Interpretive Study of Matthew's Gospel-13,14.

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

Matthew Chapter 13

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2), C13-S3 (Verse 3-6), C13-S4 (Verse 7-8), C13-S5 (Verse 9), C13-S6 (Verse 10), C13-S7 (Verse 11), C13-S8 (Verse 12), C13-S9 (Verse 13), C13-S10 (Verse 14-15), C13-S11 (Verse 16), C13-S12 (Verse 17), C13-S13 (Verse 18), C13-S14 (Verse 19), C13-S15 (Verse 19), C13-S16 (Verse 20-21), C13-S17 (Verse 22), C13-S18 (Verse 23), C13-S19 (Verse 24-25), C13-S20 (Verse 26), C13-S21 (Verse 27), C13-S22 (Verse 27), C13-S23 (Verse 28), C13-S24 (Verse 28), C13-S25 (Verse 29), C13-S26 (Verse 30), C13-S27 (Verse 31-32), C13-S28 (Verse 33), C13-S29 (Verse 34-35), C13-S30 (Verse 36), C13-S31 (Verse 37-39), C13-S32 (Verse 40), C13-S33 (Verse 41-42), C13-S34 (Verse 43), C13-S35 (Verse 43), C13-S36 (Verse 44), C13-S37 (Verse 45-46), C13-S38 (Verse 47-48), C13-S39 (Verse 49-50), C13-S40 (Verse 51), C13-S41 (Verse 51), C13-S42 (Verse 52), C13-S43 (Verse 53), C13-S44 (Verse 54), C13-S45 (Verse 55), C13-S46 (Verse 55), C13-S47 (Verse 55), C13-S48 (Verse 56), C13-S49 (Verse 56), C13-S50 (Verse 57), C13-S51 (Verse 57), C13-S52 (Verse 58).

Please use This link to see the chapter summary.

Chapter theme: What the kingdom of heaven is like.

Matthew 13:1-2 and Mark 4:1-20 tell us that Jesus went out of the house, and sat by the sea side and He began to teach from a ship because there were multitudes of people from many cities and own. Therefore He used a ship as a platform. Luke 8:1-2 tells us that Jesus had been traveling and teaching and that there were many women who ministered unto him of their substance. And when much people were gathered together, and were come to him out of every city, he spake by a parable:. So, it is quite possible that Luke is telling us what happened before what Matthew and Mark tell us. Following these introductions, all three Gospel accounts report the telling of the 'Parable of the Sower'. So, it is possible that Luke is speaking about a different time and place, but it is also possible, and in my opinion more probable, that all three speak about the same incident. Regardless of which was true, the parables are the same in all three Gospel accounts and they contain the doctrine that we are to concentrate upon.

Matthew 13:1-2; Mark 4:1-20 and Luke 8:1-2 tell us about Jesus getting ready to teach. Most of the rest of the three chapters contain parables that He used to teach.

In Matthew 13:10-17 the disciples asked Jesus Why speakest thou unto them in parables? and Jesus answered them. This question and answer are unique to this part of this Gospel. Please see the note for Matthew 13:11 for an analysis of this answer found in the three Gospel accounts.

Matthew 13:13; Matthew 13:33-34 and Mark 4:33-34 tells us that Jesus only taught the people in parables. Please see the notes for those sentences to understand why He did this.

Matthew 13:24-30 tells us the 'Parable of the Wheat and Tares'. Matthew 13:36-43 tells us the interpretation from Jesus for the symbolic language used. This parable teaches about the kingdom of Heaven. Please see the Table of Parables in the New Testament and the Message called The Wheat and Tares Parable for an explanation of this parable.

In Matthew 13:31-32; Mark 4:30-34 and Luke 13:18-19, we read the 'Parable of the Mustard Seed'. This parable teaches about the kingdom of Heaven. It is also found in the Table of Parables in the New Testament.

In Matthew 13:33 and Luke 13:20-21, we read the 'Parable of Leaven'. It is also found in the Table of Parables in the New Testament.

In Matthew 13:34-35 and Mark 4:33 we are told that Jesus speaking to people in parables is a fulfillment of the prophecy found in Psalms 49:4 and in.Psalms 78:2.

In Matthew 13:36-43, the disciples ask for an explanation of the 'The Wheat and Tares Parable'. Please see the Table of Parables in the New Testament and the Message called The Wheat and Tares Parable for an explanation of this parable.

In Matthew 13:44 tells us that Jesus gave the 'The Parable of Hid Treasure'. Please see the Table of Parables in the New Testament about this parable.

In Matthew 13:45-46 tells us that Jesus gave the 'The Parable of the Pearl of Great Price'. Please see the Table of Parables in the New Testament about this parable.

In Matthew 13:49-50 tells us that Jesus gave the 'The Parable of the Draw Net'. Please see the Table of Parables in the New Testament about this parable.

Matthew 13:51-53 Jesus verified the understanding of the disciples and finished His teaching.

Matthew 13:54-58 tell us about Jesus teaching near His homeans the people refusing to believe. Their unbelief restricted the works He could do there. This sentence is continuing the wrong reasoning which is started in Matthew 13:54 and continues through Matthew 13:57. As a result, In Matthew 13:57; Mark 6:4; Luke 4:24 and John 4:44 all tell us: Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house..

In Matthew 13:55 and Mark6:3 and Luke 4:22 they said Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

The Treasury of Scripture Knowledge provides a chapter outline as:

1-17. the parable of the sower and the seed;
18-23. the exposition of it.
24-30. the parable of the tares;
31-32. of the mustard seed;
33-35. of the leaven;
36-43. exposition of the parable of the tares.
44. the parable of the hidden treasure;
45-46. of the pearl;
47-52. of the drag net cast into the sea.
53-58. Christ is contemned of his own countrymen.'.

C13-S1 (Verse 1) Jesus went to where toe people could gather to hear Him preach.

The same day went Jesus out of the house,
and sat by the sea side..

Matthew 13:1-3; Mark 4:1-2 and Luke 8:4 all use different words and different order to the words to tell us the same message. They all tell us that Jesus went out of the house, and sat by the sea side and He began to teach from a ship because there were multitudes of people from many cities and own. Therefore He used a ship as a platform. And when much people were gathered together, and were come to him out of every city, he spake by a parable. And, the first, of many parables reported in this chapter is the 'Parable of the Sower'.

Our sentence starts with the phrase The same day. This means that it was the same day as His mother and brethren tried to interrupt His teaching. (Please see the end of the prior chapter.) Whether they saw Him or not, it should be obvious that they could have waited until He was done teaching since He had time, on the same day to do what is reported here.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. 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 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 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sat. Mr 2:13; 4:1'.

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C13-S2 (Verse 2) the people gathered to hear Jesus preach.

First Step: Jesus prepared to teach.

And great multitudes were gathered together unto him,
so that he went into a ship,
and sat;.

Second Step: the people prepared to listen.

and the whole multitude stood on the shore..

Our prior sentence told us that Jesus sat by the sea side. Now, our current sentence tells us that when great multitudes were gathered together unto him, Jesus switched to where He could be heard, as our Second Step says. Mark tells us: and the whole multitude was by the sea on the land. This is slightly different from what we read here in Matthew but there is no conflict, just additional information. In addition, Mark also tells us: he (Jesus) began again to teach. Neither Matthew nor Luke tell us this but it is obvious from the context. The main advantage of what Mark writes is it can be used to correct preachers who condemn all teachers and insist that everything must be done by preaching.

If we look at the first part of the sentence which Luke provides, we see the same message as we get from Matthew and Mark.

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 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 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 Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation'.

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

We find forms of the word shore in: Genesis 22:17; Exodus 14:30; Joshua 11:4; Joshua 15:2; Judges 5:17; 1Samuel 13:5; 1Kings 4:29; 1Kings 9:26; Jeremiah 47:7; Matthew 13:2; Matthew 13:48; Mark 6:53; John 21:4; Acts 21:5; Acts 27:39; Acts 27:40; Hebrews 11:12. Webster's 1828 defines this word as: 'SHORE, n. the coast or land adjacent to the sea, or to a large lake or river. this word is applied primarily to land contiguous to water; but it extends to the ground near the border of the sea or of a lake, which is covered with water. We also use the word to express the land near the border of the sea or of a great lake, to an indefinite extent; as when we say, a town stands on the shore. We do not apply the word to land contiguous to a small stream. this we call a bank.
SHORE, n. the popular but corrupt pronunciation of sewer; a pronunciation that should be carefully avoided.
SHORE, n. A prop; a butress; something that supports a building or other thing.
SHORE, v.t. 1. to prop; to support by a post or butress; usually with sup; as, to shore up a building.'. The International Standard Bible Encyclopedia defines this word as: 'shor: (1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (Ge 49:13; De 1:7; Jos 9:1; Jg 5:17; Jer 47:7; Eze 25:16). (2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (Ge 22:17; Ex 14:30; Jos 11:4; Jg 7:12; 1Sa 13:5; 1Ki 4:29); the shore of the Red Sea or Gulf of `Aqabah by Ezion-geber (1Ki 9:26; 2Ch 8:17); the brink of the River Nile (Ge 41:3,17); the edge (the King James Version "brink") of the valley of Arnon (De 2:36). (3) qatseh, literally, "end," "extremity," the uttermost part (the King James Version "shore") of the Salt Sea (Jos 15:2); qetsh ha-'arets, "the end of the earth" (Ps 46:9); compare Arabic 'aqaci-l-'ard, "the uttermost parts of the earth." (4) cheilos, literally, "lip," "as the sand which is by the seashore" (Heb 11:12). (5) aigialos, the beach (the King James Version "shore") of the Sea of Galilee (Mt 13:2,48; Joh 21:4); of the Mediterranean (Ac 21:5; 27:39-40). (6) asson parelegonto ten Kreten, doubtful reading, "sailed along Crete, close in shore" (the King James Version "sailed along by Crete") (Ac 27:13).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'great. Mt 4:25; 15:30; Ge 49:10; Lu 8:4-8 so. Mr 4:1; Lu 5:3 a ship. to G3588 ploion G4143, "the ship" or boat; which Mr. Wakefield supposes was a particular vessel kept on the lake for the use of Christ and his disciples. General references. exp: Pr 1:21; Lu 8:4; Joh 6:2.'.

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C13-S3 (Verse 3-6) Jesus starts the 'Parable of the Sower'.

Equivalent Section: .Start of the parable

First Step: Jesus started the parable.

And he spake manythings unto them in parables,
saying,
Behold,
a sower went forth to sow;.

Second Step: the first type of ground.

And when he sowed,
some seeds fell by the way side,
and the fowls came and devoured them up:.

Equivalent Section: the second type of Ground.

Some fell upon stony places,
where they had not much earth:.

Equivalent Section: the reaction of this type of ground.

and forthwith they sprung up,
because they had no deepness of earth:.

Equivalent Section: the results of this type of ground.

First Step: the external interference.

And when the sun was up,
they were scorched;.

Second Step: the results of interference.

and because they had no root,
they withered away..

Matthew 13:1-3; Mark 4:1-2 and Luke 8:4 all use different words and different order to the words to tell us the same message. They all tell us that Jesus went out of the house, and sat by the sea side and He began to teach from a ship because there were multitudes of people from many cities and own. Therefore He used a ship as a platform. And when much people were gathered together, and were come to him out of every city, he spake by a parable. The majority of this chapter consists of parables from Jesus.

In addition, Matthew 13:3-23; Mark 4:2-20 and Luke 8:2-15 tell us the 'Parable of the Sower' with the explanation of why Jesus taught in parables given in the note for Mark 4:11-12, which includes how to understand all parables, according to Jesus. It is also found in the Table of Parables in the New Testament.

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

Please take the time to see the notes (for Mark and Luke) referenced above. Many people preach doctrinal error based upon a wrong understanding of this parable. The people identified here includes people who consider themselves to be 'Good, Godly, fundamental, KJV only Baptist preachers'. Those who preach doctrinal error preach their religious traditions just like the Pharisees did. The notes mentioned point out things like contextual requirements, doctrines that never change and God's way to understand parables. If we use God's way to understand God's word as it is interpreted by God's Holy Ghost, then the things mentioned will support the true interpretation. However, if we act like the Pharisees and just preach religious tradition as God's word, then we will, at some point, preach doctrinal error.

Mark 4:5-6 and Luke 8:4-6 are equivalent sentences to this sentence. Please also consider the notes for those sentences as they provide additional doctrine which is not presented in this note. They tell us the same message but with different words and sentence structure. As we have seen a few times before, our current Gospel account has one sentence while the other Gospel reports use two sentences for the equivalent message. However, as we have also seen before, there is no difference in the message when one sentence, in one Gospel account, is divided into Equivalent Sections while the equivalent sentences, in the other Gospel accounts, are multiple sentences. Therefore, the difference in sentence structure does not change the message, which is what God preserves.

There are differences in these three Gospel accounts, within the equivalent sentences, which are before the actual parable. Those differences were dealt with in the note for the prior sentence. Therefore, those differences will be skipped here and this note will concentrate on the actual parable.

Our current sentence starts the actual parable with: Behold, a sower went forth to sow. Mark's Gospel starts with: Hearken; Behold, there went out a sower to sow. Luke's Gospel starts with: A sower went out to sow his seed. The words Hearken and Behold mean pretty much the same thing. Therefore, Mark reports that Jesus twice said something to get the peoples' attention, Matthew only reports one of those times and Luke doesn't bother to report that fact. We have see the same thing many times when comparing Gospel accounts. Beyond those minor differences, we see that Luke adds the words his seed While Matthew and Mark expect the reader to understand those words. Luke, as a physician, probably met other city based people who might need this clarification while Matthew and Mark dealt with people who were more closely associated with farming and, therefore, did not need the clarification. Beyond those minor differences, we only have the different ways that each author said the same thing.

Next, our current sentence says: And when he sowed, some seeds fell by the way side. In the equivalent sentence, Mark reports: And it came to pass, as he sowed, some fell by the way side. In the equivalent sentence, Luke reports: and as he sowed, some fell by the way side. Matthew uses the word when where Mark and Luke use the word as. In addition, Mark inserts the phrase And it came to pass. Hopefully, the reader understands that there are no differences in the messages even though there are differences in the wording.

Next, our current sentence says: and the fowls came and devoured them up. In the equivalent sentence, Mark reports: and the fowls of the air came and devoured it up. In the equivalent sentence, Luke reports: and it was trodden down, and the fowls of the air devoured it. Matthew does not include the phrase of the air, for the fowls, but fowls, which do not fly such as chickens, are not going to be found out in the field. Therefore, Matthew is justified to skip this phrase. In addition to that difference, we see that Luke reports what Matthew and Mark do not report when Luke writes: and it was trodden down. As with the prior phrase, Luke clarifies things for non-farmers while Matthew and Mark assume that people in the country understand that people walk on the wayside. Therefore, Matthew and Mark did not see the need to include this phrase.

Symbolically, as explained in the note for Luke 8:4-6 and also in the explanation, later in our chapter, from Jesus, the seed represents the word of God. The sower represents the saved person who is doing the work of God's kingdom. The way side represents the lost person with a hard heart that refuses to believe. The fowls represents the wicked one (devil), and catcheth away that which was sown in his heart (Matthew 13:19 and equivalent sentences).

The remainder of our sentence is equivalent to the next sentence in Mark's and Luke's account. Please remember that Matthew was a government employee and, therefore, more often dealt with government documents which often have longer and more confusing sentences than non-government documents tend to have.

Our current sentence says: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth. In the equivalent sentence, 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. In the equivalent sentence, Luke reports: And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. Other than Mark using the word it where Matthew uses the word they, and Mark using the word immediately where Matthew uses the word forthwith, there is no difference in what they write. The words immediately and forthwith have basically the same meaning. In addition, Mark uses the singular pronoun of it to identify the entire group of seed while Matthew uses the plural pronoun of they to identify the each individual seed. OK. We see some technical differences but no real difference in the message.

Now, there is a difference in what Luke reports which some might claim is significant, but Luke's account is, basically, a summary of what Matthew and Mark report. Therefore, the difference is not as significant as what some might claim. Luke adds in: it withered away, but that matches with the next phrase reported by Matthew and Mark. In addition, as a physician, Luke understood that moisture is required for all forms of physical life. (And, symbolically, it represents the guidance of God's Holy Ghost, which is mandatory to keep spiritual life from withering away,.) that's why Luke reports that it lacked moisture and wrote that is what caused to plant to be withered away.

However, Matthew and Mark would have been more familiar with farming. They would have understood that the earth / earth would hold the moisture as well as the nutrients that a plant needed and the earth / earth that it would need to sink deep roots into so that the plant could survive the trials of life. The earth / earth symbolically represents the application of spiritual life (plant roots) to their every-day life in the physical reality. People like this tend to think that their relationship with God and all spiritual matters have nothing to do with their every-day life in the physical reality. They are not applying the spiritual truths to their physical life. Look at the explanation from Jesus in Matthew 20-21 and equivalent sentences. There, we are told that they fall away because of temptation, affliction, or persecution. Yes, we are told that this person receive the word with joy; and these have no root. They have no way of getting spiritual strength and support for the problems of life because they believe that the physical and spiritual life are totally separate. Therefore, they don't receive the spiritual help that is available because they never seek it. They are like a plant that is above a large amount of water but dies from lack of moisture because the plant does not send a root into the water.

There is more doctrine which can be found in the symbolism of this person, but we will move on.

Our Last Equivalent Section is equivalent to Mark 4:5-6 and the phrase it withered away is the equivalent in Luke's Gospel. We already explained that Luke only gives a summary so we will only consider the reports from Matthew and Mark for the rest of this sentence.)

Basically, Matthew and Mark write the same thing with the exception that Mark using the word it where Matthew uses the word they, and that was already explained. Symbolically, the phrase when the sun was up is speaking at people looking closely at their spiritual / religious life. The phrase they were scorched symbolically means that people are telling them that they are not living up to the life that is expected from true Christians when they receive temptation, affliction, or persecution. And, when these shallow people are criticized enough, they stop claiming to be Christian and leave what they consider to be their spiritual or religious activities. And, since they believed that their physical life was totally separate from their spiritual or religious life, they believe that they loose nothing by giving up their spiritual or religious life.

Please keep in mind that the prior chapter told us that the religious leaders were plotting to destroy Jesus and that His physical family were trying to interfere with His ministry. In addition, we have strong evidence that Jesus is no longer offering the kingdom to the Jews and has started the spiritual life of His church. So now, the emphasis is on personal salvation and not God dealing with the nation. And, as already explained, the emphasis of this chapter is the kingdom of heaven and what people can expect to be involved in that kingdom and how it applies to them personally if they truly get saved. That brings us to our current parable where we read about four (4) types of ground which symbolically represent four (4) types of heart and only one of those types of heart produces fruit. And, instead of concentrating on the fruit producers, everybody wants to argue about the two types which claim to be saved but do not produce fruit. That argument is dealt with in other notes which deal with this parable. This particular Study is concentrating on showing, at a detail level, that there is no conflict between the three reports of this parable.

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'.

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. Jesus used parables to hide the truth from lost and carnal people while revealing it the saved and spiritual through the Holy Spirit. Jesus used parables to hide the truth from lost and carnal people while revealing it the saved and spiritual ythrough the Holy Spirit'. Please also see the Table of Parables in the New Testament. Forms of this word are used, in this Gospel, in: Matthew 13:3; Matthew 13:10; Matthew 13:13; Matthew 13:18; Matthew 13:24; Matthew 13:31; Matthew 13:33; Matthew 13:34-35; Matthew 13:36; Matthew 13:53; Matthew 15:15; Matthew 21:33; Matthew 21:45; Matthew 22:1; Matthew 24:32.

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

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

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. This word is used symbolically for the word of God'. Forms of this word are used, in this Gospel, in: Matthew 13:4; Matthew 13:19; Matthew 13:20; Matthew 13:22; Matthew 13:23; Matthew 13:24; Matthew 13:27; Matthew 13:31-32; Matthew 13:37-38; Matthew 17:20; Matthew 22:24.

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

We find the phrase way side in: Genesis 38:21; Matthew 13:4; Matthew 13:19; Matthew 20:30; Mark 4:4; Mark 4:15; Mark 10:46; Luke 8:5; Luke 8:12; Luke 18:35. This phrase is defined as: 'the side of a path way or road'. We find the word wayside in: 1Samuel 4:13 and Psalms 140:5.

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

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 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'. Forms of this word are used, in this Gospel, in: Matthew 13:4; Matthew 23:14.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

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

We find forms of the word forthwith in: Ezra 6:8; Matthew 13:5; Matthew 26:49; Mark 1:29; Mark 1:43; Mark 5:13; Joh 19:34; Acts 9:18; Acts 12:10; Acts 21:30. Webster's 1828 defines this word as: 'adv. forth and with. Immediately there fell from his eyes as it had been scales; and he received his sight forthwith. Acts. 9.'.

Please see the note for Luke 8:6 about the word sprung. 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'. Forms of this word are used, in this Gospel, in: Matthew 4:16; Matthew 13:5; Matthew 13:7; Matthew 13:26.

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 Romans C8S38 about the phrase dying because of the truth.

Please see the note for Luke 5:4 about the word deep. Webster's 1828 defines this word as: 'a. 1. Extending or being far below the surface; descending far downward; profound ; opposed to shallow; as deep water; a deep pit or well. 2. Low in situation; being or descending far below the adjacent land; as a deep valley. 3. Entering far; piercing a great way. A tree in a good soil takes deep root. A spear struck deep into the flesh. 4. Far from the outer part; secreted. A spider deep ambushed in her den. 5. Not superficial or obvious; hidden; secret. He discovereth deep things out of darkness. Job xii. 6. Remote from comprehension. O Lord, thy thoughts are very deep. Ps. Xcii. 7. Sagacious; penetrating; having the power to enter far into a subject; as a man of deep thought; a deep divine. 8. Artful; contriving; concealing artifice; insidious; designing; as a friend, deep, hollow treacherous. 9. Grave in sound; low; as the deep tones of an organ. 10. Very still; solemn; profound; as deep silence. 11. thick; black; not to be penetrated by the sight. Now deeper darkness brooded on the ground. 12. Still; sound; not easily broken or disturbed. The Lord God caused a deep sleep to fall on Adam. Gen ii. 13. Depressed; sunk low, metaphorically; as deep poverty. 14. Dark; intense; strongly colored; as a deep brown; a deep crimson; a deep blue. 15. Unknown; unintelligible. A people of deeper speech than thou canst perceive. Is. xxxiii. 16. Heart-felt; penetrating; affecting; as a deep sense of guilt. 17. Intricate; not easily understood or unraveled; as a deep plot or intrigue. This word often qualifies a verb, like an adverb. Drink deep, or taste not the Pierian spring.
DEEP, n. 1. the sea; the abyss of waters; the ocean. He maketh the deep to boil like a pot. Job x1i. 2. A lake; a great collection of water. Lanch out into the deep, and let down your nets. Luke v. 3. that which is profound, not easily fathomed, or incomprehensible. Thy judgments are a great deep. Ps. xxxvi. 4. the most still or solemn part; the midst; as, in deep of night.'.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

We find forms of the word scorch in: Matthew 13:6; Mark 4:6; Revelation 16:8; Revelation 16:9. Webster's 1828 defines this word as: 'SCORCH, v.t. 1. to burn superficially; to subject to a degree of heat that changes the color of a thing, or both the color and texture of the surface. Fire will scorch linen or cotton very speedily in extremely cold weather. 2. to burn; to affect painfully with heat. Scorched with the burning sun or burning sands of Africa.
SCORCH, v.i. to be burnt on the surface; to be parched; to be dried up. Scatter a little mungy straw and fern among your seedlings, to prevent the roots from scorching.'.

