none greater.

For I say unto you,
Among those that are born of women there is not a greater prophet than John the Baptist:.

Equivalent Section: Others can be greater than John.

but he that is least in the kingdom of God is greater than he..

This sentence starts with the word For and gives us the reason why the prior sentence is true. The two sentences, together, give us the main thing that Jesus said about John the Baptist and they must be considered together for contextual reasons. In particular, the note for the prior sentence explains some doctrinal issues which are important for understanding this sentence.

This sentence causes some people confusion because it tell us that John the Baptist was the greatest prophet born of women, yet it also says: but he that is least in the kingdom of God is greater than he (John the Baptist). The key to proper understanding is the phrase those that are born of women with the word are being: 'a present-tense verb of existence'. That is: John the Baptist was the greatest prophet of the Old Testament. However, God considers the saved (he that is least in the kingdom of God), during the 'Church Age' to be greater because the indwelling Holy Spirit causes them to have 'the character of God in them' (the kingdom of God). Not all saved have 'the character of God in them'. However, the saved who truly have 'the character of God in them' is in the kingdom of God while the saved who refuse to let God change them so that their life displays 'the character of God in them' do not have the kingdom of God in them. What makes the saved greater than John the Baptist is 'the character of God' being displayed through their personal life.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also 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 functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines woman 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.'.

We find forms of the word least occurring 39 times in 37 verses of the Bible and, in the New Testament, in: Matthew 2:6; Matthew 5:19; Matthew 11:11; Matthew 13:32; Matthew 25:40; Matthew 25:45; Luke 7:28; Luke 9:48; Luke 12:26; Luke 16:10; Luke 19:42; Acts 5:15; Acts 8:10; 1Corinthians 6:4; 1Corinthians 15:9; Ephesians 3:8; Hebrews 8:11. Webster's 1828 defines this word as: 'a. Smallest; little beyond others, either in size or degree; as the least insect; the least mercy. Least is often used without the noun to which it refers. "I am the least of the apostles," that is, the least apostle of all the apostles. 1Cor. 15.
LEAST, adv. 1. In the smallest or lowest degree; in a degree below all others; as, to reward those who least deserve it. At least, At the least, to say no more; not to demand or affirm more than is barely sufficient; at the lowest degree. If he has not incurred a penalty, he at least deserves censure. He who tempts, though vain, at least asperses the tempted with dishonor. 2. to say no more. Let useful observations be at least a part of your conversation. The least, in the smallest degree. His faculties are not in the least impaired. At leastwise, in the sense of at least, is obsolete'.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Among. Lu 1:14-15; 3:16 but. Lu 9:48; 10:23-24; Mt 11:11; 13:16-17; Eph 3:8-9; Col 1:25-27; Heb 11:39-40; 1Pe 1:10-1'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S37 (Verse 29) Some people's lives justified God's salvation.

And all the people that heard him,
and the publicans,
justified God,
being baptized with the baptism of John..

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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. There is not a verse in Matthew which tells us the same thing as this sentence. Matthew's Gospel does not say the same thing as this sentence.

The phrase justified God means: 'they declared that God was just in His judgments'.

Our next sentence starts with the word But and provides a contrast with this sentence. Between the two sentences we see two different reactions to what Jesus said about John the Baptist. In both sentences we see that the reaction was directly related to if they were, or were not, baptized with the baptism of John. The greater truth is their reaction was dictated by their willingness, or lack thereof, to truly Biblically repent. The self-righteous, who trusted in their own works and religious traditions, refused to truly Biblically repent. The people, identified in this sentence, who accepted that they were sinners in the eyes of God, did truly Biblically repent. True Biblical repentance, or refusal of true Biblical repentance, was the dividing factor in their reaction and remains a major dividing factor that separates the truly saved from the lost.

in this sentence, and the next sentence, we see that our reaction to a true statement about an unpopular, but true, man of God shows our true relationship to truth from God.

Please see the note for Mark 2:15 about the word publican. The functional 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 notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional 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.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'justified. Lu 7:35; Jg 1:7; Ps 51:4; Ro 3:4-6; 10:3; Re 15:3; 16:5 being. Lu 3:12; Mt 3:5-6; 21:31-32 General references. exp: Mt 19:30; Mr 10:31; Lu 3:12; 5:30; 7:35; 15:1.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S38 (Verse 30) Some people's lives justified God's condemnation.

But the Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him..

In Matthew 11:7-15 and Luke 7:24-30 we read that Jesus told 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. There is not a verse in Matthew which tells us the same thing as this sentence. Matthew's Gospel does not say the same thing as this sentence.

Our sentence starts with the word And, which means it is continuing the message of the prior sentence while going in a different direction. As the note, above, four the prior sentence explains, these two sentences show us the different reactions to truth based upon if someone truly Biblically repented or not.

Please see the note for John 3:1 about the word Pharisee. The functional 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. they were extremely accurate and minute in all matters appertaining to the law of Moses (Mt 9:14; 23:15; Lu 11:39; 18:12). From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. they could not bear his doctrines, and they sought by every means to destroy his influence among the people.'.

Please see the note for Luke 14:3 about the word lawyer. The Morrish Bible Dictionary defines this word as: 'A teacher of the law, one who expounded the law. Nicodemus was probably one, for the Lord called him a 'teacher of Israel.' the Lord said of the lawyers that they put heavy burdens on others, but did not touch them themselves; and in their expositions they took away the key of knowledge. they did not enter in themselves, and hindered those who were entering a solemn description that may, alas, apply to some in this day, such as are elsewhere described as 'blind leaders of the blind.' Mt 22:35; Lu 7:30; 10:25; 11:45-52; 14:3; Tit 3:13'. Note: While this and other dictionaries acknowledge the difference in authority between a scribe and a doctor of law, none of them acknowledge that the lawyer was a position of authority between the other two positions.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional 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.

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer'. 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 see the note for Romans C11S38 about the word counseller. The functional definition for this word is: 'a confidential adviser (Ro 11:34), often being an official adviser'. Please also see the note for Romans C11S38 about the word counselor. Please also see the note for John 11:53 about the word counsel. The functional definition for this word is: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation'. Please see the note for Mark 13:9 about the word council.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rejected. or, frustrated. Lu 13:34; Jer 8:8; Ro 10:21; 2Co 6:1; Ga 2:21 the counsel. Ac 20:27; Eph 1:11 against. or, within. General references. exp: Mt 19:30; Mr 10:31; Lu 5:30.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S39 (Verse 31) Jesus changes the subject.

And the Lord said,
Whereunto then shall I liken the men of 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? the application is God will make a clear distinction between the religious people and those who truly serve His kingdom. Matthew 11:16-19 tells us the same thing as this sentence.

This sentence starts with the word And. This sentence is like Luke 7:24 in that it is the start of another account and is added to the prior account at the chapter level and is not just added to the prior sentence. Luke 7:30-35 tells us that Jesus asked But whereunto shall I liken this generation?. The application is God will make a clear distinction between the religious people and those who truly serve His kingdom. Matthew 11:16 says, the same thing as this sentence.

Please notice that, until this point, the Son of God has been acting within His role as Jesus ()'a literal physical man, God in human flesh'. Now, he has switched to His role as Lord and is, in this sentence and the next few sentences, revealing the method of judgment that God will use. As explained in the note for this sentence within the Lord Jesus Christ Study, this section clearly shows us that the Lord uses a different standard to judge men's lives than men use. When He uses the word generation, He is letting them know the type of judgment that most of the Jews, who lived at that time, would receive.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whereunto. La 2:13; Mt 11:16-19; Mr 4:30'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S40 (Verse 31) He asks the question twice.
and to what are they like?

Our sentence starts with the word And, which adds it to the prior sentence. This sentence doubles the question of the prior sentence. That makes the answer, in the following sentences, something that will be used by God when He judges His children.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S41 (Verse 32) Jesus compares the people of His day to self-centered children.

First Step: Comparison to self-centered games.

They are like unto children sitting in the marketplace,
and calling one to another,
and saying,
We have piped unto you,
and ye have not danced;.

Second Step: Comparison to self-centered feelings.

we have mourned to you,
and ye have not wept..

The prior two sentences tell us that this sentence is an image (liken) of the generation of Jews who lived during the time of the ministry of Jesus. The children sitting in the marketplace were people (children) with no responsibilities who spent their day in play and wanted others to play with them. The phrase We have piped unto you, and ye have not danced means: 'You didn't drop everything else and make satisfying us the top priority of your life'. The phrase we have mourned to you, and ye have not wept means: 'We let you know that we were mad at you and you ignored our upset'. In other words, Jesus was saying that the religious leaders were acting like spoiled brats who expected everyone to make their least whim the most important thing of life.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional 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 functional 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 functional 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 also see the note for Galatians C4-S1 about the word child.

We find forms of the word marketplace in: Matthew 20:3; Mark 12:38; Luke 7:32; Acts 16:19. Easton's Bible Dictionary defines this word as: 'any place of public resort, and hence a public place or broad street (Mt 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Ac 16:19; 17:17). this word occurs in the Old Testament only in Eze 27:13. In early times markets were held at the gates of cities, where commodities were exposed for sale (2Ki 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" (Jer 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers."' Please also see the note for Mark 7:4 about the word market.

Thompson Chain Topics provides references for the word marketplace as: 'Mt 20:3; 23:7; Mr 7:4; Lu 7:32; Ac 16:19; 17:17'.

We find forms of the word piped in: 1Samuel 10:5; 1Kings 1:40; Isaiah 5:12; Isaiah 30:29; Jeremiah 48:36; Ezekiel 28:13; Zechariah 4:2; Zechariah 4:12; Matthew 11:17; Luke 7:32; 1Corinthians 14:7; Revelation 18:22. Webster's 1828 defines this word as: 'ppr. Playing on a pipe'.

Thompson Chain Topics provides references for the word pipes as: '1Sa 10:5; 1Ki 1:40; Isa 5:12; 30:29; Jer 48:36'.

We find forms of the word dance in: Exodus 15:20; Exodus 32:19; Judges 11:34; Judges 21:21; Judges 21:23; 1Samuel 18:6; 1Samuel 21:11; 1Samuel 29:5; 1Samuel 30:16; 2Samuel 6:14; 2Samuel 6:16; 1Chronicles 15:29; Job 21:11; Psalms 30:11; Psalms 149:3; Psalms 150:4; Ecclesiastes 3:4; Isaiah 13:21; Jeremiah 31:4; Jeremiah 31:13; Lamentations 5:15; Matthew 11:17; Matthew 14:6; Mark 6:22; Luke 7:32; Luke 15:25. Easton's Bible Dictionary defines this word as: 'found in Jg 21:21,23; Ps 30:11; 149:3; 150:4; Jer 31:4,13, etc., as the translation of hul, which points to 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. In the New Testament it is in like manner the translation of different Greek words, circular motion (Lu 15:25); leaping up and down in concert (Mt 11:17), and by a single person (Mt 14:6). It is spoken of as symbolical of rejoicing (Ec 3:4. Comp. Ps 30:11; Mt 11:17). the Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Ex 15:20; 1Sa 18:6). The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex 15:20; Jg 11:34; comp. Jg 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2Sa 6:14). the women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and "looking through the window." David led the choir "uncovered", i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself. From being reserved for occasions of religious worship and festivity, it came gradually to be practiced in common life on occasions of rejoicing (Jer 31:4). the sexes among the Jews always danced separately. the daughter of Herodias danced alone (Mt 14:6).'.

Thompson Chain Topics provides references for the word dance as: 'Worldly: Ex 32:19; Jg 11:34; 21:21; 1Sa 30:16; Job 21:11; Ec 3:4; Jer 31:4; Mr 6:22. Before the Lord: Ex 15:20; 2Sa 6:14; Ps 149:3; 150:4'.

The word wept is the past-tense form of word weep. Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: ' to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears'.

Nave's Topical Bible provides references for the word dance as: 'General scriptures concerning: Ex 15:20; 32:19; Jg 11:34; 21:19-21; 1Sa 18:6; 21:11; 30:16; 2Sa 6:14-16; Job 21:11; Ps 30:11; 149:3; 150:4; Ec 3:4; Jer 31:4,13; La 5:15; Mt 11:17; Lu 15:23-25. Herodias dances in the presence of Herod (Antipas): Mt 14:6; Mr 6:22. Idolatrous: Ex 32:19,25'.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. The functional definition for this word is: 'To express grief or sorrow; to grieve; to be sorrowful. Mourning may be expressed by weeping or audible sounds, or by sobs, sighs or inward silent grief. Abraham came to mourn for Sarah and to weep. Gen.23'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Pr 17:16; Isa 28:9-13; 29:11-12; Jer 5:3-5; Mt 11:16-19 children. Zec 8:5'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S42 (Verse 33) The testimony of John the Baptist.

First Step: What John did not do.

For John the Baptist came neither eating bread nor drinking wine;.

Second Step: the condemnation by the lost.

and ye say,
He hath a devil..

In 2Corinthians 10:10, we read that saved preachers were doing the same thing to Paul in the early church. There will always be people who, for jealousy's sake, will unrighteously criticize the true man of God who is being truly used by God to build the kingdom of God.

Our sentence starts with the word For and tells us why Jesus likened His generation as He did in the prior sentence. Although the next sentence does not start with a connecting word, it provides a contrast to this sentence while dealing with the same subject as this sentence. Both sentences, combined, show why 7:35 says, But wisdom is justified of all her children. This sentence, and the next sentence, prove that the generation, which lived at the same time as Jesus did, had no wisdom.

Please notice the use of the word ye ('each and every one of you personally'). John the Baptist lived the vow of a Nazarite and the religious leaders not only should have known that fact but they also should have known that John the Baptist was a greater prophet than most prophets because of that fact. However, as our earlier notes explained, they refused to truly Biblically repent. That's why 7:30 said: the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him (John the Baptist).

The Pharisees and lawyers each personally said: He (John the Baptist) hath a devil in order to excuse the condemnation from John the Baptist against them. They treated their people as fools, believing that the people would believe their lies without even checking to see if they were lying. Unfortunately, we still have many religious liars because the world is still full of fools who are too lazy to verify what they are told.

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

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

Please see the note for Mark 14:23 about the words drink / drank. The functional 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'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'Used for several different drinks from lightly flavored water through strong intoxicant'. Please also see the note for Luke 7:34 about the word winebibber.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Lu 1:15; Jer 16:8-10; Mt 3:4; Mr 1:6 He. Mt 10:25; Joh 8:48,52; 10:20; Ac 2:13 General references. exp: Ps 69:10.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S43 (Verse 34) A comparable testimony of Jesus.

Step: the testimony of Jesus.

The Son of man is come eating and drinking;.

Second Step: the condemnation by the lost.

and ye say,
Behold a gluttonous man,
and a winebibber,
a friend of public and and sinners!.

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 that the Lord said against them in Luke 7:31.

This sentence is part of an answer from Jesus and must be kept within the context of the entire answer in order to interpret it properly.

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

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

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 functional definition for this word is: 'Used for several different drinks from lightly flavored water through strong intoxicant'.

Please see the note for Romans C7S26 about the word sin. The functional 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: 'eating. Lu 7:36; 5:29; 11:37; 14:1; Joh 2:2; 12:2 a friend. Lu 15:2; 19:7; Mt 9:11 General references. exp: Ps 69:10; Lu 5:30; 15:2'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S44 (Verse 35) The evidence of true wisdom.
But wisdom is justified of all her children.

This sentence provides the conclusion of this answer from Jesus. It is a precept which is always true and can be applied to many circumstances such as what Luke reports in this chapter.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional 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 notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 7:29; Pr 8:32-36; 17:16; Ho 14:9; Mt 11:19; 1Co 2:14-15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S45 (Verse 36) The start of the next incident.
And one of the Pharisees desired him that he would eat with him.

Folks, realize that we are only in Chapter 7 but, time-wise, this incident happened just before 'The Last Supper'. Hopefully, the reader understands that Luke is not putting his Gospel in a time-sequence order but is ordering the evidences which he presents in a way which supports the various points which he is making. This account is one of the times that a Gospel writer gives an account out of time sequence. Both Matthew and Mark report this incident near the end of their Gospel because it actually happens, in time, shortly before the crucifixion. Yet, Luke reports is less than 1/3 of the way through his Gospel. This shows us that the Gospel were not written in a strict time sequence but that the various Gospel writers report incidents when they support the point that the writer is making.

Matthew 26:6-13; Mark 14:3-9; Luke 7:36-50 and John 12:1-11 tells us about the time that Jesus and His disciples ate a meal at the house of Simon the leper and Mary Magdalene anointed Jesus for His death. The perspective that Luke gives us is different from the perspective of the other Gospel writers. In Luke's Gospel, we see that the Pharisees deliberately insulted Jesus and refused to acknowledge that he was their true King. The particular Pharisee who personally gave the insult was later made a leper. The application is that it is dangerous to insult Jesus and to refuse to acknowledge Him as our true King.

Jesus ignored the insult to Himself. But, then the Pharisee started to criticize, in his own mind, a person who was doing what God told her to do instead of accepting his lost religious expectations. This is when Jesus spoke up and corrected the lost religious person with a proverb.

Matthew 26:6-7 and Mark 14:3 tell us the same message as this sentence.

The other Gospel writers had different purposes for telling about this incident. Luke only relates the interaction with the Pharisee. Matthew relates the reaction by other disciples and what Jesus said about the woman. Mark relates the same information as Matthew but emphasizes what was said to the woman while Matthew emphasized the reaction of the disciples. Thus, we see the same incident reported in each of three Gospels with different emphasis in each.

Please remember that the theme of this chapter is: 'Jesus acts like a king'. The application, of the chapter for us tday, is that we must accept Jesus as our personal spiritual King. This Pharisee, like the other Pharisees of his day, refused to do so and we see this truth in the way that Luke relates this account.

Part of the job of a King is to treat with the leaders of other kingdoms. in this case, Jesus was treating with leaders in the kingdom of Satan. However, when the Pharisee started criticizing Jesus for the way that He treated a woman of His kingdom, Jesus defended the woman and His treatment of her. One job of a King is to defend His people and to act with the same character of His kingdom even when in the territory of His enemies.

Finally, our chapter ends with Jesus rewarding this woman for acting in the character of His kingdom even while she was in the territory of His enemies. This is also the responsibility of a King.

Matthew and Mark tell us that this Pharisee was called Simon the leper. Luke simply relates his name as Simon. Given the laws about leprosy, at that time, he could not have been a leper at the time of this dinner. Leprosy was considered to be a punishment for sin by the Jews of that day. Thus, it is reasonable to assume that God sent a message to the Pharisees by giving Simon leprosy after he treated Jesus like the Gospels relate that he did. Instead of treating Jesus like an honored guest, Simon deliberately offered insult according to the Gospels.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Mt 26:5-6; Mr 14:3-9; Joh 11:2-16 General references. exp: Lu 11:37'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S46 (Verse 36) Jesus accepted a challenge.

And he went into the Pharisee's house,
and sat down to meat..

Our account does not relate the insult offered by the Pharisee, yet. What we see here is that Jesus chose to ignore the insult to himself. Later, in this account, Jesus speaks about it but only to defend a woman who is a member of the kingdom of God.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Lu 7:34; 11:37; 14:1 General references. exp: Lu 11:37'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S47 (Verse 37-38) The description of a true servant of God.

And,
behold,
a woman in the city,
which was a sinner,
when she knew that Jesus sat at meat in the Pharisee's house,
brought an alabaster box of ointment,
And stood at his feet behind him weeping,
and began to wash his feet with tears,
and did wipe them with the hairs of her head,
and kissed his feet,
and anointed them with the ointment..

Matthew 26:6-7 and Mark 14:3 and John 12:1-2 tell us the same message as this sentence. John 11:2 tells us that the woman, of this account, was that Mary...whose brother Lazarus was sick. After this sentence, the other Gospel accounts do not match the sentences within this account by Luke.

What the other Gospel accounts tell us, because they place this account later in their Gospels, is that Jesus had started telling His disciples that He would be killed and rise again from the dead. Only Mary believed Him, which is why she acted as our sentence tells us she did. The other Gospel accounts go more into those details. This account continues with the wrong reaction by the Pharisee.

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

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

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'.

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

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

Please see the note for John 11:2 about the word ointment. Smith's Bible Dictionary defines this word as: '(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. they were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 the work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

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

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

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'Cleansing with water'.

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

We find forms of the word wiped in: 2Kings 21:13; Nehemiah 13:14; Proverbs 6:33; Proverbs 30:20; Isaiah 25:8; Luke 7:38; Luke 7:44; Luke 10:11; John 11:2; John 12:3; John 13:5; Revelation 7:17; Revelation 21:4. Webster's 1828 defines this word as: 'pp. Rubbed for cleaning; cleaned by rubbing; cleared away; effaced'.

We find forms of the word hair occurring 79 times in 75 verses of the Bible and, in the New Testament, in: Matthew 3:4; Matthew 5:36; Matthew 10:30; Mark 1:6; Luke 7:38; Luke 7:44; Luke 12:7; Luke 21:18; John 11:2; John 12:3; Acts 27:34; 1Corinthians 11:14-15; 1Timothy 2:9; 1Peter 3:3; Revelation 1:14; Revelation 6:12; Revelation 9:8. Webster's 1828 defines this word as: 'n. 1. A small filament issuing from the skin of an animal, and from a bulbous root. Each filament contains a tube or hollow within, occupied by a pulp or pith, which is intended for its nutrition,and extends only to that part which is in a state of growth. When hair means a single filament,it has a plural,hairs. 2. the collection or mass of filaments growing from the skin of an animal, and forming an integument or covering; as the hair of the head. Hair is the common covering of many beasts. When the filaments are very fine and short, the collection of them is called fur. Wool, also, is a kind of hair. When hair signifies a collection of these animal filaments, it has no plural. 3. anything very small or fine; or a very small distance; the breadth of a hair. He judges to a hair, that is, very exactly. 4. A trifling value. It is not worth a hair. 5. Course; order; grain; the hair falling in a certain direction. Not used. You go against the hair of your profession. 6. Long, straight and distinct filaments on the surface of plants; a species of down or pubescence. '. Easton's Bible Dictionary defines this word as: '1.) the Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Ge 41:14). the women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. the great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. the beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1Co 11:14-15). Paul reproves the Corinthi and for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1Ti 2:9; 1Pe 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Lu 7:38; Joh 11:2; 1Co 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Le 21). Elijah is called a "hairy man" (2Ki 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (2Sa 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Nu 6:5; Jg 13:5) and others in token of special mercies (Ac 18:18). In times of affliction the hair was cut off (Isa 3:17,24; 15:2; 22:12; Jer 7:29; Am 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezr 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa 7:20). the Hebrews anointed the hair profusely with fragrant ointments (Ru 3:3; 2Sa 14:2; Ps 23:5; 45:7, etc.), especially in seasons of rejoicing (Mt 6:17; Lu 7:46).'. Smith's Bible Dictionary defines this word as: 'The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men: 2Sa 14:26. In times of affliction the hair was altogether cut off. Isa 3:17,24; 15:2; Jer 7:29. Tearing the hair: Ezr 9:3. and letting it go dishevelled were similar tokens of grief. the usual and favorite color of the hair was black: Song 5:11. as is indicated in the comparisons in: Song 1:5; 4:1. a similar hue is probably intended by the purple of: Song 7:6. Pure white hair was deemed characteristic of the divine Majesty: Da 7:9; Re 1:14. The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel: 2Ki 9:30. and of Judith, ch. 10:3, and in the New Testament: 1Ti 2:9; 1Pe 3:3. The arrangement of Samson's hair into seven locks, or more properly braids: Jg 16:13,19. involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. the locks were probably kept in their place by a fillet, as in Egypt. the Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients: Ru 3:3; 2Sa 14:2; Ps 23:6; 92:10; Ec 9:8. more especially on occasions of festivity or hospitality: Lu 7:46. It appears to have been the custom of the Jews in our Saviour's time to swear by the hair: Mt 5:36. much as the Egyptian women still swear by the side-locks, and the men by their beards'.

Nave's Topical Bible provides references for the word hair as: 'Numbered: Mt 10:30; Lu 12:7. Worn long : By women: Isa 3:24; Lu 7:38; 1Co 11:5-6,15; 1Ti 2:9; 1Pe 3:3; Re 9:8. By Absalom: 2Sa 14:26. Worn short by men: 1Co 11:14. Symbolical dividing of: Eze 5:1-2'.

Thompson Chain Topics provides references for the word hair as: '2Sa 14:26; Job 4:15; Mt 5:36; 10:30; Joh 11:2; 1Co 11:14; 1Ti 2:9; 1Pe 3:3. Gray Hairs (an Indication of old age): 1Sa 12:2; Job 15:10; Pr 16:31; 20:29; Ec 12:5; Ho 7:9'.

Torrey's Topical Textbook provides references for the word hair as: 'Ps 68:21. Innumerable: Ps 40:12; 69:4. Growth of: Jg 16:22. GOD: Numbers: Mt 10:30. Takes care of: Da 3:27; Lu 21:18. Black, particularly esteemed: Song 5:11. WHITE OR GRAY. A token of age: 1Sa 12:2; Ps 71:18. A token of weakness and decay: Ho 7:9. An emblem of wisdom: Da 7:9; Job 12:12. With righteousness, a crown of glory: Pr 16:31. Tobe reverenced: Le 19:32. Man cannot even change the color of: Mt 5:36. OF WOMEN: Worn long for a covering: 1Co 11:15. Plaited and broidered: 1Ti 2:9; 1Pe 3:3. Well set and ornamented: Isa 3:24. Neglected in grief: Lu 7:38; Joh 12:3. Sometimes worn long by men: 2Sa 14:26. Men condemned for wearing long: 1Co 11:14. Often expensively anointed: Ec 9:8. OF NAZARITES: Not to be cut or shorn during their vow: Nu 6:5; Jg 16:17,19-20. Shorn after completion of vow: Nu 6:18. Of the healed leper to be shorn: Le 14:9. Color of, changed by leprosy: Le 13:3,10. Cut off in affliction: Jer 7:29. Plucked out in extreme grief: Ezr 9:3. Plucking out of, a reproach: Ne 13:25; Isa 50:6. JUDGMENTS EXPRESSED BY: Sending baldness for: Isa 3:24; Jer 47:5. Shaving: Isa 7:20'.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'The uppermost part of the human body, or the foremost part of the body of prone and creeping animals. this part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of. We find forms of this word, in Luke, in: Luke 7:38; Luke 7:44; Luke 7:46; 9:58; 12:7; 20:17; 21:18; 21:28.

Please see the note for Romans C16S18 about the word kiss. That note also explains every usage in the New Testament. Webster's 1828 dictionary defines this word is: 'v.t. 1. to salute with the lips. 2. to treat with fondness; to caress. the hearts of princes kiss obedience. 3. to touch gently. When the sweet wind did gently kiss the trees. KISS, n. A salute given with the lips; a common token of affection'. We find forms of this word, in Luke, in: Luke 7:38; Luke 7:45; 15:20; 22:47; 22:48.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition for this word is: 'To pour oil upon; to smear or rub over with oil or unctuous substances. Used symbolically to represent being covered by God's Holy Ghost. thou shalt anoint the altar, and sanctify it. Ex. 29. 3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Lu 7:34,39; 5:30,32; 18:13; 19:7; Mt 21:31; Joh 9:24,31; Ro 5:8; 1Ti 1:9,15; 1Pe 4:18 an. Mt 26:7; Mr 14:3; Joh 11:2; 12:2-3
weeping. Lu 6:21; 22:62; Jg 2:4-5; Ezr 10:1; Ps 6:6-8; 38:18; 51:17; 126:5-6; Isa 61:3; Jer 31:9,18-20; Joe 2:12; Zec 12:10; Mt 5:4; 2Co 7:10-11; Jas 4:9 wash. Lu 7:44; Ge 18:4; Joh 13:4-5 and anointed. Lu 7:45-46; Ec 9:8; Song 1:3; Isa 57:9 General references. exp: Mt 5:4'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S48 (Verse 39) The host judged the woman.

Equivalent Section: the judgment.

Now when the Pharisee which had bidden him saw it,
he spake within himself,
saying,
This man,
if he were a prophet,
would have known who and what manner of woman This is that toucheth him:.

Equivalent Section: Why he felt that way.

for she is a sinner..