Please see the note for Luke 8:6 about the word sprung. The functional definition for this word is: '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 see the note for Luke 8:7 about the word sprang.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Mt 13:10-13,34-35,53; 22:1; 24:32; Jg 9:8-20; 2Sa 12:1-7; Ps 49:4; 78:2; Isa 5:1-7; Eze 17:2; 20:49; 24:3-14; Mic 2:4; Hab 2:6; Mr 3:23; 4:2,13,33; 12:1,12; Lu 8:10; 12:41; 15:3-7; Joh 16:25 (margin) parables. A parable, parabole G3850, from para G3844, near, and ballo G906, I cast, or put, has been justly defined to be a comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means those spiritual things are better understood, and make a deeper impression on a honest and attentive mind. In a parable, a resemblance in the principal incidents is all that is required; smaller matters being considered as a sort of drapery. Maimonides, in Moreh Nevochim, gives an excellent rule on this head: "Fix it as a principle to attach yourself to the grand object of the parable, without attempting to make a particular application of all the circumstances and terms which it comprehends." a sower. Mr 4:2-9; Lu 8:5-8
the way. Mt 13:18-19 General references. exp: Mr 4:4.
General references. Mt 13:20; Eze 11:19; 36:26; Am 6:12; Zec 7:12 exp: Mr 4:5; Lu 8:6.
when. Mt 13:21; Isa 49:10; Jas 1:11-12; Re 7:16 because. Mt 7:26-27; Lu 8:13; Eph 3:17; Col 1:23; 2:7 General references. exp: Mr 4:5; Lu 8:6.'.

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C13-S4 (Verse 7-8) Jesus finishes the 'Parable of the Sower'.

Equivalent Section: the next condition.

First Step: where the seed landed.

And some fell among thorns;.

Second Step: the problems from the environment.

and the thorns sprung up,
and choked them:.

Equivalent Section: the last condition and result.

But other fell into good ground,
and brought forth fruit,
some an hundredfold,
some sixtyfold,
some thirtyfold..

Mark 4:7-8 and Luke 8:7-8 are equivalent sentences. Once more, we see Matthew use two Equivalent Sections where the other authors use two sentences. As also already explained, Matthew was a government employee and more used to complex sentences in government documents. While this difference is due to his perspective, in does not change the message. Therefore, we will deal with the First Equivalent Section before moving to the Second Equivalent Section in this note.

In Mark's sentence, which matches the First Equivalent Section, Mark uses the phrase grew up where Matthew uses the phrase sprung up. In addition, Mark adds the phrase and it yielded no fruit. Luke says almost the exact same as Matthew except that Luke adds the phrase with it. Luke's extra phrase is assumed by those people reading Matthew's account. And, people who have had to pull weeds would agree that the phrase sprung up is a good expression for how quickly weeds will grow up. Thus, the only real difference is Mark's added phrase of: and it yielded no fruit. However, again, people who are experienced in growing crops would understand that crops where weeds are allowed to grow them produce no useful fruit. If there is any fruit, it almost always does not mature and become useful for food. Therefore, while Mark's addition is helpful for the less knowledgeable, it is not necessary for all people to understand.

Now, while Mark's additional comment is useful for understanding at this time, the explanation from Jesus, found in Matthew 13:22, includes the phrase and he becometh unfruitful. Therefore, the person who is truly paying attention and studying will still get the message later in Matthew's report. And, what we see here is that it is important to consider all that we are told about this parable because the popular doctrinal error is based upon people ignoring or not understanding the explanation from Jesus. Please be sure to consider the rest of the sentences, and their associated notes, in order to fully understand this parable.

In Mark's sentence, which matches the Second Equivalent Section, Mark and Luke use the expression And other fell on good ground to add to their accounts of what happened to the different seed which was sown. As the same time, Matthew uses the phrase But other fell into good ground with the first word of the phrase being different because he is continuing the same sentence while changing direction from what he reported as the result of the prior seed. Thus, this difference is strictly due to the way that each author chose to report what was said and makes no difference in the message.

Mark and Luke tell us that this seed and sprang up, and bare fruit while Matthew only reports: and brought forth fruit. However, the phrase sprang up is implied in Matthew's account because a plant can not bring forth fruit unless it first spring up. Next, Matthew reports: some an hundredfold, some sixtyfold, some thirtyfold While Mark reports: some thirty, and some sixty, and some an hundred and Luke reports: an hundredfold. Obviously, Mark and Matthew report the same thing only in a different order while Luke does not bother to report all that Matthew and Mark do. And, as we have seen elsewhere, this does not change what is reported. It only increases the understanding of those people who are diligent enough to study and compare the various accounts.

The other significant difference is that Mark includes the phrase; did yield fruit that sprang up and increased. The message of this phrase is important and while Matthew and Luke do not include it in their report of this parable, they do include the doctrine elsewhere in their Gospel accounts. The doctrine is that people whom we lead to salvation (fruit) are to also fall into good ground, and brought forth fruit. That is what is meant by Mark's phrase of: that sprang up and increased. In other words, as we see in the 'Great Commission', it is not enough for use to lead others to salvation but we are also commanded to teach them to observe all things whatsoever I have commanded you (Matthew 28:19). Therefore, someone can complain that Matthew and Luke did not include all that Mark did for this parable but they are lying if they refuse to acknowledge that they presented the doctrine elsewhere.

Bottom line, don't believe the critics who represent devils and tell you that there are conflicts in the word of God. They are acting like modern day Pharisees who are: blind guides, which strain at a gnat, and swallow a camel (Matthew 23:24).

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.

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 breathTo 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'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what 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'.

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 note for Romans C8S21 about the word firstfruits. Please also see the note for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. In Matthew 12:34-37 and Luke 6:44-45, Jesus tells us how our fruit will be used to judge us.

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: 'General references. Mt 13:22; Ge 3:18; Jer 4:3-4; Mr 4:18-19 exp: Mr 4:7.
good. Mt 13:23; Lu 8:15; Ro 7:18 some an. Ge 26:12; Joh 15:8; Ga 5:22-23; Php 1:11'.

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C13-S5 (Verse 9) Jesus instructs people to hear, and understand, spiritually.

Who 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.

Mark 4:8 and Luke 8:8 are equivalent sentences. 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 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived. It is often used symbolically in scripture'. Please also see the note for Mark 4:9 about the phrase ears to hear.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:16; 11:15; Mr 4:9,23; 7:14-16; Re 2:7,11,17,29; 3:6,13,22; 13:8-9'.

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C13-S6 (Verse 10) the disciples seek to understand why Jesus teaches like He does.

And the disciples came,
and said unto him,
Why speakest thou unto them in parables?.

Matthew 13:3-23; Mark 4:2-20 and Luke 8:2-15 tell us the 'Parable of the Sower' with the explanation of why Jesus taught in parables given in the note for Mark 4:11-12, which includes how to understand all parables, according to Jesus. It is also found in the Table of Parables in the New Testament. In Matthew 13:10-17 the disciples asked Jesus Why speakest thou unto them in parables? and Jesus answered them. This question and answer are unique to this part of this Gospel. Please see the note for Matthew 13:11 for an analysis of this answer found in the three Gospel accounts.

Mark 4:10 and Luke 8:9 also tell us the reaction of the disciples to the prior parable. Matthew and Luke tells us that his disciples asked him while Mark reports: they that were about him with the twelve asked of him. Thus, we see that there were more disciples than just the twelve who asked Jesus about this parable.

Even with Jesus providing an explanation, there is doctrinal error taught about this parable. It is based upon another doctrinal error which the note for Mark 4:10 explains in detail. Basically, people preach that there are only two general groups of people: the lost and the saved. This is true for eternity. But, in this life, we have three groups identified in the Bible as the hot / saved, the cold / lost, and the lukewarm / unjust. This parable deals with all three groups with the people who are symbolically represented by the stony ground and those who fell among thorns being in the lukewarm / unjust group of people. The problem is that the vast majority of people who claim to be Christian are actually in this group. Therefore, there are a lot of preachers who are trying to get this group to come to their church and support their church. Therefore, they preach a doctrine that these people like, which is that they can go o n living their sinful and unfruitful lifestyle s and expect God to reward them in Heaven the same amount as God rewards the truly fruitful. The note for Mark 4:10 gives a more detailed explanation of that doctrinal error which comes from devils.

The next three sentences answer this question. Then we have an Old Testament reference with the application of that reference followed by Jesus saying: Hear ye therefore the parable of the sower. (Matthew 13:18). Thus, a major part of this chapter is dealing with this parable but we can see sub-sections within the report that Matthew gives to us.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mr 4:10,33-34 General references. exp: Mr 7:17.'.

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C13-S7 (Verse 11) God instructs saved and spiritual differently from lost or carnal.

He answered and said unto them,
Because it is given unto you to know the mysteries of the kingdom of heaven,
but to them it is not given..

Mark 4:11-12 and Luke 8:10 are equivalent to this sentence. Between these Gospel reports we have more than one reason why God reveals some things to those who serve Him while hiding the same from the lost and from the saved carnal person.

Our current sentence, and the sentence in Mark, tell us that God reveals some things to saved people who are truly disciples and trying to serve God that God does not reveal to the lost nor does God reveal these things to the carnal saved person. This type of revelation is a reward for those people who are truly serving God.
Our current sentence, and the sentence in Mark, tell us that God uses this understanding to convert the people who truly serve Him, and, as a result of their conversion, God forgives their sins. The lost and the carnal saved person will answer to God for unforgiven sin.
Our next sentence tells us that people who serve God and bring a spiritual profit to God will receive more rewards in Heaven while the carnal saved person, who brings no spiritual profit to God, will lose even the spiritual gift that they were given. Thus, our everlasting rewards are tied to our service along with our increased understanding and other blessings in this life.
Our second next sentence tells us that God denies this understanding to the lost and from the saved carnal person as a punishment. Without this understanding, they can not be converted and have their sins forgiven.
The sentence in Luke, and the second next sentence here in Matthew, tell us: because they seeing see not; and hearing they hear not, neither do they understand. Basically, people who refuse to use true Biblical faith, in order to understand the Bible, will be led into doctrinal error.
Matthew 13:17 tells us that this type of revelation was kept by God until the New Testament. This is like where Paul wrote Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began (Romans 16:25). There are several things given to the saved during the New Testament which God did not give to His people during any other age.

We could co through each phrase of the equivalent sentences but the true doctrinal differences are above. Basically, Matthew reports more reasons than Mark of Luke report because Matthew is concerned with law and legal matters and most of these reasons have to do with our judgment. Luke reports the least because he presents Jesus as a literal physical man and most of these reasons are spiritual in nature and not physical. Therefore, most of them do not affect our purely physical life. Mark presents Jesus as the model servant and servants are concerned about their rewards and about avoiding punishment. Thus, the reasons reported by Mark are those dealing with the concerns of a servant.

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

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; 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 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 also see the note for Romans C11S4 about the word foreknow.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Mt 11:25-26; 16:17; Ps 25:8-9,14; Isa 29:10; 35:8; Mr 4:11; Lu 8:10; 10:39-42; Joh 7:17; Ac 16:14; 17:11-12; 1Co 2:9-10,14; 4:7; Jas 1:5,16-18; 1Jo 2:27 mysteries. Ro 16:25; 1Co 2:7; 4:1; 13:2; 15:51; Eph 1:9,18; 3:3-9; 5:32; 6:19; Col 1:26-27; 2:2; 1Ti 3:9,16 General references. exp: De 29:4; Job 17:4; Pr 8:9; 9:9; Isa 32:3; Mt 13:18.'.

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C13-S8 (Verse 12) Our everlasting rewards are dependent upon our understanding.

Equivalent Section: those saved people who return a profit will be rewarded.

For whosoever hath,
to him shall be given,
and he shall have more abundance:.

Equivalent Section: those saved people who do not return a profit will lose everything.

but whosoever hath not,
from him shall be taken away even that he hath..

Mark 4:25 and Luke 8:18 are equivalent sentences even though they are not found in the same sequential order as this sentence from Matthew. Therefore, this sentence is a precept, having been said three (3) times. And, it has three (3) slightly different applications.

The first phrase, of our current sentence, says: For whosoever hath, to him shall be given. The equivalent phrase from Mark says: For he that hath, to him shall be given. The equivalent phrase from Luke says: for whosoever hath, to him shall be given. Mark uses the word he where Matthew and Luke use the word whosoever. This is not a significant difference. However, all three phrases start with the word for, which means they are giving a reason why the prior sentence / phrase is true. And, those prior sentences / phrases are different from each other. Therefore, we have three different applications that this sentence is used to explain.

Our current sentence adds the phrase and he shall have more abundance. Mark and Luke do not include this phrase. Matthew includes it because Matthew gives us a legal perspective and is, therefore, telling us the legal reward that this type of person will accumulate in Heaven.

The next phrase, of our current sentence, says: but whosoever hath not, from him shall be taken away even that he hath. The equivalent phrase from Mark says: and he that hath not, from him shall be taken even that which he hath. The equivalent phrase from Luke says: and whosoever hath not, from him shall be taken even that which he seemeth to have. The only difference which might be slightly significant is that Luke writes: he seemeth to have while Matthew and Mark write: he hath. Luke is making the point that, since this person does not get to keep this thing in eternity, he really did not poses it. It was only loaned to him temporarily until he proved if he would use it properly or not.

This sentence is one of the reasons why Jesus spoke in parables. Those people who sought to be true disciples and who were willing to let God's Holy Ghost correct the doctrinal errors which came from religious traditions would do the work of God's kingdom and would produce a profit for God. Those people are promised greater everlasting rewards in our First Equivalent Section and in: Matthew 25:29; Mark 4:25; Luke 8:18; Luke 9:26; Luke 19:24-26 and John 15:2-5. In our Second Equivalent Section, Matthew 21:43, and every references above, Jesus said that those children of God who did not produce a spiritual profit for God would lose even what God gave them to use to produce that profit.

As the titles in our sentence outline, above, say, this judgment will be done at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10). Thus, this is the final result of our service to God as saved people. Therefore, what the context is telling us is that Jesus gives understanding to people who are disciples and who are willing to learn from God's Holy Spirit. This assures their everlasting reward. However, He also hides the understanding from lost people and carnal people and those who refuse to learn from God's Holy Spirit. This assures their loss of everlasting rewards.

The word hath is 'having as a lifestyle. It is has that never stops existing'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For whosoever. Mt 25:29; Mr 4:24-25; Lu 8:18; 9:26; 19:24-26; Joh 15:2-5 from. Mt 21:43; Isa 5:4-7; Mr 12:9; Lu 10:42; 12:20-21; 16:2,25; Re 2:5; 3:15-16 General references. exp: De 29:4; Pr 8:9; 9:9; Mt 13:18; Mr 4:25.'.

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C13-S9 (Verse 13) Jesus teaches in parables because people refuse the spiritual truth.

Equivalent Section: What Jesus does.

Therefore speak I to them in parables:.

Equivalent Section: Why.

First Step: they refuse spiritual understanding.

because they seeing see not;.

Second Step: they refuse to spiritually listen.

and hearing they hear not,
neither do they understand..

Our sentence is equivalent to the third Equivalent Section of Mark 4:11-12 and it is also equivalent to the Second Step of the Second Equivalent Section of Luke 8:10. It is obvious that the sentences are not going to line up nicely and that this reason for Jesus speaking in parables needs to be considered at the message level. And, the notes already mentioned give that comparison.

In addition, the phrase neither do they understand means that they fail to bring to mind how what was said matches with other scripture and with Biblical reports of the judgment brought upon people who refused to heed a warning from God. These people will suffer the consequences of their own foolishness and have no basis for complaint because they refused to hear and understand when God sent them a warning.

As explained several places, parables use symbolic language and the symbolic language needs to be understood within the context where it is found. The word seeing is used symbolically for understanding because when we gain understanding we, typically, say: 'I see'. The word hearing is used symbolically for listening to the speaker and receiving what they are saying. The phrase hearing they hear not is referring to someone who pretends to hear but refuses to consider what is said and what authority the speaker has to back their words. This is speaking about people who refuse to listen to, and consider, the word of God because their religious traditions disagree with the word of God and they feel that their religious traditions have greater authority than the word of God has.

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 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 see the note for 1Corinthians C14S2 about the word understand. Webster's 1828 dictionary defines this word as: '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. I understood the preacher; the court perfectly understand the advocate or his argument. 3. to receive or have the ideas expressed or intended to be conveyed in a writing or book; to know the meaning. It is important that we should understand the sacred oracles. 4. to know the meaning or signs, or of anything intended to convey ideas; as, to understand a nod, a wink, or a motion. 5. to suppose to mean. the most learned interpreters understood the words of sin, and not of Abel. 6. to know by experience. 7. to know by instinct. -Amorous intent, well understood. 8. to interpret, at least mentally. 9. to know another's meaning. 10. to hold in opinion with conviction. 11. to mean without expressing. War then, war, open or understood must be resolv'd. 12. to know what is not expressed. I bring them to receive from thee their names, and pay thee fealty with low subjection; understand the same of fish. 13. to learn; to be informed. I understand that congress have passed the bill.
UNDERSTAND', v.i. 1. to have the use of the intellectual faculties; to be an intelligent and conscious being. All my soul be imparadis'd in you, in whom alone I understand, and grow, and see. 2. to be informed by another; to learn. I understood of the evil that Eliashib did. Neh. 13'.' forms of this word are found in: Matthew 13:13; Matthew 13:14-15; Matthew 13:19; Matthew 13:23; Matthew 15:10; Matthew 15:16; Matthew 15:17; Matthew 16:9; Matthew 16:11; Matthew 24:15. Please also see the note for Matthew 13:13 for links to whare the word understood is used in this Gospel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:16; De 29:3-4; Isa 42:18-20; 44:18; Jer 5:21; Eze 12:2; Mr 8:17-18; Joh 3:19-20; 9:39-41; 2Co 4:3-4 exp: Pr 20:12; Eze 17:2; Mt 13:34; 24:39.'.

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C13-S10 (Verse 14-15) the quote from scripture explains why.

Equivalent Section: the prophecy referenced.

First Step: God's people refuse to listen.

And in them is fulfilled the prophecy of Esaias,
which saith,
By hearing ye shall hear,
and shall not understand;.

Second Step: God's people refuse to understand.

and seeing ye shall see,
and shall not perceive:.

Equivalent Section: Why.

First Step: they feel no need for God.

For this people's heart is waxed gross,
and their ears are dull of hearing,
and their eyes they have closed;.

Second Step: God will not convert people with this attitude.

lest at any time they should see with their eyes,
and hear with their ears,
and should understand with their heart,
and should be converted,
and I should heal them..

This sentence and the next two sentences are unique to Matthew's account of this parable. Here we see that Jesus fulfilled prophecy, which is part of the proof that He was / is God's Christ and King. This evidence, of course, is an important part of Matthew's perspective.

Here we see a reference to scripture which is not in the other Gospel accounts. And, while Matthew directs us to Isaiah 6:9-10, we also find the same doctrine in Ezekiel 12:2. In addition, Paul quotes the same Bible reference, for the same reason, in Acts 28:27. Matthew is telling us that this judgment, and action, by Jesus was prophesied. The Jews had a history of God bringing judgment upon them for having this attitude in the past and, yet, they refused to consider their own history. The application for us tday is that God will do the same to people who claim to be saved and, yet, have the same attitude.

Our sentence starts with the word And, which adds it to the prior sentence. Our sentence is adding an Old Testament reference which prophesied this action by Jesus and gives a reason why He taught using parables. The prior sentence told us what Jesus said and this sentence tells us that the prophet said the same thing in the past. Therefore, they were warned against these attitudes before they were condemned for having attitudes which God warned them to not have. Please remember that, as a former government employee, Matthew gives us the legal government perspective. With this Bible reference, Matthew is telling us what judgment they will receive. And, God always is more concerned with our attitude of heart than He is with our actions, although He judges our deeds. because they reveal our attitude of heart. Thus, our Bible reference is added to show that God had given them a legal warning against the very attitude which the prior sentence said that they had.

This quoted prophecy uses symbolic language and we need to properly understand the symbolism in order to properly understand the message. In our First Equivalent Section we see two Steps with the First Step saying that they shall not understand and the Second Step saying that they shall not perceive. The action of hearing is associated with shall not understand. The action of seeing is associated with shall not perceive. As explained in the word definitions, below, within the Bible, the word understand is used for things which do not change while the word perceive deals with things which change. We can understand precepts, and the word of God, which never change and we can perceive the different ways that those precepts are applied in different circumstances. Of course, it is God who applies the precepts in the different circumstances and we can see how God applies them in the lives of His people. In the time of the prophecies (Isaiah and Ezekiel), and in the time of the Gospels, and in the time of the end of the book of Acts, we can see the judgment of God following each warning which was ignored by God's children. The refusal to consider the warning and the evidence from God is what causes God's people to not understanding and not perceiving.

Our Second Equivalent Section starts with the word For, and tells us why the prophecy in the First Equivalent Section is true. And, we see in the Second Equivalent Section that there are two Steps with the First Step happening before the Second Step. That is, first the people chose a wrong attitude of heart and secondly, God refused to reward that wrong attitude of heart.

In our First Step, we see three wrong actions by the people which prove that they chose to be Biblical fools. (A fool has the attitude of heart of: 'I know what I believe, don't confuse me with the facts'.) the first phrase tells us This people's heart is waxed gross. That means 'they were seeking the pleasures of life in excess and to the point of being unhealthy'. The second phrase tells us and their ears are dull of hearing that means 'In addition, they refused to listen to warnings against their lifestyle '. The third phrase tells us and their eyes they have closed that means 'they refused to look at the evidences which showe4d the consequences of their chosen lifestyle '. In each of these accusations we see people who deliberately chose to ignore the warnings even when the warnings became very evident. Thus, they deliberately ignored the truth and chose to believe the lie that they would not reap the consequences of the sin they sowed in their own life.

Our Second Step has four (4) phrases which tell us what these people deliberately chose to not have. And, the fourth phrase tells us what would happen if they allowed the first three phrases to happen in their personal life. Thus, they deliberately chose to not be converted. Our last phrase tells us that God would have healed them if they had chosen to be converted. However, God honored their free will choice and they reaped the destruction which resulted from their chosen life of sin.

Please remember that the first time that we see this prophecy is in Isaiah 6:9-10 and Isaiah preached just before the captivity. Thus, at that time, their refusal to accept the warning resulted in the captivity. The second time is in Ezekiel 12:2 which was also given before another carrying away. Psalms 137 was written by the people who suffered for ignoring the warning from Ezekiel. Then, our current sentence was given during the life of Jesus and the Jews have suffered for 2,000 years for ignoring this warning. Then, the last warning was given by Paul at the end of the book of Acts (Acts 28:25-28) and before God sent the Roman Army into Jerusalem to tear down the Temple and kill all of the saved people in the Jerusalem Church who insisted on preaching doctrinal error. Thus, we can see in every case when this warning was given that God's people chose to ignore the warning and received the consequence of their foolishness.

Please 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 Please also 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 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 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 John 4:19 about the word perceive. Webster's 1828 dictionary defines this word as: '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. 2. to know; to understand; to observe. Till we ourselves see it with our own eyes, and perceive it by our own understanding, we are in the dark. 3. to be affected by; to receive impressions from. the upper regions of the air perceive the collection of the matter of tempests before the air below'. In the Bible, the word understand is used for things which do not change while the word perceive deals with things which change. We can understand precepts, and the word of God, which never change and we can perceive the different ways that those precepts are applied in different circumstances. Forms of this word are used, in this Gospel, in: Matthew 13:14; Matthew 16:8; Matthew 21:45; Matthew 22:18.

Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

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

Please see the note for Luke 2:40 about the word waxed. The functional definition for this word is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'. Forms of this word are used, in this Gospel, in: Matthew 13:15 and Matthew 24:12.

We find forms of the word gross in: Isaiah 60:2; Jeremiah 13:16; Matthew 13:15; Acts 28:27. The International Standard Bible Encyclopedia defines this word as: 'gros (`araphel): Used twice with "darkness" in Isa 60:2; Jer 13:16. In the New Testament the verb pachuno, "to make fat," is applied twice to "making gross" the heart (Mt 13:15; Ac 28:27)'.

We find forms of the word dull in: Matthew 13:15; Acts 28:27; Hebrews 5:11. Webster's 1828 defines this word as: 'a. G. 1. Stupid; doltish; blockish; slow of understanding; as a lad of dull genius. 2. Heavy; sluggish; without life or spirit; as a surfeit leaves a man very dull. 3. Slow of motion; sluggish; as a dull stream. 4. Slow of hearing or seeing; as dull of hearing; dull of seeing. 5. Slow to learn or comprehend; unready; awkward; as a dull scholar. 6. Sleepy; drowsy. 7. Sad; melancholy. 8. Gross; cloggy; insensible; as the dull earth. 9. Not pleasing or delightful; not exhilarating; cheerless; as, to make dictionaries is dull work. 10. Not bright or clear; clouded; tarnished; as, the mirror is dull. 11. Not bright; not briskly burning; as a dull fire. 12 Dim; obscure; not vivid; as a dull light. 13. Blunt; obtuse; having a thick edge; as a dull knife or ax. 14. Cloudy; overcast; not clear; not enlivening; as dull weather. 15. With seamen, being without wind; as, a ship has a dull time. 16. Not lively or animated; as a dull eye.
DULL, v.t. 1. to make dull; to stupify; as, to dull the senses. 2. to blunt; as, to dull a sword or an ax. 3. to make sad or melancholy. 4. to hebetate; to make insensible or slow to perceive; as, to dull the ears; to dull the wits. 5. to damp; to render lifeless; as, to dull the attention. 6. to make heavy or slow of motion; as, to dull industry. 7. to sully; to tarnish or cloud; as, the breath dulls a mirror.
DULL, v.i. to become dull or blunt; to become stupid.'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: ' the organ of sight or vision; properly, the globe or ball movable in the orbit. It is used symbolically for gaining understanding'. Please also see the note for John 12:45 about the phrase eyes to see.

Please see the note for James 5:19-20 about the word convert. The functional definition for this word is: 'To change or turn into another substance or form; as, to convert gases into water, or water into ice. Spiritually, this is to change from relying on self and religion to relying upon Jesus'. Forms of this word are used, in this Gospel, in: Matthew 13:15; Matthew 18:3.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the prophecy. Isa 6:9-10; Eze 12:2; Mr 4:12; Lu 8:10; Joh 12:39-40; Ac 28:25-27; Ro 11:8-10; 2Co 3:14 General references. exp: Le 13:29; De 29:4; 32:28; Pr 20:12; Eze 17:2; Mt 24:39.
heart. Ps 119:70 ears. Zec 7:11; Joh 8:43-44; Ac 7:57; 2Ti 4:4; Heb 5:11 their eyes. Isa 29:10-12; 44:20; 2Th 2:10-11 exp: Ps 69:23. and should be. Ac 3:19; 2Ti 2:25-26; Heb 6:4-6 and I. Isa 57:18; Jer 3:22; 17:14; 33:6; Ho 14:4; Mal 4:2; Mr 4:12; Re 22:2 General references. exp: Le 13:29; De 29:4; 32:28; Pr 20:12; Mt 24:39.'.

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C13-S11 (Verse 16) the different result from a different heart.

Equivalent Section: the difference of seeing the true application.

But blessed are your eyes,
for they see:.

Equivalent Section: the difference of seeing the true interpretation.

and your ears,
for they hear..

This sentence, the prior sentence, and the next sentence are unique to Matthew's account of this parable. Proverbs 20:12 says: The hearing ear, and the seeing eye, the LORD hath made even both of them.. That Proverb means that only God can give anyone the ability to hear and understand a spiritual message from God. Our current sentence tells us that we are blessed when God does this for this and God only does it for people who are willing to serve His kingdom. And, this message, of course, supports Matthew's message that Jesus was / is God's Christ and King.

This sentence can easily be mistaken as not using symbolic language and be taken literally. However, that would require using the way of Satan and ignoring the context. Given the context of the three (3) sentences (prior, present and next), which only Matthew reports, we see that this sentence must be taken symbolically for spiritual action done by the disciples who had Jesus explain the parable to them. when this sentence uses the action verbs of see and hear, it is speaking about doing these things in the spiritual reality. Doing these actions in the physical reality will not provide spiritual understanding. Therefore, Jesus is telling us that people are blessed when they see and hear spiritually because that is the only way to receive spiritual understanding.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:3-11; 16:17; Lu 2:29-30; 10:23-24; Joh 20:29; Ac 26:18; 2Co 4:6; Eph 1:17-18 exp: Pr 20:12; Mt 13:9,13.'.

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C13-S12 (Verse 17) the disciples, and us, are given understanding which Old Testament prophets did not receive.

First Step: What we can see that others were denied.

For verily I say unto you,
That many prophets and righteous men have desired to see those things which ye see,
and have not seen them;.

Second Step: What we can hear that others were denied.

and to hear those things which ye hear,
and have not heard them..

This sentence and the prior two sentences are unique to Matthew's account of this parable.

Here we see that Jesus says that saved people are given things, during the 'Church Age', which were not given at other times, not even to God's prophets. They had the help of God's Holy Ghost at times, but did not have the indwelling Holy Ghost. Many foolish preachers have claimed that they wish that they were alive during the Gospel time. They are ignoring the fact that Jesus said that we are better off with the indwelling Holy Ghost. They are also ignoring the fact that they are Gentiles and Jesus mainly ignored the Gentiles and that the Jews would have refused to allow a Gentile to become a disciple of a Jewish prophet and travel throughout their land. Forthese reasons, and for other reasons, out sentence tells us that we are given spiritual blessings which people in other ages desired but were refused.

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

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The functional definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. 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 C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That many. Lu 10:24; Joh 8:56; Eph 3:5-6; Heb 11:13,39-40; 1Pe 1:10-12 General references. exp: De 5:3'.

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C13-S13 (Verse 18) Jesus explains the parable.
Hear ye therefore the Parable of the Sower.

Mark 4:13 and Luke 8:11 are equivalent sentences to this sentence but they give additional information. Mark presents this sentence in the form of a question (Know ye not this parable?) and adds in another question (and how then will ye know all parables?) the note for that sentence gives some of the rules for interpreting symbolic language such as found in Bible parables. Please see that note for those rules.

The equivalent sentence in Luke adds: The seed is the word of God. In addition, the next sentence in Mark tells us: The sower soweth the word. Therefore, while Mark's sentence is indirect, the two sentences give us the same message. We can also understand this truth in a less direct way from the New Testament references which use the word seed along with the word word (Matthew 13:19; Matthew 13:20; Matthew 13:22; Matthew 13:23; Luke 8:11; John 8:37; 1Peter 1:23). In the remainder of this section, we will read the proper interpretation of certain symbolic words. People do not argue about what is literally said by Jesus and recorded in the Bible. However, there is a doctrine which is associated with this parable and many (most?) people believe doctrinal error about that doctrine. As a result, many people argue in favor of one of the two popular doctrinal errors which are based upon this parable. Those doctrinal errors and the correct interpretation will be dealt with at the end of this explanation of the parable.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:11-12; Mr 4:14-20'.

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C13-S14 (Verse 19) Failure to understand leads to loss of the truth.

When any one heareth the word of the kingdom,
and understandeth it not,
then cometh the wicked one,
and catcheth away that which was sown in his heart..

Mark 4:15 and Luke 8:12 are equivalent sentences to this sentence. Please also consider the notes for those sentences as they provide additional doctrine which is not presented in this note.

This parable uses descriptions of four (4) different types of ground to represent four (4) different types of hearts in people. Our next sentence, which explains the type of ground spoken of in this sentence, uses the phrase way side to symbolically represent a person who hardens his heart to the truth of God and refuses to let God's truth affect his life. Our parable also used the phrase stony places to symbolically represent a person who has a shallow surface only religion. Our parable also used the phrase among the thorns to symbolically represent a person whose life is entangled with the affairs of this physical life. Our parable also used the phrase good ground to symbolically represent a person who has removed all obstacles to their devoting their life to the service of God.

Our current sentence starts with the phrase When any one heareth the word of the kingdom, and understandeth it not. Our next sentence tells us: This is he which received seed by the way side. Thus, Matthew tells us the same as Mark and Luke but puts the next sentence as a lower priority than what Matthew reports here. Notice that Mark starts his sentence with: these are they by the way side, where the word is sown; but when they have heard. Therefore, Mark starts out explaining the symbolism of the parable. Mark does not include the phrase and understandeth it not. Thus, Mark is more concerned with explaining the symbolism of the parable while Matthew is more concerned with what goes on inside the listener. Thus, we see two different perspectives which complement each other without causing a conflict. And, the person who studies all three presentations of the parable, and of the explanation of the parable, has greater understanding than the person who only reads one report.

Luke, like Mark, starts with the phrase Those by the way side are they that hear. Also, like Mark, Luke does not include the phrase and understandeth it not. Thus, Luke, like Mark, is more concerned with explaining the symbolism of the parable than he is with explaining the internal heart of the listener.

Next, Matthew writes: then cometh the wicked one. Mark writes: Satan cometh immediately. Luke writes: then cometh the devil. Thus, we have three different identifications for Satan and the choice of each Gospel writer is related to their perspective, but I will skip explaining that relationship.

Moving on, we see what Satan does. Matthew reports: and catcheth away that which was sown in his heart. Mark reports: and taketh away the word that was sown in their hearts.. Luke reports: and taketh away the word out of their hearts, lest they should believe and be saved. Matthew uses the phrase catcheth away while Mark uses the phrase taketh away. Matthew uses the phrase that which was sown while Mark uses the phrase the word. They both give the same message and we learn different phrases which give us the same meaning by comparing the two reports. We also see that Mark tends to use language which is easier to be understood. Meanwhile, Luke uses almost the exact same words as Mark but adds the phrase lest they should believe and be saved. Thus, Luke is telling us the motivation of Satan and also tells us the consequence of believing the lies of Satan while rejecting the truth of the word of God.

Finally, please notice that all three authors tell us that the word of God was sown in their hearts. That action is done by God working through the saved person who gives out the Gospel (the sower). Therefore, what we see here is a war between God and Satan with the person who hears the truth deciding who he will follow spiritually.

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.

Every kingdom has a king. Please see verses on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the word. Mt 4:23; Lu 8:11-15; 9:2; 10:9; Ac 20:25; 28:23; Ro 14:17; 2Co 4:2-3; Eph 3:8 and understandeth. Pr 1:7,20-22; 2:1-6; 17:16; 18:1-2; Joh 3:19-20; 8:43; 18:38; Ac 17:32; 18:15; 24:25-26; 25:19-20; 26:31-32; Ro 1:28; 2:8; 2Th 2:12; Heb 2:1; 1Jo 5:20 the wicked. Mt 13:38; Mr 4:15; Lu 8:12; 1Jo 2:13-14; 3:12; 5:18 General references. exp: Mt 7:27; 25:2; Mr 4:4; Lu 9:2.'.

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C13-S15 (Verse 19) Jesus explains the symbolism.
This is he which received seed by the way side.

This sentence is a continuation of the prior sentence. The equivalent sentences in Mark and Luke tell us the same message as this sentence added to the prior sentence but Mark and Luke use the opposite order to the sentences here in Matthew. Please see the prior note for the doctrine of this sentence. Our sentence used the phrase way side to symbolically represent a person who hardens his heart to the truth of God and refuses to let God's truth affect his life.

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.

The phrase way side is defined as: 'the side of a path way or road'. Please also see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. Please also see the note for Mark 1:3 about the phrase way of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 13:4 General references. exp: Mt 7:27; 25:2; Mr 4:4; Lu 9:2.'.

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C13-S16 (Verse 20-21) .

Equivalent Section: Jesus explains about the stony places.

First Step: the symbolic meaning.

But he that received the seed into stony places,
the same is he that heareth the word,
and anon with joy receiveth it;.

Second Step: the problem.

Yet hath he not root in himself,
but dureth for a while:.

Equivalent Section: Why this person produces no fruit.

for when tribulation or persecution ariseth because of the word,
by and by he is offended..

Please see the note for Matthew 13:19 for the symbolic meaning of the four (4) different types of ground which are found in our parable and the four (4) different types of hearts in people which they symbolically represent. Our sentence used the phrase stony places to symbolically represent a person who has a shallow surface only religion.

Mark 4:16-17 and Luke 8:13 tell us the same message as this sentence only with different words. By comparing the different reports, we can increase our understanding.

Our current sentence uses the phrase he that received the seed into stony places while Mark uses the phrase these are they likewise which are sown on stony ground and Luke uses the phrase They on the rock. Matthew takes the perspective of the person because he gives the perspective of the law and he is telling us why God judges the person like God does. However, Mark delivers the same message from the perspective of the person doing the sowing because Mark gives us the perspective of a servant. In the meanwhile, Luke uses the word rock to remind us of the stumblingblock (Leviticus 19:14; Isaiah 8:14; Isaiah 57:14; Ezekiel 3:20; Ezekiel 7:19; Ezekiel 14:3; Ezekiel 14:4; Ezekiel 14:7; Romans 11:9; Romans 14:13; 1Corinthians 1:23; 1Corinthians 8:9; 1Peter 2:8; 1John 2:10; Revelation 2:14.) Luke gives us the perspective that Jesus was a literal physical man and his per54spective is how the religious people stumbled over this truth and refused to consider Jesus to be 'God in human flesh'. The stunblingblock caused people to stumble, while the Temple was built, because they did not place it first and people kept not paying attention to it. Several of these references tell us that this was used by God to teach His people their error in ignoring their relationship to Christ. Such people do this because they have a shallow surface religion, which is what our parable is dealing with, symbolically, in this sentence. While Luke uses that word, Matthew and Mark use the phrase stony places / ground because that phrase is better understood by most people, especially with people who are familiar with raising plants. Thus, we see that two of the reports make it easier for most people to understand the symbolism while the third report provides additional understanding to those people who dig deeper to gain a better understanding.

Continuing on, we see that our current sentence uses the phrase the same is he that heareth the word while Mark uses the phrase who, when they have heard the word and Luke uses the phrase who, when they have heard the word. Matthew uses slightly different words but it should be obvious to everyone that all three phrases deliver the same message.

Next, our current sentence uses the phrase and anon with joy receiveth it while Mark uses the phrase immediately receive it with gladness and Luke uses the phrase receive the word with joy. As our word definitions, below, tell us, the word anon has the same meaning as the word immediately. So, Matthew and Mark tell us the time factor while Luke does not bother. Other than that, Matthew and Mark use the word it where Luke uses the phrase the word. Again, it should be obvious that there is no real difference in these messages.

Next, our current sentence uses the phrase Yet hath he not root in himself while Mark uses the phrase And have no root in themselves and Luke uses the phrase and these have no root. Revelation 22:16 says: I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. John 15:1-2 gives us a similar message. Basically, this phrase is, symbolically, telling us that these people are not connected to Christ and His ministry of causing us to spiritually mature. They may or may not be truly Biblically saved but they are trying to do everything in their own power. such people are lost or carnal. Please use the references in the Treasury of Scripture Knowledge, below, to see other places where the Bible speaks about this type of person.

Next, our current sentence uses the phrase but dureth for a while. At the same time, Mark uses the phrase and so endure but for a time and Luke uses the phrase which for a while believe. Thus we see that these people endure while they believe but, because they are relying on their own ability, they fail after a time.

Next, our current sentence uses the phrase for when tribulation or persecution ariseth because of the word, by and by he is offended while Mark uses the phrase afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended and Luke uses the phrase and in time of temptation fall away. Between these three reports, we see that several things can cause the end result with our Gospel accounts naming tribulation, persecution, affliction, and temptation. And, while Matthew and Mark include the phrase ariseth because of the word, Luke tells us that just temptation can cause it because someone who falls for temptation is ignoring the commandments of the word and their own desires of the flesh cause the internal affliction. In addition, while Matthew and Mark tell us that he is offended, Luke ignore he feeling and concentrates on the end result by reporting that he falls away. Thus, while there are more differences in this last section of the sentence than in the prior sections, we see that the same message is still delivered by each Gospel account.

In addition to what has been presented in this note, please also see the related doctrine in the note for Matthew 13:23.

We find forms of the word anon in: Matthew 13:20 and Mark 1:30. Webster's 1828 defines this word as: 'immediately. The same is he that heareth the word, and anon with joy receiveth it. Matt. 13. 2. Sometimes; now and then; at other times; accompanied with ever, ever and anon.'.

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'. Forms of the word joy are found in this Gospel in: Matthew 2:10; Matthew 13:20; Matthew 13:44; Matthew 25:21; Matthew 25:23; Matthew 28:8. 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 Hebrews 6:15 about the word endure. Webster's 1828 dictionary defines this word as: 'to last; to continue in the same state without perishing; to remain; to abide. the Lord shall endure forever. Ps.9. He shall hold it his house fast, but it shall not endure. Job.8. 2. to bear; to brook; to suffer without resistance, or without yielding. How can I endure to see the evil that shall come to my people? Esther 8. Can thy heart endure, or thy hands be strong? Ezek. 22. ENDU'RE, v.t. to bear; to sustain; to support without breaking or yielding to force or pressure. Metals endure a certain degree of heat without melting. Both were of shining steel, and wrought so pure. As might the strokes of two such arms endure. 1. to bear with patience; to bear without opposition or sinking under the pressure. therefore, I endure all things for the elect's sake. 2 Tim 2. If ye endure chastening, God dealeth with you as with sons. Heb.12. 2. to undergo; to sustain. I wish to die, yet dare not death endure'.

Please see the notes for Romans C5S2 and Romans C8S37 about the word tribulation. Webster's 1828 dictionary defines this word as: 'n. L. tribulo, to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'. Forms of this word are used, in this Gospel, in: Matthew 13:21; Matthew 24:21; Matthew 24:29.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition for this word is: 'the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'. Please also see the note for Romans C8S37 about the word persecution.

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 see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'received. Mt 13:5-6 anon. 1Sa 11:13-15; 2Ch 24:2,6,14; Ps 78:34-37; 106:12-13; Isa 58:2; Eze 33:31-32; Mr 4:16-17; 6:20; Joh 5:35; Ac 8:13; Ga 4:14-15 General references. exp: Job 8:12; Mt 7:27; 13:5; 25:2; Mr 4:5; Lu 8:6.
root. Mt 13:6; 7:22-23,26-27; Job 19:28; Pr 12:3,12; Lu 8:13; Joh 6:26,61-65,70-71; 15:5-7; Ac 8:21-23; Ga 5:6; 6:15; Eph 3:17; 2Pe 1:8-9; 1Jo 2:19-20 dureth. Mt 10:22; 24:13; Job 27:8-10; Ps 36:3; Ho 6:4; Ro 2:7; Php 1:6; 1Pe 1:5 for. Mt 5:10-12; 10:37-39; 16:24-26; Mr 4:17; 8:34-36; 13:12-13; Lu 9:23-25; 14:26-33; 21:12-18; Joh 12:25-26; Ga 6:12; 2Ti 4:10; Heb 10:35-39; Re 2:13 exp: Ho 6:4; Mt 25:8. is. Mt 13:57; 11:6; 24:9-10; 26:31,33; 2Ti 1:15 General references. exp: Mt 7:27; 25:2; Lu 8:6; Joh 16:1.'.

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C13-S17 (Verse 22) Jesus explains about the thorns.

First Step: How Jesus identified this type of person in the parable.

He also that received seed among the thorns is he that heareth the word;.

Second Step: how this type of person is identified in life.

and the care of this world,
and the deceitfulness of riches,
choke the word,
and he becometh unfruitful..

Please see the note for Matthew 13:19 for the symbolic meaning of the four (4) different types of ground which are found in our parable and the four (4) different types of hearts in people which they symbolically represent. Our sentence used the phrase among the thorns to symbolically represent a person whose life is entangled with the affairs of this physical life.

Mark 4:18-19 and Luke 8:14 are equivalent sentences to this sentence. Please also consider the notes for those sentences as they provide additional doctrine which is not presented in this note. In the first phrase, Matthew tells us: He also that received seed among the thorns is he that heareth the word. Mark tells us: And these are they which are sown among thorns; such as hear the word. Luke tells us: And that which fell among thorns are they, which, when they have heard. Thus, the wording differs but the message is the same. All three Gospel accounts tell us that the seed which fell among thorns symbolically represent people who heareth the word. The difference in wording is simply God allowing each to express God's message in their own way.

In our Second Step we see how this type of person is identified in life. We are told that things choke the word, and he becometh unfruitful. When you choke something you 'rob it of breath'. This prevents it from speaking. Thus, we are told that this person heareth the word but then the word is choked by religious traditions before it can 'cause a change'. And, we see this truth by keeping this parable within the doctrine found in this Gospel. In Matthew 15:6 and Mark 7:13 we read that Jesus told the Pharisees: Thus have ye made the commandment of God of none effect by your tradition. The phrase none effect means: 'can not cause a change'. This person becometh unfruitful because he is justifying a life seeking the care of this world, and the deceitfulness of riches based upon religious traditions which tell him that he does not have to let God change his character and lifestyle to something which produces spiritual fruit. And, as we will see, this is the message which is found in all three Gospel accounts.

In the first part of our Second Step, Matthew tells us: and the care of this world, and the deceitfulness of riches, choke the word. Mark tells us: And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, . Luke tells us: go forth, and are choked with cares and riches and pleasures of this life Yes, I realize that these quotes are more than one phrase but, because of the different order found in Luke's Gospel, we need to consider the phrases together.