Please see the section called Non-Prophecy Godly Knowledge, within the Doctrinal Studies called: Significant Gospel Events, about this and similar events found within the Gospels.

in this sentence we see the prejudices of the Jewish religious leaders which were so prevalent that they went through all of the Jewish society. Before Peter took the gospel to Cornelius (Acts 10), God had to give Peter a vision and command him three times. Even then, they that were of the circumcision contended with him after Peter returned to the Jerusalem Church (Acts 11:1-18). Even so, Acts 11:19 tells us: Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. the New Testament continues with accounts of the saved Jews insisting that people had to keep their religious traditions, including no association with non-Jews, until God had the Roman Army tear down the Temple and kill of those Jews, which destroyed the Jerusalem Church. Thus, the prejudice expressed in this sentence remained in the Jews until God killed all Jews who were saved and held to this prejudice. 1Corinthians 12:13 and Ephesians 6:8 make it clear that God does not make these distinctions and that God disapproves of His people being prejudice.

We find forms of the word bidden in: Numbers 15:38; Joshua 6:10; 1Samuel 9:13; 1Samuel 9:22; 2Samuel 16:11; Matthew 1:24; Matthew 22:3; Matthew 22:4; Matthew 22:8; Luke 7:39; Luke 14:7; Luke 14:8; Luke 14:10; Luke 14:17; Luke 14:24. Webster's 1828 defines this word as: 'to drive at, to attack, to ask, to desire, to beseech, anciently beto; impetus. Applied to the voice, it denotes utterance, a driving of sounds, which is applied to asking, prayer, and command. Class Bd. 1. to ask; to request; to invite. Go ye into the highways, and as many as ye shall find, bid to the marriage. Math.22. This sense is antiquated, but we have the same word from the Latin, in invite, in and bid'. The word bidden is the past-tense form of the word bid The word bade is another past-tense form of the word bid. Please see the note for Matthew 14:28 about the word bid. Please see the note for Acts 11:12 about the word bade. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

The word spake is the past-tense form of the word speak. Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Webster's 1828 dictionary defines this word as: 'v.i. pret. spoke, spake, nearly, obs. pp. spoke, spoken. It is easy to see that the root of this word is allied to that of beak peak, pick. 1. to utter words or articulate sounds, as human beings; to express thoughts by words. Children learn to speak at an early age. the org and may be so obstructed that a man may not be able to speak. Speak, Lord , for thy servant hearth. I Sam. 3. 2. to utter a speech, discourse or harangue; to utter thoughts in a public assembly. A man may be well informed on a subject, and yet to diffident to speak in public. Many of the nobility make them selves popular by speaking in parliament against those things which were most grateful to his majesty. 3. to talk; to express opinions; to dispute. An honest man, sir, is able to speak for himself, when the knave is not. 4. to discourse; to make mention of. Lucan speaks of a part of Cesar's army that came to him from the Leman lake. the Scripture speaks only of those to whom it speaks. 5. to give sound. Make all your trumpets speak'. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he spake. Lu 3:8; 12:17; 16:3; 18:4; 2Ki 5:20; Pr 23:7; Mr 2:6-7; 7:21 this man. Lu 7:16; Joh 7:12,40-41,47-52; 9:24 would. Lu 7:37; 15:2,28-30; 18:9-11; Isa 65:5; Mt 9:12-13; 20:16; 21:28-31 General references. exp: Jon 4:1; Lu 5:30; 15:2.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S49 (Verse 40) Jesus defended the woman of His kingdom.

And Jesus answering said unto him,
Simon,
I have somewhat to say unto thee..

Our sentence starts with And Jesus answering, which lets us know that this sentence is added to the prior and is the answer for the prejudice reported in the prior sentence. Please see the section called Non-Prophecy Godly Knowledge, within the Doctrinal Studies called: Significant Gospel Events, about this and similar events found within the Gospels.

Please notice that Jesus addresses Simon personally (thee). Many people make the mistake of following group thinking with the idea that it will provide some protection. However, God judges each of us personally.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'answering. Lu 5:22,31; 6:8; Joh 16:19,30 General references. exp: 1Ki 2:14'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S50 (Verse 40) Simon responds to being addressed.

And he saith,
Master,
say on..

Think about this answer and the confidence that Simon displays with it. By addressing Jesus as Master, Simon is treating Jesus as a servant ('teacher') that a rich man, such as himself, would hire to teach his children. This form of address, along with the insults which Jesus will mention, make it clear that he refuses to consider Jesus to be God's Messiah / Christ in spite of the hundreds, or more, miracles that Jesus did and all of the other evidences that Jesus provided. Instead, Simon, obviously, regards Jesus as a lower person than himself. Is it any wonder that God made him a leper, took away all of his social status, and rubbed his nose in his mistake like we do to a puppy that messes in the house?

Please see the note for 1Peter 2:18 about the word master. The functional 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Lu 18:18; 20:20-21; Eze 33:31; Mal 1:6; Mt 7:22; 26:49; Joh 3:2; 13:13 exp: Mt 22:16. General references. exp: 1Ki 2:14'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S51 (Verse 41) Jesus starts a parable.

Equivalent Section: the creditor is described.

There was a certain creditor which had two debtors:.

Equivalent Section: the debtors are described.

the one owed five hundred pence,
and the other fifty..

Luke 7:41-47 has the parable about 'the two debtors'. The application is that our willingness to truly worship and serve God is directly proportional to how thankful we are for our salvation. Please also see the Table of Parables in the New Testament for links to other parables. This particular parable is only found in this Gospel and it should be obvious that it is directly dealing with the attitude of this Pharisee.

This parable goes through 7:42 and is followed by a question, which is based upon it, in 7:43 and then followed, after the Pharisee answers, by an explanation in 7:43-47. Now, normally Jesus does not explain His parables to the Lost. However, He explains this time so that the others, who were there and heard this entire conversation, would seriously consider which side they really wanted to be on in the upcoming conflict between Jesus and the religious leaders. We see this in the statements from Jesus in 7:48 and 7:50 and by the reaction of the observers as reported in 7:49.

in this first sentence of the parable, we are told about 'the two debtors'. The amount owed is not important. What is important is that there was a large difference in the amounts owed since the amount of one debt was ten (10) times the amount of the other debt.

Please see the note for Romans C8S12 about the words debt / debtor. Easton's Bible Dictionary defines these words as: 'Various regulations as to the relation between debtor and creditor are laid down in the Scriptures. (1.) the debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (De 24:10-11). (2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex 22:26-27). (3.) A debt could not be exacted during the Sabbatic year (De 15:1-15). forother laws bearing on this relation see Le 25:14, 32, 39; Mt 18:25, 34. (4.) A surety was liable in the same way as the original debtor (Pr 11:15; 17:18)'. That note also explains every usage in the New Testament.

Please see the note for Romans C13S11 about the word owe. The functional definition for this word is: 'To be indebted; to be obliged or bound to pay'.

Please see the note for Luke 10:35 about the word pence. Webster's 1828 defines this word as: 'The plural of penny, when used of a sum of money or value. When pieces of coin are mentioned, we use pennies.'. Please also see the note for John 6:7 about the word penny. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. this was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's " (Mt 22:19; Mr 12:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Lu 11:4; 13:4 (margin) Isa 50:1; Mt 6:12; 18:23-25 the one. Lu 7:47; Ro 5:20; 1Ti 1:15-16 pence. See Mt 18:28 (margin) the other. Lu 12:48; Nu 27:3; Jer 3:11; Joh 15:22-24; Ro 3:23; 1Jo 1:8-10'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S52 (Verse 42) Jesus gives the main point of the parable.

And when they had nothing to pay,
he frankly forgave them both..

Our sentence starts with the word And, which adds it to the prior sentence and makes it the second sentence in this parable. Given the reputation that Jews have about money, even today, this sentence would make most Jewish listeners think 'Impossible!' therefore, they, must assuredly, knew that this was a teaching parable and would be listening to find out what the lesson was about.

Please see the note for Matthew 5:26 about the words paid / pay. Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged. 2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness. You have paid down More penitence, than done trespass. 3. to fulfill; to perform what is promised; as, to pay one's vows. 4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents. 5. to beat. Forwhich, or pay me quickly, or I'll pay you. 6. to reward; to recompense; as, to pay for kindness with neglect. Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased. Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather. Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream. Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish. pay a seam, to pour melted pitch along it, so as to defend the oakum. Topay off; to make compensation to and discharge; as, to pay off the crew of a ship. Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship. Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay. 1. Compensation; reward. Here only merit constant pay receives--'. That note also deals with the word paid, in: which is defined as: 'pret. and pp. of pay; paid for payed.'.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional 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. this word speaks to the removal of legal consequence and does not require the offended person to losw what was stolen or destroyed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ps 49:7-8; Mt 18:25-26,34; Ro 5:6; Ga 3:10 he. Ps 32:1-5; 51:1-3; 103:3; Isa 43:25; 44:22; Jer 31:33-34; Da 9:18-19; Mic 7:18-20; Mt 6:12; Ac 13:38-39; Ro 3:24; 4:5-8; Eph 1:7; 4:32; Col 3:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S53 (Verse 42) Jesus asks a question related to the parable.

Tell me therefore,
which of them will love him most?.

in this sentence we have the question from Jesus which is based upon the parable of the prior two sentences. And, we know by the way that the Pharisee answers, in the next sentence, that he suspects that he is about to be nailed, but is not sure how. He hedges his answer by saying I suppose. He believes that if his answer is wrong someway then he can claim that he did not really think it out and support that claim with the fact that he had said I suppose. However, it is not his answer but his rude treatment to Jesus that will get him into trouble. People tend to forget that God is always watching and recording our actions and that God's people may receive the things done in his body, according to that he hath done, whether it be good or bad. (2Corinthians 5:10).

Please see the note for Romans intro about the word therefore. The functional 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'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please see the note for 5:13 for links to every place in this Gospel where this word is found.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S54 (Verse 43) Simon answers the question.

Simon answered and said,
I suppose that he,
to whom he forgave most..

This is the answer to the question of the prior sentence and the note for the prior sentence explains what is going on in that sentence and this answer. Simon is correct in his answer that the person who receives the greatest forgiveness of debt will love the forgiving person the most. He is hedging his answer by saying I suppose, because he suspects that he will be shown to be wrong in front of the witnesses that he brought to his meal. However, he is not sure how he will be embarrassed. As the saying goes: 'Wait for it!'

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. Lu 7:47; 1Co 15:9-10; 2Co 5:14-15; 1Ti 1:13-16'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S55 (Verse 43) Jesus responds to Simon's answer.

And he said unto him,
Thou hast rightly judged..

The first he, of our sentence is Jesus. The first him, of our sentence is Simon the leper. Thus our sentence is telling us that 'Jesus said unto Simon, thou hast rightly judged'. Since our sentence starts with the word And, this sentence is added to the prior sentence and is telling us that the judgment expressed by Simon, in the prior sentence is right. Simon was worried about his answer but, as we will see in the next couple of sentences, it is the application of that answer that he should have worried about.

Simon was a Pharisee and, as such, prided himself on his knowledge of the Bible. However, he was like many preachers, and other people, of today who mistake knowledge of religious traditions for knowledge of the Bible. True knowledge of the Bible requires applying the lessons from the Bible to our life so that we don't make the same mistakes as are recorded in the Bible and so that we avoid the consequences that are also recorded in the Bible. For example, the Pharisees claimed to know all about king David and especially about his sin. However, religious traditions concentrate on his sexual sin with Bathsheba and ignore his murder of Uriah. Just as Nathan the prophet showed king David his sin by telling king David a proverb (2Samuel 12), so also did Jesus to Simon. King David confessed his sexual sin with Bathsheba but, to the best of my knowledge, no where is it recorded that king David confessed his murder of Uriah. As a result, the Bible names the son that Bathsheba was carrying and three other sons who were killed while doing rebellious and sexual sins like king David did. Therefore, if Simon had truly known the Bible as well as he thought he did, then he wouldn't have worried about his answer to the question. No, he would have considered how the proverb applied to his own sin.

Please see the notes for Matthew 7:1 about the word judge. The functional 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.

We find forms of the word rightly in: Genesis 27:36; Luke 7:43; Luke 20:21; 2Timothy 2:15. Webster's 1828 defines this word as: 'adv. 1. According to justice; according to the divine will or moral rectitude; as duty rightly performed. 2. Properly; fitly; suitably; as a person rightly named. 3. According to truth or fact; not erroneously. He has rightly conjectured. 4. Honestly; uprightly. 5. Exactly. Thou didst not rightly see.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Lu 10:38; Ps 116:16-18; Mr 12:34'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S56 (Verse 44) Jesus points out the woman.

And he turned to the woman,
and said unto Simon,
Seest thou this woman?.

Now Jesus will apply the proverb to Simon in this sentence and the next several sentences. in this sentence Jesus points out This woman, whom Simon had regarded like most people would regard a roach on the meal table or in a dish that was served to them. In addition, by using the word thou, Jesus is requiring Simon to personally regard This woman whom he (Simon) has been trying to ignore and trying to pretend that she isn't there. Not only does Jesus require Simon to pay attention to her, but He requires her action to be mentioned Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her (Matthew 26:13; Mark 14:9). Thus, we see that Jesus not only defended her actions but also showed us that God honors, for ever, those people who truly serve Him.

In the next sentences, Jesus will compare Simon's actions to the actions of This woman and show how badly Simon had acted.

What a lot of people in Western cultures fail to understand is how important honor is in Eastern cultures, including the Jewish culture of the days when Jesus was living on this Earth. I strongly believe that Simon was shunned after this incident while he was probably considered to be a leader of the Pharisees before this incident. This change in status would be due to Jesus publicly pointing out how little honor Simon truly had. In addition, since the other Gospel writers call him Simon the leper, it would appear as if God gave him leprosy and completed his insult and separation from all people that he tried to please by giving Jesus insult with this dinner and how he acted at it.

What follows is a true account which is included here to help people understand the importance of honor in Eastern cultures. I used to work at some of the largest banks in the U.S. I was the computer technician who could moved millions of dollars between banks and my job included tracing the movement of money through the clearing houses. Now, a Saudi prince bought a U.S. bank at the time that the U.S. government regarded Saudi oil to be a strategic reserve for the U.S. military. As a result, this prince considered himself to be above all laws in the U.S., especially since he also had diplomatic immunity. However, after he bought the bank, he ordered the bank to violate U.S. banking laws and international banking laws. He did this to defraud many people of money by illegally applying fees. I was defrauded like others. However, because of my job and contacts, I was able to provide the Federal Banking Association with irrefutable proof of his actions and they were able to get legal testimony from the top managers of the bank that the Saudi prince ordered the illegal action.

The FED had the prince arrested. The U.S. State Department ordered the FBI to get him free. However, they had to get a court order before the jail had to release him and by the time they got the court order, he had been moved to another jail. That action required another court order and, after several moves, it became obvious that the FBI could never get him free. Then the U.S. president ordered the head of the FEB to come to his office and the head of the FED refused and sent a message that it would take the U.S. president at lease 90 days to get him fired. Meanwhile, he had contacted the heads of pother international banking organizations and old them what was happening. As a result, all Saudi banking assets were seized everywhere in the world except Africa and the Middle East. In addition, all banking transactions from any Saudi person or company were refused in the same places.

The head of the FED demanded that the Saudi king attend a meeting with the U.S. president and the heads of international banking organizations before the bands would cooperate with Saudi interests again. The Saudi king sent his top ambassador and was forced to agree to pay back all money defrauded from people and pay additional fines, he had to cause all Saudi people and companies to divest of all U.S. banking assets and agree to obey international banking laws even in Saudi Arabia. As an absolute monarch, in his own country, he was highly insulted by others ordering him to change his laws, but he had no choice. If he didn't agree, he would have destroyed his economy and someone in his country would have killed him.

After the corrections were completed, the Saudi prince was turned over to the U.S. State department and deported. I was told that the Saudi king had his head chopped off. It was not because he violated laws but because he brought insult upon the house of his king. In addition, I've been told that, in many cultures, causing insult can be more deadly than doing murder. With this in mind, consider the position of Simon after he not only failed to properly insult Jesus but he actually brought shame upon all Pharisees. People need to realize that it is very foolish to try to challenge God in any way.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Seest. Lu 7:37-39 exp: Pr 26:12. Thou. Ge 19:2; Jg 19:21; 1Sa 25:41; 1Ti 5:10; Jas 2:6 General references. exp: Ge 43:24'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S57 (Verse 44) Jesus compares the behavior of the two people.

Equivalent Section: Jesus points out the lack of expected behavior by Simon.

I entered into thine house,
thou gavest me no water for my feet:.

Equivalent Section: Jesus points our her excessive behavior.

but she hath washed my feet with tears,
and wiped them with the hairs of her head..

In the First Equivalent Section of this sentence, Jesus identifies the actions by Simon which were deliberately intended as an insult. In the Second Equivalent Section, Jesus compares those actions to the honor offered to Jesus by This woman. Simon was, obviously, relying upon social convention which required the insulted person to ignore the insult, no matter how bad it was, in order to prove that the person could control themselves under any circumstance. Social convention required them to avenge themselves later. However, God is not bound by our social conventions and, while Jesus could ignore insult to Himself, he could not let this devil-motived person to cause people to doubt the person of their salvation. Mark 14:8 tells us that Jesus said: She hath done what she could: she is come aforehand to anoint my body to the burying. Thus, this action is directly connected to everlasting spiritual salvation. Because of the consequence, Jesus does not allow the attack on Mary to stand.

in this sentence we have two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes it directly opposite of the First Equivalent Section. Where the First Equivalent Section tells us that Simon offered great insult, the Second Equivalent Section tells us that Mary offered the greatest honor that she could. Remember that in all of the world, but especially in the Jewish society, a woman's hair was considered to be her glory (1Corinthians 11:15). Thus, she took what would be considered her greatest source of glory and used it for a cleaning rag on what could be considered to be one of the dirtiest parts of the body. She humbled herself while Simon lifted himself up in pride.

Not only did she do that, but our sentence also says she hath washed my feet with tears. When was the last time that you cried enough to do such a thing? Also, was it for sin or insult to our Lord or was it for some selfish reason?

Finally, please notice the use of the personal pronouns of: thine and thou. When God brings judgment it is always personal in nature.

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

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

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'Cleansing with water'.

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

Please see the note for Luke 7:37-38 about the word hair. The functional definition for this word is: 'Part of the body that is usually important as an element of personal beauty'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S58 (Verse 45) Jesus adds a second comparison.

Thou gavest me no kiss:
but this woman since the time I came in hath not ceased to kiss my feet..

In the Jewish society, giving a kiss was the equivalent of a handshake in western cultures. and bowing in some other cultures. People traveling to other cultures are expected to learn the minimal expected social customs of the societies which they visit. Sometimes, strangers can be excused for their error. However, as a Pharisee, Simon understood every expected social custom. Therefore, when Jesus said Thou gavest me no kiss, He was accusing Simon of deliberate insult. And while it was understood that people weren't supposed to mention deliberate insults, people could defend another person, especially a child or a dependent. Therefore, Jesus did not violate social custom, in this sentence, when He accused Simon of deliberate insult because Jesus was comparing the actions of Simon to the woman that Simon insulted and that Jesus defended. in this case, the Jews would consider Simon to be a fool for not considering that Jesus may have defended her. Likewise, it is just as foolish today to attack a true servant of God, especially one who does not defend themselves but relies on God's promise that Vengeance is mine; I will repay, saith the Lord. (Romans 12:19).

Please see the note for Hebrews 10:2 about the word cease. The functional definition for this word is: ' to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun'. Please also see the note for Luke 9:30 about the word decease.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'gavest. Ge 29:11; 33:4; 2Sa 15:5; 19:39; Mt 26:48; Ro 16:16; 1Co 16:20; 1Th '.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S59 (Verse 46) Jesus adds a third comparison.

Equivalent Section: Simon's failure.

My head with oil thou didst not anoint:.

Equivalent Section: Mary's abundance.

but this woman hath anointed my feet with ointment..

Remember that the promised land is no longer a land flowing with milk and honey because God removed His blessings because of the disobedience of the Jews. Now, and at that time, much of the land could be hot and dusty. Therefore, part of proper social greeting was to let guests wash their heads, hands and feet along with providing an oil to moisten skin. That is, if the host could afford such, which a Pharisee certainly did. Therefore, along with other insults, Simon refused to offer what was considered to be the minimal level of comfort for a guest.

Once more we have two Equivalent Sections with the Second Equivalent Section starting with the word but. Thus, the two Equivalent Sections are polar opposites. Simon offered the greatest insult he could by not providing the minimal level of comfort for a guest while Mary went well beyond all expectations.

With this sentence, Jesus makes it clear that He recognized each of the insults offered by Simon. Likewise, we will each answer to God for every insult that we offer to God's true servants. God told Samuel that God took such acts as a personal insult to Him (1Samuel 8:7). While Jesus could have said less, He wanted everyone who was there to realize that each insult and wrong action will be brought into an accounting, even if it seems like we get away with our act at first.

Please see the note for Luke 10:34 about the word oil. Fausset's Bible Dictionary defines this word as: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3). Type of the Holy Spirit's unction (2Co 1:21; 1Jo 2:20,27) and illumination (Zec 4:11-12). the supply of grace comes not from a dead reservoir of oil, but through living "olive trees." Ordinances and ministers are channels, not the grace itself; Zec 4:14, "anointed ones," Hebrew sons of oil; Isa 5:1, "very fruitful hill," Hebrew "horn of the son of oil." the Lord Jesus has the fullness of grace from the double olive tree of the Holy Spirit, so as to be at once our priest and king; He is the tree, ministers the branches, "emptying the golden oil out of themselves" for the supply of the church and to the glory of the Author of grace. In the sanctuary oil served the three purposes: (1) anointing the priests and holy things, (2) as food in the bloodless offerings (minchah), (3) it kept alive the lights in "the pure candlestick," "the lamp of God" (1Sa 3:3) in the holy place. Messiah is the Antitype "anointed with the oil of gladness above His fellows" (Heb 1:9; Ps 45:7); not only above us, the adopted members of God's family, but above the angels, partakers with Him, though infinitely His inferiors, in the holiness and joys of heaven. His anointing with "the oil of exulting joy" took place not at His baptism when He began His ministry for us, but at His triumphant completion of His work, at His ascension (Eph 4:8; Ps 68:18), when He obtained the Holy Spirit without measure (Joh 3:34), to impart to us in measure. the oil of gladness shall be in the fullest sense His "in the day of His espousals, in the day of the gladness of His heart" (Song 3:11; Re 19:7). Guests were anointed with oil at feasts; so He anoints us, Ps 23:5. The offering of oil on the altar was the offerer's acknowledgment that all his spiritual gifts were from Jehovah. the "beaten oil" for the sanctuary light was made from olives bruised in a mortar. So Messiah's bruising preceded His pouring out the Spirit on us (Ex 25:6; 27:20). the olives were sometimes "trodden" (Mic 6:15), or "pressed" in a "press," making the fats overflow (Joe 2:24; 3:13; Hag 2:16). the oil was stored in cellars, in cruses (1Ki 17:14). Solomon supplied Hiram with "20,000 baths of oil" (2Ch 2:10), "20 measures of pure oil" (1Ki 5:11). Oil was exported to Egypt as the special produce of Palestine (Ho 12:1). Meat offerings were mingled or anointed with oil (Le 7:10,12); but the sin offering and the offering of jealousy were without oil (Le 5:11; Nu 5:15). the oil indicated" gladness"; its absence sorrow and humiliation (Isa 61:3; Joe 2:19; Ps 45:7).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ru 3:3; 2Sa 14:2; Ps 23:5; 104:15; Ec 9:8; Da 10:3; Am 6:6; Mic 6:15; Mt 6:17'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S60 (Verse 47) Jesus applies the parable.

Equivalent Section: Jesus explained true forgiveness.

First Step: Jesus tells of her forgiveness.

Wherefore I say unto thee,
Her sins,
which are many,
are forgiven;.

Second Step: Jesus says why.

for she loved much:.

Equivalent Section: Jesus explains little forgiveness.

but to whom little is forgiven,
the same loveth little..

in this sentence, Jesus gives the conclusion of what He had to say to Simon (starting in 7:40). What Jesus says after this is directed towards Mary.

This conclusion can be seen 'wherever you look' (because the sentence starts with the word wherefore). ThusTHus, this sentence actually provides us with a Biblical precept. That precept is: 'our level of forgiveness is directly proportional to the amount of God's love that is shared through our life'. Please look at our Second Equivalent Section to understand this precept. It says the precept in the reverse direction from which I wrote it, but the precept works the same regardless of the order in which you say it. The reader should be able to see that little is forgiven because they loveth little. In addition, our First Equivalent Section told us that the reason (for) that Her sins, which are many, are forgiven is because she loved much. Therefore, our sentence tells us that if we increase our love then we also increase our forgiveness from God. Likewise, if we decrease our love then we also decrease our forgiveness from God.

Please also pay attention to a doctrinal truth which is often denied, indirectly, within much preaching. Our sentence clearly tells us that God's people receive a variable amount of forgiveness. Now, lots of people will claim that this is a figure of speech, or some other lie, in order to deny toe clear doctrine of this sentence. This sentence, and other references in the Bible, clearly teach variable forgiveness, which goes along with variable rewards. However, many people cling to the doctrine of devils, (1Timothy 4:1) which comes from the philosophy called Communism, and teaches that 'all of my sins were forgiven, past present and future the instant that I accepted Jesus as my savior' and 'We will all get a mansion and be in eternal bliss the instant that we get to Heaven'. Both of those lies deny variable forgiveness and variable rewards and punishment, for God's people, at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). I have seen God literally physically people and spiritually kill the ministry of pastors, all because they refused to let the word of God correct their doctrine. Please do not be such a person.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also see the note for 5:20 for links to every place in this epistle where this word is found.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Her. Lu 7:42; 5:20-21; Ex 34:6-7 which. Isa 1:18; 55:7; Eze 16:63; 36:29-32; Mic 7:19; Ac 5:31; Ro 5:20; 1Co 6:9-11; 1Ti 1:14; 1Jo 1:7 she. Lu 7:43; Mt 10:37; Joh 21:15-17; 2Co 5:14; Ga 5:6; Eph 6:24; Php 1:9; 1Jo 3:18; 4:19; 5:3 General references. exp: Ro 4:7; 1Jo 4:19.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S61 (Verse 48) Jesus addresses the woman.

And he said unto her,
Thy sins are forgiven..

In the prior sentence Jesus was talking to the Pharisee, named Simon, and old him that her sins were forgiven. in this sentence we see Jesus tell her the same thing. In our second next sentence we see Jesus tell Mary the basis and result of her being forgiven.

We saw Jesus say the same thing in Matthew 9:2; Mark 2:5 and Luke 5:20. In those references Jesus said this to the man who was sick of the palsy and his friends lowered him through the roof to get him to Jesus. At that time, we also read that the people reacted the same way as our next sentence tells us that people reacted this time.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy. Mt 9:2; Mr 2:5 General references. exp: Ro 4:7'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S62 (Verse 49) People question the action by Jesus.

And they that sat at meat with him began to say within themselves,
Who is this that forgiveth sins also?.

It is important to remember that, in time sequence, this incident happened just before the 'Last Supper'. We also need to keep in mind that this sentence, and the other Gospel accounts, indicate that there were many more people at this meal besides Simon, Jesus, and His disciples. Our sentence also indicates that those other people started questioning their assumptions about Jesus. Most likely, Simon had also invited other Pharisees, and followers of that group, so that they could see him 'put Jesus in his place'. After all, Simon and the other Pharisees regarded Jesus as: 'just another human iterant preacher'. I strongly believe that Jesus accepted this invitation, and God's Holy Spirit motivated Mary to do what she did, to a large extent, to shake the assumptions of these people so that they have some chance of true salvation.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Lu 5:20-21; Mt 9:3; Mr 2:7 exp: Mt 21:10. General references. exp: Ro 4:7.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C7-S63 (Verse 50) Jesus explains His action.

First Step: Jesus explains why she is forgiven.

And he said to the woman,
Thy faith hath saved thee;.

Second Step: Jesus explains the result of her forgiveness.

go in peace..

Here we see Jesus offer her peace which goes beyond our initial salvation. There are many people who claim true Biblical salvation but do not have true Biblical peace. They also do not exercise true Biblical faith. The reader needs to remember that true Biblical salvation is: 'God's life in you' and that all life continues to move and grow unless it is dead ('no longer living'). Please use the links in the word definitions, below, to see more evidence and doctrinal notes on this truth. Even though there is reason to believe that Mary had received initial salvation earlier, in this instance Jesus said Thy faith hath saved thee because her true Biblical faith had increased the amount of 'God's life in her' with the result being that she had greater peace than she had before and she also had greater peace than most of the other disciples had.