In all three accounts, we see things which choke the word ('stop the breath of God's word so that it can not tell us how to act and how to have God's character in our life'). In addition, we see more than one thing named (which has this effect), in each Gospel account, but they are not the same things in all Gospel accounts. This lets us know that there is mote than one thing which can choke the word and that each Gospel author is naming some things but is not naming all things which can do this. With that in mind, we see: the care of this world, the deceitfulness of riches, the lusts of other things, and pleasures of this life. All of these things are found in this physical reality but they are not found in the spiritual reality. In the Book Study on 1Corinthians is the Test of Spiritual Maturity. In that epistle, Paul told the church members that they were spiritual babes, even though they that they were fully spiritually mature. Paul wrote to them that, if they wanted to become spiritually mature, they had to get rid of certain sins and then add in certain spiritual attributes. And, one of the sins that they had to get rid of was preferring physical things over spiritual things. Therefore, what we see in this sentence are people who might be lost or they might be caved but very carnal and very spiritually immature.

Now, with this understanding of the type of person who is symbolically represented as He also that received seed among the thorns, we can look at the things which made him becometh unfruitful. But first, realize that the word becometh means that this is 'a lifestyle of unfruitfulness'. This is not a person who is unfruitful for awhile but becomes fruitful later on.

The first thing, in our list of hindrances, is: the care of this world. We see the exact phrase of: take (ye / therefore) no thought, in the Gospels, in: Matthew 6:25; Matthew 6:31; Matthew 6:34; Matthew 10:19; Mark 13:11; Luke 12:11; Luke 12:22. In every one of these references, Jesus is promising that God will provide all of our physical needs if we devote our life to serving God. Therefore, when someone tells you how spiritually mature they are, look at how much they worry about providing the things of this physical life. As our sentence tells us, people who are worried about providing the things of this life for themselves have no time left to serve God.

The next thing, in our list of hindrances, is: the deceitfulness of riches. As we see in the word definitions, below, the International Standard Bible Encyclopedia defines this word as: 'The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29).'. In the New Testament we find forms of this word in ten (10) verses and the word deceive in another thirty nine (39) verses. We find forms of the word rich enrich in sixty five (65) verses. Basically, riches in this world are presented as the way to have happiness but any true survey of rich people shows that they are not happy, they worry about losing their riches and strive for more even though they do not make a person happy. Please also see the note for the equivalent sentence in Mark, which says more about this phrase, and the note for the equivalent sentence in Luke, which explains how this destroys our true Biblical faith in God.

The next thing, in our list of hindrances, is: the lusts of other things. The word lust is defined as: 'Longing desire; eagerness to possess or enjoy the things of this world'. Lust is not necessarily bad, in and of itself. The problem is when it replaces our love for God and our sacrifice and service to God. That is where the phrase of other things comes into play. The notes for the equivalent sentences, in Mark and Luke, provide more doctrine for this phrase.

The next thing, in our list of hindrances, is: pleasures of this life. We see variations of the sentence: He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. in: Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25. Those references (please see the associated notes) make it clear that pursuing the pleasures of this life will not only keep us from being fruitful, and keep us from receiving blessings in heaven, but doing so will result in our receiving bad at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10).

In addition to what has been presented in this note, please also see the related doctrine in the note for Matthew 13:23.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: ' to be anxious or solicitous; to be concerned about'. Forms of this word are used, in this Gospel, in: Matthew 13:22; Matthew 22:16.

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

Please see the note for Romans C1S16 about the word deceit. The functional definition for this word is: 'fraudulent. Fraud is a legal term that specifies a violation of a law. Deceit is action verb which attempts to achieve the same harm as fraud but also encompasses actions which may not violate the letter of the law.'. The International Standard Bible Encyclopedia defines this word as: 'The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29).'.

Nave's Topical Bible provides references for the word deceit as: 'Is falsehood: Ps 119:118 The tongue is an instrument of: Ro 3:13. Comes from the heart: Mr 7:22. Characteristic of the heart: Jer 17:9. God abhors: Ps 5:6. Forbidden: Pr 24:28; 1Pe 3:10. Christ was perfectly free from: Isa 53:9; 1Pe 2:22. Saints: Free from: Ps 24:4; Zep 3:13; Re 14:5. Purpose against: Job 27:4. Avoid: Job 31:5. Shun those addicted to: Ps 101:7. Pray for deliverance from those who use: Ps 43:1; 120:2. Delivered from those who use: Ps 72:14. Should beware of those who teach: Eph 5:6; Col 2:8. Should lay aside, in seeking truth: 1Pe 2:1. Ministers should lay aside: 2Co 4:2; 1Th 2:3. The wicked are full of: Ro 1:29. Devise: Ps 35:20; 38:12; Pr 12:5. Utter: Ps 10:7; 36:3. Work: Pr 11:18. Increase in: 2Ti 3:13. Use, to each other: Jer 9:5. Use, to themselves: Jer 37:9; Ob 1:3-7. Delight in: Pr 20:17. False teachers are workers of: 2Co 11:13. Preach: Jer 14:14; 23:26. Impose on others by: Ro 16:18; Eph 4:14. Sport themselves with: 2Pe 2:13. Hypocrites devise: Job 15:35. Hypocrites practice: Ho 11:12. False witnesses use: Pr 12:17. A characteristic of antichrist: 2Jo 1:7. Characteristic of the apostasy: 2Th 2:10. Evil of: Hinders knowledge of God: Jer 9:6. Keeps from turning to God: Jer 8:5. Leads: to pride and oppression: Jer 5:27-28. Tolying: Pr 14:25. Often accompanied by fraud and injustice: Ps 10:7; 43:1. Hatred often concealed by: Pr 26:24-26. The folly of fools is: Pr 14:8. The kisses of an enemy are: Pr 27:6. Blessedness of being free from: Ps 24:4-5; 32:2. Punishment of: Ps 55:23; Jer 9:7-9'.

Thompson Chain Topics provides references for the word deceit as: 'The Wicked Full of: their words: Ps 36:3. Their Counsels: Pr 12:5. Their kisses: Pr 27:6. Their houses: Jer 5:27. Their hearts: Mr 7:22. The Prevalence of: Ps 116:11; Pr 20:17; Isa 28:15; Jer 9:5; 17:9; Mic 6:12; Na 3:1; Ro 3:13'.

Torrey's Topical Textbook provides references for the word deceit as: 'Is falsehood: Ps 119:118 The tongue, the instrument of: Ro 3:13. Comes from the heart: Mr 7:22. Characteristic of the heart: Jer 17:9. God abhors: Ps 5:6. Forbidden: Pr 24:28; 1Pe 3:10. Christ was perfectly free from: Isa 53:9; 1Pe 2:22. SAINTS: Free from: Ps 24:4; Zep 3:13; Re 14:5. Purposed against: Job 27:4. Avoid: Job 31:5. Shun those addicted to: Ps 101:7. Pray for deliverance from those who use: Ps 43:1; 120:2. Delivered from those who use: Ps 72:14. Should beware of those who teach: Eph 5:6; Col 2:8. Should lay aside, in seeking truth: 1Pe 2:1. Ministers should lay aside: 2Co 4:2; 1Th 2:3. ThE WICKED: Are full of: Ro 1:29. Devise: Ps 35:20; 38:12; Pr 12:5. Utter: Ps 10:7; 36:3. Work: Pr 11:18. Increase in: 2Ti 3:13. Use, to each other: Jer 9:5. Use, to themselves: Jer 37:9; Ob 1:3,7. Delight in: Pr 20:17. FALSE TEACHERS: Are workers of: 2Co 11:13. Preach: Jer 14:14; 23:26. Impose on others by: Ro 16:18; Eph 4:14. Sport themselves with: 2Pe 2:13. Hypocrites devise: Job 15:35. Hypocrites practice: Ho 11:12. False witnesses use: Pr 12:17; 14:5. A characteristic of Antichrist: 2Jo 1:7. A characteristic of the Apostacy: 2Th 2:10. EVIL OF: Keeps from knowledge of God: Jer 9:6. Keeps from turning to God: Jer 8:5. Leads to pride and oppression: Jer 5:27-28. Leads to lying: Pr 14:25. Often accompanied by fraud and injustice: Ps 10:7; 43:1. Hatred often concealed by: Pr 26:24-28. The folly of fools is: Pr 14:8. The kisses of an enemy are: Pr 27:6. Blessedness of being free from: Ps 24:4; 32:2. Punishment of: Ps 55:23; Jer 9:7-9. Exemplified: the devil, Ge 3:1,4-5. Rebecca and Jacob, Ge 27:9,19. Laban, Ge 31:7. Joseph's brethren, Ge 37:31-32. Pharaoh, Ex 8:29. David, 1Sa 21:13. Job's friends, Job 6:15. Doeg, Ps 52:1-2, compared with the title: Herod, Mt 2:8. Pharisees, Mt 22:16. Chief Priests, Mr 14:1'.

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'. Please also see the note for 1Corinthians C1S2 about the word enriched. Forms of this word are used, in this Gospel, in: Matthew 13:22; Matthew 19:23; Matthew 19:24; Matthew 27:57.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seed. Mt 13:7; Mr 4:18; Lu 8:14; 18:24; 2Ti 4:10 the care. Mt 6:24-25; 19:16-24; Ge 13:10-13; Jos 7:20-21; 2Ki 5:20-27; Jer 4:3; Mr 10:23-25; Lu 12:15,21,29-30; 14:16-24; 21:34; Ac 5:1-11; 8:18; 1Ti 6:9-10; 2Pe 2:14-15; 1Jo 2:15-16; Jude 1:11 the deceitfulness. Ps 52:7; 62:10; Pr 11:28; 23:5; Ec 4:8; 5:10-11,13-14; Mr 4:19; Lu 18:24-25; 1Ti 6:17 choke. Lu 8:14; 2Ti 4:10; Jude 1:12 General references. exp: Mt 7:27; 13:7; 25:2; Mr 4:7,18.'.

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C13-S18 (Verse 23) Jesus explains about the good ground.

First Step: the person who is different.

But he that received seed into the good ground is he that heareth the word,
and understandeth it;.

Second Step: the results of this different person.

which also beareth fruit,
and bringeth forth,
some an hundredfold,
some sixty,
some thirty..

Please see the note for Matthew 13:19 for the symbolic meaning of the four (4) different types of ground which are found in our parable and the four (4) different types of hearts in people which they symbolically represent. Our sentence used the phrase good ground to symbolically represent a person who has removed all obstacles to their devoting their life to the service of God.

Mark 4:20 and Luke 8:15 are equivalent sentences to this sentence. Please also consider the notes for those sentences as they provide additional doctrine which is not presented in this note.

Our current sentence says: But he that received seed into the good ground. Mark says: And these are they which are sown on good ground. Luke says: But that on the good ground are they. Here we see individual expressions of the same symbolic language. As already explained, receiving seed into the good ground is symbolic for: 'people who receive the word of God into a heart that seeks to do God's will'. These people are different from the other three (3) types of people and, as a result, they produce different results.

Next, our current sentence says: is he that heareth the word, and understandeth it. Mark says: such as hear the word, and receive it. Luke says: which in an honest and good heart, having heard the word, keep it. Now, there3 are differences in these phrases but there is no conflict. The differences only increase the understanding of those people who study and compare these variations. Mark and Luke tell us that they hear while Matthew tells us that they heareth. Thus, we learn that these people don't just hear once in a while but they have a lifestyle of hearing and understanding and obeying the word of God.

Continuing on, our current sentence adds: understandeth it. This is a lifestyle understanding which only comes from God. Please remember that this latest section, of the chapter, started with the disciples came, and said unto him, Why speakest thou unto them in parables? and He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. therefore, God only gives understanding to those people who fulfill His requirements and denies true understanding to everyone else.

Also, Mark adds: receive it. True Biblical receiving includes making the thing part of yourself so that it changes you. People who listen to Bible or religious messages but refuse to let those messages change them have refused to receive it.

Finally, for this part of the sentence, Luke adds that these people have an honest and good heart and that they keep it (the word of God). Thus, these people have a heart which wants to hear and obey what the word of God tells them to do.

In the last phrase of our sentence, our current sentence says: which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. In the same part, Mark says: and bring forth fruit, some thirtyfold, some sixty, and some an hundred. In the same part, Luke says: and bring forth fruit with patience. Matthew and Mark basically tell us the same thing even though their order is reversed. (This lets us know that the order is not critical.) In addition, Matthew uses the word beareth, and then adds bringeth forth while Mark only says: bring forth OK, Matthew us letting us know that this is a lifestyle action by adding the th to the end of the action verbs. Mark doesn't bother but assumes that people understand that this as a requirement for producing multiple fruit. In addition, the phrase bring forth has to do with making available to others, which implies making the fruit mature. Again, Mark assumes that people understand that you must bear (verb) fruit before you make it mature. Matthew is just a little more explicate.

In our last part, Luke does not bother specifying the number of fruit, but he tells us that in order to do this we must work with patience. We do not produce these results over night.

Now, there is a lot of doctrinal error preached based upon this parable and I need to clarify the Bible truth. It is often preached that there are only two kinds of people in the world: the saved and the lost. However, that is not true because the Bible names three groups. The three Biblical groups are called the hot, cold, and lukewarm in Revelation 3:15-16. They are also called the Godly (2Corinthians 11:2), the ungodly (Romans C1S10), and the unjust (2Peter 2:9-LJC). The hot / Godly group are saved and live a life which has that testimony within the world. The cold / ungodly group are lost and live a life which has that testimony within the world. The lukewarm / unjust group claim to be saved but live a life, within the world, which testifies that they are liars because they live like the lost. Their life does not justify God saving them. (Please see the note for Romans 3:20 about the word justify). God justifies us when we first get saved but then He expects us to live a life which justifies His saving us when He did not save another who heard the same message. Satan uses the unjust to accuse God for saving one person while refusing to save another when they both live the same type of life. That is why the Lord Jesus Christ told this third group: So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Please realize that this group was in Heaven. Therefore, they are saved.

Now, there is a lot of doctrinal error taught, and a lot of religious argument, because people are trying to fit this third group into one of the other two. The lukewarm / unjust group claim to be saved but live a life, within the world, which testifies that they are liars because they live like the lost. Their life does not justify God saving them. However, many religious people have been taught to deny their existence. Based upon that error, some people insist that they must be saved since they made a profession. Another group insists that they must be lost based upon their lifestyle . However, the 'Parable of the Wheat and Tares' (Matthew 13:24-30 and Matthew 13:36-43) makes it clear that we can not know their true salvation status until after they die. Only God knows the truth and God has the angels separate them at death.

The notes for the matching sentences in Mark and Luke also warn against this doctrinal error. In addition, please see the note for 1Peter 2:7-8 for more about this doctrinal error. Please also see 2Peter and Jude about false prophets and false teachers. Their doctrine is the reason why so many people are in the group called lukewarm / unjust. The same type of doctrinal error was reported in the chapter before this and, therefore, is part of the context leading up to this parable.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that received. Mt 13:8; Mr 4:20; Lu 8:15 good. Pr 1:5-6; 2:2-6; Eze 18:31; 36:26; Mr 10:15; Joh 1:11-13; 8:47; 10:26,27; 17:7-8; Ac 16:14; 17:11; 2Th 2:10,13-14; Heb 4:2; 8:10; Jas 1:21-22; 1Pe 2:1-2; 1Jo 5:20 exp: Mt 13:8. beareth. Mt 3:8,10; 12:33; Ps 1:1-3; 92:13-15; Lu 6:43-44; 13:9; Joh 15:1-8,16; Ga 5:22-23; Php 1:11; 4:17; Col 1:6,10; Heb 6:7; 13:15-16 some an. 2Co 8:1-2; 9:10; 1Th 4:1; 2Pe 1:5-8; 3:18 General references. exp: Mt 25:2.'.

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C13-S19 (Verse 24-25) Jesus gives the 'Parable of the Wheat and Tares'.

Equivalent Section: What Godly people do.

Another parable put he forth unto them,
saying,
The kingdom of heaven is likened unto a man which sowed good seed in his field:.

Equivalent Section: What devil motivated people do.

But while men slept,
his enemy came and sowed tares among the wheat,
and went his way..

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

Matthew 13:24-30 tells us the 'Parable of the Wheat and Tares'. Matthew 13:36-43 tells us the interpretation from Jesus for the symbolic language used. This parable teaches about the 1,000-years reign of Christ, which is part of the kingdom of Heaven. It is also found in the Table of Parables in the New Testament. The end of this parable matches the prophecy by John the Baptist found in Matthew 3:11-12 and in Luke 3:16-17 and which says: he shall baptize you with the Holy Ghost and with fire: Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. Simply put, God will separate the truly saved from the truly lost within the group of people who claim to be saved but live like they are lost.

Our sentence starts with the words: Another parable. This means it is added to the prior parable. Matthew included this parable just after reporting the 'Parable of the Sower' so that wise people would realize that the two parables are connected due the contextual requirements. And, as explained in the note for the prior sentence, this parable can be used to eliminate the two main doctrinal errors taught about the prior parable. The majority of people who claim to be saved do not have a life which backs their claims. Some of those people, who claim to be saved but live like the lost, are saved and some are lost. This parable tells us that only God can tell the difference and that God will have the angels separate the people at the time of their death.

The note for the prior sentence explained that the group of people, which the word of God identifies as: lukewarm / unjust, are people who claim to be saved but live a life, within the world, which testifies that they are liars because they live like the lost. Now, some of these people are truly saved but this lifestyle shows that they are liars because it does not match their true spiritual condition. In addition, some of this group of people are truly lost and they are liars also because their claim does not match their true spiritual condition. We can not determine their true spiritual condition. And, many of these people have deceived themselves. Therefore, they can not truly determine their own spiritual condition. The only person who truly knows their true spiritual condition is God. Our parable tells us about these people. Their only way to truly know their own spiritual condition is for them to obey the Bible from their heart. If they are lost, like Cornelius was, God will send someone to tell them how to be truly saved. If they are truly saved, then their obedience will draw them close to God and God will give them assurance of their salvation.

Our sentence has two Equivalent Sections with each symbolically describing the actions of Jesus and of the wicked one (Satan) as explained in Matthew 13:37-39. That sentence, and the sentences after it also tell us the rest of the symbolic meaning. I believe that the true interpretation is after Satan's final rebellion and includes the great white throne judgment. (Matthew 13:37-37 clearly says that the harvest is the end of the world. Therefore, while we see other judgments and see that God judges the same way at all times, this particular parable can only be truly interpreted to happen at a single time.) However, we also see other times when God acts in a similar manner. Thus, while not the single interpretation, this parable can also be applied to other judgments.

For example, it can be argued that the type of judgment used in this parable is applicable to the 'Sheep and Goat Judgment' when Jesus returns to set up His 1,000-years reign. In addition, this parable can also be applied to the type of judgment used in the judgment of people who die during the 'Church Age' with the angels being used by God to separate the truly saved from the truly lost of the people who are part of the group which is identified as lukewarm / unjust. Further, since Jesus and the wicked one (Satan) work through men during the 'Church Age', it can be applicable to what is going on today in order to create the group which is identified as lukewarm / unjust. In that application, our First Equivalent Section tells us about those religious people, who are truly motivated by God's Holy Spirit and Jesus. Our First Equivalent Section tells us that they will sow good seed (true word of God) in their field. That is symbolic language for 'spreading the word of God in the community where they live'. In the same application, the Second Equivalent Section tells us what our spiritual enemy (Satan) will motivate men to do. The tares symbolically represent lost people who claim to be saved and their worldly religious activity makes them look like the truly saved. (The true interpretation is: the children of the wicked one {Matthew 13:38 }. Therefore, this application is not deviating from the true interpretation.) However, I must emphasize, again, that this is only an application of the type of judgment and is not the true single interpretation.

Continuing this application, the phrase sowed...among the wheat symbolically represents getting these people to join the church as members. Thus, we can see similar things happening at other times than the actual interpretation. And, before people think that I am going too far, remember 1Corinthians 10:11 which tells us; Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Since God does not change (Malachi 3:6; Hebrews 13:8), we can expect a similar judgment from God when we have a similar action of sin by men.

Now, haven given that application, it must be recognized that it is not the true interpretation. As already written, Matthew 13:38-43 gives us the true interpretation, which is at the end of the 1,000-years reign of Christ.

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 Luke 15:15 about the word field. The functional definition for this word is: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35)'.

The word slept is the past-tense form of the word sleep. 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.

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

We find forms of the word tares in: Matthew 13:25; Matthew 13:26; Matthew 13:27; Matthew 13:29; Matthew 13:30; Matthew 13:36; Matthew 13:38; Matthew 13:40. Smith's Bible Dictionary defines this word as: 'There can be little doubt that the zizania of the parable in Mt 13:25. This word denotes the weed called "darnel" (Lolium temulentum). the darnel before it comes into ear is very similar in appearance to wheat; hence the command that the zizania should be left to the harvest, lest while men plucked up the tares "they should root up also the wheat with them." Dr. Stanley, however, speaks of women and children picking up from the wheat in the cornfields of Samaria the tall green stalks, still called by the Arabs zuwan. "These stalks," he continues, "if sown designedly throughout the fields, would be inseparable from the wheat, from which, even when growing naturally and by chance, they are at first sight hardly distinguishable." See also thomson ("The Land and the Book" p. 420): "The grain is in just the proper stage to illustrate the parable. In those parts where the grain has headed out, the tares have done the same, and then a child cannot mistake them for wheat or barley; but where both are less developed, the closest scrutiny will often fail to detect them. Even the farmers, who in this country generally weed their fields, do not attempt to separate the one from the other." the grains of the L. temulentum, if eaten, produce convulsions, and even death.'.

Please see the note for Luke 16:7 about the word wheat. The functional definition for this word is: 'one of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. there are various species of wheat'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Mt 21:33; Jg 14:12-13; Isa 28:10,13; Eze 17:2 exp: Mt 13:31. The kingdom. Mt 13:33,44-45,47; 3:2; 20:1; 22:2; 25:1; Mr 4:30; Lu 13:18,20 good. Mt 13:19,37; 4:23; Col 1:5; 1Pe 1:23
men. Mt 25:5; Isa 56:9-10; Ac 20:30-31; Ga 2:4; 2Ti 4:3-5; Heb 12:15; 2Pe 2:1; Re 2:20 enemy. Mt 13:39; 2Co 11:13-15; 1Pe 5:8; Re 12:9; 13:14 tares. Mt 13:38'.

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C13-S20 (Verse 26) the tares were found after the wheat was up.

But when the blade was sprung up,
and brought forth fruit,
then appeared the tares also..

Our sentence starts with the word But, which adds it to the prior sentence while changing direction. As already mentioned, Matthew 13:38-43 gives us the true single interpretation of this parable. Given that explanation, this parable is speaking about the end of the 1,000 year reign of Christ. Revelation 20:7-8 says: And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. thus, we see this Bible reference matches what Jesus tells us in this sentence and parable.

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

Please see the note for Matthew 13:25 about the word tares. Smith's Bible Dictionary defines this word as: 'There can be little doubt that the zizania of the parable in Mt 13:25. This word denotes the weed called "darnel" (Lolium temulentum). the darnel before it comes into ear is very similar in appearance to wheat; hence the command that the zizania should be left to the harvest, lest while men plucked up the tares "they should root up also the wheat with them." Dr. Stanley, however, speaks of women and children picking up from the wheat in the cornfields of Samaria the tall green stalks, still called by the Arabs zuwan. "These stalks," he continues, "if sown designedly throughout the fields, would be inseparable from the wheat, from which, even when growing naturally and by chance, they are at first sight hardly distinguishable." See also thomson ("The Land and the Book" p. 420): "The grain is in just the proper stage to illustrate the parable. In those parts where the grain has headed out, the tares have done the same, and then a child cannot mistake them for wheat or barley; but where both are less developed, the closest scrutiny will often fail to detect them. Even the farmers, who in this country generally weed their fields, do not attempt to separate the one from the other." the grains of the L. temulentum, if eaten, produce convulsions, and even death.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:26-29'.

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C13-S21 (Verse 27) the servants question the householder.

So the servants of the householder came and said unto him,
Sir,
didst not thou sow good seed in thy field?.

As Matthew 13:37-39 tells us, The field is the world; the good seed are the children of the kingdom. During the 1,000-years reign of Christ, the children of the kingdom will enjoy the peace and blessings of Christ ruling the world according to the laws of Heaven. However, there will be regular humans, who do not have a glorified body, who will continue to live at the start of the kingdom. They will have children who still need to be saved. When Satan shall be loosed out of his prison, And shall go out to deceive the nations (Revelation 20:7-8), that is the time that our parable is speaking about. That event is the source of the tares.

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.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the noteMatthew 21:30 about the word sir. The Morrish Bible Dictionary defines this word as: 'In Ge 43:20 the word is adon, often translated 'Lord.' In the Acts (except in Ac 16:30) the word is ἀνίρ, 'man,' and is used as a term of respect. In all other places in the N.T. the word is κύριος, commonly translated 'Lord': in these cases the context determines how it should be rendered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the servants. 1Co 3:5-9; 12:28-29; 16:10; 2Co 5:18-20; 6:1,4; Eph 4:11-12'.

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C13-S22 (Verse 27) the servants ask about the source of the tares.
from whence then hath it tares?

This sentence is a continuation of the prior sentence and the notes of the prior two sentences explain the doctrine of this sentence.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whence. Ro 16:17; 1Co 1:11-13; 15:12-34; Ga 3:1-3; Jas 3:15-16; 4:4'.

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C13-S23 (Verse 28) the householder explains the source of the problem.

He said unto them,
An enemy hath done this..

Revelation 20:7-8 identifies when this will happen. The word He is referencing Jesus. The enemy is Satan. Please consider all of the sentences, and their related notes, in order to completely understand this parable.

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C13-S24 (Verse 28) the servants want to destroy the tares.

The servants said unto him,
Wilt thou then that we go and gather them up?.

Matthew 13:39 gives us the symbolic meaning of words in this parable but it does not specify who the servants are. The servants are the people who return from Heaven with Christ for His 1,000-years reign.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wilt. Lu 9:49-54; 1Co 5:3-7; 2Co 2:6-11; 1Th 5:14; Jude 1:22-23'.

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C13-S25 (Verse 29) the householder says to leave the tares.

First Step: Jesus says NO.

But he said,
Nay;.

Second Step: Jesus says why.

lest while ye gather up the tares,
ye root up also the wheat with them..

Please realize that the people identified, symbolically, as tares will be physical children of people identified, symbolically, as wheat. The time identified here is before the final judgment and people will still have hope for their children to be truly saved. (Even during the 1,000-years reign of Christ, children born will still have to personally be saved.) thus, at that time, parents will be devastated ( root up also the wheat with them) if their lost children are thrown in Hell before the last instance.

Please see the note for 2Corinthians 1:17 about the word nay. The functional definition for this word is: 'A denial and refusal which much more strongly meant than a simple No'.

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 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'.

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C13-S26 (Verse 30) the reapers will separate the two.

Equivalent Section: What to do at that time.

Let both grow together until the harvest:.

Equivalent Section: What will be done later to the lost.

and in the time of harvest I will say to the reapers,
Gather ye together first the tares,
and bind them in bundles to burn them:.

Equivalent Section: What will be done later to the saved.

but gather the wheat into my barn..

Please consider all of the sentences, and their related notes, in order to completely understand this parable. This sentence is telling us what Jesus will command to be done when saved people find out that Satan has deceived people and is, again, leading them into rebellion. Jesus says to do nothing until the right time then the angels will separate the people with the saved going into the new Heaven and the new Earth but the lost going into the lake of fire.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

Please see the note for John 4:35 about the word harvest. The functional definition for this word is: 'The time of gathering the results of labor. Within the Bible we see several different types of harvest and several different times of harvest'. Forms of this word are used, in this Gospel, in: Matthew 9:37-38; Matthew 13:30; Matthew 13:39.

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

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

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 3:27 about the word bind. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

We find forms of the word bundle in: Genesis 42:35; 1Samuel 25:29; Song 1:13; Matthew 13:30; Acts 28:3. Webster's 1828 defines this word as: 'A number of things put together. 2. A roll; anything bound or rolled into a convenient form for conveyance; as a bundle of lace; a bundle of hay.'.

Please see the note for Luke 24:32 about the word burn. The functional definition for this word is: 'The primary sense is, to rage, to act with violent excitement. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood'.

Please see the note for Luke 12:18 about the word barn. Easton's Bible Dictionary defines this word as: 'a storehouse (De 28:8; Job 39:12; Hag 2:19) for grain, which was usually under ground, although also sometimes above ground (Lu 12:18)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'both. Mt 13:39; 3:12; 22:10-14; 25:6-13,32; Mal 3:18; 1Co 4:5 to the. Mt 13:39-43; 1Ti 5:24 and bind. 1Sa 25:29 burn. Mt 25:41; Isa 27:10-11; Eze 15:4-7; Mal 4:1; Joh 15:6 but. Mt 3:12; Lu 3:17 General references. exp: Ps 37:38; Mt 13:40.'.

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C13-S27 (Verse 31-32) Jesus gives the 'Parable of the Mustard Seed'.

Equivalent Section: What it is like.

Another parable put he forth unto them,
saying,
The kingdom of heaven is like to a grain of mustard seed,
which a man took,
and sowed in his field:.

Equivalent Section: What is the physical description of the seed.

Which indeed is the least of all seeds:.

Equivalent Section: What is the physical description of the plant.

but when it is grown,
it is the greatest among herbs,
and becometh a tree,
so that the birds of the air come and lodge in the branches thereof..

In Matthew 13:31-32; Mark 4:30-34 and Luke 13:18-19, we read the 'Parable of the Mustard Seed'. This parable teaches about the kingdom of Heaven in this Gospel account. However, the same parable is used to teach about the kingdom of God in the other two Gospel accounts. Therefore, this parable is teaching a precept which has at least two different applications. It is also found in the Table of Parables in the New Testament, along with links to other parables.

This is another parable that some people miss-interpret. They claim that the birds are symbolic for devils because that was the symbolic meaning in the 'Parable of the Sower' at the beginning of this chapter. However, that is not always true, especially when you consider a dove and the birds that God accepted as sacrifice. God does not accept things of devils as a sacrifice to Him. This error comes from people believing that the symbolic meaning found one place is always true everywhere in the Bible. However, that belief is wrong and leads to doctrinal error.

In Mark and Luke, the true meaning is that spiritually mature people provide for many saved people and many lost people. They do not, necessarily, provide for their physical needs but their constant prayers for others provides spiritual protection for those people regardless if they are saved or lost. However, In Matthew, which is speaking about the 1,000-years reign of Christ, the meaning is that all of nature will be completely restored to what it was before God cursed the ground (Romans 8:22). Therefore, what we have in this parable is a single parable with two different applications. And, we see God, Who never changes, working the same way in each application.

In the matching parables of Mark and Luke, Jesus uses the 'Parable of the Mustard Seed' to tell about the kingdom of God. The kingdom of God is different than the kingdom of heaven. The kingdom of God is: 'God's character in the saved'. Thus, we see the same working in the individual believer as we will see in all of the Earth. God wants to restore all of His people to a proper relationship with Him just like He will restore all life on this Earth to His original design. The notes for the sentences of the matching parable, in Mark and Luke, explain how God works in the lives of believers and how this parable symbolically matches that work. That work is similar to, but still different from, how God works in this world. Since God does not change (Malachi 3:6; Hebrews 13:8), we should see similarities in different applications of the same type of work by God. Therefore, do not be upset by a different explanation in the notes for the other Gospel accounts.

In addition, people who present the doctrinal error, claim that the tree is symbolic of the church. However, what is more in context, and just finished, is the 'Parable of the Wheat and Tares'. That parable was also dealing with the 1,000-years reign of Christ. Romans 8:18-23 tells us that all of nature groaneth until it is redeemed during the 1,000-years reign of Christ. We also see this truth in Isaiah 11:6 and Isaiah 65:25. Therefore, the 1,000-years reign of Christ is what this parable is dealing with, in this Gospel account, and the tree is symbolic of the restored nature during that future time. Remember, as I've already explained more than once, the 1,000-years reign of Christ is part of the kingdom of Heaven because that is when the laws of Heaven are enforced on this Earth.

When Adam and Eve sinned, God said: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life (Genesis 3:17). But, when Noah came out of the Ark, God said: And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done (Genesis 8:20-21). At that time, God did not curse the ground more, but God also did not remove the prior curse from nature. That's why our reference in Romans tell us that the complete removal of the curse will happen in the 1,000-years reign of Christ. At that time, the birds of the air, and all other animals, will have comfort, safety and rest under the protection of Christ ruling the world and restoring nature.

The First Equivalent Section of our parable starts out saying: The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field. And, since we are literally told that this parable is telling us about the kingdom of heaven, it can not be talking about 'the Church Age'. In addition, the equivalency of the Sections in our sentence means that each Equivalent Section is telling us about the kingdom of heaven.

Our First Equivalent Section continues with which a man took, and sowed in his field. Jesus Christ determines who goes into His kingdom. In Matthew 21:42-43, He said: Did ye never read in the scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Our parable says that a man (Jesus) took, and sowed in his field ('provided the conception {start of life} of the church before His death'). The children of God who bring forth the fruits thereof will be part of the 1,000-years reign of Christ. There will be saved, during 'the Church Age', who will go to Heaven but will not be allowed to return with Christ because they are not chosen, and faithful. (Revelation 17:14). Only saved people who bring a spiritual profit to God will be allowed to rule during the 1,000-years reign of Christ. (Please see the Message called: Pounds and Talents for more details.)

In our Second Equivalent Section, we are told that it indeed is the least of all seeds. When Jesus returned to Heaven, there were only one hundred and twenty (120) disciples in the church with eleven (11) who would become apostles. Compared to churches and religious movements started by men, that number was indeed the least of all seeds. However, as our third Equivalent Section says, when it is grown, it is the greatest among herbs. And, since it will result in being the only religion which survives after Jesus Christ returns, it will indeed be the greatest among all religions.

Finally, as already explained, the phrase so that the birds of the air come and lodge in the branches thereof is speaking about the restoration of nature.

Please see the note for Mark 4:31 about the word grain. Easton's Bible Dictionary defines this word as: 'used, in Am 9:9, of a small stone or kernel; in Mt 13:31, of an individual seed of mustard; in Joh 12:24; 1Co 15:37, of wheat. the Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture'. Forms of this word are used, in this Gospel, in: Matthew 13:31-32; Matthew 17:20.

We find forms of the word mustard in: Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6. Fausset's Bible Dictionary defines this word as: 'Mt 13:31; 17:20; Mr 4:31; Lu 13:19. Its "seed" is proverbial for smallness, therefore not the Salvador Persica (Arabic: khardal, mustard), which moreover none would sow in his "garden," and which is not an "herb" but a "tree" strictly so-called. the mustard (Sinapis nigra) is an "herb" (not strictly a tree), but so large that compared with the other "herbs" in the "garden" it is a "great tree." It reached as high as the horses' heads of the travelers Irby and Mangles, and as horse and rider in the rich plain of Akbar according to Dr. thomson (Land and Book, 414). the words "the least of all seeds" are used comparatively to the increase, not absolutely; Christ used the popular language. "The fowls of the air" are the smaller insessorial birds, linnets and finches, etc., which settle upon (kateskeenosen, not 'lodged in'; 'rest,' Ac 2:26) its branches," seeking the seed as food which they much relish'.

Please see the note for Luke 3:11 about the word indeed. The functional definition for this word is: 'In reality; in truth; in fact'.

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

Please see the note for Romans C14S2 about the word herb. Webster's 1828 dictionary defines this word is: 'n. erb. L. herba. 1. A plant or vegetable with a soft or succulent stalk or stem, which dies to the root every year, and is thus distinguished from a tree and a shrub, which have ligneous or hard woody stems. 2. In the Linnean botany, that part of a vegetable which springs from the root and is terminated by the fructification, including the stem or stalk, the leaves, the fulcra or props, and the hibernacle. the word herb comprehends all the grasses, and numerous plants used for culinary purposes'.

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

Please see the note for Luke 9:58 about the word bird. The functional definition for this word is: 'Any fowl or flying animal including even winged insects, though mostly used of what we think are birds'.

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 Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as:: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'. Forms of this word are used, in this Gospel, in: Matthew 13:32; Matthew 21:17.

Please see the note for John 12:12 about the word branch. The functional definition for this word is: '- A small part of a plant which holds leaves and fruit. Also used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'. Forms of this word are used, in this Gospel, in: Matthew 13:32; Matthew 21:8; Matthew 24:32.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Mt 13:24; Lu 19:11; 20:9 the kingdom. Mr 4:30-32; Lu 13:18-19 exp: Mt 20:1; 25:1.
the least. Ps 72:16-19; Isa 2:2-4; Eze 47:1-5; Da 2:34-35,44-45; Mic 4:1-3; Zec 4:10; 8:20-23; 14:7-10; Ac 1:15; 21:20 (Gr) Ro 15:18-19; Re 11:15 so that. Eze 17:23-24; 31:6; Da 4:12 General references. exp: Eze 31:6.'.

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C13-S28 (Verse 33) Jesus gives the 'Parable of Leaven'.

First Step: Jesus gave another parable.

Another parable spake he unto them;.

Second Step: the parable.

The kingdom of heaven is like unto leaven,
which a woman took,
and hid in three measures of meal,
till the whole was leavened..

In Matthew 13:33 and Luke 13:20-21, we read the 'Parable of Leaven'. It is also found in the Table of Parables in the New Testament.

Once more we see Luke use the phrase kingdom of God while Matthew uses the phrase kingdom of heaven. As explained for an earlier parable, God works the same way in the lives of true believers and in this Earth when Jesus Christ returns to rule and reign for 1,000-years. The reign of Christ, as already explained several times, is part of the kingdom of heaven. It may take some time (we are not told how long), but, as Lord of lords and King of kings, He will spread His rule until it controls all of this Earth. I personally believe, that right after the Lord Jesus Christ touches down on this Earth, He will defeat all devils and lock them into Hell or into the lake of fire. And, after that, He will do the 'Sheep and Goat Judgment', for people who are alive on this Earth and still living in corrupt flesh. After that, I believe he will work on restoring this Earth to what God first created. However, we do not have enough information to say for positive what the order of things will be. Therefore, others can disagree with this belief.

While that is the prophesied future, this parable is telling us how God is, right now, preparing people who will return with Christ for His 1,000 years reign. All of the changes in us, especially in our character, have to happen in this life before we die. Therefore, Jesus Christ needs to change His people, right now, to have the character they need to have in His 1,000 years reign.

First, our parable tells us: The kingdom of heaven is like unto leaven. Usually, leaven is used symbolically for sin. However, as I have explained in the lessons found under the Hermey Menu item, symbolism is used within the context where it is found and is not always the same meaning throughout the Bible. in this parable, leaven is used symbolically for the spread of the rule of Christ.

I believe that the symbolism of the three measures of meal is talking about God's Holy Spirit putting spiritual truth into the three parts of a saved person (body, soul and spirit). And, our last phrase tells us that God's Holy Spirit continues to work on the truly saved until the die or the things of God's kingdom are involved in all parts of their life.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'A mass of sour dough, which, mixed with a larger quantity of dough or paste, produces fermentation in it and renders it light. During the seven days of the Passover, no leaven was permitted to be in the houses of the Jews. Ex. 12. 2. anything which makes a general change in the mass. It generally means something which corrupts or depraves that with which it is mixed. Beware of the leaven of the Pharisees and of the Sadducees. Matt. 16.'. Forms of this word are used, in this Gospel, in: Matthew 13:33; Matthew 16:6; Matthew 16:11; Matthew 16:12.

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

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Another. Mr 13:20 like. Lu 13:21; 1Co 5:6-7; Ga 5:9 exp: Mr 4:31. measures. Gr. A measure containing about a peck and a half, wanting a little more than a pint. till. Job 17:9; Pr 4:18; Ho 6:3; Joh 15:2; 16:12-13; Php 1:6,9; 2:13-15; 1Th 5:23-24; 2Pe 3:18'.

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C13-S29 (Verse 34-35) Jesus used parables to fulfill prophecy.

Equivalent Section: How Jesus taught.

First Step: What Jesus did.

All these things spake Jesus unto the multitude in parables;.

Second Step: What Jesus did not do.

and without a parable spake he not unto them:.

Equivalent Section: the prophecy.

First Step: Why.

That it might be fulfilled which was spoken by the prophet,
saying,
I will open my mouth in parables;.

Second Step: Jesus revealed new truths.

I will utter things which have been kept secret from the foundation of the world..

Mark 4:33-34 is equivalent to this sentence. Both, Matthew and Mark, tell us that Jesus only taught in parables at this point in His ministry. Our current sentence also tells us that Jesus was speaking to people in parables as a fulfillment of the prophecy found in Psalms 49:4 and in Psalms 78:2.

Our First Equivalent Section tells us how Jesus taught, at this time in His ministry. And, we need to consider the context in order to understand why He did this.

Remember that, in the prior chapter, the religious leaders were picking doctrinal fights with Jesus because He rejected their additions to God's law and rejected their claim to have authority to specify religious traditions which made God's word to have none effect. They also accused Him of using the power of Satan to do miracles and started plotting to destroy Him. And, several Jews were following them. Therefore, our entire chapter is telling us parables that Jesus started teaching. In Matthew 13:13, we read that Jesus explained using this method to His disciples. He said: Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Jesus did explain the parables to His disciples, but did not explain them to people who were not His disciples because they were following the religious leaders into doctrinal error. Now, our current sentence says without a parable spake he not unto them. He was making a very clear distinction between His disciples and the crowd following the doctrinal error of religious traditions.

In our Second Equivalent Section we read that this behavior was prophesied. John 8:28-29 says: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. God the Father had the prophet say that God's true messengers would speak in parables. Jesus spoke in parables because God the Father told Him to do so. One doctrinal error claims that God preordained some people to Heaven and some to Hell. They claim that only they are God's elect. However, God does not elect people but does elect a way for people to be saved. We each can choose to follow God's way, and be God's elect, or we can reject God's way and go to Hell by our own choice. And, we can not blame God because God preordained everyone to Heaven (1Timothy 2:3-4). Before any of us were born, God set the final destiny of all men to be Heaven. But, those who end up in Hell do so against God's will. As we see in this account, the people could have become disciples Jesus and receive understanding. They chose otherwise. And, today, people can chose to draw close to God and receive understanding. However, most people still reject God's way and are condemned because of their own free will choice.

1Corinthians 2:4-16 tells us that Paul taught and preached in a similar way.

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'.

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

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

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

We find forms of the word utter occurring 77 times in 75 verses of the Bible, and, In the New Testament, forms of this word occur in Matthew 13:35; Acts 2:4; Romans 8:26; our current sentence; 14:9; 2Corinthians 8:7; 12:4; Ephesians 6:19; Colossians 4:3; Hebrews 5:11; Revelation 10:3-4. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

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 note for Romans C16S33 about the word secret. The functional definition for this word is: 'separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'. Forms of this word are used, in this Gospel, in: Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 13:35; Matthew 24:26.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition for this word is: 'that part of a building which lies on the ground'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:13; Mr 4:33-34
it. Mt 13:14; 21:4-5 exp: Mt 12:17. I will open. Ps 78:2 I will utter. Ps 49:4; Isa 42:9; Am 3:7; Lu 10:14; Ro 16:25-26; 1Co 2:7; Eph 3:5,9; Col 1:25-26; 2Ti 1:9-10; Tit 1:2-3; Heb 1:1; 1Pe 1:11-12 from. Mt 25:34; Joh 17:24; Ac 15:18; 1Pe 1:20-21; Re 13:8; 17:8 exp: Heb 4:3. General references. exp: Nu 24:15; Eze 17:2; Mt 5:2; Ac 15:18.'.

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C13-S30 (Verse 36) the disciples seek understanding.

Equivalent Section: What Jesus did.

Then Jesus sent the multitude away,
and went into the house:.

Equivalent Section: How the disciples responded.

and his disciples came unto him,
saying,
Declare unto us the parable of the tares of the field..

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

The Second Equivalent Section of Mark 4:34 tells us the same message as this sentence. Mark just uses different words and looks at this truth from a different perspective. The message is that Jesus refused to explain the parables to the general public but completely expounding them to His disciples in private.

Many people believe that they should be able to understand the Bible because they have made a profession and claim to be a 'Christian'. The Jews also claimed to be the children of God but that claim did not earn them understanding. Only those people who were willing to sacrifice the pleasures of this world and devote their life to God in prayer and study and service were given understanding. And, as the quote of scripture in the prior sentence shows us, God has always been this way and always will be this way. Only those people who are devoted enough to spend time and study in private with God receive this type of understanding.

Now, with that written, we see the explanation of this parable in the next few sentences. And, it is easy to concentrate on that explanation and miss the message of this sentence. It is easy to claim to know the explanation of the next few sentences and miss the truth that we need to have the right attitude of heart first in order to truly understand the explanation which follows. And, we can see this truth because few choose this parable to preach fRomans those who do so often still get it wrong.

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

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'. Forms of this word are used, in this Gospel, in: Matthew 13:36; Matthew 15:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 14:22; 15:39; Mr 6:45; 8:9 and went. Mt 13:1; 9:28; Mr 4:34 Declare. Mt 13:11; 15:15-16; Mr 7:17; Joh 16:17-20 General references. exp: Mr 4:10; 7:17.'.

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C13-S31 (Verse 37-39) the explanation of the parable.

First Step: Jesus is the sower.

He answered and said unto them,
He that soweth the good seed is the Son of man;.

Second Step: God's field is the world.

The field is the world;.

Third Step: He explains the good seed.

the good seed are the children of the kingdom;.

Fourth Step: He explains the tares.

but the tares are the children of the wicked one;.

Fifth Step: He explains the enemy.

The enemy that sowed them is the devil;.

Sixth Step: He explains the harvest.

the harvest is the end of the world;.

Seventh Step: He explains the reapers.

and the reapers are the angels..