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 functional 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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy. Lu 8:18,42,48; 18:42; Hab 2:4; Mt 9:22; Mr 5:34; 10:52; Eph 2:8-10; Jas 2:14-26 go. Ec 9:7; Ro 5:1-2 exp: 1Sa 1:17. General references. exp: Mt 5:4; Ro 4:7.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

Luke Chapter 8

links to sentences in this chapter:

C8-S1 (Verse 1-3), C8-S2 (Verse 4-5), C8-S3 (Verse 6), C8-S4 (Verse 7), C8-S5 (Verse 8), C8-S6 (Verse 8), C8-S7 (Verse 9), C8-S8 (Verse 10), C8-S9 (Verse 11), C8-S10 (Verse 12), C8-S11 (Verse 13), C8-S12 (Verse 14), C8-S13 (Verse 15), C8-S14 (Verse 16), C8-S15 (Verse 17), C8-S16 (Verse 18), C8-S17 (Verse 19), C8-S18 (Verse 20), C8-S19 (Verse 21), C8-S20 (Verse 22), C8-S21 (Verse 22), C8-S22 (Verse 23), C8-S23 (Verse 24), C8-S24 (Verse 24), C8-S25 (Verse 25), C8-S26 (Verse 25), C8-S27 (Verse 25), C8-S28 (Verse 26), C8-S29 (Verse 27), C8-S30 (Verse 28), C8-S31 (Verse 28), C8-S32 (Verse 29), C8-S33 (Verse 29), C8-S34 (Verse 30), C8-S35 (Verse 30), C8-S36 (Verse 31), C8-S37 (Verse 32), C8-S38 (Verse 32), C8-S39 (Verse 33), C8-S40 (Verse 34), C8-S41 (Verse 35), C8-S42 (Verse 36), C8-S43 (Verse 37), C8-S44 (Verse 38-39), C8-S45 (Verse 39), C8-S46 (Verse 40), C8-S47 (Verse 41-42), C8-S48 (Verse 42), C8-S49 (Verse 43-44), C8-S50 (Verse 45), C8-S51 (Verse 45), C8-S52 (Verse 46), C8-S53 (Verse 47), C8-S54 (Verse 48), C8-S55 (Verse 49), C8-S56 (Verse 50), C8-S57 (Verse 51), C8-S58 (Verse 52), C8-S59 (Verse 53), C8-S60 (Verse 54), C8-S61 (Verse 55), C8-S62 (Verse 56).

Please use This link to see the chapter summary.

Chapter theme: Jesus deals with people who accept Him as King.

In Luke 8:1-3, we read that Jesus went about inviting people to His kingdom and, like any true king, He had people traveling with Him and taking care of His physical needs.

In Luke 8:4-5, we read that Jesus cast seven devils out of Mary Magdalene.

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. It is also found in the Table of Parables in the New Testament.

In Matthew 5:14-16; Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36, we read 'The Parable of Lighted Candle'. It is also found in the Table of Parables in the New Testament.

Matthew 7:2; Mark 4:24-25 and Luke 8:18 tell us to take heed how you measure. This warning tells us to have spiritual things at the highest priority of our life.

Matthew 12:46-50 and 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. Jesus refused to let the desires of His physical relatives have a higher priority in His life than His spiritual ministering. Without a doubt, His response upset them and the Bible lets us know that His brothers and sisters were not saved until after the resurrection. However, as Jesus shows us here, we can not let such things keep us from obeying God and doing what God wants us to do.

Matthew 8:23-27; Mark 4:35-41 and Luke 8:22-25 all tells us about times that Jesus calmed a tempest. In addition, ; Mark 6:45-56 is a similar, but different, incident where Jesus calmed a tempest. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels.

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them.

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-3. Women minister unto Christ of their substance.
4-15. Christ, after he had preached from place to place, attended by his apostles, propounds the Parable of the Sower,
16-18. and the candle;
19-21. declares who are his mother, and brethren;
22-25. rebukes the winds;
26-36. casts the legion of devils out of the man into the herd of swine;
37-42. is rejected of the Gadarenes,;
43-48. heals the woman of her bloody issue;
49-56. and raises from death Jairus's daughter. '.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S1 (Verse 1-3) Jesus expanded His ministry.

Equivalent Section: Jesus preached the kingdom of God.

And it came to pass afterward,
that he went throughout every city and village,
preaching and shewing the glad tidings of the kingdom of God :.

Equivalent Section: Many disciples were with Him.

and the twelve were with him,
And certain women,
which had been healed of evil spirits and infirmities,
Mary called Magdalene,
out of whom went seven devils,
And Joanna the wife of Chuza Herod's steward,
and Susanna,
and many others,
which ministered unto him of their substance..

Please see the Table Of Miracles for links to miracles like the one in this sentence. In particular, there are links to several places, in the Gospels, where we are told that Jesus 'healed many diseased and possessed by devils'.

Our sentence starts with the word And because this sentence starts this chapter and this chapter is added to the prior chapter. The theme of the prior chapter was: 'Jesus acts like a king'. The theme of this chapter is: 'Jesus deals with people who accept Him as King'. In the prior chapter Jesus let people know that He was a King, even though His kingdom was spiritual then and remains spiritual until His physical return to this world to rule it. With this in mind, our current chapter is showing us the relationship between our personal King and His subjects. Within that theme, our first (current) sentence tells us that His subjects ministered unto him of their substance.

Too many people, who claim to be saved, are focused upon obtaining things in this world and neglect their spiritual responsibilities to their true King when it comes to the job of ministering unto him of their substance. Mark 8:36 says: For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Remember that the definition for the word soul is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Someone who is worrying about obtaining the things of this world is not spending his time developing his soul. The parable of 'The Rich Fool' (Luke 12:16-21) teaches this truth directly. In addition, there is no change after we leave this life (John 9:4). Therefore, the reason that God gives His people substance is so that they can use it for the service of His kingdom and, in the process, develop their soul to be more like God. That is what we see being done in this sentence.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what Jesus was doing, at this time, and the Second Equivalent Section telling us what His kingdom subjects were doing in response. We also see, in this sentence, that these people were working with Jesus to do the work of God's kingdom. Jesus was providing for the spiritual needs of the people and the others were providing for the physical needs of the preacher. . Here we see that Jesus concentrated on doing the work of God's kingdom and let God use others to provide for His physical needs. This can be difficult to do but the preacher is to personally (thou) be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity (1Timothy 4:12). That is the example which Jesus is providing in this chapter.

Next, please notice that His message was: the glad tidings of the kingdom of God. As explained in the word definitions, below, the kingdom of God is defined as: 'God's character in us'. Many people are hung up on 'Ages' and when exactly the 'Church Age' began because they believe the doctrinal error that God's plan of salvation changes from one 'Ages' to another. However, as Romans 4 explains, we are saved, during the 'Church Age' by having the same type of faith as Abraham had. Further, Galatians 3:17 tells us: And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. therefore, it is not possible that God's plan of salvation changed during the 'Age of Law' and the claim that it changed is a lie and a doctrine of devils (1Timothy 4:1). As a result, people who worry about when exactly the 'Church Age' began are worrying because of a lie. The truth is that at this time, Jesus had already started His church, because it started when He selected the twelve. However, that made no difference because accepting the kingdom of God ('God's life in you') provided personal salvation in all 'Ages'.

Next, our Second Equivalent Section tells us who was with Jesus and what they were doing. We basically have two different groups of disciples. The twelve were, basically, Bible School students and learning the ministry by watching and participating. The other group were women which had been healed of evil spirits and infirmities. What is implied is that they had the support of their husbands to travel with Jesus and to minister unto him of their substance. If you think about the social structure of that society, where a woman had to transfer all of her substance to her husband's name when she was married, it should be obvious that they had the support of their husbands. In addition, any man who has been married for several years should understand the husbands willingness to let their wife travel and minister to someone who had healed (the wife) of evil spirits and infirmities. This would be especially true if they had to live with the women for several years while their wife had evil spirits and infirmities.

Now, our sentence also says and many others in a way which indicates that they may not have been healed of evil spirits and infirmities. Yet, our sentence indicates that these many others also ministered unto him of their substance. Regardless of what God may or may not have done for us personally, we have a responsibility to minister unto him (Jesus / His church) of our substance if we have been saved. And, this is especially true if we are not ministering in the word of God.

Please see the note for Mark 6:6 about the word village. Webster's 1828 defines this word as: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village'. We find forms of this word, in Luke, in: 8:1; 9:52; 9:56; 10:38; 13:22; 17:12; 19:30; 24:13; 24:28.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'pleased; moderately happy'.

Please see the note for Luke 1:19 about the word tidings. Webster's 1828 defines this word as: 'n. plu. News; advice; information; intelligence; account of what has taken place, and was not before known. I shall make my master glad with these tidings. Behold I bring you good tidings of great joy, which shall be to all people. Luke 2.'.

Please see the note for Luke 2:41 about the word twelve. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. 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 Romans C8S24 about the word infirmity. Webster's 1828 defines this word as: 'An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities. 2. Weakness of mind; failing; fault; foible. A friend should bear a friend's infirmities. 3. Weakness of resolution. 4. Any particular disease; malady; applied rathe to chronic, than to violent diseases. 5. Defect; imperfection; weakness; as the infirmities of a constitution of government'.

There are several different Mary mentioned in the Gospels and I will not sort them out as there can be arguments over such identification and I see no doctrinal purpose of such. The reader can do as he wishes on this sort. in this sentence, this Mary is specifically named Magdalene. She had been a whore. She was sister to Lazarus and Martha. She was the only person who is reported to believe the prophecy of the torture and death of Jesus. And, there are many other things in the Bible about her, which the reader can study for themselves.

Please see the note for Matthew 15:34 about the word seven. The functional 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 note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

Joanna is only mentioned here and as one of the women who went to the seplechure after the crucifixion. However, between the two times, we are told that she was a faithful disciple of Jesus and did what she could to serve Him.

This is the only place that Susanna is mentioned.

Please see the note for Mark 3:6 about the word Herodians. The functional definition for this word is: 'a political party opposed to direct pagan rule'. Please also see the note for Matthew 2:1 about Herod.

Please see the note for 1Corinthians C4S1 about the word steward. The functional definition for this word is: ' A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc. See Genesis 15:2 and 43:19. 2. An officer of state'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

Please see the note for Hebrews 11:1 about the word substance. The functional definition for this word is: 'the stuff which makes up anything'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Lu 4:43-44; Mt 4:23; 9:35; 11:1; Mr 1:39; Ac 10:38 the glad. Lu 2:10-11; 4:18; Isa 61:1-3; Mt 13:19; Ac 13:32; Ro 10:15 and the. Lu 6:14-16; Mt 10:2-4; Mr 3:16-1
certain. Lu 23:27; Mt 27:55-56; Mr 15:40-41; 16:1; Joh 19:25; Ac 1:14 out. Lu 8:30; Mr 16:9 General references. exp: Ex 35:25; Lu 23:55; 24:10.
Joanna. Lu 24:10 Herod's. Lu 9:7-9; Joh 4:46-53; Ac 13:1; Php 4:22 of their. 1Ch 29:14; Isa 23:18; Mt 2:11; 25:40; 26:11; Ac 9:36-39; 2Co 8:9; 1Ti 5:10 General references. exp: Ex 35:25; Lu 24:10.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S2 (Verse 4-5) Jesus gives 'the parable of sower'.

Equivalent Section: the conditions when He gave the parable.

And when much people were gathered together,
and were come to him out of every city,
he spake by a parable:.

Equivalent Section: the person of the parable.

A sower went out to sow his seed:.

Equivalent Section: the first results of the parable.

First Step: the result of sowing.

and as he sowed,
some fell by the way side;.

Second Step: the action of birds.

and it was trodden down,
and the fowls of the air devoured it..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower' with the explanation of it in the note for Mark 4:11-12, which includes how to understand parables. It is also found in the Table of Parables in the New Testament. Please also see the Study called Godly Financial principals. Matthew 13:2-4 and Mark 4:1-4 tell us the same thing as our current sentence.

Please also see the Message called How to Know Parables about the doctrine from Jesus on this subject.

In addition to this parable, Luke and Mark follow this parable with 'the Parable of the Lighted Candle' while Matthew follows this parable with 'the Parable of the Wheat and Tares'. Those parables need to be considered along with this parable for contextual reasons. In particular, 'the Parable of the Wheat and Tares' is references in the notes for this parable as the basis for dispelling doctrinal error which is taught about this parable. In addition, the 'the Parable of the Lighted Candle' is teaching about lifting up the candle (symbolically Jesus) in order to provide light (symbolically understanding) (Matthew 5:14; Romans 13:12; John 8:12; John 9:5). The doctrinal error which is taught about our current parable ('the Parable of the Sower') is due to men lifting up the doctrine from religious traditions above what the word of God / Jesus literally teaches. Therefore, ignoring these contextual requirements removes strong support for the true lessons of this parable.

In addition to the two other parables already mentioned, Matthew and Mark continue with further parables which also deal with the subject of the kingdom of God and how the saved are expected to produce spiritual results. The reader should consider reading the full chapters, in Matthew and Mark, for a fuller understanding of the general doctrine which is presented in this parable. While Luke does not continue with more parables, Luke does continue with accounts of things which Jesus did which are examples of how the saved are to act in order to truly bear spiritual fruit. Thus, we see a different continuation from this parable here in Luke's Gospel than we read in the other two Gospel.

The references mentioned above, for our current parable, can be sub-divided into smaller groups. The first few sentences, in each reference, contain the actual parable with the Gospel by Matthew providing a few more words for the parable without changing anything but providing additional information. Then, we have a short gap where we read And his disciples asked him, saying, What might this parable be?. Following that question, we have the explanation of the parable from Jesus. In Matthew's Gospel we again have more words from Jesus which explain why He taught in parables. In addition, Mark 4:13 tells us And he (Jesus) said unto them, Know ye not this parable? and how then will ye know all parables? thus, according to Jesus, this parable is supposed to teach God's people how to personally (ye) know all parables. Yet, with all of this we have doctrinal disagreement about this parable.

This parable has two groups of commentators who insist upon two (2) different (partially) wrong interpretations of it. In the explanation of this parable, Jesus said: Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. (8:10). Again, 1Corinthians 2:14 tells us: 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. Thus, we have people who do not truly understand parables, and can not properly understand them, trying to explain the parables. And, instead of rejecting the wrong interpretations from lost people, commentators try to accommodate their erroneous doctrine and it affects what people believe about this parable.

The problem is that most people believe the doctrinal error that there are only two types of people, in this world, when the Bible actually identifies three (3) types of people. In addition, the majority of people, who claim to be saved, actually fall into the third group. As a result, one group of commentators is trying to put the majority into one wrong category and the other group of commentators is trying to put the same majority into the other wrong category.

The majority of commentators believe that all people can be divided into two (2) groups: 'saved and lost'. While this is true for eternity, it is not true for people still alive in this world. The third group is divided into the other two groups by God when they die and God deliberately makes it impossible for us to divide them before their death. So, not only do we have people trying to do the impossible, but God warns us that he may punish us for sticking our nose into a judgment that He reserves for Himself.

The three (3) groups, which the Bible actually identifies are: 'the saved, the lost, and those we can not be sure about'. The truth is that the majority of people, who claim to be saved, live a life that makes it impossible to determine if they are actually saved or lost. So, when commentators try to put this large third group into the category of saved or the category of lost, they will have a lot of Biblical evidence which they claim supports their claim about the third group. However, there is also lots of Biblical evidence to prove their claim is wrong. Pretty much universally, the commentators lift up the evidence which they claim supports their doctrine and hide the evidence against their doctrine and declare anyone who disagrees with their position to be in error or worse.

In Revelation 3:16 we see the hot, the cold, and the lukewarm. In 1Peter and 2Peter we see the Godly, the ungodly , and the unjust. People identified as hot / Godly are obviously saved. People identified as cold / ungodly are obviously lost. However, God prevents us from accurately classifying the third group. In these references, we see that the lukewarm / the unjust claim to be saved but live like they are lost. Lots of people can find lots of indirect references within the Bible to claim that this group is lost or saved, but neither group of commentators can prove their claim conclusively. That is because the main problem is explained in the 'Parable of the wheat and tares' found in Matthew 13. In that parable, the wheat and the tares were allowed to grow together until the harvest when the two were separated by the reapers. In the explanation from Jesus the reapers are angels. Therefore, men (workers) are not qualified to separate the tares from the wheat and the field (world of today) has both together while both claim to be wheat.

With this understanding, the reader should be able to understand that, in the world of today, we have true wheat / hot / Godly; true tares / cold / ungodly ; and unknowable lukewarm / unjust. The true wheat / hot / Godly; are the people who produce fruit. The true tares / cold / ungodly ; are the people represented by the seed that fell by the way side, and the fowls of the air came and devoured it up. The unknowable wheat or tare / lukewarm / unjust are represented by the seed that fell on stony ground and the seed that fell among thorns, both groups having some signs of life but producing no fruit. With these three groups in mind, the notes for the following sentences should be easier to understand.

Now, having dealt with the contextual requirements, we can look at the details of our sentence. Please notice that Jesus gave the explanation to more than just the twelve. God wants all of His people to understand this parable.

Our sentence has three Equivalent Sections with the First Equivalent Section telling us who Jesus told the parable to. The Second Equivalent Section tells us, symbolically, who the followers of Jesus are to be in the parable. (All of the followers of Jesus are supposed to be sowers). In addition, 8:11 tells us The seed is the word of God. The third Equivalent Section warns us of the action by our true spiritual enemy (devils).

In 8:12 we are told that the people represented in the third Equivalent Section are: they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. As already explained, these people are the group identified as tares / cold / ungodly . They have closed minds and hearts. Please see the note for Mark 4:9 about the phrase ears to hear. These people do not have the required spiritual ears to hear because they have believed a lie of a devil which closed their minds and hearts. Just like the way side ('walking path') was too hard for the seed to get into the ground, so also was their hearts too hard. When our parable says that it was trodden down, this is symbolic of how scorners treat the word of God. They regard it as something unsavory that people walk through.

In 8:12 we are told that the birds symbolically represent the devil. The devil is the spiritual father of all scorners and people who mistreat the word of God. The devil is the spiritual father of all doctrine that tears down our faith in the word of God.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Mark 3:23 about the word parable. The functional definition for this word is: 'A story based in this physical reality that conveys a hidden spiritual truth. Jesus used parables to hide the truth from lost and carnal people while revealing it the saved and spiritual through the Holy Spirit'. Please also see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. That Study also has links to other relevant notes about parables.

Please see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: 'The that scatters seed for propagation'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping.

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

Please see the note for 1Timothy 3:6 about the word fall. The word fell is the past-tense form of the word fall. The functional definition for this word 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit'.

Please see the note for Hebrews 10:28-29 about the word trod. The functional definition for this word is: 'Walked on; trampled. De 1:36'.

Please see the note for Mark 4:2 about the word fowl. The Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:2; Mr 4:1
sower. Lu 8:11; Mt 13:3-4,18-19,24-26,37; Mr 4:2-4,15,26-29 fell. Lu 8:12; Heb 2:1; Jas 1:23-24 it. Ps 119:118; Mt 5:13 and the. Ge 15:11 General references. exp: Mr 4:4.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S3 (Verse 6) The second results of the parable.

First Step: Where the seed landed.

And some fell upon a rock;.

Second Step: the results of that place.

and as soon as it was sprung up,
it withered away,
because it lacked moisture..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:5-6 and Mark 4:5-6 tell us the same thing as our current sentence.

Our sentence uses the word rock where Matthew 13:5-6 uses the phrase stony places and Mark 4:5-6 uses the phrase stony ground. There is no difference in the message and, yes, Jesus could have said: 'some fell on a rock in the stony ground of the stony places'. (This is for the 'letterists' who want any excuse to claim that there are conflicts or errors in the word of God. If Jesus said something similar, then each Gospel writer just left out some of the words spoken and we have seen this in other places of the Bible. However, part of the truth is that God allows His writers to use their own way of phrasing things so long as they don't change the message.)

In addition, Luke reports as soon as it was sprung up, it withered away, because it lacked moisture. Matthew reports Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. Meanwhile, Mark reports: And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: But when the sun was up, it was scorched; and because it had no root, it withered away. Once more we read the same message with slightly different words because different people understand different ways. It is the same message but some people might better understand one set of wording while another person understands a different set of wording better. Regardless of how people understand, God wants His people to understand.

Now, before the critics get started, I have personally seen a tree growing out of the middle top of a rock that was more than 1/2 the size of a small car. This was in the rocky places of Northern Michigan. Somehow, the seed grew roots that went around the rock and found the ground below the rock which let it grow into a tree. In addition, I have spent much of my life in Michigan where, in the winter, the ground can freeze down to almost three feet. In the Fall, all of the deciduous trees shed all of their leaves, except for oaks. The leaves are shed to stop moisture from leaving the tree while its roots may be frozen and unable to pull moisture from the frozen ground. However, the oaks keep up to 1/3 of their leaves until the next spring when they drop them just before bring out new leaves. Thus is because, reportedly, oaks have a tap root that can go up to 150 feet into the ground. They have depth of earth and never lack moisture. Therefore, the testimony of nature is that the examples in this parable are valid.

Please be sure to compare the three versions of this parable, along with the interpretation by Jesus and the explanations in the related notes, in order to have full comprehension of this parable. In our current sentence, we are told as soon as it was sprung up, it withered away, because it lacked moisture. This does not mean that moisture was not available but only that the plant did not receive the moisture. The moisture is used symbolically for the influence of the Holy Spirit (in this parable but not everywhere in the Bible). Thus group is actually symbolic of the third group of people which was explained earlier. They may or may not be truly Biblically saved. But, if they are saved, they are refusing to receive direction and influence from God's Holy Spirit. God does not take away anyone's free will. God does not force His grace upon anyone. Now, 8:13 tells us: They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. (The wording in the other two Gospels is slightly different while the message is the same.) the phrase have no root fits with the parable of 'The Vine and Branches' (John 15:1-5). That is: these people try to live their life separate from the influence and help of Jesus Christ which comes through God's Holy Spirit.

The group which is represented in this part of the parable is one that commentators argue about. Some argue that they are lost because they withered away and because they produce no fruit. (This second measurement actually is applied to the next group but the two groups are considered to be similar in their end result.) While one group of commentators present those arguments, another group of commentators present argument that 'Once saved, always saved. Since the parable says that they sprung up, it means that they had life and, therefore, were saved. However, the reader needs to refer to the explanation found in the note for 8:1 about there really being three groups of people in this world. Symbolically, the people represented by the rock / stony ground / stony places are unknowable for their destination after death and are the lukewarm / unjust people in other references of the Bible.

Please see the note for Luke 6:47-48 about the word rock. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4).

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. Please also see the Minor Titles of the Son of God Section in the Significant Gospel Events Study for links to places in the Bible where we find references to this truth.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

We find forms of the word sprung in: Genesis 41:6; Genesis 41:23; Leviticus 13:42; Matthew 4:16; Matthew 13:5; Matthew 13:7; Matthew 13:26; Luke 8:6. Webster's 1828 defines this word as: 'pret. and pp. of spring. the man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings.'. Please also see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To vegetate and rise out of the ground; to begin to appear; as vegetables'. Please also see the note for Luke 8:7 about the phrase sprang.

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

We find forms of the word moisture in: Psalms 32:4; Luke 8:6. Webster's 1828 defines this word as: 'n. A moderate degree of wetness. Set such plants as require much moisture, on sandy, dry grounds. 1. A small quantity of any liquid; as the moisture of the body'. Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 8:13; Jer 5:3; Eze 11:19; 36:26; Am 6:12; Mt 13:5-6,20-21; Mr 4:5-6,16,17; Ro 2:4-5; Heb 3:7-8,15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S4 (Verse 7) The third results of the parable.

First Step: Where the seed landed.

And some fell among thorns;.

Second Step: the results of that place.

and the thorns sprang up with it,
and choked it..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:7 and Mark 4:7 tell us the same thing as our current sentence.

As Jesus explains in 8:14, the thorns are symbolic of cares and riches and pleasures of this life. The symbolic meaning given in Matthew and Mark are almost identical in wording and are identical in message. In addition, all three (3) Gospel agree on the result which is: they bring no fruit to perfection. And, as with the group in the prior sentence, the people represented by the thorns are unknowable for their destination after death and are the lukewarm / unjust people in other references of the Bible. Once again, the reader needs to refer to the explanation found in the note for 8:1 about there really being three groups of people in this world.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

We find forms of the word sprang in: Mark 4:5; Mark 4:8; Luke 8:7; Luke 8:8; Acts 16:29; Hebrews 7:14; Hebrews 11:12;. Webster's 1828 defines this word as: 'pret. of spring; but sprung is more generally used'. Please also see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To vegetate and rise out of the ground; to begin to appear; as vegetables'. Please also see the note for Luke 8:6 about the word sprung. The functional definition for this word is: 'pret. and pp. of spring. the man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings'.

Please see the note for Mark 4:19 about the word choke. The functional definition for this word is: 'To stop the passage of the breath, by filling the windpipe or compressing the neck. Spiritually used for someone who keeps others from hearing and understanding God's word'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thorns. Lu 8:14; 21:34; Ge 3:18; Jer 4:3; Mt 13:7,22; Mr 4:7,18-19; Heb 6:7-8 General references. exp: Mr 4:7.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S5 (Verse 8) The fourth results of the parable.

And other fell on good ground,
and sprang up,
and bare fruit an hundredfold..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:8 and Mark 4:8 tell us the same thing as our current sentence.

Once again we see the same message between all three Gospel accounts with Luke leaving out some of the words that are in the other two Gospel. Luke does not change the message but he does not include all that the others say. For example, Luke reports: bare fruit an hundredfold while Matthew reports: brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. and Mark reports: did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. Thus, Luke did not report the lesser amounts of fruit, but that does not change the message. In addition, Mark reports something that is only in his Gospel when he writes: did yield fruit that sprang up and increased. In other words, Mark does not just report the first-generation fruit, but he also reports that the fruit yielded second-generation fruit.

As with the other sentences within this parable, we see the same information worded slightly differently to accommodate different styles of people understanding. In addition, we see additional information which gives additional understanding to those people who closely compare the different accounts. And, as Hebrews 11:6 tells us: God is a rewarder of them that diligently seek him. That is: God rewards those people who are diligent enough to not only consider the immediate context but also consider the context of other writers reporting the same incident.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Colossians C1S6 about the word ground. The functional definition for this word is: 'The surface of land or upper part of the earth, without reference to the materials which compose it'. We find forms of this word, in Luke, in: 8:8; 8:15; 12:16; 13:7; 14:18; 19:44; 22:44.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional 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 notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits.

We find forms of the word hundredfold in: Genesis 26:12; 2Samuel 24:3; Matthew 13:8; Matthew 13:23; Matthew 19:29; Mark 10:30; Luke 8:8. The functional definition for this word is: 'one hundred times'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'other. Lu 8:15; Mt 13:8,23; Mr 4:8,20; Joh 1:12-13; 3:3-5; Eph 2:10; Col 1:10 an hundredfold. Ge 26:12 General references. exp: Pr 18:15; Mt 11:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S6 (Verse 8) Only people with God given spiritual ears will understand fully.

And when he had said these things,
he cried,
He that hath ears to hear,
let him hear..

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.

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:9 and Mark 4:9 tell us the same thing as our current sentence.

The note for Mark 4:9 has links to every place in the Bible where we read the phrase ears to hear and has links to every place in the Bible where we read the phrase let him hear. The phrase He that hath ears to hear means: 'If you have the requires spiritual ears'. 1Corinthians 2:14 tells us: 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. Therefore, lost people do not have ears to hear because they do not have the indwelling Holy Spirit to let them spiritually discern the spiritual message of a Bible proverb. In addition, the carnal saved person is not listening to the indwelling Holy Spirit. Therefore, they can not spiritually discern the spiritual message of a Bible proverb. Basically, only saved people who are truly listening to the indwelling Holy Spirit can spiritually discern the spiritual message of a Bible proverb.

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

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term'. Please also see the note for Mark 4:9 about the phrase ears to hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. Pr 1:20-23; 8:1; 20:12; Jer 13:15; 25:4; Mt 11:15; 13:9; Re 2:7,11 General references. exp: Pr 18:15; Mt 11:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S7 (Verse 9) The disciples ask for understanding.

And his disciples asked him,
saying,
What might this parable be?.

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:10 and Mark 4:10 tell us the same thing as our current sentence.

This sentence is the transition between the first real section of this proverb and the second real section of this proverb. In the first real section, Jesus stated the proverb. In the second real section, Jesus explained the proverb. in this transition sentence, the disciples asked for the explanation.

Mark tells us: And when he was alone, they that were about him with the twelve asked of him the parable. Thus, while Luke does not tell us that they waited until they were alone, that fact has not real impact on the account. In addition, Matthew reports: And the disciples came, and said unto him, Why speakest thou unto them in parables? the phrase And the disciples came fits with the report from Mark that they waited until they were alone, but most people would not catch this fact if not for the report from Mark. And again, this has no real impact upon what is reported.