With this clear explanation, the only way that anyone can teach this parable wrong is if they don't understand what is clearly said here or they are teaching doctrinal error that they received from someone else and never verified what they were taught. At a very minimum, such people read only the parable which was stated earlier in this chapter and they ignored the context because they would read this sentence if they actually read the context with even the minimum level of understanding.

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

This is an explanation of the proverb found in Matthew 13:24-30 and the note for that sentence makes a clear distinction between the single interpretation and the many applications, of the parable, which show a similar type of judgment by God at other times. There have been a lot of doctrinal errors taught based upon people teaching that a single application is the true interpretation. Therefore, it is very important for the child of God to make the distinction between the single true interpretation and the multiple applications.

Given that truth, our current sentence clearly tells us the symbolic meaning of everything important in the parable. If the reader applies these meanings for the symbolic words, they should arrive at the explanation which I gave earlier in the notes for Matthew 13:24-30.

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The 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 see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Note: there are no 'daemons' in the Bible. That is a doctrine from true Biblical devils to get God's people believing lies about them and underestimating their power.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He. Mt 13:24,27 is. Mt 13:41; 10:40; 16:13-16; Lu 10:16; Joh 13:20; 20:21; Ac 1:8; Ro 15:18; 1Co 3:5-7; Heb 1:1; 2:3
field. Mt 24:14; 28:18-20; Mr 16:15-20; Lu 24:47; Ro 10:18; 16:26; Col 1:6; Re 14:6 the good. Ps 22:30; Isa 53:10; Ho 2:23; Zec 10:8-9; Joh 1:12-13; 12:24; Ro 8:17; Jas 1:18; 2:5; 1Pe 1:23; 1Jo 3:2,9 the children of the wicked. Mt 13:19; Ge 3:15; Joh 8:44; Ac 13:10; Php 3:18-19; 1Jo 3:8,10 General references. exp: Mt 25:2.
enemy. Mt 13:25,28; 2Co 2:17; 11:3,13-15; Eph 2:2; 6:11-12; 2Th 2:8-11; 1Pe 5:8; Re 12:9; 13:14; 19:20; 20:2-3,7-10 harvest. Mt 13:49; 24:3; Joe 3:13; Re 14:15-19 reapers. Mt 25:31; Da 7:10; 2Th 1:7-10; Jude 1:14 General references. exp: Mt 25:2.'.

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C13-S32 (Verse 40) the time of the parable.

First Step: those who go into the lake of fire.

As therefore the tares are gathered and burned in the fire;

Second Step: when this will happen.

so shall it be in the end of this world..

The symbolic meaning of the word tares was given in the prior sentence. And, As explained in the note for the prior sentence, the note for Matthew 13:24-30 gives us the interpretation the single interpretation and also gives a few applications, of the parable, while making it clear what the difference is. The applications show a similar type of judgment by God but at other times than specified for this parable.

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 James 3:6 about the word fire. The functional definition for this word is: 'The sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24). This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:30 exp: Mt 25:2.'.

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C13-S33 (Verse 41-42) the results warned by the parable.

Equivalent Section: What will be ordered to be done.

First Step: the gathering.

The Son of man shall send forth his angels,
and they shall gather out of his kingdom all things that offend,
and them which do iniquity;.

Second Step: the judgment.

And shall cast them into a furnace of fire:.

Equivalent Section: the end result.

there shall be wailing and gnashing of teeth..

This sentence is telling us the same thing as the prior two sentences but using different words. And, since it is a second literal telling, we can be sure that this result is part of the law of God and is more reliable than the law of gravity.

The phrase his kingdom is referencing the 1,000-years reign of Christ and we can know this because the prior sentence told us that this will happen in the end of this world. We are told that Jesus is KING OF KINGS, AND LORD OF LORDS in: 1Timothy 6:15; Revelation 17:14; Revelation 19:16. Therefore, the phrase his kingdom is referring to the entire world.

The phrase; all things that offend means: 'all things that offend God'. Only God can send angels to do His bidding. And, this does not say 'what He proves beyond a shadow of doubt'. Anything that offends is going. Therefore, these fools who think they are going to argue will go into the fire for just having that attitude.

Our sentence uses the phrase Son of man because He will use this as a way of separating people. The people who will be accepted and blessed understand that He is 'God in human flesh'. Anyone with a different attitude will find that they offend and are going to the fire.

The furnace of fire, in this sentence, is symbolic for the Lake of fire Romans 1:3-LJC).

The phrase there shall be wailing and gnashing of teeth is telling the only possible result for people who finally realize what their foolish pride lost them and the punishment that it gained them.

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 James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please see the note for Luke 1:29 about the word cast The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots'.

We find forms of the word furnace occurring 32 times in the Bible and, in the New Testament, in: Matthew 13:42; Matthew 13:50; Revelation 1:15; Revelation 9:2. Easton's Bible Dictionary defines this word as: '(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Da 3:22-23; comp. Jer 29:22). this furnace would be in constant requisition, for the Babyloni and disposed of their dead by cremation, as did also the Accadi and who invaded Mesopotamia. (2.) Heb kibshan, a smelting furnace (Ge 19:28), also a lime-kiln (Isa 33:12; Am 2:1). (3.) Heb kur, a refining furnace (Pr 17:3; 27:21; Eze 22:18). (4.) Heb alil, a crucible; only used in Ps 12:6. (5.) Heb tannur, oven for baking bread (Ge 15:17; Isa 31:9; Ne 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. "A smoking furnace and a burning lamp" (Ge 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (6.) Gr. kamnos, a furnace, kiln, or oven (Mt 13:42,50; Re 1:15; 9:2).'. Smith's Bible Dictionary defines this word as: 'Various kinds of furnaces are noticed in the Bible, such as a smelting or calcining furnace: Ge 19:28; Ex 9:8,10; 19:18. especially a lime-kiln: Isa 33:12; Am 2:1. a refining furnace: Pr 17:3. Nebuchadnezzar's furnace, a large furnace built like a brick-kiln: Da 3:22-23. with two openings one at the top for putting in the materials, and another below for removing them; the potter's furnace, Ecclus. 27:5; the blacksmith's furnace. Ecclus. 38:28. the Persi and were in the habit of using the furnace as a means of inflicting punishment: Da 3:22-23; Jer 29:22.'.

Nave's Topical Bible provides references for the word furnace as: 'Use of: forrefining silver Eze 22:22; Mal 3:3. Forrefining gold: Pr 17:3. Formelting lead and tin: Eze 22:20. Forcapital punishment, Shadrach, Meshach, and Abed-nego cast into, by Nebuchadnezzar: Da 3:6-26. FIGURATIVE: Of affliction: De 4:20; 1Ki 8:51; Ps 12:6; Isa 48:10; Jer 11:4. Of lust: Ho 7:4. Of hell: Mal 4:1; Mt 13:42,50; Re 9:2.'.

Please see the note for Mark 5:38 about the word wail. The functional definition for this word is: 'To lament; to moan; to bewail. Or if no more her absent lord she wails-- WAIL, v.i. to weep; to express sorrow audibly. therefore I will wail and howl. Micah 1.
WAIL, n. Loud weeping; violent lamentation'. Please also see the note for 2Corinthians 12:20-21 about the word bewail. Forms of this word are used, in this Gospel, in: Matthew 13:42; Matthew 13:50.

Please see the note for Luke 13:28 about the word gnashing. Webster's 1828 defines this word as: 'GNASH, v.t. nash. to strike the teeth together, as in anger or pain; as, to gnash the teeth in rage.
GNASH, v.i. nash. to grind the teeth. He shall gnash with his teeth and melt away. Ps.112. 1. to rage even to collision with the teeth; to growl. they gnashed on me with their teeth. Ps.35'.

Please see the note for Luke 13:28 about the word teeth. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The son. Mt 24:31; Mr 13:27; Heb 1:6-7,14; Re 5:11-12 and they. Mt 13:49; 18:7; Ro 16:17-18; 2Pe 2:1-2 things that offend. or, scandals. and them. Mt 7:22-23; Lu 13:26-27; Ro 2:8-9,16; Re 21:27 General references. exp: Mt 25:2.
cast. Mt 3:12; 25:41; Ps 21:9; Da 3:6,15-17,21-22; Mr 9:43-49; Lu 16:23-24; Re 14:10; 19:20; 20:10,14-15; 21:8 exp: Mt 13:50. wailing. Mt 13:50; 8:12; 22:13; Lu 13:28 General references. exp: Mt 25:2.'.

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C13-S34 (Verse 43) the second results of the parable.
Then shall the righteous shine forth as the sun in the kingdom of their Father.

I have not reason to doubt this sentence being literally true even though there are probably people who will deny it. The New Testament says that the saints will have glory in eternity (Ephesians 1:18). Not all saved will have glory and those who have it will have variable amounts depending on how much glory they brought to God while alive in this physical reality. Therefore, this sentence indicates that everyone will be able to literally see how much someone did for God by how much they shine forth as the sun.

Our sentence says that this will happen in the kingdom of their Father, which means after God makes a new Heaven and new Earth (2Peter 3:13; Revelation 21:1).

Please see the note for Matthew 5:16 about the word shine. Webster's 1828 defines this word as: 'to emit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. this distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. to be bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. to be unclouded; as, the moon shines'.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Mt 25:34,36; Da 12:3; 1Co 15:41-54,58; Re 21:3-5,22-23 in. Mt 26:29; Lu 12:32; 22:29; Jas 2:5 General references. exp: Ex 34:35; Mt 11:15; 25:2.'.

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C13-S35 (Verse 43) Jesus says that we must hear this truth spiritually.

Who 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.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Mt 13:9 General references. exp: Ex 34:35; Mt 11:15; 25:2.'.

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C13-S36 (Verse 44) the 'Parable of the Hid Treasure'.

First Step: the comparison.

Again,
the kingdom of heaven is like unto treasure hid in a field;.

Second Step: the reaction.

the which when a man hath found,
he hideth,
and for joy thereof goeth and selleth all that he hath,
and buyeth that field..

Our parable is teaching us that receiving the kingdom of Heaven, and having treasure there waiting for us, is more valuable than everything else that is in our life. In addition, this parable is symbolically teaching the proper attitude to have about putting treasure in heaven (Matthew 6:20; Matthew 13:44; Matthew 19:21; Mark 10:21; Luke 12:33; Luke 18:22). It is not enough to get to Heaven but we want to have something when we get there or we will be poor for all of eternity. While some might call this a good idea, we are actually commanded to lay up treasure in Heaven (Hebrews 12:2-LJC and the Message called Laying up Treasure in Heaven). Therefore, anyone who fails to do this is disobeying the commandment of God and our position in the society of Heaven is determined by our attitudes and actions while we are alive. The more a truly saved person obeys God in this life, the greater his position in Heaven will be.

Our Second Step says that a man hath found what was already hid there. God has put everlasting treasure into the kingdom of Heaven and declared that anyone who finds it may keep it for themselves forever including having it for the 1,000-years reign of Christ. Now, in order to find this everlasting treasure, a person must first be saved and serving God. The saved people who are not serving God will go to Heaven but will not receive any everlasting treasure because that is only given for service to God done while we are in this life. Therefore, God's Holy Ghost only personally reveals this treasure hid in a field to those who are in His field and working in it. After all, any treasure hid in a field will be buried under ground and not revealed to someone only walking across it. But, someone who is working and digging in the field will find the treasure if it is buried everywhere in the field, like God did for all who serve His kingdom while in this life.

Next, our parable tells us that this person goeth and selleth all that he hath. (The th on the end of the words goeth and selleth make these actions a lifestyle action that this person does for the rest of his life.) this person is not worried about having enough money to pay toe their needs for the rest of their life because they are truly trusting God to take care of their physical needs. They do not act like 'the rich fool' (Luke 12:16-21), as most people do today when they worry about having enough money to take care of their physical needs for the rest of their life. In addition, this person is not worried about leaving an inheritance of money but leaves his heirs an inheritance of a good personal relationship with God. Psalms 16:5 says: The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. In addition, many other places in the word of God teach this principal about true inheritance. Therefore, the person described by our parable understands Who truly provides for their needs in this life and the next life, and they understand that they must teach their heirs to also rely on God instead of relying on the things of this world such as money.

Next, our parable tells us that this person continues to sell (selleth) all that he hath (buyeth that field) because he understands that continuing to give up the things of this world, ion order to serve God's kingdom, increases the treasure that they will have in eternity. This ongoing increase in reward is why our parable is teaching about lifestyle actions.

Next, we are told that the motivation for this lifestyle actions is: for joy thereof. This is how we truly follow Jesus, because Hebrews 12:2 says: Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Since Jesus gave up everything, including suffering and dying like He did, for the joy that was set before him, anyone who is truly a follower of Jesus must do the same.

Finally, our parable says: he hideth. Think about the parable of: 'The Pharisee and Publican' (Luke 18:9-14). Jesus said that the Pharisee would be abased. People who truly want God to give them treasure in Heaven, and to exalt them, when they get there, will humbleth himself here in this physical life. That is what our parable is talking about when it says that he hideth. A person who is truly hiding is not making himself known to others and this person is not boasting about what he does for God but hides it and lets God decide if others need to know and, if so, who and when that knowledge is made available.

This parable is about having true spiritual wisdom. The report about a missionary, who was warned that he would be killed if he went where God told him to go, said: 'He is no fool who gives what he can not keep in order to gain what he can not loose'. He proved that he believed God's word about how to lay up treasure in Heaven and willingly gave his life in that pursuit. He knew that he could not keep his physical life and his actions showed that he understood what Jesus meant when He said: for joy thereof goeth and selleth all that he hath. The report is that he bought the field with his life because the people who murdered him were soon converted after his death when they heard why he went to them in spite of the warning.

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

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'. Forms of this word are used, in this Gospel, in: Matthew 13:44; Matthew 19:21; Matthew 25:9.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition for this word is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money'. Forms of this word are used, in this Gospel, in: Matthew 13:44; Matthew 13:46; Matthew 14:15; Matthew 21:12; Matthew 25:9; Matthew 25:10; Matthew 27:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Mt 6:21; Pr 2:2-5; 16:16; 17:16; 18:1; Joh 6:35; Ro 15:4; 1Co 2:9-10; Col 2:3; 3:3-4,16 for joy. Mt 19:21,27,29; Lu 14:33; 18:23-24; 19:6-8; Ac 2:44-47; 4:32-35; Php 3:7-9; Heb 10:34; 11:24-26 buyeth. Pr 23:23; Isa 55:1; Re 3:18 General references. exp: Php 3:7.'.

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C13-S37 (Verse 45-46) the 'Parable of the Pearl of Great price'.

Equivalent Section: Another parable with the same message.

Again,
the kingdom of heaven is like unto a merchant man,
seeking goodly pearls:.

Equivalent Section: What he did.

Who,
when he had found one pearl of great price,
went and sold all that he had,
and bought it..

This parable teaches the same lesson as the prior parable. Since the message is doubled, God wants us to know that it is part of God's law and is more reliable than the law of gravity. That is, we are commanded to give up everything that we have in this life in order to lay up treasure in Heaven.

More than one preacher has made an application based upon how pearls are formed. They are the living secretion, that has hardened around an irritant to an oyster. This truth can be combined with the truths, in the prior note, for understanding and preaching. Please also see word definitions, below, for the word pearl.

We find forms of the word merchant occurring 41 times in 39 verses of the Bible and, in the New Testament, in: Matthew 13:45; Revelation 18:3; Revelation 18:11; Revelation 18:15; Revelation 18:23. Easton's Bible Dictionary defines this word as: 'The Hebrew word so rendered is from a root meaning "to travel about," "to migrate," and hence "a traveller." In the East, in ancient times, merchants travelled about with their merchandise from place to place (Ge 37:25; Job 6:18), and carried on their trade mainly by bartering (Ge 37:28; 39:1). After the Hebrews became settled in Palestine they began to engage in commercial pursuits, which gradually expanded (Ge 49:13; De 33:18; Jg 5:17), till in the time of Solomon they are found in the chief marts of the world (1Ki 9:26; 10:11,26,28; 22:48; 2Ch 1:16; 9:10,21). After Solomon's time their trade with foreign nations began to decline. After the Exile it again expanded into wider foreign relations, because now the Jews were scattered in many lands'. Please also see the note for Matthew 22:5-6 about the word merchandise.

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. Please also see the note called The S and P's of 2Timothy 1.

We find forms of the word pearl in: Job 28:18; Matthew 7:6; Matthew 13:45-46; 1Timothy 2:9; Revelation 17:4; Revelation 18:12; Revelation 18:16; Revelation 21:21. The American Tract Society Dictionary defines this word as: 'Pearls were ranked by the ancients among the most precious substances, Re 17:4, and were highly valued as ornaments for women. their modest splendor still charms the Orientals, and a string of pearls is a favorite decoration of eastern monarchs. the kingdom of heaven is compared to a goodly pearl, so superior to all others that the pearl merchant sold all others that he could obtain for it the highest price, Mt 13:45-46. the gates of heaven are described as consisting of pearls; "every several gate was one pearl," Re 21:21. the Savior forbade his apostles to cast their pearls before swine, Mt 7:6; that is, to expose the precious truths of the gospel unnecessarily to those who reject them with scorn and violence.
Pearls are a stony concretion in a species of oyster, found in the Persian gulf, on the coast of Ceylon, Java, Sumatra, etc., and in smaller quantities in various other places in both hemispheres. It is not known whether the pearl is a natural deposit, or the consequence of disease, or of the lodging of some foreign body, as a grain of sand, within the shells. the pearl oyster grows in clusters, on rocks in deep water; and is brought up by trained divers, only during a few weeks of calm weather in spring. the shell itself yields the well-known "mother of pearl."'.

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'. The word found is the past-tense form of the word find.

Please see the note for 1Corinthians C7S30 about the word price. The functional definition for this word is: 'The sum or amount of money at which a thing is valued, or the value which a seller sets on his goods in market'. Forms of this word are used, in this Gospel, in: Matthew 13:46; Matthew 27:6; Matthew 27:9.

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'. The word sold is the past-tense form of the word sell. Please also see the note for Acts 2:44-45 about the word sold. Please also see the note for Acts 2:44-45 about the word sold.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Mt 16:26; 22:5; Pr 3:13-18; 8:10-11,18-20 seeking. Job 28:18; Ps 4:6-7; 39:6-7; Ec 2:2-12; 12:8,13 General references. exp: Php 3:7.
one. Pr 2:4; Isa 33:6; 1Co 3:21-23; Eph 3:8; Col 2:3; 1Jo 5:11-12; Re 21:21 went. Mr 10:28-31; Lu 18:28-30; Ac 20:24; Ga 6:14 General references. exp: Php 3:7.'.

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C13-S38 (Verse 47-48) the 'Parable of the Drawn Net'.

Equivalent Section: Another parable on the kingdom of heaven.

Again,
the kingdom of heaven is like unto a net,
that was cast into the sea,
and gathered of every kind:.

Equivalent Section: the action in the kingdom of heaven.

Which,
when it was full,
they drew to shore,
and sat down,
and gathered the good into vessels,
but cast the bad away..

Once more we need to pay attention to the context in order to properly interpret this parable. And, it starts with the word Again in order to let us know this requirement. And, as with the prior parable, the phrase kingdom of Heaven is used for when the laws of Heaven will control this Earth during the 1,000-years reign of Christ. Please remember that, as a result of the 'Sheep and Goat judgment', people who lived through the great tribulation, and helped the Jews at that time, will go into the 1,000-years reign of Christ in their mortal bodies. And, they will have children, some of which are saved and some of which are lost.

Our parable is similar to the parable in Matthew 13:40-41, where the phrase but cast the bad away is referring to the lost, who are born during the 1,000-years reign of Christ, and refuse to accept Him as their personal Lord. And, as also already explained, they will reveal themselves when Satan is loosed again (Revelation 20:7-8).

In addition to those considerations, our next sentence starts with the phrase So shall it be at the end of the world:. That connects the next sentence to this sentence and makes the message of the two sentences to be the same even though different words are used. The end of the world is after the 1,000-years reign of Christ. Everyone who is truly saved will get a new body (gathered the good into vessels), at that time, and the lost will be cast away, which our next sentence clarifies as being cast into the lake of fire / the furnace of fire.

The phrase in our current parable of: when it was full symbolically represents the end (full) of the 1,000-years reign of Christ. The net represents God catching everyone. No one will avoid the judgment of God.

Our First Equivalent Section says that the net gathered of every kind. This is symbolic language for: 'There will be every kind (Godly, ungodly and unjust) of person living during the 1,000 year reign of Christ (in the net)'.

Our Second Equivalent Section says that when it was full ('the 1,000-years are ended'), they drew to shore, and sat down and ('the angels will separate the saved from the lost'), and gathered the good into vessels ('the saved get incorruptible bodies and go into the new Heaven and new Earth'), but cast the bad away ('the lost are cast into the lake of fire').

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts'.

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 Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

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

Please see the note for Matthew 13:2 about the word shore. Webster's 1828 defines this word as: 'SHORE, n. the coast or land adjacent to the sea, or to a large lake or river. this word is applied primarily to land contiguous to water; but it extends to the ground near the border of the sea or of a lake, which is covered with water. We also use the word to express the land near the border of the sea or of a great lake, to an indefinite extent; as when we say, a town stands on the shore. We do not apply the word to land contiguous to a small stream. this we call a bank.
SHORE, n. the popular but corrupt pronunciation of sewer; a pronunciation that should be carefully avoided.
SHORE, n. A prop; a butress; something that supports a building or other thing.
SHORE, v.t. 1. to prop; to support by a post or butress; usually withsup; as, to shore up a building.'.

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.'. Forms of this word are used, in this Gospel, in: Matthew 13:48; Matthew 25:4.

Please see the note for Matthew 22:10 about the word bad. The functional definition for this word is: 'Ill; evil; opposed to good; a word of general use, denoting physical defects and moral faults'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and gathered. Mt 13:30,40-43; 3:12 General references. exp: Mt 25:2; Ac 5:1.
and gathered. Mt 13:30,40-43; 3:12 General references. exp: Mt 25:2; Ac 5:1.'.

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C13-S39 (Verse 49-50) the judgment at the end of the world.

Equivalent Section: When.

So shall it be at the end of the world:.

Equivalent Section: What will happen.

the angels shall come forth,
and sever the wicked from among the just,
And shall cast them into the furnace of fire:.

Equivalent Section: the end result.

there shall be wailing and gnashing of teeth..

Our sentence starts with the word So, which connects it back to the prior sentence and makes the message of the two sentences to be the same. And, our sentence has three Equivalent Section, which means that they all say the same thing, with each other. And, the titles of each Equivalent Section, in the outline above, should be easy to understood what each Equivalent Section says.

The furnace of fire, in this sentence, is symbolic for the Lake of fire Romans 1:3-LJC). While this sentence does not tell us that the just shall go into the new Heaven and the new Earth, other Bible references about the end of the Earth tell us that. The main message of our sentence is that, even in the 1,000-years reign of Christ, people will rebel and end up in the lake of fire.