One minor difference is that Mark reports they that were about him with the twelve while Luke reports his disciples and Matthew reports the disciples. If we go back to the first sentence of this chapter, we see that there were people beyond the twelve who were traveling with Jesus and ministering to His physical needs. They are the people that Luke calls his disciples and that Matthew calls the disciples and that mark calls: they that were about him with the twelve. Thus, we have a definition for the word disciples, which matches what we find in other references within the Bible.

What does have a real impact is something that most people miss. Luke and Mark report that the disciples asked for an explanation of the parable while Matthew reports that they asked Why speakest thou unto them in parables? Matthew then reports the answer to this question, with nothing reported by Luke and Mark. Again, as we have seen repeatedly, manythings happened which the Gospel writers did not include in their Gospel because those things do not support the picture of Jesus which they are providing. Matthew does report the explanation of this proverb just like Luke and Mark do. However, this question and answer are unique to Matthew.

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

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great bodily strength or physical power; very strong or vigorous'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Ho 6:3; Mt 13:10,18,36; 15:15; Mr 4:10,34; 7:17-18; Joh 15:15 General references. exp: Pr 18:15.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S8 (Verse 10) Parables are used to give some understanding and others condemnation.

Equivalent Section: How Jesus talks to His disciples.

And he said,
Unto you it is given to know the mysteries of the kingdom of God :.

Equivalent Section: How Jesus talks to others.

First Step: He talks to them in parables.

but to others in parables;.

Second Step: Why.

that seeing they might not see,
and hearing they might not understand..

Please also see the Message called: The Mystery of God, the Father and Christ.

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:11 and Mark 4:11-12 tell us the same thing as our current sentence. Mark's account adds And he said unto them, Know ye not this parable? and how then will ye know all parables? before the sentence in Mark's account which matches the next sentence in our current account. In addition, Matthew's account has several sentences explaining why Jesus spoke in parables before the sentence in Matthew's account which matches the next sentence in our current account. In other words, the two matching accounts, in the other Gospels, include information which Luke did not include. That additional information helped to make the points that those authors were making, with this incident, but the extra information did not help make Luke's point.

Matthew's account talks about the kingdom of heaven and the rewards which we can expect to receive there. Mark and Luke talk about the kingdom of God and how God gives us things to use here to produce a spiritual profit for His kingdom. Matthew's Gospel includes a comment about how people will be judged based upon the spiritual profit they bring to God while Mark and Luke do not mention that. The point is that God gives His people certain spiritual gifts, here in this life, such as the ability to understand spiritual things like parables. God gives these spiritual gifts so that we can produce a spiritual profit for God. The kingdom of God is: 'God's character in us' and we receive it through the work of God's Holy Spirit, just like we receive and grow spiritual gifts. But, all of these things are given to help us do the work of God which builds God's kingdom here on Earth. In addition, the Bible teaches that our eternal reward is directly proportional to the spiritual profit which we produce for God's kingdom while in this life. (The parables of the Pounds [Luke 19:11-28 ] and of the Talents [Matthew 25:14-30 ] are two examples of this teaching.) the point is that when we consider all accounts of this incident, in context to each other, we receive additional teachings. This is why it is important to compare different accounts of the same incidents and why it is important to understand what things remain consistent in the doctrines of the Bible and to separate (Rightly Dividing) them from the things which change with circumstances. This procedure gives us the differences between precepts / interpretation and the many applications. In the specific accounts of this teaching by Jesus, we find two separate, but related, applications.

Returning to the details of our current Gospel, we see that this sentence is starting the second real section of this proverb. It provides us with the explanation from Jesus about the parable which was given earlier in this chapter. In addition, the application of these sentences to that parable was covered in the notes associated with the parable. Therefore, these notes will concentrate more on the contextual requirements. And, with that in mind, we see that our current sentence is telling us why Jesus taught in parables. This is a lesson that God's people need to pay attention to.

In Exodus 4:21 we read: And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. that verse, and many other verses like it in the Bible, apply the same principal that we find in our current sentence. God gave us each a free will. But, if we continue to resist God, He, sometimes, will confirm them in the error that they insist upon keeping and then use them as a lesson to others. Before God hardened Pharaoh's heart, he hardened his own heart and kept refusing God's message from God's messenger named Moses. Likewise, before this incident within all Gospel accounts, many of God's people, especially the religious leaders, had hardened their own hearts and kept refusing God's message from God's messenger named Jesus. Therefore, God had Jesus give them God's true message in a way that they could believe supported their error while also giving the true meaning to His people who would listen to the truth and accept it. (Part of this is applicable today to people who claim to be saved and yet resist the true message from God.) thus, the lost and carnal saved people believe error about the interpretation of parables while people who truly listen to God's Holy Spirit can know the truth. The specific examples, found in this parable, are the wrong claims about the seed which fell upon a rock and the seed which fell among thorns. Those wrong interpretations, as explained in earlier notes, as that these people are all lost or that they are all saved. The true interpretation is that God does not allow us to make that determination but reserves it to Himself, within His role as Lord. He makes the determination at the time of death and tells us to keep our nose out of His role as Lord. Thus, the way that people treat the interpretation of this parable is an indication of the level of their own spiritual life.

The structure of our sentence is two Equivalent Sections with the Second Equivalent Section starting with the word but. This makes the message of the two Equivalent Sections polar opposites with the First Equivalent Section telling us what saved and spiritually mature people should receive from parables and the Second Equivalent Section telling us what lost and spiritually immature people will receive from parables.

In our First Equivalent Section we are told that the saved and spiritually mature are given to know the mysteries of the kingdom of God. Now, if you follow the links below in the word definitions, you will find that this phrase means more than some people think. For example, the Biblical definition of the word know includes 'the knowledge that comes only from personal intimate experience'. Genesis 4:1 and Genesis 4:17 and Genesis 4:25 all tell us that a man knew his wife and she conceived. Thus, we have the Biblical references which let us understand that the Biblical definition of the word know includes 'the knowledge that comes only from personal intimate experience'. Only saved and spiritually mature people learn from a 'personal intimate experience' with God and some things can only be learned with this type of experience. The ability to properly interpret parables is such a type of thing which requires this type of personal spiritual experience with God.

Next, our First Equivalent Section specifically used the word mysteries and our word definitions tell us that this word means: 'Something that was hid by God until He decided to reveal it'. Now, 1Corinthians 2:14 tells us: 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. Therefore, these mysteries are 'hidden by God until He decided to reveal it'. Further, our Second Step of our Second Equivalent Section literally says: that seeing they might not see, and hearing they might not understand. Thus, we see that the difference in how God deals with people is based upon their personal relationship with Him and one of the results is if God choses to reveal His mysteries to the people.

Next, our First Equivalent Section specifically used the phrase the kingdom of God and our word definitions tell us that this phrase means: 'God's character in us'. Our natural character is sinful and God can only change our character (our inner-most being) by our allowing Him to do so through a 'personal intimate experience'.

Thus, we see the difference between the two people in our sentence with the people described in the First Equivalent Section accepting a 'personal intimate experience' with God and the people described in the Second Equivalent Section being the polar opposite because they refused a 'personal intimate experience' with God. We also understand that this difference determines if God does, or does not, lets people know the mysteries of the kingdom of God. Next, we see that this difference in Biblical Knowledge causes a difference in seeing, which is Biblically used for understanding. Finally, we also see that this makes a difference in our spiritual hearing, which is a reference back to 8:8.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C11S29 about the word mystery. The functional definition for this word is: 'Something that was hid by God until He decided to reveal it'.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: ' under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Please see the note for Matthew 13:14 about the word understood. The functional definition for this word is: 'The past tense of understand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Unto. Lu 10:21-24; Ps 25:14; Mt 11:25; 13:11-12; 16:17; Mr 4:11; Ro 16:25; 1Co 2:7-11; 12:11; Eph 3:3-9; Col 1:26-28; 2:2; 1Ti 3:16; 1Pe 1:10-12 that seeing. De 29:4; Isa 6:9; 29:14; 44:18; Jer 5:21; Mt 13:14-17; Joh 12:40; Ac 28:26-27; Ro 11:7-10 exp: Mr 4:12. General references. exp: Pr 18:15; Mt 22:1.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S9 (Verse 11) The symbolism of the seed.

Equivalent Section: How to understand the parable.

Now the parable is this:.

Equivalent Section: Understand the symbolic meaning of the seed.

The seed is the word of God..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:18 and Mark 4:14 tell us the same thing as our current sentence. In addition, as explained in the note above, both Matthew and Mark included sentences between their sentences which match this sentence and the prior sentence. As also explained in the note above, they had different points to make about this incident than Luke is making. Therefore, they provided information which is not relevant to Luke's point. This is not an error. Anyone who reports what they observed at an event only reports what was important to them and does not report everything. Therefore, people who criticize Bible authors for leaving out things are acting for the devil and bringing an unjust accusation which is actually a lie.

This sentence start's Luke's presentation of the explanation / interpretation of the parable presented earlier in this chapter. in this explanation / interpretation, Jesus does not cover every detail but gives us a summary level explanation / interpretation. He leaves the rewards of understanding the details for people who are diligent (Hebrews 11:6) enough to pray and study and find those details within the word of God.

Our current sentence says The seed is the word of God and a seed is the basis of new life. We are supposed to use the word of God, with prayer and the power of God's Holy Spirit, to cause God's life to grow in us. Yes, it does cause new life in unbelievers when they receive it (John 1:12). However, the truly saved are also supposed to keep on receiving the word of God so that it will cause God's life in us to increase.

In Matthew, the start of this explanation / interpretation is: Hear ye therefore the Parable of the Sower. thus, Matthew is concentrating on the message to God's people who will understand and use that understanding to motivate them to do the work of God in His kingdom and, thereby, receive the everlasting reward. In context, Matthew is concentrating of the everlasting judgment that people will receive and he is skipping over what people do here to serve the kingdom of God. Therefore, what is important to Luke's account and to Mark's account is not relevant to Matthew's account.

Meanwhile, Mark starts his explanation / interpretation with: The sower soweth the word. So, we see that Luke is relating the work of the word of God while Mark is concentrating of the different people and Matthew is concentrating on the resulting judgment. All relate the same parable but each gives different applications of the parable. This is why we need to study related accounts in the Bible and learn the various applications instead of criticizing and complaining because God provides us wit ha variety in order to increase our understanding.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The seed. Isa 8:20; Mt 13:19; Mr 4:14-20; 1Co 3:6-7,9-12; Jas 1:21; 1Pe 1:23-25'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S10 (Verse 12) The symbolism of the wayside.

First Step: Identify the symbol.

Those by the way side are they that hear;.

Second Step: Provide the meaning.

then cometh the devil,
and taketh away the word out of their hearts,
lest they should believe and be saved..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:19 and Mark 4:15 tell us the same thing as our current sentence. All three accounts start with the explanation / interpretation of the first type of ground which symbolically represents the first type of heart found in people.

Once again we have different wording, with the same message, so that we can have greater understanding and can apply this truth to different circumstances. In every account we are told that these people hear. However, Matthew's account adds: and understandeth it not. Thus, we see the importance of doing everything that we can to help people to truly understand the message

Matthew and Mark both tell us that the word was sown in their hearts. Our current account tells us then cometh the devil, and taketh away the word out of their hearts, which requires it to be sown there first.

Mark says that Satan cometh. Matthew says then cometh the wicked one. Our current account says then cometh the devil. Thus, we have different names for Satan.

One thing to pay attention to is that Satan is actively working to cause people to lose what God gives to them. James 4:7 says: Submit yourselves therefore to God. Resist the devil, and he will flee from you. therefore, the people whom this happens to are people who do not fight the devil working in their life. In most cases, such people are actively doing sins which gives the devil power over them.

There is minor differences in the wording of the phrase taketh away the word out of their hearts, between the three accounts. Those differences are not important unless you are dealing with the technical definitions of Bible words. However, what is important is that our current account adds to phrase lest they should believe and be saved. Here we see the motivation for Satan to taketh away the word out of their hearts. However, even with that understanding, there is more to this phrase than many people realize and that many people have been taught to deny.

Yes, this phrase is talking about Satan trying to keep lost people from being saved. That is one application but is not the only application. 2Thessalonians 2:13-14 says: But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. thus, we see that there is additional salvation, which comes after our initial profession, and requires sanctification of the Spirit in order for us to obtain it. This salvation is increase of 'God's life in us' and can involve salvation from physical problems and from the consequences of sin and, according to our reference, does produce the obtaining of the glory of our Lord Jesus Christ. Therefore, Satan wants to taketh away the word out of the hearts of saved people also so that they do not believe what is preached to them and, therefore, they lose out on the blessings and protections which God wants to give to them.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

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

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Lu 8:5; Pr 1:24-26,29; Mt 13:19; Mr 4:15; Jas 1:23-24 then. Pr 4:5; Isa 65:11; 2Th 2:9-14; Re 12:9 General references. exp: Mr 4:4.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S11 (Verse 13) The symbolism of the rock.

First Step: Identify the symbol.

They on the rock are they,
which,
when they hear,
receive the word with joy;.

Second Step: Provide the meaning.

and these have no root,
which for a while believe,
and in time of temptation fall away..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:20-21 and Mark 4:16-17 tell us the same thing as our current sentence.

Back in the note for 8:6 I explained the difference in the use of rock / stony places / stony ground. I also explained the doctrinal errors which are often taught, about this type of person, because preachers and commentators believe the doctrinal error that, in this world, we only have two types of people, which are saved and lost. (The Bible tells us that is true in eternity but in this world, there are three types of people.) Further, I explained the spiritual meaning of moisture, withered and no fruit. Therefore, the spiritual symbolic meaning of this sentence, in all three Gospel accounts, has already been considered. That leaves the differences between the accounts, and their contextual requirements, to deal with.

Beyond the first phrase, in our First Step, our last phrases say: when they hear, receive the word with joy. The equivalent from Matthew is: the same is he that heareth the word, and anon with joy receiveth it. (the meaning of the word anon is: 'immediately'.) the equivalent from Mark is: when they have heard the word, immediately receive it with gladness. (Each of the Gospel accounts make this phrase the end of a First Step.) the main difference between these phrases is the word joy, which is spiritual in nature, and the word gladness, which is physical in nature. Now, one of the problems that interferes with this phrase is that men refuse to acknowledge the difference between conception and birth. I believe that God will allow abortionists to continue to refuse to acknowledge this difference until after God's people recognize the difference spiritually. People argue that the birth of the church was in the Gospels and others argue that the start of the spiritual life of the church was at Pentecost because of this error. The truth is that the conception of the church is in the Gospels (Luke 6) and the birth of the church was at Pentecost. They are not the same just like physical conception and birth are not the same.

Now, there is a related truth which fits with this part of the parable and is one of the main reasons why the church is dying, the ministries have less people participating than before and we are seeing less people saved in America. Simply put, Jesus said ye must be born again (John 3:7). Popular doctrine says that people are born again when they receive God's word. They use worldly definitions and claim that anyone who makes a profession is a Christian and a son of God, even though such a claim makes John 1:12 a lie. That claim also makes it hard for them to explain 1Corinthians 15:2 and Galatians 4:8-11 and similar passages. This claim also justifies a claim that I was literally told which was: 'I said the prayer of salvation, Jesus save me. Now, all my sins, past present and future, are forgiven. Jesus has no choice but to pay for them. I can live for all of the lusts of the flesh and all of the pleasures of this world and go to a mansion in heaven with eternal joy and the same rewards as the apostles'. NO, I am not making that up nor exaggerating it.

The Biblical truth, which is literally said in our parable, is: when they hear, receive the word with joy. There is NO denying that it literally says that they receive the word. Our current sentence also literally says that they fall away. Part of the problem is that too many people believe, and preach, the non-Biblical Baptist doctrine of: 'Ask Jesus to be your savior' and refuse to use the true Biblical doctrine to call upon the Lord (Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC; 1John 4:14-LJC). The difference is in the Heart which only God can see with one person looking for a life of sin with someone else having to pay all of the debt and the other person agreeing to obey. (Agreeing to obey and actually obeying are two different things.) Part of the problem is that Satan has got God's people so scared of being accused of preaching 'works salvation' that they have gone too far the other way. Also, this is why people preach Ephesians 2:8-9 while leaving out Ephesians 2:10, which is taking that Bible reference out of context. The truth is that, like physical conception, Ephesians 2:8-9 tells us that we did nothing to cause our spiritual conception. However, Ephesians 2:8-9 tells us that there must be 'works' after conception and that just like a physical baby who never moves, we can be 'stillborn'. That is a spiritualty truth that the prior references teach but which many people deny. And, no, I am not works for salvation but works after salvation. Also, I am not specifying what works like 'doctrines of works salvation' specify, nor am I saying that we have to see the 'works' but that God must see them. And, that is why I wrote, in an earlier note, that we can not truly determine if these people are saved or lost. Only God can determine that and not even the people themselves because many people have been deceived.

Please see the note for Luke 6:47-48 about the word rock. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4).

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it for God and directly opposes 1Corinthians 10:4, which says: that Rock was Christ. Please also see the Minor Titles of the Son of God Section in the Significant Gospel Events Study for links to places in the Bible where we find references to this truth.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. 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 notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The functional definition for this word is: 'The original or cause of anything'.

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

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'receive. Ps 106:12-14; Isa 58:2; Eze 33:32; Mt 13:20-21; Mr 4:16-17; 6:20; Joh 5:35; Ga 3:1,4; 4:15-20 and these. Job 19:28; Pr 12:3,12; Eph 3:17; Col 2:7; Jude 1:12 which. Lu 22:31-32; Ho 6:4; Joh 2:23-25; 8:30-32; 12:42-43; 15:2,6; Ac 8:13-23; 1Co 13:2; 15:2; Col 1:23; 1Th 3:5; 1Ti 1:19; 2Ti 2:18-19; Heb 10:39; Jas 2:26; 2Pe 2:20,22; 1Jo 2:19 exp: Mr 4:16. General references. exp: Ps 106:12; Mr 4:5; Lu 8:6.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S12 (Verse 14) The symbolism of the thorny ground.

And that which fell among thorns are they,
which,
when they have heard,
go forth,
and are choked with cares and riches and pleasures of this life,
and bring no fruit to perfection..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:22 and Mark 4:18-19 tell us the same thing as our current sentence.

Back in the note for 8:7 I explained that the main consideration, for identifying this group, is that it yielded no fruit. That is: these people never produces new spiritual life (fruit) by leading someone to true Biblical salvation. As such, we can not truly know if they are truly saved or not. Only God truly knows because many of these type of people have been deceived. As explained earlier, they are part of the group which the Bible describes as lukewarm and unjust.

Both Matthew and Mark say that this person becometh unfruitful while our current account says: bring no fruit to perfection (spiritual maturity). Thus someone who gets people to make a profession but never get baptized, never join a church and never do other things too mature spiritually, is still in this group. The sad thing is that too many people have been taught that they just need to get people to make a profession and it does not matter what they do after that. Such doctrine can leave people in this group.

in this explanation / interpretation, Jesus adds new information which was not in the original saying of the parable. In 8:7 we were only told the thorns sprang up with it, and choked it. However, our current sentence, which is the explanation / interpretation, tells us are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. Not only are we told what chokes spiritual life but we are told the result.

In Matthew's account we are told, essentially, the same thing but he adds the word deceitfulness to riches. As explained many other places on this web site, the riches of this world promise that they can replace true Biblical faith in God. People trust their riches instead of trusting God and never become just (Habakkuk 2:4; Luke 16:10; Romans 1:17; Romans 3:28; Romans 3:30; Romans 4:5; Romans 5:1; Galatians 2:16; Galatians 3:8; Galatians 3:11; Galatians 3:24; Hebrews 10:38; James 2:24; 1John 1:9). Thus, we see the direct connection to these people being in the group that the Bible labels as lukewarm / unjust. Remember that Jesus tells the lukewarm: So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. (Revelation 3:16-18). Once more we can see, if people will truly think about it, the relationship between this part of our parable and the reference in Revelation. In both cases the people trust in the riches of this world and bring no fruit to perfection because they sayest, I...have need of nothing. That is, they believe that they do not need to obey the command to lay up for yourselves treasures in heaven (Hebrews 12:2-LJC; Laying up Treasure in Heaven). They have believed the lying doctrine of devils (1Timothy 4:1) that 'all saved have a mansion in Heaven and will live in eternal bliss'. However, the truth is that our Heavenly account is like a 401k. There is nothing in it unless we do what God tells us to do in order to lay up for yourselves treasures in heaven. Because these people have not obeyed the commandment (brought no fruit to perfection, they personally thou art wretched, and miserable, and poor, and blind, and naked. While I could go on, if the reader can not see the Biblical relationship between the people in this part of the parable and the Bible references already provided then they will not believe the truth with a thousand Bible references. Therefore, I will move on.

In addition to other things, Mark's account adds the phrase and the lusts of other things. Lusts, when not applied to God's Holy Spirit, essentially is defined as: 'desires of the flesh which are often addictive and usually are uncontrollable'. Galatians 5:17 tells us that For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. Yes, God's Holy Spirit, does lust, but He can control His lusts. We can not do so without the help of God's Holy Spirit. That is why Galatians 5:16 says, This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. Again, James 4:2-7 says; Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. If the reader truly will pray fully consider that reference, they will see that lusts prevent us from getting blessings from God while it also says that we will receive grace if we Submit yourselves therefore to God.

Now, we need to return to the last phrase of our current sentence, which tells us the end result of these people. Notice that the phrase says bring no fruit to perfection. It does not say that they fail to produce fruit but that the fruit is not brought to perfection ('spiritual maturity'). Think about all of the churches that brag about all of the professions that they have but never mention baptisms, numbers joining the church, numbers going to Bible School and into full-time service to God, numbers involved in doing missions work and becoming full-time missionaries. These things are the evidences of perfection ('spiritual maturity'). One of the lies of the devil is that we need to act like the scribes and Pharisees and compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. (Matthew 23:15). Just like the scribes and Pharisees did, many carry their Bible to church, open to the reference, believe what the preacher says, and go home believing what they were told without ever checking the reference within the context where it was found and never verifying the doctrine against the word of God with the help of God's Holy Spirit. Now, the proof of this is that, as explained in the Test of Spiritual maturity, the number one evidence that they were spiritual babes was that they were divided according to the doctrines of men. Today, preachers, and their churches, are not only divided according to the doctrines of men, but they break fellowship and curse others as ministers of doctrinal error and devils. One says: 'I'm with West Coast', another says; 'I'm with PCC', another says 'I'm with Hyles-Anderson', another says: 'I'm with some other group'. However, 1Corinthians 3:1-5 says: And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. forye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? forwhile one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?.

The truth is that many of our churches are nothing more than spiritual nurseries filled with lost people and spiritually immature carnal people. God uses the physical to teach us about spiritual matters. Physical teen-agers can reproduce physically and younger people are called babes or children. So a simple test of my claim about a spiritual nursery is the percentage of members claimed by the church who have led someone else to salvation (spiritually reproduced). Another test is the percentage involved in soul winning, supporting missions, and other outreach ministries. Another test is the percentage, who were saved in the church, and who have the evidences of spiritual maturity which were mentioned earlier in this church. However, the most damning evidence is how often preachers and teachers of the church criticize other preachers and teachers without showing where their doctrine goes against what the Bible literally says in at least two places. That is the true Biblical test of doctrinal error. True people of God will name ministers of Satan and provide this evidence of their doctrinal error. Spiritually immature people, and true ministers of Satan, will condemn, and sometimes name, people who disagree with their own religious beliefs ('convictions') without producing the Biblical evidence to show that their claims truly come from the Bible.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'. We find forms of this word, in Luke, in: 8:14; 10:34; 10:35; 10:40; 10:41; 21:34.

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

We find forms of the word pleasure occurring 69 times in 68 verses of the Bible and, in the New Testament, in: Luke 8:14; Luke 12:32; Acts 24:27; Acts 25:9; Romans 1:32; 2Corinthians 12:10; Ephesians 1:5; Ephesians 1:9; Philippians 2:13; 2Thessalonians 1:11; 2Thessalonians 2:12; 1Timothy 5:6; 2Timothy 3:4; Titus 3:3; Hebrews 10:6; Hebrews 10:8; Hebrews 10:38; Hebrews 11:25; Hebrews 12:10; James 5:5; 2Peter 2:13; Revelation 4:11. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.'. Please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please.

Nave's Topical Bible provides links for worldly pleasure as: 'Job 20:12-16; 21:12-13; Pr 9:17; 15:21; 21:17; Ec 1:17; 2:1-13; Isa 5:11-12; 22:12-13; 47:8-9; Am 6:1; Lu 8:14; Ro 1:32; 2Th 2:12; 1Ti 5:6; 2Ti 3:4; Tit 3:3; Heb 11:25-26; 2Pe 2:13'.

Thompson Chain Topics provides links for worldly pleasure as: 'Results of a Pleasure-seeking Life: Poverty: Pr 21:17; Isa 22:13. False Security: Isa 47:8-9. Spiritual Barrenness: Lu 8:14. Presumption: Lu 12:19. Spiritual Death: 1Ti 5:6; 2Ti 3:4; Tit 3:3; Jas 5:5. Desire for Incessant Revelry: 2Pe 2:13. Sought by the Epicure and as the Chief Aim of Life: Ec 2:1,24; 5:18; 8:15; 9:7; Isa 22:13; Am 6:4; Ac 17:18; 1Co 15:32. Luxurious living, examples of: 1Ki 4:22-23; 10:21-22; Es 1:5-6,7; Am 6:4; Lu 16:19. Prodigality, general references to: Pr 18:9; 21:20; Am 6:6; Lu 15:13,30. Wantoness: Pr 29:3; Lu 15:30; Jas 5:5; 2Pe 2:18'.

Torrey's Topical Textbook provides links for worldly pleasure as: 'Belong to the works of the flesh: Ga 5:19,21. Are transitory: Job 21:12-13. Are all vanity: Ec 2:11. Choke the word of God in the heart: Lu 8:14. Formed a part of idolatrous worship: Ex 32:4,6,19; 1Co 10:7; Jg 16:23-25. LEAD TO. Rejection of God: Job 21:14-15. Poverty: Pr 21:17. Disregard of the judgments and works of God: Isa 5:12; Am 6:1-6. Terminate in sorrow: Pr 14:13. Are likely to lead to greater evil: Job 1:5; Mt 14:6-8. The wicked seek for happiness in: Ec 2:1,8. INDULGENCE IN: A proof of folly: Ec 7:4. A characteristic of the wicked: Isa 47:8; Eph 4:17,19; 2Ti 3:4; Tit 3:3; 1Pe 4:3. A proof of spiritual death: 1Ti 5:6. An abuse of riches: Jas 5:1,5. Wisdom of abstaining from: Ec 7:2-3. Shunned by the saints: 1Pe 4:3. Abstinence from, seems strange to the wicked: 1Pe 4:4. Denounced by God: Isa 5:11-12. Punishment of: Ec 11:9; 2Pe 2:13. Renunciation of, Exemplified: Moses, Heb 11:25'.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and are. Lu 8:7; 16:13; 17:26-30; 18:24-25; 21:34; Mt 6:24-25; 13:22; Mr 4:19; 1Ti 6:9-10,17; 2Ti 4:10; 1Jo 2:15-17 and bring. Lu 13:6-9; Joh 15:6 General references. exp: Mr 4:7,18.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S13 (Verse 15) The symbolism of the good ground.

But that on the good ground are they,
which in an honest and good heart,
having heard the word,
keep it,
and bring forth fruit with patience..

In Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15, we read 'the Parable of the Sower'. Matthew 13:23 and Mark 4:20 tell us the same thing as our current sentence.

Once more, we see some differences in the other accounts of this parable which do not change the message but give us a better understanding. Matthew's account does not mention the heart of the hearer but adds the phrase and understandeth it. True Biblical understanding is done in our heart. Therefore, we have two different perceptions from the same application even if people don't understand this truth because they do not truly understand the Biblical definitions of the words involved. In addition, Matthew's account says which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty, which is added to he that heareth the word, and understandeth it. Therefore, Matthew is telling us about the fruit which belongs to the word of God while Luke is telling us about the fruit which belongs to the person who has an honest and good heart and is, symbolically, represented by good ground in this parable.

Now, while that compares what Matthew reports to what Luke reports, we also have the report from Mark. First, Mark reports: these are they which are sown on good ground; such as hear the word, and receive it,. Notice that he adds (and) receive it to hear the word. Thus, they must be two separate things. When compared to Luke, we see that Mark's receive it matches Luke's phrase of keep it and both match Matthew's phrase of understandeth it. Thus, we can understand that we can not truly receive the word of God unless we truly keep the word of God and that we really will not do either of those things unless we truly understand the word of God.

Next, our last phrase says that he will bring forth fruit with patience. Mark reports, in the matching phrase, that he will bring forth fruit, some thirtyfold, some sixty, and some an hundred. Thus, we see that it takes patience to bring forth (multiple) fruit and we see that if we continue to hear the word, and receive it we can expect to continue to produce fruit so long as we use patience.

Now, comparing these two phrases, we see, as already explained, that Matthew tells us that it is the word which produces true fruit. Many people get upset and quit the work of God because they see no true fruit. The reason why this is true for many people is because they are trying to use religious traditions instead of the word to produces true fruit. However, that is not all. The comparison of Matthew and Mark show that both report the same result but one says that it comes from the word while the other says that it comes from the person. The truth is that it takes both working together. Having the word of God is rarely (but sometimes) sufficient unless there is also a knowledgeable and understanding person to share the word of God and help the other person achieve understanding. That is why God rewards to person who lets God use them to share His word.

Please see the note for Romans C12S15 about the word honest. Webster's 1828 dictionary defines this word as: 'a. on'est. L. honestus, from honos, honor. 1. Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons. An honest man's the noblest work of God. An honest physician leaves his patient, when he can contribute no farther to his health. 2. Fair; just; equitable; free from fraud; as an honest transaction; an honest transfer of property. 3. Frank; sincere; unreserved; according to truth; as an honest confession. 4. Sincere; proceeding from pure or just principles, or directed to a good object; as an honest inquiry after truth; an honest endeavor; honest views or motives. 5. Fair; good; unimpeached. Seek seven men of honest report. Acts.6. 6. Decent; honorable; or suitable. Provide things honest in the sight of all men. Rom.12. 7. Chaste; faithful. Wives may be merry, and yet honest too'. Please also see the note for 2Corinthians 4:1-2 about the word dishonesty.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition for this word is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in an. Lu 6:45; De 30:6; Ps 51:10; Jer 31:33; 32:29; Eze 36:26-27; Ro 7:18; Eph 2:8; Jas 1:16-19; 1Pe 2:1-2 keep. Lu 11:28; Job 23:11-12; Ps 1:1-3; 119:11,127-129; Pr 3:1; Jer 15:16; Joh 14:15,21-24; 15:10; 1Co 7:19; Heb 2:1; Jas 1:22-25; 1Jo 2:3 exp: Le 18:26; Pr 7:1. bring. Mt 24:13; Ro 2:7; 6:22; 7:4; Ga 5:22-26; Php 1:11; 3:13-15; Col 1:6,10; Heb 6:11-12; 10:36; Jas 1:4; 5:7-8 General references. exp: Mt 24:13; Lu 21:19; Joh 7:17.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S14 (Verse 16) The next parable.

First Step: How people act.

No man,
when he hath lighted a candle,
covereth it with a vessel,
or putteth it under a bed;.

Second Step: Why.

but setteth it on a candlestick,
that they which enter in may see the light..

Matthew 5:14-16; Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36, we read 'the parable of candlestick'. It is also found in the Table of Parables in the New Testament. Notice that our reference in Mark is just after the reference in Mark for the prior parable. In other words, Mark has this parable following 'the Parable of the Sower', just like Luke's Gospel does. However, Mathew's Gospel presents this parable in a totally different chapter from where Matthew presents 'the Parable of the Sower'. Therefore, this is just one more evidence that the Gospel writers did not write their Gospels in strict time sequence but presented reports of accounts in the way that the accounts would support the particular point that they were making with the point delivering the picture of Jesus which their Gospel is presenting.

In Matthew, this parable is used to make a totally different point from our current Gospel and Mark's Gospel. The application, in Matthew's Gospel, is: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. that is: we are to reveal to men the things which God lets us understand from the word of God. There is more about this parable in the notes for that Gospel, which the reader can access using the links provided in this note.

Mark's Gospel provides the same message as we read here but uses fewer words. Also, what is said in our current sentence is said in two (2) sentences in Mark's Gospel. Therefore, our note, for the current sentence, provides more than the notes for the sentences in Mark's Gospel which match this sentence.

Our current sentence is added to the proverb that is, essentially, everything earlier in this chapter. It is a secondary lesson on the same doctrine. Therefore, the prior proverb, and all related notes, are important to understand for context. In addition, the next sentence starts with the word For and provides the reason why this sentence is true. Then, the sentence after that provides the application from Jesus. Therefore, they also are important to understand for contextual reasons and, some people might say that the next two sentences are the most important of all contextual requirements.

Now, the structure of our sentence is two Steps with the First Step describing the common action and the Second Step telling us why this action is common. In first-world countries any fire produced light is considered to be for setting a mood or used in an emergency. However, in third-world countries, where black-outs are common occurrences or where there is still no electricity, the use of candles, or other sources of fire produced light, is common practice and similar to the conditions when Jesus lived. However, no matter what the source, the practice of lifting up the source of light above anything that can block the light is common. That is what is meant by setteth it on a candlestick. In addition, the expression of not hiding the light is easily understood and only done in conditions such as a young person wanting to see something, like a book, when they are supposed to be going to sleep. Then they will bring a light with them under their blankets so that they don't get caught, but the principal of not hiding the light still applies to them.

This sentence is the physical part of this parable. Just as we use anything which produces light in order to see things and in order to understand what is going on, God sees and understands everything that goes on. God does not need a light to see and God records everything to be used when we are judged. Our next sentence lets us know this truth.

With this truth in mind, we need to relate this truth to the prior parable. There, we were told about four types of ground which represent four types of hearts which people have. In all but the good ground, people believe that the true type of heart that they have is hid and that people will believe their lie that they also have a good heart. In fact, many deceive themselves, or are deceived by others, and are convinced that God must use their criteria when, and if, God judges them. However, the prior parable told us how God will judge and this parable tells us that the truth can not be hid but will be revealed to all beings. Therefore, we need to accept the truth and use it to guide the attitudes and actions of life.

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

We find forms of the word candle in: Job 18:6; Job 21:17; Job 29:3; Psalms 18:28; Proverbs 20:27; Proverbs 24:20; Proverbs 31:18; Jeremiah 25:10; Zephaniah 1:12; Matthew 5:15; Mark 4:21; Luke 8:16; 11:33; 11:36; Luke 15:8; Revelation 18:23; Revelation 22:5. Easton's Bible Dictionary defines this word as: 'Heb. ner, Job 18:6; 29:3; Ps 18:28; Pr 24:20, in all which places the Revised Version and margin of Authorized Version have "lamp," by which the word is elsewhere frequently rendered. the Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Pr 20:27), of a Christian example (Mt 5:14-15), and of prosperity (Job 21:17; Pr 13:9)'. The functional definition for this word is: 'The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Pr 20:27), of a Christian example (Mt 5:14- 15), and of prosperity (Job 21:17; Pr 13:9)'. Please also see the note for Mark 4:21 about the word candlestick.

Please see the note for 1Corinthians 11:15 about the word cover. The functional definition for this word is: 'an item which conceals another item with a barrier that can not be penetrated'. This word is also found, in this Bible book, at: Luke 12:2 and Luke 23:30.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition for this word is: 'A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc'.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: 'The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts'.

Please see the note for Mark 4:21 about the word candlestick. The functional definition for this word is: 'The lamp- stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. It is also used, symbolically, for the church which is supposed to be "the light of the world"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 11:33; Mt 5:15-16; Mr 4:21-22; Ac 26:18; Php 2:15-16; Re 1:20; 2:1; 11:4'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S15 (Verse 17) The application of the parable.

First Step: God will reveal everything in time.

For nothing is secret,
that shall not be made manifest;.

Second Step: Everyone will know all.

neither anything hid,
that shall not be known and come abroad..

Matthew 5:14-16; Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36, we read 'the parable of candlestick'. Mark 4:22 matches this sentence. Mark has this parable following 'the Parable of the Sower', just like Luke's Gospel does. However, Mathew's Gospel presents this parable in a totally different chapter from where Matthew presents 'the Parable of the Sower' and uses it to support a different point. The same is true for Luke 11:33-36. Therefore, other than the first sentence, what is in Matthew's Gospel, and in the other reference in Luke's Gospel, is not related to what is found here but what is found in Mark's Gospel is related.

Our sentence starts with the word For, which means that it is giving us the reason why the prior sentence is true. Therefore, the prior sentence, and the associated note, need to be considered for contextual sake. In addition, the next sentence also needs to be considered since the prior sentence and this sentence compose the parable and the next sentence gives the application which comes from Jesus. In addition, as explained in the prior note, this parable is directly tied to the prior parable of this chapter and the two parables need to be considered together. In particular, our current parable tells us that we can not hide anything. Even when we have been deceived by lies, the truth will be revealed and we will suffer the consequences of doing wrong. Therefore, we need to pay attention to the warning of the next sentence and obey it in order to avoid as much embarrassment and suffering as we can. When applied to the prior parable, we need to realize that we need to have a heart which matches the good ground and which produces spiritual fruit which not only lasts but which continues to produce fruit of its own if we wish to avoid suffering and embarrassment when we are judged by God.

Our particular sentence has two Steps and so does the matching sentence in Mark's Gospel. In the First Step, Mark uses the word hid while Luke uses the word secret. Obviously, things that are secret people try to hide and things that are hid tend to remain a secret. However, our First Step also tells us that these things shall be made manifest ('revealed in every possible way for extensive examination').

In addition to what our First Step tells us, our Second Step adds the same warning with different words. In addition, the Second Step in the sentence of mark's Gospel gives the same warning with slightly different words. Thus, the requirement for this to be part of God's law and something that will be used to judge us is met.

In the Second Steps of out two Gospels we see the words hid and secret used again only their use is reversed between the Gospels. That is: within each Gospel we can see the relationship between these two words and that relationship has already been presented in this note. In addition, both Gospels tell us that these things should come abroad. This means that everyone will know them.

We see a similar warning in Matthew 10:26 and Luke 12:2 and John 3:21. Simply put, as Godly parents warn their children, God is constantly watching them.

Please see the note for Romans C16S33 about the word secret. The functional definition for this word is: 'Properly, separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

Please see the notes for Romans C3S20; Romans C16S33; 1John-Manifest about the word manifest. The functional definition for this word is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: 'Beyond the limits of a designated area'. That is; we are to go beyond our normal area of living in order to take the Gospel to others. 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: 'nothing. Lu 12:2-3; Ec 12:14; Mt 10:26; 1Co 4:5 General references. exp: Mr 4:22; Lu 12:2'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S16 (Verse 18) The results of the way that we personally hear.

Equivalent Section: Pay attention to the way that you personally hear.

Take heed therefore how ye hear:.

Equivalent Section: Parts of sentence below are steps.

First Step: People who give God a spiritual profit will receive a greater reward.

for whosoever hath,
to him shall be given;.

Second Step: People who do not give God a spiritual profit will lose everything.

and whosoever hath not,
from him shall be taken even that which he seemeth to have..

Please also see the Message called Character of God in You for the application of these verses in the life of the believer.

Matthew 5:14-16; Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36, we read 'the Parable of the Candlestick'. Mark 4:23 matches this sentence, even though it might not seem so if the two sentences are read out of context. Mark has this parable following 'the Parable of the Candlestick', just like Luke's Gospel does. However, Mathew's Gospel presents this parable in a totally different chapter from where Matthew presents 'the Parable of the Sower' and uses it to support a different point. The same is true for Luke 11:33-36. Therefore, other than the first sentence, what is in Matthew's Gospel, and in the other reference in Luke's Gospel, is not related to what is found here but what is found in Mark's Gospel is related.

Please also see the Message called The Character of God in You for the application of this section. Those people who hear properly will have 'The Character of God in in them'. Those people who do not hear properly will not have 'The Character of God in in them'.

This sentence, and Mark 4:23, present two related, but different, conclusions from this parable. Mark's Gospel reports: He that hath ears to hear, let him hear. (Please see the note for that sentence for details about the sentence.) Mark is reporting that Jesus concludes with: 'If you have the Spirit of God and can hear the spiritual message then obey it'. That matches with the First Equivalent Section of our current sentence with the emphasis on the word how.

Now, with that understanding of the First Equivalent Section, and with the understanding that the two Equivalent Sections give the same message only expressing the message differently, we can look at our Second First Equivalent Section. The Second First Equivalent Section may not seem like it delivers the same message at first, but understanding what is truly being said should clarify any confusion.

Our Second Equivalent Section has two Steps with the First Step telling us what will be the result of whosoever hath, at the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10) with the understanding that what that person hath is a spiritual profit for God. This matches with the 'Parable of the pounds' (Luke 19:11-28), and the 'Parable of the talents' (Matthew 25:14-30) as has been explained in earlier notes for this Gospel. In addition, Our Second Step says: and whosoever hath not, from him shall be taken even that which he seemeth to have, and this also matches those parables. Therefore, our Second Equivalent Section is warning us to pay attention to the results which we, as saved people, will receive at the judgment Seat of Christ.

Now that we truly know what our Second Equivalent Section is warning us about, we can compare that message to the message of the First Equivalent Section. We saw, earlier in our note, that the First Equivalent Section told us: 'If you have the Spirit of God and can hear the spiritual message then obey it'. In addition, our Second Equivalent Section starts with the word for, which means that it is telling us why to obey the command in the First Equivalent Section. Thus, our entire sentence is warning us to pay attention to the results which we, as saved people, will receive at the judgment Seat of Christ and is also telling us what to do in order to produce the desired results. This is the same message as the matching sentence in Mark's Gospel only Luke provides more details.

Please see the note for 1Timothy 4:16 about the word heed. The functional definition for this word is: 'Pay attention; watch out. Ge 31:24'. We find forms of this word, in Luke, in: 8:18; 11:35; 12:15; 17:3; 21:8; 21:34.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heed. Lu 9:44; De 32:46-47; Pr 2:2-5; Mr 4:23-24; 13:14; Ac 10:33; 17:11; Heb 2:1; Jas 1:19-25; 1Pe 2:1-2 for. Lu 19:26; Mt 13:12; 25:29; Mr 4:25; Joh 15:2 exp: Mt 25:8. from. Lu 12:20-21; 16:2-4,19-25; Mt 7:22-23; 1Co 13:1-3 seemeth to have. or, thinketh that he hath. Pr 14:12; Ro 12:3; 1Co 3:18; 8:2; 14:37; Php 3:4; Jas 1:26 General references. exp: Mr 4:9,25; Joh 10:5'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S17 (Verse 19) The physical family of Jesus came to Him.

Then came to him his mother and his brethren,
and could not come at him for the press..

Matthew 12:46-50 and Mark 3:31-35 and 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. Jesus refused to let the desires of His physical relatives have a higher priority in His life than His spiritual ministering. Without a doubt, His response upset them and the Bible lets us know that His brothers and sisters were not saved until after the resurrection. However, as Jesus shows us here, we can not let such things keep us from obeying God and doing what God wants us to do.

The next two sentences start with the word And, which adds them to this sentence. Therefore, all three must be considered together for contextual reasons. Next, we see that this sentence starts with the word Then, which means that it happened after Jesus taught the parables found earlier in this chapter. What we see here is that the physical family came and demanded the attention of Jesus right after He taught the error and consequences of putting the physical above the spiritual. It seems obvious, to me, that the devil motivated the lost brethren of Jesus to do this as a challenge to His teaching. Here, we see that Jesus lived what he taught.

Please see the note for Matthew 1:2 about the word brethren. The functional 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. We find forms of this word, in Luke, in: 8:19; 8:20; 8:21; 14:12; 14:26; 16:28; 18:29; 20:29; 21:16; 22:32.

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: 'To urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:46-50; Mr 3:21,31-35'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S18 (Verse 20) Jesus was told about their presence.

And it was told him by certain which said,
Thy mother and thy brethren stand without,
desiring to see thee..

Remember that the theme of this chapter is: 'Jesus deals with people who accept Him as King'. While He is dealing with His followers, Satan uses people to try and distract Him from His purpose. The attempts by Satan fail but are recorded in these Gospels where this incident us used to make this point.

In Matthew's account, this incident is reported right after the scribes and of the Pharisees demanded another sign from Jesus and He refused to give it to them but, instead, warned them of their future judgment. Thus, Matthew's account is not in the same time sequence as Luke's account but is reported to support a point which is similar to Luke's point in this chapter.

In Mark's account, this incident is reported right after the scribes and of the Pharisees accuse Jesus of using the power of the devil to cast out devils. In that chapter of Mark, Jesus had just appointed the twelve and was preaching to people who wanted to hear from Him. So, Mark also uses this incident to make the point that Satan tried to distract Jesus from His primary ministry. All three Gospels use this incident for the same purpose even though they report it at three different sequences of time. Therefore, once again, we see that the Gospels are not in absolute time sequence but that each author reports incidents when they support the particular point that the author is making.

Our sentence, and the next sentence, start with the word And, which add them to the prior sentence and make it a requirement that all three be considered together for contextual reasons. Here, we read that someone reported exactly what our prior sentence reported as the condition of this event. Therefore, Jesus understood exactly what was happening when He made the response which we read in the next sentence.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy brethren. Mt 13:55-56; Mr 6:3; Joh 7:3-6; Ac 1:14; 1Co 9:5; Ga 1:19 General references. exp: Mr 3:31.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S19 (Verse 21) Jesus said that His true family was His spiritual family.

And he answered and said unto them,
My mother and my brethren are these which hear the word of God,
and do it..

Our sentence, and the prior sentence, start with the word And, which add them to the second prior sentence and make it a requirement that all three be considered together for contextual reasons.

Here we see Jesus say that our spiritual family is to be more important than out physical family. We read the same doctrine in Luke 14:26-27 which says: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple.

This sentence starts with the word And, which adds it to the prior two sentences in order to report this incident. As already explained, the theme of this chapter is: 'Jesus deals with people who accept Him as King' and the brethren ('physical brothers and sisters of Jesus') refused to do so until after the resurrection.

One of the main problems with current Baptist doctrine is that they ignore the last phrase of: and do it.. When Jesus says: My mother and my brethren are these which hear the word of God, He is identifying who will be heirs. We have a lot of people who 'claim' the promises, such as the promise of inheritance, but refuse to meet God's requirements to receive the promise such as in this sentence. If saved people want to be heirs, they must meet God's requirement to hear and do the word of God. This truth has been dealt with several places on this web site but the most relevant is the parable which started this chapter and introduced the subject of this chapter. Remember that there were two groups of people, in that chapter, where some people argue that they are saved and some argue that they are lost and that I provided Biblical evidence that only the Lord can make that determination and he does it after they die. However, I also provided Biblical evidence that any of them who were truly saved would not be heirs but would be 'everlasting paupers'. Thus, our first parable supports the doctrine that I present here.

We find the exact phrase do it in the New Testament, in: Matthew 8:9; Luke 7:8; Luke 8:21; John 2:5; John 14:14; Romans 7:17; Romans 7:20; Romans 12:8; 1Corinthians 9:25; Colossians 3:23; 1Thessalonians 4:10; 1Thessalonians 5:24; Hebrews 13:17; James 4:17; 1Peter 4:11; Revelation 19:10; Revelation 22:9. The doctrine of this sentence is denied by many and lied about. The word and is the mathematical function of addition. If you throw away either side of and addition, you change the answer. Likewise, if anyone deletes either side of this and, then they change the message from Jesus and pervert it into a doctrine of devils. The first side of the and is: hear the word of God. Most people hear the 'word of religion' and refuse to hear the word of God. Then there are others who hear the word of God, but refuse to do it. According to what Jesus said in this sentence, such people are not His family, which means they are not saved. The phrase and do it means that the truly saved do what the word of God tells them to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My mother. Lu 11:27-28; Mt 25:40,45; 28:10; Joh 15:14-15; 20:17; 2Co 5:16; 6:18; Heb 2:11-13 which. Lu 8:15; Mt 7:21-26; 17:5; Joh 6:28-29; 13:17; Jas 1:22; 1Jo 2:29; 3:22,23; 3Jo 1:11 General references. exp: Mr 3:31; Lu 11:28.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S20 (Verse 22) Start of report on the next incident.

Equivalent Section: they entered a ship.

Now it came to pass on a certain day,
that he went into a ship with his disciples:.

Equivalent Section: Jesus said that they were going to the other side.

and he said unto them,
Let us go over unto the other side of the lake..

Our sentence starts with the word Now, which means: 'After you understand what was just said'. Luke is starting a new incident with this sentence. In Mark 4:35-41 and Luke 8:22-25 we read about times that Jesus calmed a tempest. In addition, Matthew 8:23-27 and Mark 6:45-56 tell us about similar, but different, incidents where Jesus calmed a tempest. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels.

Remember that the theme of this chapter is: 'Jesus deals with people who accept Him as King'. Further, His kingdom is a kingdom of true Biblical faith and His job, at this time, is to teach His disciples to have true Biblical faith when they face the storms of life. in this case, they are in a literal physical storm. The disciples include several professional fishermen, which means that they know how to handle most of the storms which they meet. So, OK, they are in a bigger storm than they know how to handle. God has no problem putting us into conditions beyond our own ability to handle in order to increase our faith in Him and our dependence upon Him. In addition, when God gets us out of these situations, it is God Who gets the glory because people know that we are not able to get ourselves out of the situation. Thus, this incident is one of a teaching exercise designed to increase their faith and make them have a character closer to God. These things are some of the things which we can only learn through experience. Thus, Jesus gives them this experience.

Read the sentences of this incident in all Gospel accounts. Notice that in each account, we are told that he (Jesus) fell asleep. After they awoke Him and he rebuked the storm, He asked them: Where is your faith? / Why are ye fearful, O ye of little faith? / Why are ye so fearful? how is it that ye have no faith? Now, return to our current sentence and realize that Jesus deliberately set up this incident. Yes, it was a test of their faith, but it was also a learning experience. Many times people will cry and complain and say something like: 'Why does God let bad things happen to good people?' their first mistake is using the world's definition of 'good people'. Our Bible tells us: As it is written, there is none righteous, no, not one: (Psalms 14:3; Psalms 53:3; Romans 3:10; Romans 3:12). Their second mistake is taking a worldly view of the circumstances of life. What men call 'bad things' God intends as a loving learning experience which is designed to increase our faith in Him and our dependence upon Him.

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

Please see the note for Luke 5:1 about the word lake. Webster's 1828 defines this word as: 'A large and extensive collection of water contained in a cavity or hollow of the earth. It differs from a pond in size, the latter being a collection of small extent; but sometimes a collection of water is called a pond or a lake indifferently. North America contains some of the largest lakes on the globe, particularly the lakes Ontario, Erie, Huron, Michigan and Superior'. Please also see the note for Revelation 19:20 about the phrase lake of fire. In addition, we know that this word is used, in this sentence, for the lake of Gennesaret. Please see the note for Mark 6:53 about the word Gennesaret. The functional definition for this word is: 'Supposed to be a corruption of Chinnereth, which see. "The land of Gennesaret," Mt 14:34; Mr 6:53, was a tract of land some three or four; miles long on the western border of the Sea of Galilee. It was a lovely and exceedingly fertile region; in it probably lay Capernaum and Bethsaida of Galilee, places often visited by our Lord'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 8:18,23-27; Mr 4:35-41; Joh 6:1 Let. Mt 14:22; Mr 5:21; 6:45; 8:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S21 (Verse 22) The disciples started across.
And they launched forth.

In Mark 4:35-41 and Luke 8:22-25 we read about times that Jesus calmed a tempest. In addition, Matthew 8:23-27 and Mark 6:45-56 tell us about similar, but different, incidents where Jesus calmed a tempest. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels.

Please notice the definition of the word launch, they were not reluctant. Many of the disciples were professional fishermen with lots of experience on the lake. They were confident that this would be a normal good trip. This is often the way things are just before God brings a test.

This sentence simply tells us that they obeyed the commandment from their Lord which was actually said more as a request than a commandment. Many people make the mistake of thinking that if they serve God then they won't have problems in life or will have less problems. However, the reality is probably that they will have more problems (John 15:16-21).

Now, remember that the note for our prior sentence said that the theme of this chapter is: 'Jesus deals with people who accept Him as King'. And that His kingdom is a kingdom of true Biblical faith and His job, at this time, is to teach His disciples to have true Biblical faith when they face the storms of life. Further, this account follows His teaching on the four (4) types of ground, which represent four (4) kinds of hearts. Obviously, they were supposed to have hearts represented by the good ground. Then Jesus taught the 'the Parable of the Candlestick' and they were supposed to understand that they were to be a light in a dark place and in a storm.

Now, anyone who has done any amount of teaching also knows that most of what they teach is not retained without a test. So, with the first two incidents told in our chapter being teaching, it should not be surprisingsiurprising that there is then a test. However, the disciples are rather new, according to time sequence, to the teaching of Jesus. In addition, most of us have been caught by surprise when we personally received a test of faith. Therefore, we should not judge the disciples too harshly for failing to realize that this was a test of their learning and of their true Biblical faith which should have been improved with their learning.

We find forms of the word launch in: Luke 5:4; Luke 8:22; Acts 21:1; Acts 27:2; Acts 27:4. Webster's 1828 defines this word as: ', v.t. from lance. 1. to throw, as a lance; to dart; to let fly. See whose arm can lanch the surer bolt. 2. to move, or cause to slide from the land into the water; as, to lanch a ship.
L'ANCH, v.i. to dart or fly off; to push off; as, to lanch into the wide world; to lanch into a wide field of discussion.
L'ANCH, n. 1. the sliding or movement of a ship from the land into the water, on ways prepared for the purpose. 2. A kind of boat, longer, lower, and more flat-bottomed than a long boat'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 8:18,23-27; Mr 4:35-41; Joh 6:1 Let. Mt 14:22; Mr 5:21; 6:45; 8:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S22 (Verse 23) The test of faith was given.

Equivalent Section: Jesus was not worried.

But as they sailed he fell asleep:.

Equivalent Section: the circumstances changed.

First Step: A storm happened.

and there came down a storm of wind on the lake;.

Second Step: the boat was flooded.

and they were filled with water,
and were in jeopardy..

Mark's account gives some additional information in sentences which are not matched with this account.

Our sentence is the actual test.

Our sentence starts with the word But, which means that this sentence has the same subject as the prior sentence while going in a different direction. Onr prior sentence said: And they launched forth. As the note for the prior sentence explains, they had every reason to be confident. Then God sent His test.

Notice that our First Equivalent Section tells us that Jesus fell asleep. The equivalency of our sentence says that the First Equivalent Section gives the same message as the Second Equivalent Section. That means that Jesus knew and understood that the Second Equivalent Section was their test and, as a good teacher, He was staying out of it by sleeping.

Next, notice that Mark tells us he was in the hinder part of the ship, asleep on a pillow. When you are on a transport with lots of movement, such as a plane, bus or boat, the middle has the least movement. However, Jesus did not go there to sleep because that might have warned the disciples that something unusual might happen. No, He did what anyone would do if they wanted to sleep near a lot of active people and He found an out-of-the-way place to sleep.

Matthew and Mark use different words but tell us the same condition of the boat. It was filled with water, waves coming over the top and they were in jeopardy. Remember, they started out confident and many of these disciples were professional fishermen with lots of experience on this lake. However, God can cause a storm that is beyond anyone's natural ability to handle. Remember that this was a test of faith. That means that God was putting them into a position where it would be obvious that God got them out of the condition so that no one, except God, received the glory for saving them.

One more thing is to realize that Mark reports And there were also with him other little ships. (Mark 4:36). Therefore, God made sure that there were witnesses to their test. Remember that James 4:6 and 1Peter 5:5 tell us: God resisteth the proud, but giveth grace unto the humble. Therefore, God made sure that there were witnesses to see their failure, and to humble them. And, if they passed the test, there were witnesses to see and glorify God. We need to remember that God often makes our own test of faith something that is done in public.

We find forms of the word sail in: Isaiah 33:23; Ezekiel 27:7; Luke 8:23; Acts 13:4; Acts 14:26; Acts 15:39; Acts 18:18; Acts 18:21; Acts 20:3; Acts 20:6; Acts 20:13; Acts 20:15; Acts 20:16; Acts 21:2; Acts 21:3; Acts 27:1; Acts 27:2; Acts 27:4; Acts 27:5; Acts 27:6; Acts 27:7; Acts 27:9; Acts 27:13; Acts 27:17; Acts 27:24; Acts 27:40; Revelation 18:17. Webster's 1828 defines this word as: 'pp. Passed in ships or other water craft'.

Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'. We find forms of this word, in Luke, in: 8:23; 8:52; 9:32; 22:45; 22:46. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

We find forms of the word storm in: Job 21:18; Job 27:21; Psalms 55:8; Psalms 83:15; Psalms 107:25; Psalms 107:29; Psalms 148:8; Isaiah 4:6; Isaiah 25:4; Isaiah 28:2; Isaiah 29:6; Ezekiel 13:11; Ezekiel 13:13; Ezekiel 38:9; Nahum 1:3; Mrk 4:37; Luke 8:23. Webster's 1828 defines this word as: ', n. G., to disturb. L. the primary sense of storm is a rushing, raging or violent agitation. 1. A violent wind; a tempest. thus a storm of wind, is correct language, as the proper sense of the word is rushing, violence. It has primarily no reference to a fall of rain or snow. But as a violent wind is often attended with rain or snow, the word storm has come to be used, most improperly, for a fall of rain or snow without wind. O beat those storms, and roll the seas in vain. 2. A violent assault on a fortified place; a furious attempt of troops to enter ad take a fortified place by scaling the walls, forcing the gates and the like. 3. Violent civil or political commotion; sedition; insurrection; also, clamor; tumult; disturbance of the public peace. I will stir up in England some black storms. Her sister began to scold and raise up such a storm-- 4. Affliction; calamity; distress; adversity. A brave man struggling in the storms of fate. 5. Violence; vehemence; tumultuous force.
STORM, v.t. to assault; to attack and attempt to take by scaling the walls, forcing gates or breaches and the like; as, to storm a fortified town.
STORM, v.i. 1. to raise a tempest. 2. to blow with violence; impersonally; as, it storms. 3. to rage; to be in a violent agitation of passion; to fume. the master storms.'.

Thompson Chain Topics provides references for the word storm as: 'Allusions to Remarkable: Ge 7:11; 19:24; Ex 9:23; Jos 10:11; 1Sa 7:10; Ac 27:18. Hail-storms: Ex 9:23; Jos 10:11; Ps 18:13; Isa 28:2; Eze 13:11; Re 8:7. Rain: Ge 7:12; 1Sa 12:18; 1Ki 18:41; Ezr 10:9; Ec 11:3; Isa 55:10; Joe 2:23; Mt 5:45; 7:25; Ac 14:17; 28:2. Tempests: 1Ki 19:11; Job 1:19; Jon 1:4; Mr 4:37; Ac 27:14. ater Spouts: Ps 42:7'.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air'. That note has a lot of references and explanation of symbolic usage.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'. Please also see the note for Romans C15S11 about the word fulfill. The functional 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

We find forms of the word jeopardy in: 2Samuel 23:17; 1Chronicles 11:19; 1Chronicles 12:19; Luke 8:23; 1Corinthians 15:30. Webster's 1828 defines this word as: 'Exposure to death, loss or injury; hazard; danger; peril'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he fell. Ps 44:23; Isa 51:9-10; Heb 4:15 came. Ps 93:3-4; 107:23-30; 124:2-4; 148:8; Isa 54:11; Ac 27:14-20 General references. exp: Ps 107:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S23 (Verse 24) The disciples told Jesus their fear.

And they came to him,
and awoke him,
saying,
Master,
master,
we perish..

Matthew 8:25 and Mark 4:38 tells us the same message as this sentence.

Our sentence starts with the word And, which adds it to the prior sentence. Here we see that they turn to Jesus, and wake Him, because He was still asleep in a sinking ship. Now, some have made a big point that they called Him Master, and not Lord, but those critics are wrong because Matthew reports that they called Him Lord. Apparently, at least some called Him by each title.

I am fairly certain that this incident happened very early in their training as disciples and may be the first test of faith that they faced. Look at the reaction which we read in the next couple of sentences and compare it to the lack of similar reaction found later. Most people, when their faith is new, turn to God as a last resort. If we really think about the reaction reported here then, I believe, that the reader should understand that they probably awoke Him less in expectation of a miracle and more because He was still asleep and they were sinking. Now, that may not be completely correct because Matthew reports that they said: Lord, save us: we perish. However, that may be a last-minute request that someone thought of after He was awake and they, finally, thought of the other miracles that He did.

Whatever the full truth is, we will not know before getting to Heaven. The main lesson for us is that we will face trials of faith, especially right after a victory or after receiving new knowledge and understanding from God. When we are having a hard time in this world, that is when we truly need to exercise our true Biblical faith and start praising God for the delivery that we know He will provide even is we do not know how or when he will provide. We need to be like the three Hebrew children in Daniel 3:16-18.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Ps 69:1-2; 116:3-4; 142:4-5; La 3:54-56; Joh 2:2-6; Mt 14:30; 2Co 1:9-10 General references. exp: Ps 107:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S24 (Verse 24) Jesus calmed the storm.

Equivalent Section: Jesus acted.

Then he arose,
and rebuked the wind and the raging of the water:.

Equivalent Section: He calmed the storm.

and they ceased,
and there was a calm..

Matthew 8:26 and Mark 4:39 tells us the same message as this sentence.

Mark reports that Jesus said unto the sea, Peace, be still. Matthew tells us, essentially, the same thing as this sentence only with fewer words. The difference is that the extra words which Luke supplies are assumed by Matthew. However, not everyone will fill in the assumed words.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

We find forms of the word raging occurring 50 times in 25 verses of the Bible and, in the New Testament, in: Luke 8:24 and Jude 1:13. Webster's 1828 defines this word as: 'from rage. 1. Acting with violence or fury. 2. a. Furious; impetuous; vehemently driven or agitated; as the raging sea or tempest. RA'GING, n. Fury; violence; impetuosity. Jonah 1'. Please also see the note for Acts 4:25 about the word rage.

We find forms of the word calm in: Psalms 107:29; Jonah 1:11-12; Matthew 8:26; Mark 4:39; Luke 8:24. Webster's 1828 defines this word as: 'a. 1. Still; quiet; being at rest; as the air. Hence not stormy or tempestuous; as a calm day. 2. Undisturbed; not agitated; as a calm sea. 3. Undisturbed by passion; not agitated or excited; quiet; tranquil; as the mind, temper, or attention.
CALM, n. Stillness; tranquillity; quiet; freedom from motion, agitation, or disturbance; applied to the elements, or the mind and passions.
CALM, v.t. to still; to quiet; as the wind, or elements; to still, applease, allay or pacify, as the mind, or passions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he arose. Ps 65:7; 104:6-9; 107:25-29; Isa 50:2; Jer 5:22; Na 1:4 and rebuked. As the agitation of the sea was merely the effect of the wind, it was necessary to remove the cause of the commotion before the effect would cease. But who, by simply saying Peace, be still, (Mr 4:39,) could do this but God? One word of our Lord can change the face of nature, and calm the troubled ocean, as well as restore peace to the disconsolate soul. exp: Mt 8:26; Lu 4:39. General references. exp: Ps 107:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S25 (Verse 25) Jesus rebuked His disciples.

And he said unto them,
Where is your faith?.

Matthew 8:26 and Mark 4:40 tells us the same message as this sentence.

This question follows the action by Jesus and we see different wording of the questions in each of the Gospel accounts with the wording of the questions directly related to the title given to Jesus when they awoke Him. As already explained, quite likely each title was used but by different people. Thus, we see that the response which we receive is directly related to the amount of faith which we display.

In our current account, they said: Master, master, we perish.. After Jesus calmed the storm, He asked them; Where is your faith? In Mark's account, they asked: Master, carest thou not that we perish? After Jesus calmed the storm, He asked them; Why are ye so fearful? how is it that ye have no faith?. In Matthew's account, they said: Lord, save us: we perish. After Jesus calmed the storm, He asked them; Why are ye fearful, O ye of little faith?.

Now, notice that in Mark's account, they addressed Him as Master and they questioned the care of Jesus. As a result, He accused them of having no faith. In our current account, they addressed Him as Master, master but they did not questioned the care of Jesus but stated their problem. As a result, He asked them: Where is your faith?. In Matthew's account, they addressed Him as Lord and they did not questioned the care of Jesus but stated their problem and made the request of: save us. As a result, He asked them: Why are ye fearful, O ye of little faith?

Hopefully, the reader can see the difference in the various relationships which also show the difference in the amount and type of faith and also resulted in different response from Jesus. Further, there were several of them who were in the boat and, as anyone who has dealt with groups of people knows, there were surely different levels of understanding and of faith. Therefore, any claim of conflict is foolish. We should all realize that, with many disciples, every one of these responses are reasonable and to be expected. The different Gospel writers simply chose different responses to report.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Where. Lu 12:28; Mt 6:30; 8:26; 14:31; 17:20; Mr 4:40-41; Joh 11:40 General references. exp: Ps 107:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S26 (Verse 25) The disciples wondered at the faith of Jesus.

And they being afraid wondered,
saying one to another,
What manner of man is this!.

Matthew 8:27 and Mark 4:41 tells us the same message as this sentence.

in this sentence we see the reaction by the disciples. I can not find any place, later in the Gospels, where the disciples had this type of reaction. I firmly believe that this is because their discipleship was new and they were still, relatively, spiritually immature. We should not have any negative reaction to anyone who is spiritually immature like this but should encourage their continued spiritual growth.

Please notice that in our current Gospel, they had addressed Jesus as Master, master. (Please see the note for the prior sentence about the significance of how different disciples addressed Jesus.) Now, our sentence tells us that they were afraid and wondered. They also talked one to another rather than say anything to Jesus.

In the account reported by Matthew, we read: the men marvelled. Remember that these disciples addressed Jesus as Lord and requested save us: we perish. Since they recognized more of His authority and power, by addressing Him as Lord, they did not have the fear that the disciples, reported by Luke, had.

In the account reported by Mark, we read: hey feared exceedingly. Remember that these disciples addressed Jesus as Master and requested carest thou not that we perish. These disciples brought the greatest insult by questioning the care of Jesus. As a result, these disciples had the greatest fear.

There is no real difference in the question they said to one another. The only real difference is that our current Gospel recognizes that he commandeth even the winds and water is addition to recognizing, as we read in the other two (2) Gospels, that even the wind and the sea obey.

Please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God' please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord.

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ge 1:9-10; Jos 10:12-14; Job 38:8-10; Pr 8:29; 30:4 General references. exp: Ps 107:29'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S27 (Verse 25) Why.

for he commandeth even the winds and water,
and they obey him..

Matthew 8:27 and Mark 4:41 tells us the same message as this sentence.

Our sentence starts with the word for and explains why the prior sentence was true. In general, our notes in this incident pointed out that the disciples had three different levels of true Biblical faith. There may have been more but we are only told about there three. In addition, we also saw that the three Gospel writers decided to each report on a different group. As a result of their different levels of faith, they had three different responses from Jesus and there were three different subsequent reactions from the disciples as a result of the three different levels of true Biblical faith.

As mentioned in the note above, what is stated literally in this Gospel account is implied in the other Gospel accounts. That is: the phrase for he commandeth even the winds and water is only implied. Therefore, while this truth is doctrinally important, it did not support the points which Matthew and Mark were making.

Please note that both, wind and water, have symbolic meanings in the Bible. A reader could make an application of the symbolic meanings using this sentence.

Please see the note for Romans 7:8 about the word commandment. The functional 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 Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. Please see the note for 1:1-2 about obey / obedience. Please also see the note for 2Corinthians C2S9 about the word obedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Where. Lu 12:28; Mt 6:30; 8:26; 14:31; 17:20; Mr 4:40-41; Joh 11:40 being. Ge 1:9-10; Jos 10:12-14; Job 38:8-10; Pr 8:29; 30:4 General references. exp: Ps 107:29.'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S28 (Verse 26) The test ended.

And they arrived at the country of the Gadarenes,
which is over against Galilee..

Our sentence starts with the word And, which adds it to the prior sentence. The prior sentence ended that incident and this sentence starts another incident and this incident happens right after the prior incident. The theme of our chapter is: 'Jesus deals with people who accept Him as King'. in this incident, the 'mad man of Gadarea' accepted Jesus as his King as soon as he was freed from the devils. We see this truth with the change in his behavior. When Jesus was asked to leave, he wanted to go with Jesus. However, he was told to stay and do missionary work. Part of the job of a King is to appoint people to represent His kingdom to other people (Mark 5:1-20). However, the appointees must keep the character of their home kingdom even while around people who are not part of their kingdom. We see that he was successful by the different reception which Jesus received the next time that he was in the area (Mark 7:31-37).

This area is also known as Decapolis, which means: 'Ten Cities'. In Mark 5:1-20, we are told that the 'mad man of Gadarea' departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:28-34 Gergesenes. Mr 5:1-20'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S29 (Verse 27) Jesus met the mad man of Gadara.

And when he went forth to land,
there met him out of the city a certain man,
which had devils long time,
and ware no clothes,
neither abode in any house,
but in the tombs..

Please notice that our sentence says that he had devils long time. As far as I can tell, people have to be doing something which allows the devils to enter, and possess them, at least for the first time. Devils try to make these things attractive to our flesh. God uses the Bible and His people to warn against such things but some people claim that such warnings are foolish, too restrictive, keep people from having fun or other such claims. The main things, which I know about, that open people up to control by devils fulfill the strongest lusts of the flesh such as improper sex, drugs, alcohol, magic, and similar activities.

We read about children being possessed by devils and I have seen many parents allowing their children to participate in such activities and even encouraging the children to do so. The parents are supposed to protect their children but are foolish and believe lies from devils. And, children are particularly susceptible to possession. And before this warning is dismissed, think about how many people participate in holidays like Halloween and the Festival of the Dead. Think about Hollywood movies about devils and people acting like they are possessed while there is always a hero that saves the people using fleshly means. Only God can overcome devils according Jude 1:9. However, people laugh and ignore the warning while Hollywood secretly indoctrinates their children into believing that devils can be controlled by people using the means of the flesh.

Now, before this warning is dismissed, consider that Mark reports: no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. Now consider that Matthew reports: two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. No Hollywood hero is going to do what no man could do regardless of the lies portrayed by movies.

Next, 'good Godly Bible believing fundamental preachers and people' will think: 'I knew that Hollywood was bad. I don't go to movies!' Do you have a TV connected to the channels of the world? Yes, you may only watch sports and news but the commercials, cheerleaders, opinions of news casters and lost worldly sports heroes all affect all of the people listening. And, here is your test of your being affected. Do you preach and teach about 'daemons'? they are not Biblical but that doctrine comes from the world so that people ignore, or down-play Biblical warnings about devils. People believe that 'daemons' are the really nasty beings that they need to be wary of but devils can be overcome in the flesh like Hollywood portrays. And, each person who preaches and teaches about 'daemons' will personally (Matthew 12:36) have to answer to God for supporting a doctrine of devils. (John 14:23 says, If a man love me, he will keep my words, not the words of the world such as 'daemons'.)

Now, with that warning, we can return to our sentence. Our sentence starts with the word And and our first phrase is; And when he went forth to land. Thus, this is right after the test of faith with the storm that had the boats sinking and professional fishermen afraid.

Our second phrase tells us there met him out of the city a certain man and it was already noted that Matthew's account says that there were two possessed with devils. There is no conflict nor error just because Luke chose to not mention the second man. No person reports every little detail when they tell someone else about something that they witnessed.

Next, we are told the result of such possession. Our current account tells us that he ware no clothes, neither abode in any house, but in the tombs. Matthew and Mark also report that he lived in the tombs. Mark also reports: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. he had no real friends and lived a miserable life. Devils tempt people with promises of power but don't tell them that they will not be in charge of that power. The people will not be making the decisions. In addition, the people won't even be in charge of their own body nor of their own life any more.

Please see the note for Mark 10:30 about the word land. The functional 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'.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

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

Please see the note for 1Corinthians C7S9 about the word abide. The word abode is the past-tense form of the word abide. The functional definition for this word is: 'to be, or exist, to continue, to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the note for Mark 5:2-4 about the word tomb. The functional definition for this word is: 'the place where dead bodies are buried'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'met. Mr 5:2-5 and ware. 1Sa 19:24 but. Nu 19:16; Isa 65:4'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S30 (Verse 28) The devils in him recognized Jesus.

When he saw Jesus,
he cried out,
and fell down before him,
and with a loud voice said,
What have I to do with thee,
Jesus,
thou Son of God most high?.

Now, what we see here is that this man retained some control because he fell down before him (Jesus) and worshipped him. While the possessed man did this, the devils cried out...and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not / cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not / cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?. Thus, we see two opposing actions By this man with the man himself doing one action and the devils within him doing another action.

The devils, as spiritual beings who had spiritual sight, had no problem recognizing the true spiritual nature of Jesus. Notice that they called Him thou Son of God most high. They recognized that His 'power and authority' was so much greater than their own that they had no choice but to obey Him. Further, through their knowledge, this possessed man also knew the truth and worshipped Jesus with the hope of being freed from the devils. Notice that he did not go to religion, nor to philosophy, nor to anything except the person of 'God in human flesh' because these devils had let him know Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:12). Only Jesus has the 'power and authority' (name) to free anyone from devils and make them a child of God.

Please see the note for Mark 1:3 about the word cry. The functional 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 functional definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he cried. Lu 4:33-36; Mt 8:29; Mr 1:24-27; 5:6-8; Ac 16:16-18 What. Lu 8:37-38 exp: Jer 11:15; Mt 8:29; Lu 4:34. General references. exp: Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S31 (Verse 28) The devils begged for mercy.

I beseech thee,
torment me not..

Here we see that the devils know their future fate and they know that Jesus has the power and authority to make that future happen sooner. Notice that Mark reports that they say: I adjure thee by God because they recognize that only God the Father has more power and authority than Jesus. Notice also that Matthew repoers that they say: art thou come hither to torment us before the time? thus, the devils know their own future, they know that it was not time, yet, when Jesus was on the Earth, and they knew that Jesus had the power and authority to change when their imprisonment started.

Finally, notice the word torment. God not only will put people in Hell but they will suffer torment. Fools believe that they will party in Hell. The devils know the truth and that know that God is just in doing so because of all of the souls that will go to the lake of fire due to their lies.

We find forms of the word torment in: Matthew 4:24; Matthew 8:6; Matthew 8:29; Matthew 18:34; Mark 5:7; Luke 8:28; Luke 16:23; Luke 16:24; Luke 16:25; Luke 16:28; Hebrews 11:37; 1John 4:18; Revelation 9:5; Revelation 11:10; Revelation 14:10-11; Revelation 18:7; Revelation 18:10; Revelation 18:15; Revelation 20:10. Webster's 1828 defines this word as: 'Extreme pain; anguish; the utmost degree of misery, either of body or mind. The more I see Pleasure about me, so much I feel Torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. that which gives pain, vexation or misery. They brought to him all sick people that were taken with divers diseases and orments. Matt. 4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I beseech. Isa 27:1; 2Pe 2:4; 1Jo 3:8; Jas 2:19; Re 20:1-3,10 General references. exp: Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S32 (Verse 29) All of these two sentences were added with parenthesis when interpreted into English.

First Sentence: Jesus cast out the devils.

(For he had commanded the unclean spirit to come out of the man..

Second Sentence. How the devils treated the man.

Equivalent Section: the devils did this often.

For oftentimes it had caught him:.

Equivalent Section: What they did.

First Step: He could not be bound.

and he was kept bound with chains and in fetters;.

Second Step: He ran wild.

and he brake the bands,
and was driven of the devil into the wilderness.).

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Please also see the Section called Jesus and Devils, in the Doctrinal Study called Significant Gospel Events, for more details on these sentences and links to many other places where we are told that Jesus dealt with devils in the Gospels.

Please notice that our verse has two sentences in it and that they are in parenthesis. This is a rare occurrence in the Bible and the only case where two sentences are dealt with together. Remember that a sentence is: 'the expression of a single thought'. That is one reason why dealing with verses, which often are only part of a sentence, leads to doctrinal error and encourages people to interpret the Bible out of context by taking part of a single thought ('a full lie') as a single thought of God.

Now, people are also led into error by the claim that the proper way to interpret is 'verse-by-verse' or 'word-by-word'. Both are wrong. As explained in the lessons reached by the Hermey Menu item, proper interpretation is 'message-by-message'. (I have professional credentials, as a professional, that only few can match and this method is used by every professional interpreter that I've ever spoken to.)

The 'verse-by-verse' method is used by Bible correctors and causes lots of problems. The 'word-by-word' is a deceptive method which also leads to error but is believed by people who have never done professional interpretation and are trying to answer the Bible correctors. However, claiming that method allows people to claim that everything in parenthesis and italics are wrong because they represent words and phrases which are not in the 'original language'. However, the 'message-by-message' recognizes the truth that no two languages have matching words across both languages. There are words, and expressions, which are in one language but not the other. Therefore, additional words and expressions must be added, into the new language, in order to keep the same message as was given in the original language. And, that is what we have here. The two sentences, together, were added by the God-led interpreters in order to convey the original message in English where the 'word-by-word' method would not have conveyed the full message from God.

So, obviously there is a lot more involved in the method used for true interpretation and the false methods pushed by devil-motivated people and good meaning, but deceived, people. Those further details will not be presented in this note but, as already mentioned, the lessons reached by the Hermey Menu item present details of the 'message-by-message' method.

With that technical contextual item covered, we can get into the details of our verse. Our First Sentence starts with the word For and explains why the prior sentence is true. According to our prior sentence, the devil had said I beseech thee, torment me not. Our First Sentence said that Jesus had commanded the unclean spirit to come out of the man. Jesus could have also commanded the unclean spirit to be bound in Hell, which is what the unclean spirit is begging (beseech thee) Him, personally, to not do.

Our second sentence also starts with the word For and explains why Jesus might consider tormenting the unclean spirit. Doing so would be Just for the way that the unclean spirit had treated the 'mad man of Gadara', according to our Second sentence.

Now, many people preach God's love and God's mercy and God's grace while denying God's justice. Our included sentence ties God's justice to the request of the prior sentence. Without these sentences, the lying God deniers would claim: 'Jesus would never do that' and would try to deny what the unclean spirit had actually done to the 'mad man of Gadara'. Since this truth was actually in the message of the original language, and since it would not have been included in a 'word-by-word' interpretation method, these included sentence were added to maintain the true message of this Gospel account.

We find forms of the word oftentimes in: Job 33:29; Ecclesiastes 7:22; Luke 8:29; Romans 1:13; 2Corinthians 8:22; Hebrews 10:11. Webster's 1828 defines this word as: 'adv. of'ntimes. often and times. Frequently; often; many'.

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

Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments. Forms of the word keep are found in this Gospel in: this sentence and in: 4:10, 8:15, 11:21, 11:28, 19:43.

We find forms of the word bound occurring 112 times in 109 verses of the Bible and, in the New Testament, in: Matthew 14:3; Matthew 16:19; Matthew 18:18; Matthew 27:2; Mark 5:4; Mark 6:17; Mark 15:1; Mark 15:7; Luke 8:29; Luke 10:34; Luke 13:16; John 11:44; John 18:12; John 18:24; Acts 9:2; Acts 9:21; Acts 12:6; Acts 17:26; Acts 20:22; Acts 21:11; Acts 21:13; Acts 21:33; Acts 22:5; Acts 22:25; Acts 22:29; Acts 23:12; Acts 23:14; Acts 23:21; Acts 24:27; Acts 28:20; Romans 7:2; 1Corinthians 7:27; 1Corinthians 7:39; 2Thessalonians 1:3; 2Thessalonians 2:13; 2Timothy 2:9; Hebrews 13:3; Revelation 9:14; Revelation 20:2. Webster's 1828 defines this word as: 'A limit; the line which comprehends the whole of any given object or space. It differs from boundary. See the latter. Bound is applied to kingdoms, states,cities, towns, tracts of land, and to territorial jurisdiction. 2. A limit by which any excursion is restrained; the limit of indulgence or desire; as, the love of money knows no bounds. 3. A leap; a spring; a jump; a rebound. 4. In dancing, a spring from one foot to the other. BOUND, v.t. to limit; to terminate; to fix the furthest point of extension,whether of natural or moral objects, as of land, or empire, or of passion, desire,indulgence. Hence, to restrain or confine; as, to bound our wishes. to bound in is hardly legitimate. 1. to make to bound.
BOUND, v.i. to leap; to jump; to spring; to move forward by leaps. Before his lord the ready spaniel bounds. 1. to rebound--but the sense is the same.
BOUND, pret. and pp. of bind. As a participle, made fast by a band,or by chains or fetters; obliged by moral ties; confined; restrained. 1. As a participle or perhaps more properly an adj.,destined; tending; going, or intending to go; with to or for; as, a ship is bound to Cadiz, or for Cadiz. The application of this word,in this use, is taken from the orders given for the government of the voyage,implying obligation, or from tending, stretching. So destined implies being bound. Bound is used in composition, as in ice-bound, wind-bound, when a ship is confined or prevented from sailing by ice or by contrary winds'. The functional definition, of the word bound, 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'. Please see the note for Mark 3:27 about the word bind.

Please see the note for Mark 5:2-4 about the word chain. Easton's Bible Dictionary defines this word as: '(1.) A part of the insignia of office. A chain of gold was placed about Joseph's neck (Ge 41:42); and one was promised to Daniel (Da 5:7). It is used as a symbol of sovereignty (Eze 16:11). the breast-plate of the high-priest was fastened to the ephod by golden chains (Ex 39:17,21).
(2.) It was used as an ornament (Pr 1:9; Song 1:10). the Midianites adorned the necks of their camels with chains (Jg 8:21,26).
(3.) Chains were also used as fetters wherewith prisoners were bound (Jg 16:21; 2Sa 3:34; 2Ki 25:7; Jer 39:7). Paul was in this manner bound to a Roman soldier (Ac 28:20; Eph 6:20; 2Ti 1:16). Sometimes, for the sake of greater security, the prisoner was attached by two chains to two soldiers, as in the case of Peter (Ac 12:6)'.

We find forms of the word fetters in: Judges 16:21; 2Samuel 3:34; 2Kings 25:7; 2Chronicles 33:11; 2Chronicles 36:6; Job 36:8; Psalms 105:18; Psalms 149:8; Mark 5:4; Luke 8:29. The Morrish Bible Dictionary defines this word as: 'Shackles for the feet. It is said of Joseph that his feet were hurt with fetters. Ps 105:18. they are spoken of as being made of brass and of iron. Jg 16:21; 2Sa 3:34; 2Ki 25:7; Job 36:8; Ps 149:8; Mr 5:4; Lu 8:29'.

The word brake is the past-tense form of the word broke. Please see the note for Luke 12:39 about the word broken. The functional definition for this word is: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Mark 15:16 about the word band. The functional definition for this word is: 'Any narrow ligament with which a thing is bound. To unite; to associate; to confederate for some common purpose'.

Please see the note for Mark 1:12 about the word drive. The functional definition for this word is: 'To impel or urge forward by force; to force; to move by physical force.'.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'commanded. Mr 5:8; Ac 19:12-16 caught. Lu 9:39,42; Mr 5:3-5; 9:20-26; 2Ti 2:25-26 General references. exp: Mr 5:3; Ac 19:15-16'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S34 (Verse 30) Jesus asked the devil his name.

And Jesus asked him,
saying,
What is thy name?.

The only other places where the Bible has the question of What is thy name? is Genesis 32:27; Judges 13:17 and the matching account in Mark. The account in Judges has a man and his wife asking the name of an angel who refused to give his name. The account in Genesis is when Jacob had to admit his name, and his character, before the Lord changed his nameans character. Thus, we see that Jesus asked these devils their name so that they would admit their character. We see this in the answer that is the next sentence.

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

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please 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: 'Legion. Mt 26:53; Mr 5:9 General references. exp: Mt 8:31; Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S35 (Verse 30) The devil answered Jesus.

Equivalent Section: the devil answered.

And he said,
Legion:.

Equivalent Section: the reason why the devil had that name.

because many devils were entered into him..

in this sentence we see that many devils can occupy a person and, as seen in the rest of this account, the fate of the man possessed by many devils is far worse than the man possessed by one devil. In addition, Matthew 12:43-45 tells us that a devil can invite many more devils into a person whom he has possessed. Therefore, the best thing to do is to avoid what will allow the initial possession.

Please see the note for Mark 5:9 about the word legion. Fausset's Bible Dictionary defines this word as: 'The largest division of the Roman army, of which it was, in order and armament, the miniature; 6,000 foot, with a body of horse. Mt 26:53, "thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels," against this band from the Roman "legion"; not merely My twelve apostles, but twelve "legions," and these "angels?" (compare 2Ki 6:17; Da 7:10.) In Mr 5:9 the demon-possessed says, "my name is legion, for we are many," "because many demons (Greek) were entered into him'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 5:19 for links to every place in this Gospel where this word is used.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Lu 8:2; Mt 8:29; Mr 16:9 General references. exp: Mt 8:31; Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S36 (Verse 31) The devil made a request of Jesus.
And they besought him that he would not command them to go out into the deep.