Remember that 'God does not change' (Malachi 3:6; Hebrews 13:8). Therefore, we see God acting the same way in the lives of individuals as he does in the lives of groups of people. And, we see the same type of judgment at the end of the world as we saw when people dies as Jesus told us in the parable of: 'The Wheat and Tares' (Mt 13:24-30, 13:36-43).

We find forms of the word sever occurring in: Exodus 8:22; Exodus 9:4; Leviticus 20:26; Numbers 28:13; Numbers 28:21; Numbers 28:29; Numbers 29:10; Numbers 29:15; Deuteronomy 4:41; Judges 4:11; 2Kings 15:5; 2Chronicles 11:12; 2Chronicles 26:21; 2Chronicles 28:25; 2Chronicles 31:19; Ezekiel 39:14; Matthew 13:49; Matthew 25:15; Romans 11:22; 1Corinthians 12:11; Revelation 21:21. Webster's 1828 defines this word as: 'to part or divide by violence; to separate by parting or rending; as, to sever the body or the arm at a single stroke. 2. to part from the rest by violence; as, to sever the head from the body. 3. to separate; to disjoin; as distinct things, but united; as the dearest friends severed by cruel necessity. 4. to separate and put in different places or orders. The angels shall come forth and sever the wicked from among the just. Matt.13. 5. to disjoin; to disunite; in a general sense, but usually applying violence. 6. to keep distinct or apart. 7. In law, to disunite; to disconnect; to part possession; as, to sever a state in joint-tenancy.
SEV'ER, v.i. 1. to make a separation or distinction; to distinguish. The Lord will sever between the cattle of Israel and the cattle of Egypt. Ex. 9. 2. to suffer disjunction; to be parted or rent asunder.'.

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 note for Matthew 13:41-42 about the word furnace. Easton's Bible Dictionary defines this word as: '(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Da 3:22-23; comp. Jer 29:22). this furnace would be in constant requisition, for the Babyloni and disposed of their dead by cremation, as did also the Accadi and who invaded Mesopotamia. (2.) Heb kibshan, a smelting furnace (Ge 19:28), also a lime-kiln (Isa 33:12; Am 2:1). (3.) Heb kur, a refining furnace (Pr 17:3; 27:21; Eze 22:18). (4.) Heb alil, a crucible; only used in Ps 12:6. (5.) Heb tannur, oven for baking bread (Ge 15:17; Isa 31:9; Ne 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. "A smoking furnace and a burning lamp" (Ge 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (6.) Gr. kamnos, a furnace, kiln, or oven (Mt 13:42,50; Re 1:15; 9:2).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the angels. Mt 13:39; 24:31 and sever. Mt 22:12-14; 25:5-12,19-33; 2Th 1:7-10; Re 20:12-15 General references. exp: Ps 37:38.
cast. Mt 13:42 wailing. Mt 24:50-51; Lu 13:27-28; Re 14:10-11; 16:10-11 exp: Mt 13:42. General references. exp: Ps 37:38.'.

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C13-S40 (Verse 51) Jesus confirms their understanding.

Jesus saith unto them,
Have ye understood all these things?.

We find the word understood occurring 37 times in 36 verses of the Bible and, in the New Testament, in: Matthew 13:51; Matthew 16:12; Matthew 17:13; Matthew 26:10. Webster's 1828 defines the word understood as: 'The past tense of understand'. Please also see the note for Matthew 13:13 for links to whare the word understand is used in this Gospel. Webster's 1828 dictionary defines this word as: '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. I understood the preacher; the court perfectly understand the advocate or his argument. 3. to receive or have the ideas expressed or intended to be conveyed in a writing or book; to know the meaning. It is important that we should understand the sacred oracles. 4. to know the meaning or signs, or of anything intended to convey ideas; as, to understand a nod, a wink, or a motion. 5. to suppose to mean. the most learned interpreters understood the words of sin, and not of Abel. 6. to know by experience. 7. to know by instinct. -Amorous intent, well understood. 8. to interpret, at least mentally. 9. to know another's meaning. 10. to hold in opinion with conviction. 11. to mean without expressing. War then, war, open or understood must be resolv'd. 12. to know what is not expressed. I bring them to receive from thee their names, and pay thee fealty with low subjection; understand the same of fish. 13. to learn; to be informed. I understand that congress have passed the bill.
UNDERSTAND', v.i. 1. to have the use of the intellectual faculties; to be an intelligent and conscious being. All my soul be imparadis'd in you, in whom alone I understand, and grow, and see. 2. to be informed by another; to learn. I understood of the evil that Eliashib did. Neh. 13.'. Forms of the word understood are used, in this Gospel, in: Matthew 13:51; Matthew 16:12; Matthew 17:13; Matthew 26:10.

We see from this question that Jesus wants to be sure that His people understand parables.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mt 13:11,19; 15:17; 16:11; 24:15; Mr 4:34; 7:18; 8:17-18; Lu 9:44-45; Ac 8:30-31; 1Jo 5:20 General references. exp: Mt 15:16.'.

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C13-S41 (Verse 51) the disciples confirm their understanding.

They say unto him,
Yea,
Lord..

in this answer, the disciples responded with: Yea, Lord because these parables are about the kingdom of Heaven and judgments which will send people to the lake of fire. Therefore, Jesus was speaking about things which He will do in His role as Lord.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 15:16'.

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C13-S42 (Verse 52) True religious teachers teach what they were taught and what they learn from God's Holy Spirit.

Then said he unto them,
Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder,
which bringeth forth out of his treasure things new and old..

As the word definitions, below, tell, the modern day preacher, and most pastors, are like the scribes in the days of Jesus. Many tell their people to hold to religious traditions, which our sentence describes as things old. And, if there is a popular new doctrine, which they agree with, then they tell their people to hold to the new doctrine, which our sentence describes as things new. However, there are also some preachers who give their people truths from the Old Testament and from the New Testament.

Like the householder, they are responsible to God for how they lead the house which God put them over. And, while this is true, some preachers (scribes) have the true spiritual insight from God to tell what is true doctrine from God and some do not have that true spiritual insight. These who do not will, eventually, lead their people into doctrinal error just like the scribes did in the days of Jesus.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33.'.

Please see the note for Philippians 4:12 about the word instruct. The functional definition for this word is: 'To teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it. the first duty of parents is to instruct their children in the principles of religion and morality. 2. to direct; to enjoin; to persuade or admonish. She being before instructed by her mother, said, give me here the head of John the Baptist in a charger. Matt.14. 3. to direct or command; to furnish with orders. the president instructed his envoy to insist on the restitution of the property. 4. to inform; to advice or give notice to. On this question the court is not instructed'. Forms of this word are used, in this Gospel, in: Matthew 13:52; Matthew 14:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'scribe. Mt 23:34; Ezr 7:6,10,21; Lu 11:49; 2Co 3:4-6; Col 1:7; 1Ti 3:6,15-16; 2Ti 3:16-17; Tit 1:9; 2:6-7 which. Mt 12:35; Pr 10:20-21; 11:30; 15:7; 16:20-24; 18:4; 22:17-18; Ec 12:9-11; 2Co 4:5-7; 6:10; Eph 3:4,8; Col 3:16 things. Song 7:13; Joh 13:34; 1Jo 2:7-8 General references. exp: Pr 23:12; 24:4.'.

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C13-S43 (Verse 53) Jesus left that place.

And it came to pass,
that when Jesus had finished these parables,
he departed thence..

Here we read that Jesus finished this set of teaching. Our next sentence tells us that He returned to his own country. And, the rest of the chapter makes it clear that the people in his own country rejected His teaching. Therefore, Jesus went and taught where people were willing to listen and did not try to force the truth on people with closed minds.

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

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 2:23; Mr 6:1-2; Lu 4:16-30; Joh 1:11 he taught. Ps 22:22; 40:9-10; Ac 13:46; 28:17-29 they were. Joh 7:15-16; Ac 4:13 exp: Mr 1:22.'.

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C13-S44 (Verse 54) the people in his own country recognized His wisdom but refused to accept that He had it.

And when he was come into his own country,
he taught them in their synagogue,
insomuch that they were astonished,
and said,
Whence hath this man this wisdom,
and these mighty works?.

In Matthew 13:57; Mark 6:4; Luke 4:24 and John 4:44, we read about Jesus teaching in the town where He grew up and the people refused to believe the truth that He told them. Their unbelief restricted the works He could do there. Every one of these Bible references tell us that Jesus said: No prophet is accepted in his own country, when people refused to believe His doctrine. These other references may be different (but similar) incidents to this incident. What we really have in these reports is the same truth being taught more than once. This, this is a precept which is true in many applicable circumstances.

As we see in the summary title for this sentence, the people in his own country recognized His wisdom but refused to accept that He had it. As their words show, they regarded Jesus as 'a literal physical man', but refused to consider Him as 'God in human flesh'. They also refused to consider Him as even a prophet in spite of the overwhelming evidence. That is why Jesus said what is reported in Matthew 13:57. As a result, the majority suffered the result of fools. Most were not saved, most went to Hell and all lost out on Jesus doing mighty works for them.

One definition of a fool is someone with the attitude of: 'I know what I believe, don't confuse me with the facts'. These people were obvious Biblical fools because they even stated that they recognized the evidence of facts which they refused to believe.

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 also see the note for Luke 1:65 about the phrase hill country.

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

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

Please see the note for Mark 1:22 about the word astonished. The functional definition for this word is: '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 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 note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

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

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman.

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C13-S45 (Verse 55) Why they refused to accept the obvious truth.
Is not this the carpenter's son?

We read here that they considered what Jesus was as a child and, as a result, refused to consider what He was at the time He was teaching. Prejudice is judging something before you know or consider the facts. They were prejudiced based upon prior knowledge and had their minds closed to new facts. This should be a warning to everyone to not be this way.

Please see the note for Mark 6:3 about the word carpenter. The functional definition for this word is: 'An artificer in stone, iron, and copper, as well as in wood (2Sa 5:11; 1Ch 14:1; Mr 6:3). The tools used by carpenters are mentioned in 1Sa 13:19- 20; Jg 4:21; Isa 10:15; 44:13'. Please also see the Doctrinal Study called Significant Gospel Events for the section called: Minor Titles of the Son of God for the title of: carpenter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the carpenter's. Ps 22:6; Isa 49:7; 53:2-3; Mr 6:3; Lu 3:23; 4:22; Joh 1:45-46; 6:42; 7:41-42; 9:29'.

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C13-S46 (Verse 55) they knew His mother.
is not his mother called Mary?

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is not this. Mt 1:18-20; Lu 1:27; 2:5-7'.

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C13-S47 (Verse 55) they knew His physical brothers.

and his brethren,
James,
and Joses,
and Simon,
and Judas?.

This sentence is strongly fought against by Roman Catholics who claim that Mary was an eternal virgin. They claim that the word brethren, in this sentence, should be 'cousins'. Anyone who believes a Bible corrector will probably spend eternity in the lake of fire with their Bible corrector.

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 also see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and his. Mt 12:46,48; 27:56; Mr 15:40,47; 16:1; Lu 24:10; Joh 19:25; Ga 1:19'.

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C13-S48 (Verse 56) they knew His physical sisters.

And his sisters,
are they not all with us?.

Please see the note for the prior sentence about the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ''.

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C13-S49 (Verse 56) they proved to be fools.
Whence then hath this man all these things?

These people refused to accept facts which went against their erroneous beliefs. A fool takes the attitude of: 'My mind's made up! Don't confuse me with the facts'. Later, in time (Matthew 11:23 and Luke 10:17), Jesus cursed them because of their insisting upon being Biblical fools. 1Corinthians 1:21-24 says: For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. forthe Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Insisting on understanding something, before you believe it, is a refusal to act by faith. Wisdom is accepting truth even when you don't understand how the truth could exist.

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C13-S50 (Verse 57) their foolishness caused them to react wrongly.
And they were offended in him.

Our sentence tells us their reaction to Jesus not living up to their expectations. As true fools, they expected the world to work the way that they thought it should work. Such people get offended when God proves to them that they do not control reality. And we still see the same thing today. When someone gets offended by truth, you can know that they are a true Biblical fool.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 11:6; Isa 8:14; 49:7; 53:3; Mr 6:3; Lu 2:34-35; 7:23; Joh 6:42,61; 1Co 1:23-28 General references. exp: Mr 6:4; Lu 7:23; Joh 16:1.'.

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C13-S51 (Verse 57) Jesus explains the cause of their foolishness.

But Jesus said unto them,
A prophet is not without honour,
save in his own country,
and in his own house..

We also see this declaration in: Mark 6:4; Luke 4:24 and John 4:44. The circumstances in Mark are the same as found here in Matthew. Luke presents Jesus saying the same thing to basically the same people but doing so right after His temptation by Satan. Luke also presents the incident as happening in he synagogue, of Nazareth, on the sabbath day. At the same time, John presents Jesus saying this when He returned to Galilee after dealing with the woman at the Samaritan well. So, the circumstances are different and make it appear as if the same thing happened more than once.

Jesus says this as a precept and we see it said in at least two different circumstances.

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour. Forms of this word are used, in this Gospel, in: Matthew 13:57; Matthew 15:4; Matthew 15:6; Matthew 15:8; Matthew 19:19.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and Matthew 13:11. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A prophet. Mr 6:14; Lu 4:24; Joh 4:44; Ac 3:22-23; 7:37-39,51-52 General references. exp: Mr 6:4; Lu 7:23; Joh 16:1.'.

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C13-S52 (Verse 58) the result of their foolishness.
And he did not many mighty works there because of their unbelief.

Some might misunderstand this sentence. Our sentence does not say that Jesus could not (do) many mighty works there but that he did not. God gave us each a free will and will not take it away for any reason. Jesus limited His mighty works so that the people could still choose to not believe is that is what they really chose to do. He avoided doing many mighty works which might have taken away the free will refusal to believe.

Please see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Webster's 1828 defines this word as: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 11:11; 16:14; Mr 8:28; Joh 10:41 do shew forth themselves in him. or, are wrought by him. General references. exp: Mt 14:13.'.

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Matthew Chapter 14

links to sentences in this chapter:

C14-S1 (Verse 1-2), C14-S2 (Verse 3), C14-S3 (Verse 4), C14-S4 (Verse 5), C14-S5 (Verse 6), C14-S6 (Verse 7), C14-S7 (Verse 8), C14-S8 (Verse 9), C14-S9 (Verse 10), C14-S10 (Verse 11), C14-S11 (Verse 12), C14-S12 (Verse 13), C14-S13 (Verse 14), C14-S14 (Verse 15), C14-S15 (Verse 16), C14-S16 (Verse 17), C14-S17 (Verse 18), C14-S18 (Verse 19), C14-S19 (Verse 20), C14-S20 (Verse 21), C14-S21 (Verse 22), C14-S22 (Verse 23), C14-S23 (Verse 24), C14-S24 (Verse 25), C14-S25 (Verse 26), C14-S26 (Verse 27), C14-S27 (Verse 28), C14-S28 (Verse 29), C14-S29 (Verse 29), C14-S30 (Verse 30), C14-S31 (Verse 31), C14-S32 (Verse 32), C14-S33 (Verse 33), C14-S34 (Verse 34), C14-S35 (Verse 35-36)'.

Please use This link to see the chapter summary.

Chapter theme: the introduction of the New Testament.

Matthew 14:1-12; Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. Please use the link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Luke 9:7-9 tell us that the head of the local civil government confused Jesus with John the Baptist.

In Matthew 14:12 and Mark 6:29 we are told that the disciples of John the Baptist buried his body then went to Jesus. Some of these may have been the disciples of Jesus who had been the disciples of John the Baptist before and these may have included some disciples of John the Baptist who now became disciples of Jesus.

Matthew 14:13 and Mark 6:33; Luke 9:10 and John 6:1-3 tell us that, after Jesus received the news, He took all of them to a desert place by ship in order to morn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death. However, the people followed them and they were denied a time alone to morn.

Matthew 14:14 and Mark 6:34 and Luke 9:11 tell us that, when the people followed, Jesus...was moved with compassion toward them, because they were as sheep not having a shepherd and he began to teach them manythings and he healed their sick. Please also see the Table Of Miracles for references to other places where the Gospels tell us that Jesus did many miracles without naming the specifics.

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

Matthew 14:20; Luke 9:17 and John 6:13 all tell us that there were twelve baskets of fragments left over.

Matthew 14:21; Luke 9:14 and John 6:10 all tell us that there were about five thousand men. In Mark 8:14-21 and Matthew 16:8-11 Jesus makes reference to this miracle and asks His disciples How is it that ye do not understand?

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

Matthew 14:34-36; Mark 6:54-56 and John 6:22-71 report Jesus returning to His home region after feeding the 5,000 men and walking on the water. However, the account in John's Gospel includes many details and teachings not reported in other Gospel accounts. This Gospel also reports the people of Gennesaret seeking Jesus for healing, even while they rejected His teaching.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Herod's opinion of Christ.
3-12. Wherefore John Baptist was beheaded.
13-14. Jesus departs into a desert place,
15-21. where he feeds five thousand men with five loves and two fishes.
22-33. He walks on the sea to his disciples;
34-36. and landing at Gennesaret, heals the sick by the touch of the hem of his garment.'.

C14-S1 (Verse 1-2) King Herod reacts to reports about Jesus.

First Step: Herod reacts to reports.

At that time Herod the tetrarch heard of the fame of Jesus,
And said unto his servants,
This is John the Baptist;.

Second Step: Herod expresses his fear.

he is risen from the dead;.

Third Step: Herod explains his reasoning.

and therefore mighty works do shew forth themselves in him..

Matthew 14:1-12; Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. The notes for the sentences in each of these Gospel accounts explain the three different perspectives of this incident and all should be considered for a full understanding of what happened. Luke 9:7-9 tell us that the head of the local civil government confused Jesus with John the Baptist.

Our sentence starts with the phrase At that time Herod the tetrarch heard. This is a past-tense expression. That is: this particular incident happened after John the Baptist was beheaded. Now, what we read in other Gospel accounts indicates that this incident was right after John the Baptist was beheaded, but this incident was the actual beheading. Our chapter, and the matching accounts by Mark and Luke, are telling us the reaction by Jesus and His disciples instead of reporting what actually happened to John the Baptist.

in this account, we are told that Herod thought that Jesus was John and remembers beheading John (Matthew 14:1-13; Mark 6:14-32; Luke 9:7-9). This account contrast the actions of a Spirit led man named Jesus to an earthly man named Herod who had all of the fears of the flesh and the results of a conscience which resulted from a deliberate life of sin. Herod claimed that Jesus was John the Baptist risen from the dead because of his guilty conscience.

The reports of this incident, from the three (3) Gospel accounts, give us the same message but the details have enough differences that it does not make sense to compare them at a level lower than the message level. Luke tells us: Now Herod the tetrarch heard of all that was done by him: and he was perplexed. Luke goes on to tell some of the reports that king Herod heard and, in further sentences, reports what king Herod did to try and find the truth. Meanwhile, mark reports; And king Herod heard of him; (for his name was spread abroad:) and Mark continues with the decision, and declaration, that king Herod made. At the same time, Matthew reports, essentially, the same thing but adds that king Herod said unto his servants. Thus, we see that Matthew and Mark start their accounts at, basically, the same place but provide minor differences in the details reported. This is because they give the report coming from the palace with Matthew telling us the perspective of the king and Mark reporting the perspective of the servants. Luke, however, starts at a significantly different perspective because the view of the common man is often different from the official view of any important incident.

After this first sentence, Matthew continues with several sentences which tell us about what king Herod did and why. Thus, the rest of the report from Matthew is from the perspective of the king. At the same time, Mark continues with several sentences which give us the perspective of servants watching the same thing happen. And, we have the same incident reported but from two totally different perspectives and, while some details are the same in both accounts, the perspectives are so different that it does not make sense to compare them at a lower level than reports of an incident.

At the same time that Matthew and mark give us many details of palace intrigue, Luke only uses three (3) sentences to report this incident. That is because palace intrigue has little effect on the life of the common man and he has little time to waste on gossip that does not affect his life.

There are several verses in each of the four gospels that tell about John the Baptist. The Doctrinal Study, called John the Baptist, has links to all of the other references in the Bible for John the Baptist. Please see it for more Bible references.

Basically, while living in the flesh as a literal physical man (before His death), the man Jesus was subject to earthly rulers and powers. That changed with the resurrection, but at this time, and in this section of the gospels, we learn how Jesus acted as a Spirit led man who had no earthly authority. That is contrasted to how king Herod acted as a flesh-led man with great earthly authority.

This sentence, and account, starts out with the phrase At that time. Luke and Mark tells us that Jesus had sent His Apostles out to preach the gospel while He went to their home towns in Galilee. In addition, Matthew and Mark tell us that Jesus could do no mighty works there because of the people's unbelief. So, this is a time when the flesh appeared to be winning over the Spirit, even in the life of Jesus. In addition, our sentence tells us that king Herod had heard of the fame of Jesus. Herod heard of the fleshly fame of the man called Jesus. We can see that in the way that Herod acted as recorded in these sections and in the sections which tell us about the crucifixion of Jesus. In both instances, the Earthly government officials thought they were dealing only with a literal physical man and refused to recognize that He was actually 'God in human flesh'. Yes, God could have prevented these actions but after they acted, they could no longer deny their personal guilt when they were judged by God.

The physical man named Jesus was in the country ruled by Herod. When John the Baptist was there Herod ended up in spiritual trouble for beheading John the Baptist. Because of his guilty conscience and because of the similarities (as seen from a strictly fleshly view) between the ministry of John the Baptist and of Jesus, Herod thought they were the same. Throughout this section, Jesus is used to identify a physical man because that was all that Herod though of Jesus.

It should be noted that when the man Jesus heard of the beheading of John the Baptist, He sought solitude (Matthew 14:13, Mark 6:31-32 and Luke 9:10). This is a very human reaction. However, both Matthew and Mark report that Jesus was moved with compassion toward them when the crowds followed Jesus and interrupted His time alone to grieve. These are two of the five times in the gospels that we are told that Jesus was moved with compassion. There is a lesson here. We get hurt and then grow calluses. God lets the devil use some man to rip our calluses off because they make us insensitive to the hurt of others. God doesn't want to hurt us, but will let us hurt if that is what is required to do the job God gave us. Even Jesus had to suffer hurt. This section shows us the proper Spirit led reaction to others being insensitive to our personal pain. Contrast that to the reaction of king Herod who only reacted to a threat against his personal earthly power and position, as also seen in this section.

Our sentence has three Steps with the titles in the sentence outline, above, telling us what each Step is saying. Here, we see evidence that Herod was a fool. He only heard of the fame of Jesus, but never verified the report before deciding what he believed. In addition, our third Step says therefore mighty works do shew forth themselves in him. However, John 10:41 says: And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. therefore, when his evidence should have showed Herod his error, his guilty conscience caused him to cling to error.

Mark 6:14 says, the same message as this sentence from Matthew. However, Luke reports something different. Luke 9:7-9 says: Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him. Luke 13:32 says: And he (Jesus) said unto them, Go ye, and tell that fox (Herod), Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. Now, that was a different incident but, from it, we see that Jesus had no desire to see Herod and would have refused a call from Herod. So, Luke reports that Herod wanted to see Jesus and probably called for Jesus to go to him. Jesus would have refused and then Herod would have drawn his wrong conclusion, as reported by Matthew and Mark, instead of swallowing his pride and going to personally see Jesus.