The sentences in the matching accounts give us additional information because each of the Gospel writers concentrated upon different parts of this question by the devils. First, Luke tells us: they besought While Matthew tells us: the devils besought and Mark tells us: he besought. Apparently, while there were many, there was one devil speaking for all of them. In addition, Matthew wants it clear that these beings were devils. This is important because so many have accepted the doctrinal error from the world and call these beings 'daemons'.

Next, Luke tells us that the devils begged Jesus: that he would not command them to go out into the deep While Matthew tells us: If thou cast us out, suffer us to go away into the herd of swine and Mark tells us: that he would not send them away out of the country. Apparently, according to Matthew the devils were hoping to stay in the man (If thou cast us out) but were willing to bargain for another home. Meanwhile, Mark tells us that, even if they could not get what Matthew reports that they asked for, they, at least, wanted to stay in the country. Devils love areas with lots of lost religious people who rely upon religion to save them while rejecting the true salvation of a personal relationship with Jesus as their personal Lord. Then, even if they couldn't get the prior requests, they as least begged, according to Luke, to not be locked into the lowest parts of Hell (go out into the deep). Thus, we see that there was probably a few requests and answers going between Jesus and the devils before they left this man and entered into the swine.

Please see the note for Luke 5:4 about the word deep. Fausset's Bible Dictionary defines this word as: 'Ro 10:7, "who shall descend into the deep?" A proverb for impossibility: "say not in thine heart, I wish one could bring Christ up from the dead, but it is impossible." Nay, salvation "is nigh thee," only "believe" in the Lord Jesus raised from the dead, "and thou shalt be saved." Greek abyss (Lu 8:31), literally, the bottomless place. Translated in Re 9:1-2,11; 11:7,17, "bottomless pit." the demons in the Gadarene besought not to be cast into the abyss, i.e. before their time, the day of final judgment. 2Pe 2:4; they are "delivered into chains of darkness, and reserved unto judgment."
They are free to hurt meanwhile, like a chained beast, only to the length of their chain (Jg 1:6). the "darkness of this present world," the "air" (Eph 2:2), is their peculiar element; they look forward with agonizing fear to their final torment in the bottomless pit (Re 20:10). Language is used as though the abyss were in the lowest depth of our earth. We do not know whether this is literal, or an accommodation to human conceptions, to express the farthest removal from the heavenly light'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Lu 8:28; Job 1:11; 2:5; Php 2:10-11 the deep. "The abyss," says Dr. Doddridge, "the prison in which many of these fallen spirits are detained; and to which some, who may, like these, have been permitted for a while to range at large, are sometimes by Divine justice and power remanded." Mt 25:41; Re 9:2; 19:20; 20:2-3,14-15 General references. exp: Mt 8:31; Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S37 (Verse 32) The devils requested that Jesus let them enter the swine.

Equivalent Section: the circumstances.

And there was there an herd of many swine feeding on the mountain:.

Equivalent Section: the request.

and they besought him that he would suffer them to enter into them..

Here we see that the devils want a link to this physical reality so much that they are even willing to accept an animal such as these swine. I, personally, am convinced that they have an affinity to electronics such as computers and sound systems. [All preachers say Amen! here :-)].

Please notice thhat the devils had to beg (besought) Jesus for permission to do this. Hwre, we see that devils can do nothing in this world unless God allows it.

Please see the note for Matthew 8:30 about the word herd. Smith's Bible Dictionary defines this word as: '(a collection of cattle), Herdsmen. the herd was greatly regarded in both the patriarchal and the Mosaic period. the ox was the most precious stock next to horse and mule. the herd yielded the most esteemed sacrifice: Nu 7:3; Ps 69:31; Isa 66:3. also flesh meat, and milk, chiefly converted probably, into butter and cheese: De 32:14; 2Sa 17:29. The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden: 1Ch 12:40; Isa 46:1. made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on them, there is no doubt: Ge 47:6,17; Ex 9:4,20. So the plague of hail was sent to smite especially the cattle: Ps 78:48. The firstborn of which also were smitten: Ex 12:29. The Israelites departing stipulated for: Ex 10:26. and took "much cattle" with them. ch: Ex 12:38. Cattle formed thus one of the traditions of the Israelitish nation in its greatest period, and became almost a part of that greatness. the occupation of herdsman was honorable in early times: Ge 47:6; 1Sa 11:5; 1Ch 27:29; 28:1. Saul himself resumed it in the interval of his cares as king, also Doeg was certainly high in his confidence: 1Sa 21:7. Pharaoh made some of Joseph's brethren "rulers over his cattle." David's herd-masters were among his chief officers of state. the prophet Amos at first followed this occupation.'.

Please see the note for Mark 5:11 about the word swine. The Morrish Bible Dictionary defines this word as: 'One of the animals classed among the unclean, and which is supposed to have been held in abhorrence as food by the Jews. the prophet Isaiah, however, charges them with eating swine's flesh; and their apostasy was such that he says when they offered an oblation, it was as if they had offered swine's blood: their heartless profession was abhorrent to God. Isa 65:4; 66:3,17. It is not recorded whether the Gadarenes were Jews or Gentiles, who lost their swine by the demons' possession of them. Mt 8:32; Mr 5:13. the swine are typical of the most defiled and degraded, to whom apostates are compared, and before whom holy things should not be cast. Mt 7:6; 2Pe 2:22. the prodigal had reached the lowest point of degradation when he would fain have satisfied his hunger with the swine's food. Lu 15:16'.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

Please see the note for John 6:3 about the word mountain. The functional definition for this word is: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude'. Please also see the note for Matthew 17:19-LJC about the phrase Mount of Transfiguration. Please also see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: ' to feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for Romans 9:22 about the word longsuffering.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there an. Le 11:7; Isa 65:4; 66:3; Mt 8:30-33; Mr 5:11-13 besought. Job 1:10; Ps 62:11; Joh 19:11; 1Jo 4:4 General references. exp: Mt 8:31; Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S38 (Verse 32) Jesus allowed it.
And he suffered them.

It is interesting that Luke uses the word suffer. Matthew reports: And he said unto them, Go. Mark reports: And forthwith Jesus gave them leave. We need to remember that the theme of our chapter is: 'Jesus deals with people who accept Him as King'. These devils are His spiritual enemies. However, it is not yet time for Him to lock them into Hell. Therefore, He suffered because He had to leave many enemies within His kingdom.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he suffered. 1Ki 22:22; Job 1:12; 2:6; Re 20:7 General references. exp: Mt 8:31; Ac 19:15'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S39 (Verse 33) The first result of the request.

Equivalent Section: the action of the devils.

Then went the devils out of the man,
and entered into the swine:.

Equivalent Section: the action of the pigs.

and the herd ran violently down a steep place into the lake,
and were choked..

Mark reports: they were about two thousand, which gives us an idea of how many devils were in this man since a devil can not possess more than one body at a time.

Once more, comparing the report from Mark to the report from Luke we see that devils are also called unclean spirits. In addition, comparing the report from Matthew to the report from Luke, we see that the phrase choked in the sea matches the phrase perished in the waters. Therefore, this was not a choking that they survived.

The remainder of the three reports, for the message in this sentence, is essentially the same. Here we see that the swine ran violently down a steep place. They ran violently because they wanted to end their possession as quickly as possible even if it meant their own death. In addition, they ran violently down a steep place so that the devils could not turn them away quickly enough to preserve the life of a possessed swine. I live in the Philippines where lots of small farmers, and other people, raise only a few pigs. It is a common sight to see someone trying to load a pig into a tricycle to take it to be slaughtered. The pigs know their future and squeal and literally fight for their life. However, we see a totally different reaction in the message of this sentence. This lets us know that swine are wiser than many people when it comes to spiritual matters such as possession.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

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

We find forms of the word steep in: Ezekiel 38:20; Micah 1:4; Matthew 8:32; Mark 5:13; Luke 8:33. Webster's 1828 defines this word as: Making a large angle with the plane of the horizon; ascending or descending with a great inclination; precipitous; as a steep hill or mountain; a steep roof; a steep ascent; a steep declivity.
STEEP, n. A precipitous place, hill, mountain, rock or ascent; any elevated object which slopes with a large angle to the plane of the horizon; a precipice. We had on each side rocks and mountains broken into a thousand irregular steps and precipices.
STEEP, v.t. probably formed on the root of dip. to soak in a liquid; to macerate; to imbue; to keep anything in a liquid till it has thoroughly imbibed it, or till the liquor has extracted the essential qualities of the substance. thus cloth is steeped in lye or other liquid in bleaching or dyeing. But plants and drugs are steeped in water, wine and the like, for the purpose of tincturing the liquid with their qualities.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. By this was fully evinced the sovereign power of our Lord, and the reality of diabolical agency; "for," says Dr. Doddridge, "it was self-evident that a herd of swine could not be confederates in any fraud; their death, therefore, in this instructive circumstance, was ten thousand times a greater blessing to mankind than if they had been slain for food, as was intended." the herd. Joh 8:44; 1Pe 5:8; Re 9:11 General references. exp: Mt 8:31'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S40 (Verse 34) The next result of the request.

When they that fed them saw what was done,
they fled,
and went and old it in the city and in the country..

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Matthew 8:33 and Mark 5:14 tell us the same message as this sentence. In addition, Mark 5:16 and Luke 8:36 report a similar thing as this sentence, only reports it as a later event. The account in Matthew reports these two events as a single incident. That is: they report what the people did but do not report them doing it more than once and at different times.

Mark's report is almost the same wording as this report in Luke. However, Matthew says that they told every thing, and what was befallen to the possessed of the devils. While the reports from Mark and Luke might leave people thinking that the swine herds only told about the swine, Matthew's report tells us that they also told what happened to the two men who had been possessed. Therefore, what we are told, in the next few sentences, was the reaction by the people who came out of the city because they heard the report, shows that they were more concerned about their own money than they were about the lives and souls of their countrymen. Think about this truth and consider how often the same charge could be made about people of today.

Please notice that our sentence says that they not only told it in the city but that they also told it in the country. This area was also called Decapolis because there were ten (10) cities in the area. Later in the Gospels, when we read about Jesus returning to the area, we read that He has a completely different reception that we reading about in the next few sentences. The 'mad man of Gadara' wanted to go with Jesus but he was commanded to stay and do missionary work. The indication of the Gospels is that he did the work in all ten (1) cities and in the country. Now consider how the report delivered by the men of the current sentence prepared the way for his missionary work. Yes, they reported the reaction of the swine, but they also reported this man being made free from possession. So, when he followed up and reported that he was the one who had been possessed, and he now was dressed and in his right mind, there could be no question about a relationship wit Jesus changing his life. Today, we have lots of liars and deceived people trying to deny this truth.

The word fed is the past-tense form of the word fed. Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

We find forms of the word fled occurring 150 times in 141 verses of the Bible and, in the New Testament, in: Matthew 8:33; Matthew 26:56; Mark 5:14; Mark 14:50; Mark 14:52; Mark 16:8; Luke 8:34; Acts 7:29; Acts 14:6; Acts 16:27; Acts 19:16; Hebrews 6:18; Revelation 12:6; Revelation 16:20; Revelation 20:11. Webster's 1828 defines this word as: 'the past-tense form of the word flee'. We find forms of the word flee occurring 108 times in 102 verses of the Bible and, in the New Testament, in: Matthew 2:13; Matthew 3:7; Matthew 10:23; Matthew 24:16; Mark 13:14; Luke 3:7; Luke 21:21; John 10:5; Acts 27:30; 1Corinthians 6:18; 1Corinthians 10:14; 1Timothy 6:11; 2Timothy 2:22; James 4:7; Revelation 9:6. Webster's 1828 defines this word as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they fled. Mt 8:33; 28:11; Mr 5:14; Ac 19:16-17 General references. exp: Mt 8:33; Mr 5:14'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S41 (Verse 35) The swine-herds looked.

Equivalent Section: the people acted.

First Step: the swine-herds looked at the results.

Then they went out to see what was done;.

Second Step: they saw the change in the mad man.

and came to Jesus,
and found the man,
out of whom the devils were departed,
sitting at the feet of Jesus,
clothed,
and in his right mind:.

Equivalent Section: they reacted.

and they were afraid..

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Mark 5:15 tells us the same message as this sentence. Matthew 8:34 only reports and when they saw him without reporting what they saw nor the other details which Mark and Luke report.

There are minor differences, in the wording, between this sentence and the sentence in Mark's Gospel. However, the same message is delivered in both sentences. For example, Mark reports: And they come to Jesus while Luke reports: hen they went out to see what was done; and came to Jesus. OK, Luke makes it clear that they did not go to see Jesus while Mark may be misconstrued to make people think that. However, the context, especially the report that these people request Jesus to leave, should make it clear that they went to investigate the report of financial loss and did not go to see Jesus.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what the people did and the Second Equivalent Section adding (and) their reaction which was due to their action. Prior notes explained how these people were more concerned with financial profit than they were with the life and soul of another person. They also, obviously, were not afraid of religious leaders nor of God, since they were raising swine for food. They, most likely, went out to see what was done with the intention of throwing a fit and demanding that whoever caused their loss would pay for the loss. That was the First Step of the First Equivalent Section. However, the Second Step, of the First Equivalent Section, tells us what they found and what they found was the results of a power greater than any man that they knew of. In face, it was pretty obvious that this was a demonstration of the power of God, Whom they had been mocking with their raising swine for profit and for food. Thus, they were afraid because they knew the penalty specified in the Mosaic Law and Jesus was, obviously, a Jewish prophet who enforced the provisions of the Mosaic law using the power of God. In other words, there was no denying that they were guilty and in danger of being judged by God.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

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

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'Inclination; will; desire; a sense much used, but expressing less than settled purpose'. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and found. Isa 49:24-25; 53:12; Heb 2:14-15; 1Jo 3:8 sitting. Lu 2:46; 10:39; Mr 5:15; Ac 22:3 clothed. Lu 8:27; 15:17 in his. Ps 51:10 General references. exp: Mt 8:33; Ac 19:16'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S42 (Verse 36) Witnesses testified what Jesus had done.
They also which saw it told them by what means he that was possessed of the devils was healed.

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Mark 5:16 tell us the same message as this sentence. In addition, Mark 5:14 and Luke 8:34 report a similar thing as this sentence, only reports it as a earlier event. The account in Matthew reports these two events as a single incident. That is: they report what the people did but do not report them doing it more than once and at different times.

The conclusion of our prior sentence was that there was no denying that these people were guilty and in danger of being judged by God. Not only could they see the change, as reported by the prior sentence, but now they are hearing the testimony of the workers, which they probably refused to believe when the workers gave the report earlier, as our account tells us in an earlier sentence. They had been given the report. They had rejected the report. They now see undisputable evidence and are told the report again. Only, this time, they can not reject the report.

Please see the note for Luke 5:18 about the word means (plural). Webster's 1828 dictionary includes definitions which do not match the Biblical usage. Therefore, those parts are not included here. The part of Webster's 1828 , which matches the Biblical usage of 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'.

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

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 8:33'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S43 (Verse 37) The people's response to Jesus.

Equivalent Section: Jesus was asked to leave.

First Step: Most of the people in the area responded.

Then the whole multitude of the country of the Gadarenes round about besought him to depart from them;.

Second Step: Why.

for they were taken with great fear:.

Equivalent Section: Jesus left.

and he went up into the ship,
and returned back again..

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention. Matthew 8:34 with Matthew 9:1 and Mark 5:17 with Mark 5:21 tell us the same message as this sentence.

Luke reports the same things as the other Gospel accounts only in slightly different order and with more details. For example, most of the First Equivalent Section, of our current sentence, is not reported in the other Gospel accounts. Yes, the other Gospel accounts reported fear in earlier sentences, but Luke also reported the fear in his matching earlier sentence. What is reported in our First Equivalent Section is a second report of the fear.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the request that these people made and the Second Equivalent Section adding that Jesus complied with their request.

Matthew and Mark only report they besought him that he would depart out of their coasts / they began to pray him to depart out of their coasts. Those Gospels do not mention the fear. In addition, their report could be taken as if only the people who lost the swine made the request. However, our current sentence says: the whole multitude of the country of the Gadarenes round about besought him to depart from them. It wasn't just the people who lost a profit. It was also their customers who knew they were sinning by eating a forbidden type of meat. Often when a preacher deals with one public sin it also affects people doing secret sins because of the work of God's Holy Spirit.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'besought. Lu 8:28; 5:8; De 5:25; 1Sa 6:20; 2Sa 6:8-9; 1Ki 17:18; Job 21:14-15; Mt 8:34; Mr 5:17; Ac 16:39 exp: Lu 8:38. and he. Lu 9:5,56; 10:10-11,16 General references. exp: 1Sa 6:20; Mr 5:17; 8:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S44 (Verse 38-39) The mad man's response to Jesus.

Equivalent Section: the mad man's request.

Now the man out of whom the devils were departed besought him that he might be with him:.

Equivalent Section: the response from Jesus.

but Jesus sent him away,
saying,
Return to thine own house,
and shew how great things God hath done unto thee..

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing the 'mad man of Gadara' from many devils. Matthew's Gospel does not have the message in the last few sentences of this incident. Mark 5:18-19 tell us the same message as this sentence.

This is the expected response from anyone who is truly saved. Back in Luke 7:36-50, we read about the time that Jesus and His disciples ate a meal at the house of Simon the leper and Mary Magdalene anointed Jesus for His death. As part of that account, Luke told us that Jesus gave the parable about 'the two debtors'. The application, of that parable, is that our willingness to truly worship and serve God is directly proportional to how thankful we are for our salvation. What we see in the difference between the reaction of 'mad man of Gadara' and most people is due to their level of thankfulness.

in this man we see a changed life that some people truly have but few have. Most people miss out on the blessings because they are not willing to let God change their lives and they are not willing to work for His kingdom and see others saved. That is what Jesus commands this man to do in the Second Equivalent Section. From what we read later in the Gospels, (Mark 7:31-37), Jesus received a totally different reception when He returned. This indicates that the man obeyed with a true heart to serve.

Now think about Jesus telling him: Return to thine own house. In the beginning of this account, we read that he was staying in the tombstoumbs. Devils will take away even the basic things like a place to sleep. With that in mind, consider this man returned home, clothed, in his right mind, and testifying (shew how great things God hath done unto thee) about what the devils did to him and what Jesus did. Yes, there were fools then who would not listen just like there are fools today. However, our own personal testimony is something that no one can argue against.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'besought. Lu 8:28,37; De 10:20-21; Ps 27:4; 32:7; 116:12,16; Mr 5:18; Php 1:23 saying. Ex 12:25-27; 13:8-9,14-16; Ps 71:17-18; 78:3-6; 107:21-22,31-32; 111:2-4; 145:3-12; Isa 63:7-13; Mr 5:19-20; Ac 9:13-16; Ga 1:23-24; 1Ti 1:13-16
Return. 1Ti 5:8 General references. exp: Lu 2:17'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S45 (Verse 39) The obedience of the mad man.

And he went his way,
and published throughout the whole city how great things Jesus had done unto him..

Our sentence starts with the word And, which adds it to the prior sentence. Please see the note for the prior sentence, along with the sentences, and related notes, for this entire account in order to completely understand the contextual requirements. In addition, the matching sentence in Mark tells us: he departed, and began to publish in Decapolis. Thus, he did not just stay homeans tell his friends but went to ten (10) cities (Decapolis) and old everyone that would listen. The results were: all men did marvel. Now, people might question if he actually went to all of those people but our Gospel accounts show us that he was very thankful, and therefore, motivatedmovitated to serve God's kingdom. However, kin addition to that he had a witness which caused all men (to) marvel. Who wouldn't want to spread a good story in a culture which like to gossip and where people would provide food and drink to a person with a story which made people marvel?

Here we read that this man did as Jesus asked him to do and as God asks all saved to do. Later we read that Jesus returned to this area and was welcomed and people brought others to be healed. Thus, the 'mad man of Gadara' had an effective witness.

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

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and published. Lu 17:15-18; De 10:21; Ps 66:16; 126:2-3; Da 4:1-3,34-37; Mr 1:45; Joh 4:29 General references. exp: Lu 2:17'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S46 (Verse 40) The people were glad to see Jesus when He returned to His home region.

Equivalent Section: they were glad.

And it came to pass,
that,
when Jesus was returned,
the people gladly received him:.

Equivalent Section: Why.

for they were all waiting for him..

Matthew 9:1 and Mark 5:21 tell us the same thing as this verse. These verses provide transition between two accounts where Jesus moved from one side of the Sea of Galilee to the other. If the reader is paying attention, there are several sentences / verses between Matthew 9:1, which matches this sentence, and Matthew 9:18-26, where Matthew's Gospel matches what is in the next sentences of this Gospel. "Matthew's Gospel is giving accounts of events which were already related by Mark and Luke. This is not an error nor is at a conflict. It is more evidence that the Gospel writers did not write in a strict time-sequence manner. Instead, each had a message to deliver about Jesus and His ministry. They each related accounts when those accounts supported the point that they were making at that time in their Gospel. Thus, the three Gospels do not present events in the same order and that is by design, not by some error.

In Matthew 8:28-34 and in Mark 5:1-20 and in Luke 8:26-39, we read of Jesus casting out devils from the 'mad men of Gadara'. Then, on the other side of the lake and in Matthew 9:20-22 and Mark 5:25-34 and Luke 8:43-48, we read about Jesus healing a woman that had an issue of blood for 12 years. That miracle happened while Jesus was going to raise the daughter of Jarius from the dead as recorded in Matthew 9:18-26 and Mark 5:22-43 and Luke 8:41-58. Thus, we see that Jesus was busy doing the work of building His kingdom and inviting people to join it (be saved). In these accounts, He was proving the advantages of being part of His kingdom. Remember that the theme of this chapter is: 'Jesus deals with people who accept Him as King'. Thus, the accounts presented here continue to support the theme of the chapter.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the reception that Jesus received as soon as He landed. The second Equivalent Section tells us that they were all waiting for him and the sentences following this sentence tells us why they were all waiting for him. Given the way that the Jews turned on Jesus, and especially how He cursed the cities of this area, the majority of these people only came out to see a show and to have something to gossip about. Yes, Jarius and the woman with the issue of blood truly believed, but most of the people did not. Now, people can get discouraged if they look at the majority or they can do like Jesus did and concentrate on helping the true believers.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'pleased; moderately happy'.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 9:1; Mr 5:21 the people. Lu 5:1; 19:6,37-38,48; Mr 6:20; 12:37; Joh 5:35 waiting. Pr 8:34; Ac 10:33 General references. exp: Mr 5:21'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S47 (Verse 41-42) The start of the last two incidents in this chapter.

Equivalent Section: Who came with a request.

And,
behold,
there came a man named Jairus,
and he was a ruler of the synagogue:.

Equivalent Section: How he made his request.

and he fell down at Jesus' feet,
and besought him that he would come into his house:.

Equivalent Section: Who he made the request for.

For he had one only daughter,
about twelve years of age,
and she lay a dying..

Our sentence starts with the word And, which adds it to the prior sentence which provided a transition from the prior account to the accounts which this sentence starts. The prior account was across the lake. The prior sentence, which provides the transition, told us that Jesus and His disciples crossed the lake and that people were waiting for Him on the shore for the start of this account. Now, if the reader pay attention to the sentences remaining in this chapter, then they will see that all but two start with connecting words (And, But). The two exceptions start with the words of: When and While, which provide a sequence within our account. The point being that everything from this sentence through the end of the chapter is one account and that all of the sentences need to be considered together for contextual purposes.

Now, having written the prior, we also need to realize that within our account is a sub-account. Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. While this sub-account can be dealt with separately, part of the supporting lessons are lost if that is done. Specifically, we have a life-long medical condition and a death both healed and both required a level of true Biblical faith which most people don't have. So, yes the sub-account can be presented without emphasizing the level of faith which was required. But, if that is taught then the level of faith required to raise the death should also be included as it provides support for this truth.

Our sentence has three Equivalent Sections and, as our titles tell us, the First Equivalent Section tells us who came with a request, the Second Equivalent Section tells us how he made his request, and the third Equivalent Section tells us who he made the request for. The third Equivalent Section also tells us Why he made the request.

Think about the fact that Jairus was a ruler of the synagogue. The other religious rulers were trying to discredit Jesus. Therefore, by doing this, Jairus would be shunned by the other religious rulers and could even lose his position. Therefore, for him to come and make his request in front of this crowd of witnesses required great faith. The amount that he was willing to risk losing testifies of his level of faith.

Next, our Second Equivalent Section tells us: he fell down at Jesus' feet. This shows that he humbled himself. The reason why most religious rulers rejected Jesus was pride. Therefore, we see the love that Jarues had for his daughter in that he traveled to meet Jesus and then he fell down at Jesus' feet is spite of his position, and his potential loss and his pride. we further see him humble himself in that he did not demand, nor did he request out he begged (besought) Jesus that he would come into his house.

Now, our third Equivalent Section tells us that his only daughter...lay a dying. Alright, he did like many of God's people do and waited until the last minute and turned to God as a last desperate measure. Many of God's people do the same. Matthew 12:20 quotes Isaiah 42:3-4 to say: A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. This is a prophecy about Jesus and the symbolic meaning of those references is what we see here in His response to the request from Jarius. In addition, this gives us an application of how our honest requests, made by faith, will be treated.

Mark 5:21 gives us a little more detail about the request from Jarius when it says: My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. Now, his request that Jesus...come and lay thy hands on her, that she may be healed is not a lack of faith but an expression of what he had been taught was required in order to receive a miracle. 1Corinthians 1:22 says; For the Jews require a sign, and the Greeks seek after wisdom:. The Jews had a religion which was full of physical symbolic requirements such as animal sacrifices. Therefore, it is understandable if Jarius believed that it was required for Jesus (to) come and lay thy hands on her, that she may be healed. However, people of today do not have the physical symbolic religious requirements that God put on the Jews. Therefore, they should not look for signs if they have true Biblical faith.

Matthew 9:18 tells us something similar to Mark's report in that Matthew reports that Jarius said: but come and lay thy hand upon her, and she shall live. Matthew does not include some of the details which Mark and Luke report but Matthew does add that Jaruis worshipped him (Jesus). Combine this with what we read in the matching accounts by Mark and Luke and we see that part of true Biblical worship is to humble ourselves. It is also part of getting our requests to God answered. We see this same lesson taught in 'The Parable of the Pharisee and Publican' *(Luke 18:9-14).

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

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'. We find forms of this word, in Luke, in: 8:41; 8:49; 12:42; 12:44; 13:14; 18:18; 21:12; 23:13; 23:35; 24:20.

Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'. 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. Although many people, including preachers, fail to separate these days, each has a different doctrinal meaning.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 9:18-25; Mr 5:22-43 a ruler. Lu 13:14; Ac 13:15; 18:8,17 and he fell. Lu 5:8; 17:16; Re 5:8 and besought. Mt 8:7-8; Mr 5:23; Joh 4:46-49; 11:21; Ac 9:38 General references. exp: Lu 7:3
one. Lu 7:12; Ge 44:20-22; Job 1:18-19; Zec 12:10 and she. Job 4:20; Ps 90:5-8; 103:15-16; Ec 6:12; Eze 24:16,25; Ro 5:12'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S48 (Verse 42) A mob crowded Jesus along the way.
But as he went the people thronged him.

Matthew reports: And Jesus arose, and followed him, and so did his disciples. Mark reports: And Jesus went with him; and much people followed him, and thronged him. Thus we see a few more details by comparing our current sentence to the matching sentences in the other Gospel accounts, but no difference in the message. No, Luke does not report that Jesus followed Jarius, but that should be assumed because Jarius knew where he lived and Jesus, as a 'literal physical man' did not know where Jarius lived. In addition, since the disciples went everywhere that Jesus went, we can assume their presence even though Luke does not mention that fact.

The important thing, which Mark and Luke report, is that the people thronged him (Jesus). (Please see the word definition below.) this sets up the condition for the included sub-account of the woman being healed.

Please see the note for Mark 3:9 about the word throng. The functional definition for this word is: 'A crowd; a multitude of persons or of living beings pressing or pressed into a close body or assemblage; as a throng of people at a play-house'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' But. Lu 8:45; Mr 5:24'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S49 (Verse 43-44) The start of the included incident.

Equivalent Section: the person needing a miracle.

And a woman having an issue of blood twelve years,
which had spent all her living upon physicians,
neither could be healed of any,
Came behind him,
and ouched the border of his garment:.

Equivalent Section: What happened.

and immediately her issue of blood stanched..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. Please also see the Miracles in the Gospels for links to other miracles. Please see the notes in the Book Study on Mark's Gospel, starting with Mark 5:25-27, for a detailed comparison of the three (3) reports of this incident. The message of Matthew 9:20-21 and Mark 5:25-27 match this sentence.

This sentence, and the next several sentences, tell us the sub-account which was mentioned earlier. in this sub-account, we see that Jesus was busy doing the work of building His kingdom and inviting people to join it (be saved). In these accounts, He was proving the advantages of being part of His kingdom. Remember that the theme of this chapter is: 'Jesus deals with people who accept Him as King'. Thus, the accounts presented here continue to support the theme of the chapter because both, the outer account, and the inner sub-account, required two people who received the miracle to have true Biblical faith. Romans 1:17; Galatians 3:11 and Hebrews 10:38 all tell us just shall live by faith:. In addition, the doctrine of that phrase is explained in the notes for Ephesians C1S2; Romans C11S6 and Romans C3S29. These, and many other notes on this web site, explain that there are saved people who are not just. And, before you reject this truth, think about the face that Jarius and this woman received a miracle while others of God's children did not receive the miracle. They each demonstrated true Biblical faith while people, like the religious leaders, who refused to demonstrate true Biblical faith, were denied the requested miracles and signs. People who accept Jesus as their Saviour, while they refuse to obey Him as their personal King, may be saved but certainly are not just.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the circumstances which caused this woman to need a miracle of healing and the Second Equivalent Section telling us that she received the healing. Now, she received her healing but tried to get it the wrong way and Jesus made her publicly admit what happened so that God would get the glory and so that people would know to approach God in righteousness.

Even though our sentence starts an account about this woman receiving healing, it also starts with the word And, which adds it to the prior sentences. Thus, the grammar of the sentence, in addition to what is written in this account and in the surrounding context, let us know that this account must be considered in relationship to what was also going on at the time of this incident. As already mentioned, the most common connector is the faith of both main people and how Jesus rewards true Biblical faith.

Now, readers who have never experienced an issue of blood may want to ask a woman who has hard periods about it, but don't be surprised by a negative answer. I bled internally for seven (7) years. I had cramps that could get so bad that once they threw my back out of alignment where I had a slipped disk and it took 6 months of physical therapy to recover. I had to use prescription pain medicine much of the time. It was embarrassing, limited my social life, and caused other indirect problems. Now, imagine having those problems for twelve years and the doctors not being able to do anything. Imagine the additional frustration from having spent all her living upon physicians, and still not being cured. If you really think about it, you should understand how desperate she was.

Now, in order for her to touch the border of his garment, she had to be on her hands and knees. we were already told that people thronged Jesus. Therefore, she was probably kicked and stepped on by people trying to get close to Jesus and not paying attention to someone at ground level.

Finally, our sentence says that she Came behind him, and ouched the border of his garment. She, obviously, was trying to be sneaky. I am not sure why she felt that she could not approach Him directly and ask for healing like other Jews did, but her feeling of inadequacy is evident. And, like Jarius, she thought that a physical connection was required because that is what her religion taught her. (The healing of the centurion's servant, in Matthew 8 shows the error of that belief.) However, regardless of how imperfect her faith might have been, Jesus honored it. This shows the error of so-called 'faith healers'. Any time that their show has an obvious failure, they claim that the problem was the other person's faith was inadequate. Jesus never made that claim. In fact, our account tells us that He told this woman: Daughter, be of good comfort: thy faith hath made thee whole; go in peace.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ.

Please see the note for 2Corinthians 12:15 about the words spend / spent. The functional definition for this word is: 'To make expense; to make disposition of money'.

Please see the note for Mark 2:17 about the word physician. The functional definition for this word is: 'the work of such persons was to cure diseases'.

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

Please see the note for Mark 7:24 about the word border. Webster's 1828 defines this word as: 'BORD'ER, n. the outer edge of anything; the extreme part or surrounding line; the confine or exterior limit of a country, or of any region or tract of land; the exterior part or edge of a garment, or of the corol of plants; the rim or brim of a vessel, but not often applied to vessels; the exterior part of a garden, and hence a bank raised at the side of a garden, for the cultivation of flowers, and a row of plants; in short, the outer part or edge of things too numerous to be specified.
BORD'ER, v.i. to confine; to touch at the edge, side or end; to be contiguous or adjacent; with on or upon; as, Connecticut on the north borders on or upon Massachusetts. 1. to approach near to. Wit, which borders upon profaneness, deserves to be branded as folly.
BORD'ER, v.t. to make a border; to adorn with a border of ornaments; as, to border a garment or a garden. 1. to reach to; to touch at the edge or end; to confine upon; to be contiguous t.'.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'roximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'.

This sentence is the only place in the Bible where we find forms of the word stanched. Webster's 1828 defines this word as: 'Stopped or restrained from flowing.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Le 15:25-33; Mt 9:20-22; Mr 5:25 twelve. Lu 8:27; 13:11,16; Mr 9:21; Joh 5:5-6; 9:1,21; Ac 3:2; 4:22; 14:8-10 had. 2Ch 16:12; Ps 108:12; Isa 2:22; 55:1-3; Mr 5:26; 9:18,22 neither. Job 13:4 General references. exp: Le 15:25`
behind. Lu 7:38 touched. De 22:12; Mr 5:27-28; 6:56; Ac 5:15; 19:12 immediately. Lu 13:13; Ex 15:26; Mal 4:2; Mt 8:3; 20:34; Joh 5:13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S50 (Verse 45) Jesus demanded a public confession.

And Jesus said,
Who touched me?.

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. Please also see the Miracles in the Gospels for links to other miracles. Please see the notes in the Book Study on Mark's Gospel, starting with Mark 5:25-27, for a detailed comparison of the three (3) reports of this incident. The message of Mark 5:30 match this sentence. Please note that Matthew's Gospel skips over this detail.

Our sentence has a seemely simple question. What's more, the next sentence makes it clear that this seems to be a somewhat foolish question. However, God is never foolish and what seems to be foolish to the natural man is often God's wisdom in the spiritual consideration (1Corinthians 1:25).

in this miracle we see this woman that was so humble that she didn't dare approach Jesus but tried to sneak in to get her need met. We can know her attitude by what Jesus did. He gave her the miracle, but made her come out into the open. He wants people to know that no one needs to be afraid of approaching Jesus if they come in faith. A lot of people fall for the false doctrine and false modesty that says: 'Others can get their needs met by God but I'm not important enough for God to bother with'.

Think about the circumstances which we are told about. Here Jesus was walking with a very important man, a ruler of the synagogue, and had a whole crowd thronging Jesus. Now consider that, with her ongoing medical problem, this woman was probably shunned. This would be true not only because of the problems due to her medical condition, including non-stop depression, but she was in a society which viewed such a medical conditions as a judgment from God and that taught people to not socialize with others who were under the judgment of God or they would become contaminated. Now, consider that God wants all people to know that what other men think of them doesn't matter. As Jesus told this woman, daughter, be of good comfort; thy faith hath made thee whole. (Matthew 9:22; Mark 5:34; Luke 8:48).

Notice that in Mark and Luke, we are told that she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him (Mark 5:33 and Luke 8:47). As with Jarius and many others, this woman worshiped Jesus, and thereby publicly acknowledged Him as 'God in human flesh' before receiving her miracle.

Now, I've heard preachers claim that Jesus knew who she was by supernatural knowledge. That may preach good but does not match what our Gospel accounts actually say. First, Jesus was living as 'a literal physical man' and using the power of the Holy Ghost. Yes, God gives preachers special discernment but not is a case of identifying a particular person who is in a crowd and did what they did not see. In addition, Mark tells us: immediately knowing in himself that virtue had gone out of him. Knowing that something happened in our own body is different from knowing what someonewhatsomeone else did. In addition, Mark also reports: And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and old him all the truth. thus, Jesus did not know who it was until she gave herself away by fearing and trembling. Folks, we need to pray about what we read and truly consider what is actually written instead of just believing everything which we are told.

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

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S51 (Verse 45) The multitude thought that His question was ridiculous.

When all denied,
Peter and they that were with him said,
Master,
the multitude throng thee and press thee,
and sayest thou,
Who touched me?.

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. Please also see the Miracles in the Gospels for links to other miracles. Please see the notes in the Book Study on Mark's Gospel, starting with Mark 5:25-27, for a detailed comparison of the three (3) reports of this incident. The message of Mark 5:31 matches this sentence. Please note that Matthew's Gospel skips over this detail.

Yes, Peter led in this question, but note that Luke also reports: and they that were with him said. Sometimes people like to blame Peter as if he were the only person who acted when he is actually just the leader of several people who act.

What we see in this sentence is that everyone looked around and no one spoke up, including the woman. Then Peter, and others, asked this question since it seemed to be so incredible that Jesus would ask the question in the prior sentence since lots of people bumped into him as they thronged Him. However, as we see in two more sentences, the woman confessed when she saw that she could not hide in the press of people.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. Webster's 1828 dictionary defines this word as: 'to contradict; to gainsay; to declare a statement or position not to be true. We deny what another says, or we deny a proposition. We deny the truth of an assertion, or the assertion itself. the sense of this verb is often expressed by no or nay. 2. to refuse to grant; as, we asked for bread, and the man denied us. 3. Not to afford; to withhold. 4. to disown; to refuse or neglect to acknowledge; not to confess'.

Please see the note for Galatians 2:11 about Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. There are eight different Simon mentioned in the New Testament. This one is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the multitude. Lu 9:13; Mr 5:30-32'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S52 (Verse 46) Jesus explained His demand.

Equivalent Section: Jesus said what was done.

And Jesus said,
Somebody hath touched me:.

Equivalent Section: Jesus said how He knew.

for I perceive that virtue is gone out of me..

The question becomes, how did Jesus perceive that virtue is gone out of me? How did He perceive this fact? I suspect that only someone who has the true gift of spiritual healing, or a similar type of spiritual gift, can answer this question. Even then, they may not be able to do so. I know that there have been times that God has give me some discernment about something I should not be able to naturally know. I can't say how I knew, only that I knew the truth. So, even someone with a similar type of spiritual gift might not be able to say how He did it.

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

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

Please see the note for Philippians 4:8 about the word virtue. The functional definition for this word is: 'Strength; that substance or quality of physical bodies, by which they act and produce effects on other bodies'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 6:19; 1Pe 2:9 (margin)'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S53 (Verse 47) The woman confesses.

And when the woman saw that she was not hid,
she came trembling,
and falling down before him,
she declared unto him before all the people for what cause she had touched him and how she was healed immediately..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. Please also see the Miracles in the Gospels for links to other miracles. Please see the notes in the Book Study on Mark's Gospel, starting with Mark 5:25-27, for a detailed comparison of the three (3) reports of this incident. The message of Mark 5:33 matches this sentence. Please note that Matthew's Gospel skips over this detail.

The sentence in Mark says that she was fearing and trembling while this sentence only says trembling. In addition, this sentence says she declared unto him before all the people for what cause she had touched him and how she was healed immediately While the sentence in Mark only says that she told him all the truth. Thus, once more we see that there are differences in the details provided but the same basic message in both Gospel. There is no conflict.

Since our sentence starts with the word And, this sentence is added to the prior and those sentences, along with their associated notes, need to also be considered for contextual reasons.

Our first phrase says when the woman saw that she was not hid and notes for earlier sentences in this sub-account explained the reason for her fear before she received her healing. Then, after she received it, she was afraid for additional reasons. When we try to do something sneaky, there is always the fear of being caught. in this case, she, surely, was afraid of having her healing taken away. Also, since Jesus was walking with an important person and she was poor and, probably outcast, she probably feared that Jesus might say that healing was reserved for the rich and important. However, as already mentioned, Jesus had her come forward and confess because He wanted everyone to know that God's blessings are for everyone. God ignores the stratification to societies make.

Please notice that our sentence says she declared unto him before all the people. There are times that God demands a public confession or testimony for the good of others. When we have something like this which can encourage others we should always speak up in spite of any fear that we might feel.

Please see the note for Mark 5:33 about the word tremble. Webster's 1828 defines this word as: 'to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder. Frighted Turnus trembled as he spoke. 2. to shake; to quiver; to totter. Sinai's gray top shall tremble. 3. to quaver; to shake, as sound; as when we say, the voice trembles'.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Forms of this word are used, in this Gospel, in: Luke 8:47; Luke 21:16; Luke 23:22.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ps 38:9; Ho 5:3 she came. 1Sa 16:4; Ps 2:11; Isa 66:2; Ho 13:1; Hab 3:16; Mt 28:8; Mr 5:33; Ac 16:29; 1Co 2:3; 2Co 7:15; Php 2:12; Heb 12:28 she declared. Lu 17:15-16; Ps 66:16'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S54 (Verse 48) Jesus responds to the confession.

Equivalent Section: Jesus offers comfort.

And he said unto her,
Daughter,
be of good comfort:.

Equivalent Section: Jesus offers assurance.

First Step: Jesus recognized her faith.

thy faith hath made thee whole;.

Second Step: How to feel.

go in peace..

The matching sentence in Matthew says the same as this sentence but leaves out the phrase go in peace. The matching sentence in Mark says the same as this sentence but adds in the phrase and be whole of thy plague. We can bed sure that Jesus said everything reported by Mark and that Luke and Matthew chose to not report parts of what Mark reports. But, given the character of Jesus, He would know that her main concern was keeping her healing. Therefore, after she testified, Jesus would have given her the assurance found in the phrase and be whole of thy plague. The truth is that many of God's people lose out on blessings because they refuse to do what God wants them to do such as testify in conditions like this woman faced.

Next, the last phrase of our current sentence certainly matches the character of Jesus. We find forms of the word peace occurring 39 times in 35 verses of the Gospels. We find the exact phrase of: go in peace occurring 13 times in the Bible but only in this sentence, and the matching sentences of Matthew and Mark, within the Gospels. Thus, we see that peace is a significant subject of the Gospels.

Now, the phrase Daughter, be of good comfort is also reported by Matthew but not by Mark. However, the phrase of: thy faith hath made thee whole is in all three Gospel. Therefore, while Jesus made a lot of effort to comfort and assure her, the main message to all of them who were there, and to us, is: thy faith hath made thee whole. That is: the main thing to get any healing from God is true Biblical faith.

As I have reported other places on this web site, I have personally been healed many times and many different ways. I had a so-called 'faith healer' bragging about his ability until I told him You've seen the doctors coming in here and saying that I had undeniable miracles. So, lets pray that God put your child through only a little of what I've been through and then you can prove that your healing is better than what I received from Jesus'. He refused and left right after that.

The tr4uth is that there is no guaranteed physical healing nor is there anyone alive today who can demand that God heal someone. True healing, since the Bible was completed by John writing Revelation, is based upon our personal relationship with Jesus Christ and how much glory God will get from His miracle. That's why I tell people repeatedly about God healing me. And, if God heals you but you refuse to testify about it, why should God heal you again?.

Another point is that God does not always use the same method nor the same time period. I've had instant healing, healing that took years and healing that took time periods in between. God has used instant miracles, operations, prescription drugs, natural medicines, physical therapy and probably more methods that I don't remember. The point is that I have learned that the most important factor is being thankful and the second most important is being a witness of God's love and mercy. In addition, we need to start thanking and praising God for Who He is, while we are still in trouble and pain. Remember that Daniel 3:16-18 reports: Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Just like them, we must prove our true Biblical faith by speaking about the character of our God before receiving the miracle.

Please see the note for Philippians 2:1 and 2Corinthians C1S2 about the word comfort. The functional definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'. This word is also used in Luke 16:25.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Daughter. Mt 9:2,22; 12:20; 2Co 6:18 exp: Mr 5:34. Thy. Lu 7:50; 17:19; 18:42; Mt 8:13; Mr 5:34; Ac 14:9; Heb 4:2 go. Ex 4:18; 1Sa 1:17; 2Ki 5:19'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S55 (Verse 49) A messenger came with bad news.

First Step: the message.

While he yet spake,
there cometh one from the ruler of the synagogue's house,
saying to him,
Thy daughter is dead;.

Second Step: the advice.

trouble not the Master..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 form a sub-account which tells about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to raise the daughter of Jairus from the dead. The prior sentence ended the sub-account. Before this sentence, Jarius thought his daughter only needed healing. Starting with this sentence, the account tells us that the need changed from healing to resurrection. The message of Mark 5:35 matches this sentence. The account in Matthew skips over these details.

This sentence provides a transition from the sub-account back to the outer account. When our first phrase says; While he yet spake, it is referencing what Jesus said to the healed woman in the prior sentence. Since Jesus was apparently not talking to the ruler of the synagogue, the messenger spoke to him while Jesus was talking to the woman. Apparently, the messenger did not realize that Jesus was actually speaking to everyone who was there. And, in spite of his apparent attempt to avoid being a distraction, our next sentence lets us know that Jesusheard it and Jesus answered with assurance to the ruler of the synagogue.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 8:41-43; Mt 9:23-26; Mr 5:35-43 trouble. Lu 7:6; 11:7; Isa 7:12; Mr 5:35'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S56 (Verse 50) The opposing command from Jesus.

Equivalent Section: React properly.

But when Jesus heard it,
he answered him,
saying,
Fear not:.

Equivalent Section: Believe the promise.

believe only,
and she shall be made whole..

Our sentence starts with the word But, which continues the same subject as the prior sentence while changing direction. The prior sentence told us that a messenger had told Jarius that his daughter was dead. in this sentence, Jesus promises resurrection.

Now, consider the theme of this chapter. which is: 'Jesus deals with people who accept Him as King'. The second greatest promise to all who accept Him as their personal King is resurrection. (The greatest is everlasting salvation.) Now consider that this is the last account of this chapter, and, as such, tells us about Jesus making this promise. The application for us of today is the promise of a new life when the saints will return with Christ and He sets up His reign for 1,000-years.

The next thing to consider is that our sentence has two Equivalent Sections, which makes the message of the two the same. The promise, or result, of the Second Equivalent Section is she shall be made whole. The cause of the First Equivalent Section is But when Jesus heard it. The command of the First Equivalent Section is Fear not. The command of the Second Equivalent Section is believe only. The cause produces the result but we must personally obey the command which is between the cause and the result. The command to Fear not and to believe only are the same. If we are full of Fear then we do not truly believe. The only way that our belief can overcome our Fear is if our belief is in Jesus Christ and nothing else.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believe. Lu 8:48; Isa 50:10; Mr 5:36; 9:23; 11:22-24; Joh 11:25,40; Ro 4:17,20'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S57 (Verse 51) Jesus restricted who was there.

And when he came into the house,
he suffered no man to go in,
save Peter,
and James,
and John,
and the fathe and the mother of the maiden..

Basically, if the reader will also reference the other Gospels and put them together, we have several actions which each Gospel reports only some of them. What we see when we combine the accounts is:

Jesus made everybody stay back from the house except Jarius, Peter, and James, and John the brother of James (Mark 5:37).
Jesus came to the house with the father, Jarius, and the three inner-circle disciples.
Jesus seeth the tumult, and them that wept and wailed greatly. And when he was come in, he saith unto them, Why make ye this ado, and weep? (Matthew 9:23-24; Mark 5:38-39; Luke 8:52).
Jesus told the people who were there: the damsel is not dead, but sleepeth (Matthew 9:23-24; Mark 5:39; Luke 8:52).
And they laughed him to scorn (Matthew 9:24; Mark 5:40; Luke 8:53).
Jesus put them all out (Matthew 9:25; Mark 5:40; Luke 8:54).
Jesus taketh the father and the mother of the damsel, and them that were with him (Peter, James and John), and entereth in where the damsel was lying (Matthew 9:25; Mark 5:40; Luke 8:54).
Jesus took her by the hand, and called, saying, Maid, arise / took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise (Matthew 9:25; Mark 5:41; Luke 8:54).
She arose. Then Jesus commanded them to give her something to eat but to not tell anyone. However, His fame went everywhere as a result. (Matthew 9:25-26; Mark 5:42-43; Luke 8:55-56).

If the reader will look at the sentences from here to the end of the chapter, and compare them to the time sequence above, they will see that Luke's account is not in strict time sequence. Once more we see that the Gospel writer was more concerned about getting his point across than he was with following the time sequence of events. Therefore, the important thing to understand is the message being delivered.

This particular sentence could be takes a couple of different ways and not be in conflict with what actually happened. Jesus had left a lot of people behind, so He, obviously, did not suffer them to go in. Then, another Gospel account told us that he put out the people who were in the house. Therefore, this sentence could be saying that He did not suffer them to go back in. In addition, if there were other people at the house but outside when He arrived, then He did not suffer them to go in. Basically, no matter who the people were and where they were, He kicked them all out and made them stay out except the parents, Peter, James and John.

Matthew 13:58 says: And he did not many mighty works there because of their unbelief. thus, we see that unbelief interfered with Jesus doing mighty works. I believe that is why Jesus put everyone out except those few.

Please see the note for Mark 1:19 about James. There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference. In general, if the James is called son of Zebedee, or is associated with John, then it is this James. The functional definition for this word is: 'Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21; 27:56'.

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

We find forms of the word maiden in: Genesis 30:18; Exodus 2:5; Judges 19:24; Ruth 2:8; Ruth 2:22-23; Ruth 3:2; 1Samuel 9:11; 2Chronicles 36:17; Esther 2:4; Esther 2:8; Esther 2:9; Esther 2:13; Esther 4:16; Job 41:5; Psalms 78:63; Psalms 123:2; Psalms 148:12; Proverbs 9:3; Proverbs 27:27; Proverbs 31:15; Ecclesiastes 2:7; Ezekiel 44:22; Luke 8:51; LukeLuke 12:45. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'. Please also see the note for Luke 1:38 about the word handmaid. 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'. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he suffered. 1Ki 17:19-23; 2Ki 4:4-6,34-36; Isa 42:2; Mt 6:5-6; Ac 9:40 exp: Mr 5:37. save. Lu 6:14; 9:28; Mr 5:37-40; 14:33'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S58 (Verse 52) Jesus demands true faith.

Equivalent Section: What the people who were there were doing.

And all wept,
and bewailed her:.

Equivalent Section: Jesus says what to do.

First Step: Stop the doubt.

but he said,
Weep not;.

Second Step: Reason to believe.

she is not dead,
but sleepeth..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. The message of Matthew 9:23-24 and Mark 5:39 match this sentence. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

Reportedly, this was part of the Jewish culture. Supposedly, some Jews would hire professional weepers for a funeral. I can't say if that applies here or if these people were just neighbors, family and friends. However, given the attitude displayed, and the fact that Jarius was a ruler of the synagogue, I believe there might have been some of those people there and leading in the scorn of Jesus. In addition, there may very well have been professional associates who were trying to discredit Jesus. I would think that true family and true friends would avoid the scorn in hope that Jesus might actually doo something.

Please see the note for 2Corinthians 12:20-21 about the word bewail. The King James Bible Companion defines this word as: 'To express deep sorrow; lament. Le 10:6; Jer 4:31'.

Please see the note for 2Corinthians 12:20-21 about the word bewail. The functional definition for this word is: 'To express deep sorrow; lament. Le 10:6; Jer 4:31'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Ge 23:2; 27:34-35; 2Sa 18:33; Jer 9:17-21; Ex 24:17; Zec 12:10 she. Mr 5:38-39; Joh 11:4,11-13'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S59 (Verse 53) The reaction of the people who were there.

And they laughed him to scorn,
knowing that she was dead..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. The message of Matthew 9:24 and Mark 5:40 match this sentence. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

Our second phrase says: knowing that she was dead. More than one person has been proven to be a fool by claiming that something that they know was true when it was actually false. Unless we know that someone is deliberately lying, we should verify anything which we know, but have not recently verified, especially when someone else tells us that we are wrong.

Now, even if we are right, that is no reason to heap scorn on someone. It says that we have a small immature character and causes the other person to want vengeance.

Please see the note for Mark 5:40 about the word laugh. The functional definition for this word is: 'To make the noise and exhibit the features which are characteristic of mirth in the human species. Violent laughter is accompanied with a shaking of the sides, and all laughter expels breath from the lungs'. Please also see the note for James 4:9 about the word laughter.

Please see the note for 2Peter 3:1 about the word scorn. The functional definition for this word is: 'Extreme contempt; that disdain which springs from a person's opinion of the meanness of an object, and a consciousness or belief of his own superiority or worth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'laughed. Lu 16:14; Job 12:4; 17:2; Ps 22:7; Isa 53:3 knowing. Mr 15:44-45; Joh 11:39; 19:33-35'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S60 (Verse 54) The action by Jesus.

And he put them all out,
and took her by the hand,
and called,
saying,
Maid,
arise..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. The message of Matthew 9:25 and Mark 5:41 match this sentence. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

Matthew's account gives the least amount of details. Mark's account gives the actual words spoken then gives the interpretation. Our current account gives only the interpretation of what was said.

For the most part, those details aren't that important, as shown by Matthew skipping over them. What is most important is the miracle. One point that Matthew skips, but which I believe is important, is that Jesus resurrected her with His words. This is the same power that was used in creation and used to cast devils out of people. Here we see that the word of Jesus has power over the spirits of devils and over the spirits of dead people.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. Fausset's Bible Dictionary defines this word as: 'Symbol of skill, energy, and action. "Strength of hand." Also control. to "kiss the hand" expresses adoration (Job 31:27). "Fill one's hand" is consecrating him a priest (Ex 28:41 margin, Jg 17:5; 1Ki 13:33). to "lift up the hand" is to swear (Ge 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Le 9:22). to "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; La 5:6). the hand of God is His eternal purpose and executive power (Ac 4:28,30); His providential bounty (Ps 104:28); His firm hold preserving His saints (Joh 10:28-29; De 33:8). His "heavy hand," affliction (Ps 38:2).'. 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 Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Luke 8:51 about the word maiden. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he put. Lu 8:51; Mr 5:40 took. Jer 31:32; Mt 9:25; Mr 1:31; 5:41; 8:23; 9:27 Maid. Lu 7:14-15; Joh 5:21,28-29; 11:43; Ac 9:40; Ro 4:17'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S61 (Verse 55) The results of true faith.

Equivalent Section: the girl rose from the dead.

And her spirit came again,
and she arose straightway:.

Equivalent Section: Jesus said to feed her.

and he commanded to give her meat..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. The message of Matthew 9:25 and Mark 5:42 match this sentence. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

This maiden had died and Jesus raised her from the dead. Notice that our verse says her spirit came again. That means that her spirit had abandoned her body when she died. At the command of Jesus, her spirit came again and she was resurrected.

Our sentence has two Equivalent Sections with the First telling us that she was resurrected and the Second Equivalent Section telling us that she needed food. Only living people need food.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and he. Lu 24:41-43; Mr 5:43; Joh 11:44'.

Home, Start of Web Page, Chapter Summary Start of Chapter

C8-S62 (Verse 56) The results of the miracle.

Equivalent Section: the reaction by the parents.

And her parents were astonished:.

Equivalent Section: the command to the parents.

but he charged them that they should tell no man what was done..

Matthew 9:18-26; Mark 5:21-43 and Luke 8:40-56 all tell us about Jesus raised the daughter of Jairus from the dead. Matthew 9:20-22; Mark 5:25-34 and Luke 8:43-48 tell about the healing of the woman with an issue of blood while Jesus, and a throng of people, were on the way to heal the daughter of Jairus. The message of Mark 5:43 matches this sentence. The note for Luke 8:51 has the time sequence of the events in the last part of this miracle account.

One preacher suggested that Jesus charged them that they should tell no man what was done because people will want to nit-pick every detail and argue about what they thought Jesus should have done. However, with all of the people who were there and with Jesus throwing them out of the house, people were going to talk. Enough people knew that she was dead that it will be hard for people to argue about that fact. All the parents have to do is show their living daughter to settle if she was resurrected or not. As for the details of how Jesus resurrected her, the parents can tell people to go ask Jesus. Their doing that ends a lot of arguments before they even start.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word as: 'A fathe or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'.

Please see the note for Mark 1:22 about the word astonished. Webster's 1828 defines this word as: 'Amazed; confounded with fear, surprise, or admiration.'. The note for Matthew 7:28-LJC points out: 'Each one of these people were brought to a critical decision in their life that required them accepting, by faith, something that they found extremely difficult to believe. those that did believe were rewarded greatly with things like salvation. those that refused to believe were also cursed greatly'.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. More Please also see the Message called A Pastoral Charge about the seven charges, that are in 1Timothy. Please also see the note for Luke 21:34 about the word overcharge. Please also see the note for Mark 6:25 about the word charger.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he charged. Lu 5:14; Mt 8:4; 9:30; Mr 5:42-43'.

Home, Start of Web Page, Chapter Summary Start of Chapter

Interpretive Study of Luke's Gospel 7-8

Luke Chapter 7

links to sentences in this chapter:

Chapter theme: Jesus acts like a king

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 8

links to sentences in this chapter:

Chapter theme: Jesus deals with people who accept Him as King.

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: 03/11/24.