Please see the note for Matthew 2:1 about the name of Herod. There were several men with this name but they are mentioned only in the New Testament. Fausset's Bible Dictionary defines this name as: 'Judaism by John Hyrcanus, 130 B.C. thus the Herods, though aliens by birth, were Jews in faith'. Please also see the note for Mark 3:6 about the name Herodians.

Please see the note for Luke 3:1 about the word tetrarch. Fausset's Bible Dictionary defines this word as: 'Properly governor of the fourth part of a larger province and kingdom, i.e. a tetrarchy. the title "king" is applied by courtesy, not right, to Herod "the tetrarch" (Lu 3:1; Mr 6:14). (See HEROD.) As Archelaus was "ethnarch" over half of Herod the Great's whole kingdom, so Philip and Antipus had divided between them the remaining half, and were each "tetrarch" over the fourth; Herod over Galilee; Philip over Ituraea and Trachonitis; Lysanias over Abilene. Caligula annexed the three tetrarchies to the kingdom of Herod Agrippa I, whom he honoured with the title "king" (Acts 12)''.

Please see the note for 1Corinthians C4S13 about the word fame. The functional definition for this word is: 'Public report or rumor'. Please also see the note for 1Corinthians C4S13 about the word defame. The functional definition for this word is: 'Slander; dishonor or injured by evil reports'.

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

Please see the note for Colossians 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: 'Herod. this was Herod Antipas, the son of Herod the Great, by Malthace, and tetrarch of Galilee and PerÃ¦a, which produced a revenue of 200 talents a year. He married the daughter of Aretas, king of Arabia, whom he divorced in order to marry Herodias, the wife of his brother Philip, who was still living. Aretas, to revenge the affront which Herod had offered his daughter, declared war against him, and vanquished him after an obstinate engagement. this defeat, Josephus assures us, the Jews considered as a punishment for the death of John the Baptist. Having gone to Rome to solicit the title of king, he was accused by Agrippa of carrying on a correspondence with Artabanus king of Parthia, against the Romans, and was banished by the emperor Caius to Lyons, and thence to Spain, where he and Herodias died in exile. Mr 6:14-16; 8:15; Lu 9:7-9; 13:31-32; 23:8-12,15; Ac 4:27. Tetrarch. Lu 3:1. General references. exp: Mt 14:13.'.

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C14-S2 (Verse 3) Why king Herod reacted like he did.

For Herod had laid hold on John,
and bound him,
and put him in prison for Herodias' sake,
his brother Philip's wife..

Matthew 14:1-12; Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. Please use the link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Please also see the note for Matthew 14:1 for the explanation of why comparison of the reports on this incident is not worth doing at any detail level.

Mark 6:17-20 tells us; For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. ForJohn had said unto Herod, It is not lawful for thee to have thy brother's wife. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: forHerod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did manythings, and heard him gladly. Obviously, Mark gives us more details and, yet, Matthew tells us the same thing in a summary fashion. Therefore, please see the notes for the sentences in Mark in order to have a more detailed explanation.

It should be obvious that, as Mark reports, this woman wanted John the Baptist dead and she got Herod to arrest John, but as we are told in a couple of sentences, Herod was afraid to kill John. So, the woman used her daughter to maneuver Herod into killing John. What we see here is that even a king can destroy his own life by marrying the wrong woman.

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

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.. Forms of this word are used, in this Gospel, in: Matthew 14:3; Matthew 16:19; Matthew 18:18; Matthew 27:2.

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

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for 2Corinthians 4:8-10 about the word forsake. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for Colossians C3S13 about the words wife / wives. Easton's Bible Dictionary defines these words as: 'The ordinance of marriage was sanctioned in Paradise (Ge 2:24; Mt 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Ge 4:19), and continued to prevail all down through Jewish history. the law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex 21:10) and her duties (Pr 31:10-31; 1Ti 5:14) are specified. She could be divorced in special cases (De 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Mt 19:3-9). the duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1Co 7:2-5; Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herod. Mt 4:12; Mr 6:17; Lu 3:19-20; Joh 3:23-24 Herodias'. this infamous woman was the daughter of Aristobulus and Bernice, and granddaughter of Herod the Great. his. Lu 13:1 exp: Lu 3:1. Philip's. Herod Philip, son of Herod the Great and Mariamne. General references. exp: Le 18:16; Lu 3:19; Joh 3:24.'.

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C14-S3 (Verse 4) John the Baptist had rebuked the king.

For John said unto him,
It is not lawful for thee to have her..

They were sinning openly so John did what God says to do and John rebuked their sin openly. Herodias demanded that John be killed and Herod wanted to kill him but, as our next sentence says: when he would have put him to death, he feared the multitude, because they counted him as a prophet. Herod had no fear of God but feared losing his position in this world. That's why he was a fool.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 18:16; 20:21; De 25:5-6; 2Sa 12:7; 1Ki 21:19; 2Ch 26:18-19; Pr 28:1; Isa 8:20; Mr 6:18; Ac 24:24-25 exp: Jer 34:6; Lu 3:19.'.

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C14-S4 (Verse 5) the king was afraid of the reaction of the people.

And when he would have put him to death,
he feared the multitude,
because they counted him as a prophet..

Our sentence is continuing the prior sentence because it starts with the word And. The prior sentence told us that John the Baptist openly rebuked Herodias and Herod for their open sin. As a result, they both wanted to kill John. And, our current sentence says why Herod hesitated. However, the rest of the account explains how Herodias maneuvered Herod into killing John the Baptist. Mark 6:19-20 gives a more detailed explanation on what delayed action by Herod.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 6:19-20; 14:1-2; Ac 4:21; 5:26 because. Mt 21:26,32; Mr 11:30-32; Lu 20:6'.

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C14-S5 (Verse 6) the king was pleased by the dance of a girl.

But when Herod's birthday was kept,
the daughter of Herodias danced before them,
and pleased Herod..

The various Gospel accounts make it clear that Herodias put her daughter up to this and that she was a completely evil and immoral woman. There should be no doubt that she had her daughter dance an immoral sexual dance and that she was the kind of woman who would have had her daughter do more if that was required in order to get Herod to murder John the Baptist. There should be little doubt that Herod and his friends were drunk and boasting. And when the time was right for Herod to make a foolish oath, Herodias sent her daughter to do this dance and the get Herod to make the foolish oath before his friends. Our second next sentence says: she, being before instructed of her mother. Therefore, this was all planned by Herodias to maneuver Herod into murdering John the Baptist.

Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition, for the word birth, is: 'Life coming into the world. This is different from conception, which is when life starts. The Bible also makes the distinction n between physical birth and spiritual birth'. The functional definition, for the word birthday, is: 'The day that birth occurs'. The functional definition, for the word birthright, is: 'The rights received at the point of birth. These are distinguished from rights received later in life'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for 1John 3:9 about the phrase born of God. Please also 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'. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'.

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 7:32 about the word dance. The functional definition for this word is: 'the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Ec 3:4; Job 21:11; Isa 13:21, etc'. This was most likely the perverted sensual dance.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'birth-day. Ge 40:20; Es 1:2-9; 2:18; Da 5:1-4; Ho 1:5-6; Mr 6:21-23 the daughter. Mt 22:24 danced. Es 1:10-12 before them. Gr. in the midst. General references. exp: Mr 6:22.'.

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C14-S6 (Verse 7) the king made a foolish oath.
Whereupon he promised with an oath to give her whatsoever she would ask.

Matthew 14:1-12; Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. Please use the link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Mark 6:23 is the equivalent to this sentence and it gives more details of this foolish oath.

In the second next sentence we read that the king was sorry. However, that did not change the oath. That did not change the fact that this evil woman knew how to manipulate him to do whatever she wanted even to the point of assuring that he would do something that would prevent him from ever being saved. What we see here is the result of allowing the lusts of our flesh to rule us.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

Please see the note for Mark 6:26 about the word oath. The functional definition for this word is: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22)'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Es 5:3,6; 7:2'.

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C14-S7 (Verse 8) the daughter did as her mother had instructed.

And she,
being before instructed of her mother,
said,
Give me here John the Baptist's head in a charger..

Mark 6:24 is the equivalent of this sentence. Herodias planned this but did not instruct her daughter until the oath was said, just in case it did not work as she planned. After Herod made the oath, the daughter went to her mother, was instructed, and then returned to Herod and fulfilled this sentence.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the 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 see the note for Mark 6:25 about the word charger. Easton's Bible Dictionary defines this word as: 'a bowl or deep dish. the silver vessels given by the heads of the tribes for the services of the tabernacle are so named (Nu 7:13, etc.). the "charger" in which the Baptist's head was presented was a platter or flat wooden trencher (Mt 14:8,11; Mr 6:25,28). the chargers of gold and silver of Ezr 1:9 were probably basins for receiving the blood of sacrifices'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. 2Ch 22:2-3; Mr 6:24 Give. 1Ki 18:4,13; 19:2; 2Ki 11:1; Pr 1:16; 29:10 a charger. Nu 7:13,19,84-85; Ezr 1:9 General references. exp: Lu 23:20.'.

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C14-S8 (Verse 9) the king did foolishly.

Equivalent Section: His reaction.

And the king was sorry:.

Equivalent Section: His action.

nevertheless for the oath's sake,
and them which sat with him at meat,
he commanded it to be given her..

in this account, we are told about king Herod and how he used his Earthly power as king. We see that in spite of his position and power, he was still foolish. Herod is contrasted to a Spirit led man, with no earthly power, named Jesus.

Mark 6:26 is the equivalent of this sentence and uses almost the exact same words.

If Herod had refused to keep his oath, he would have destroyed his own credibility as a ruler and, most likely, have been soon deposed through death or other political maneuvering. Thus, we see Herod placing a higher value on his position in this world than on the life of an innocent prophet of God. And, as we already saw, Herod was more concerned about the reaction of the people than he was of the reaction from God. As already mentioned, this pr4oved that he was a fool.

Please see the note for verses in the New Testament and Summary on the name / role of king. The functional definition for this word is: 'The head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by the word of God. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The 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 see the note for Mark 6:26 about the word sorry. The functional definition for this word is: 'Grieved for the loss of some good; pained for some evil that has happened to one's self or friends or country. It does not ordinarily imply severe grief, but rather slight or transient regret.'. Please also see the note for Philippians 2:27 about the word sorrow. Forms of this word are used, in this Gospel, in: Matthew 14:9; Matthew 17:23; Matthew 18:31.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. Webster's 1828 dictionary defines this word as: 'adv. Not the less; notwithstanding; that is, in opposition to anything, or without regarding it. It rained, nevertheless, we proceeded on our journey; we did not the less proceed on our journey; we proceeded in opposition to the rain, without regarding it, or without being prevented'. Forms of this word are used, in this Gospel, in: Matthew 14:9; Matthew 26:39; Matthew 26:64.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'any solid food. This word is also used, symbolically, for spiritual food'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the king. Mt 14:1; Mr 6:14 exp: Da 6:16. sorry. Mt 14:5; 27:17-26; Da 6:14-16; Mr 6:20,26; Lu 13:32; Joh 19:12-16; Ac 24:23-27; 25:3-9 the oath's. Nu 30:5-8; Jg 11:30-31,39; 21:1,7-23; 1Sa 14:24,28,39-45; 25:22,32-34; 28:10; 2Ki 6:31-33; Ec 5:2 General references. exp: Mr 6:26; Lu 23:20.'.

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C14-S9 (Verse 10) the king kept his foolish oath.

And he sent,
and beheaded John in the prison..

Mark 6:27-28 is the equivalent of this sentence and the next sentence. Mark provides more details but the message is the same in both accounts.

We find forms of the word beheaded in: Deuteronomy 21:6; 2Samuel 4:7; Matthew 14:10; Mark 6:16; Mark 6:27; Luke 9:9; Revelation 20:4. Webster's 1828 defines this word as: 'To cut off the head; to sever the head from the body, with a cutting instrument; appropriately used of the execution of men for crimes.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and beheaded. Mt 17:12; 21:35-36; 22:3-6; 23:34-36; 2Ch 36:16; Jer 2:30; Mr 6:27-29; 9:13; Lu 9:9; Re 11:7 the prison. Josephus informs us that John the Baptist was imprisoned and beheaded by Herod in the strong castle of Machaerus, which he describes as situated about 60 stadia east of Jordan, not far from where the river discharges itself into the Dead Sea.'.

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C14-S10 (Verse 11) the mother had vengeance.

Equivalent Section: the daughter received the head.

And his head was brought in a charger,
and given to the damsel:.

Equivalent Section: the mother received the head.

and she brought it to her mother..

Mark 6:27-28 is the equivalent of this sentence and the prior sentence. Mark provides more details but the message is the same in both accounts.

It should be obvious, according to this sentence, who was truly behind the murder of John the Baptist. People need to understand that devils laugh at the judgment received by fools who let the devils manipulate them. Ultimately, this act was motivated by devils in their spiritual war against God.

Please see the note for Mark 5:40 about the word damsel. Webster's 1828 defines this word as: 'A young woman. formerly, a young man or woman of noble or genteel extraction; as Damsel Pepin; Damsel Richard, prince of Wales. It is now used only of young women, and is applied to any class of young unmarried women, unless to the most vulgar, and sometimes to country girls. With her train of damsels she was gone. Dryden. then Boaz said, whose damsel is this? Ruth ii. this word is rarely used in conversation, or even in prose writings of the present day; but it occurs frequently in the scriptures, and in poetry''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and given. Ge 49:7; Pr 27:4; 29:10; Jer 22:17; Eze 16:3-4; 19:2-3; 35:6; Re 16:6; 17:6'.

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C14-S11 (Verse 12) the disciples buried the body of John the Baptist.

And his disciples came,
and took up the body,
and buried it,
and went and old Jesus..

Matthew 14:1-12; Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. In Matthew 14:12 and Mark 6:29 we are told that the disciples of John the Baptist buried his body then went to Jesus. Some of these may have been the disciples of Jesus who had been the disciples of John the Baptist before and these may have included some disciples of John the Baptist who now became disciples of Jesus. The twelve returned from preaching and reported the results as reported in Mark 6:30 and Luke 9:10. This sentence, and Mark 6:31, tell us part of what they reported. Therefore, the disciples may have gone to bury John the Baptist on their way back from preaching and doing miracles. The devil tries to discourage believers any time that they have a great spiritual victory.

This sentence also provides a transition, from the account reported in the first part of the chapter, to the account reported starting in the next sentence. Matthew is the only Gospel writer who reports that his (John the Baptist) disciples came, and took up the body, and buried it before (and means 'added to the prior') they went and old Jesus. Mark and Luke only report the apostles returning to Jesus.

Matthew is reporting the callousness of many government employees. When I was visiting a missionary in Belize, he told about the government executing a man for a crime. After that, they threw the body in the back of a pickup truck, drove to the man's mother's hut in the jungle, rolled the body off the truck in front of the mother's hut door and drove away. Like king Herod, they considered the burial of people they killed the responsibility of the person's friends and family with no help from the government of any type.

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

Please see the note for Colossians 2:10-12 about the word buried. The functional definition for this word is: 'To hide; to conceal; to overwhelm; to cover with anything; as, to bury any one in the ruins of a city'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. Mt 27:58-61; Ac 8:2'.

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C14-S12 (Verse 13) Jesus sought to be alone to mourn.

Equivalent Section: Jesus seeks solitude with His disciples.

When Jesus heard of it,
he departed thence by ship into a desert place apart:.

Equivalent Section: Selfish people deny His attempt.

and when the people had heard thereof,
they followed him on foot out of the cities..

Matthew 14:13 and Mark 6:31 and Luke 9:10 tell us that, after Jesus received the news of the murder of John the Baptist, He took all of His disciples to a desert place by ship in order to morn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death. John 6:1 lets us know that the report from John, starting in that sentence, is the same incident as is reported in the other Gospels.

When our sentence says: Jesus heard of it, our sentence is referring to the prior sentences which told us about the murder of John the Baptist. He was surely the closest human friend that Jesus had. And, many of the disciples of Jesus had been disciples of John the Baptist. Therefore, they were seeking solitude to morn but, as our Second Equivalent Section: tells us, we see that selfish people denied them that time.

Our First Equivalent Section says: When Jesus heard of it, he departed thence by ship into a desert place apart. The equivalent phrase from Mark says: And he (Jesus) said unto them, Come ye yourselves apart into a desert place, and rest a while. The equivalent phrase from Luke says: And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. Matthew gives us the perspective of a king, which is why he reports what Jesus did, but neglects to mention what His disciples also did. This is the action of a king when he is very upset. A wise king does not make decisions while emotionally upset but he gets alone, or only with close family, until he has his emotions back under control. At the same time, Mark reports the perspective of a servant and tells us how Jesus took care of the emotional upset of His disciples. Also, at the same time, Luke gives us the perspective of Jesus being a literal physical man. Luke reports what Jesus and His disciples did with no distinction between Jesus and His disciples since Luke uses pronouns to identify all of the people. Therefore, Jesus is treated at the same level as other literal physical men.

In John 6:1, we read: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. John does not tell us how long After (the prior) things reported by John, but the details, which John reports after this sentence, lets us know that John is reporting the same incident as the other three Gospel authors. John gives is a spiritual perspective. John reports: And the passover, a feast of the Jews, was nigh. Now, most people will probably ignore that sentence and those people who pay attention will probably have trouble figuring out why it is there. But, right after the first passover, God provided for all of the physical needs, especially food, of His people. And, John provides this sentence just before reporting that Jesus fed the 5,000 men. Thus, John is making a spiritual connection between Jesus feeding the 5,000 men and God providing for all of the physical needs, especially food, of His people right after the first passover.

Now, yes we get additional information by considering all of the details in these three (3) phrases, but doing a comparison of them gives us no advantage and could even cause confusion. What we have here are three different reports, given from three different perspectives, of what happened. And, anyone who wants to consider the additional information, which is provided by the various details, can look at the notes for the sentences which are in each Book Study.

Mark adds a phrase which helps us to understand what was going on. Mark reports: And he (Jesus) said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat Now, when someone you cared about very much is murdered, most people would be very upset emotionally. Then, when people are making so many demands of you that they had no leisure so much as to eat, that will make it almost impossible to have a right attitude, especially if it is added onto just hearing about the murder. Now, add on top of that the attitude of the people, which is reported further in our account. That attitude was completely selfish with demands that their own personal desires be met with absolutely no concern for the needs of Jesus and His disciples. Put these all together and you should understand why Jesus said: Come ye yourselves apart into a desert place, and rest a while.

The Second Equivalent Section: of our current sentence, says: and when the people had heard thereof, they followed him on foot out of the cities. The equivalent sentences from Mark say: And they departed into a desert place by ship privately. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. The equivalent phrase from Luke says: And the people, when they knew it, followed him. John not only reports the action of the people but also tells their motivation when he writes: And a great multitude followed him, because they saw his miracles which he did on them that were diseased. Please notice that they did not follow in order to learn the doctrine but because they saw his miracles. The miracles were done to support the message of the doctrine but these people ignore the doctrine and only wanted to be entertained by the miracles.

In addition to the attitude reported by John, Mark reports that: they departed into a desert place by ship privately. Therefore, Jesus and His disciples made it clear that they wanted to be alone and these people, selfishly, ignored their obvious desires.

Another thing to notice is that Mark and Luke provide details that Matthew does not include. These differences are due to each author having a different perspective and to what is, or is not, important to each perspective.

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 Mark 6:31 about the word apart. The functional definition for this word is: ' Separately; at a distance; in a state of separation, as to place'. That note has links to every Bible reference to this word. Forms of this word are used, in this Gospel, in: Matthew 14:13; Matthew 14:23; Matthew 17:1; Matthew 17:19; Matthew 20:17.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: 'The same Hebrew word is rendered "wildernes," and is used of the country lying between Egypt and Palestine (Ge 21:14,21; Ex 4:27; 19:2; Jos 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land'. Forms of this word are used, in this Gospel, in: Matthew 14:13; Matthew 14:15; Matthew 24:26.

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

The word feet is the plural form of the word foot. Please see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

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 also see the note for Matthew 4:5 about the phrase holy city.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 14:1-2; 10:23; 12:15; Mr 6:30-33; Lu 9:10-17; Joh 6:1-15'.

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C14-S13 (Verse 14) Jesus was moved with compassion even when He wanted to be alone.

And Jesus went forth,
and saw a great multitude,
and was moved with compassion toward them,
and he healed their sick..

Matthew 14:14 and Mark 6:34 and Luke 9:11 tell us that, when the people followed, Jesus...was moved with compassion toward them, because they were as sheep not having a shepherd and he began to teach them manythings and he healed their sick. This miracle is in addition to His feeding the 5,000 men, which is also part of this incident.

Please also see the Table Of Miracles for references to other places where the Gospels tell us that Jesus did many miracles without naming the specifics. Doing miracles does not prove that Jesus was the Son of God. However, his attitude and message combined with the miracles did prove that truth. The main thing to pay attention to is that Jesus had compassion even for selfish people at a time that He wanted to be alone to morn the death of His friend. That compassion is very much due to His human nature.

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

Following this sentence, we see the miracle of Jesus feeding the 5,000. Because that miracle is so well known, and so often preached, the miracle of this sentence is often ignored. In addition, many people preach about Jesus having compassion, But I can't remember someone presenting the context. He had this compassion on selfish people who deliberately interrupted His attempt to be alone and morn the murder of His best human friend.

Mark 6:34 and Luke 9:11 are equivalent sentences. Mark does not mention His healing the people but Luke does. In addition, Mark and Luke both mention Jesus teaching while Matthew does not mention this fact. So, when we compare the three accounts, we get more information than any one account gives but we still see no conflict. What we basically see is that each Gospel writer was selective in what they chose to report. In Matthew, we read that Jesus acted like a righteous King and put the needs of His people above His own needs. In Mark, we read that Jesus saw that they were as sheep not having a shepherd: and he began to teach them manythings. Here we see the perspective of a servant watching his master and Lord. The servant not only sees what his master and Lord does, but he knows Him well enough to understand what motivates his master and Lord. Then, in Luke, we read: he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. As one human man looking at what another human man does, Luke sees the actions but does not know, nor reports, the internal motivation.

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 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 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. Sicklness is sent as a judgment for sin'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and was. Mt 9:36; 15:32-39; Mr 6:34; 8:1-2; 9:22; Lu 7:13; 19:41; Joh 11:33-35; Heb 2:17; 4:15; 5:2 General references. exp: Joh 6:2.'.

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C14-S14 (Verse 15) the disciples made a suggestion based upon circumstances.

First Step: the disciples express a concern.

And when it was evening,
his disciples came to him,
saying,
This is a desert place,
and the time is now past;.

Second Step: the disciples express a solution.

send the multitude away,
that they may go into the villages,
and buy themselves victuals..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children). In addition, Matthew 16:9 and Mark 8:19 make reference to this miracle.

Mark 6:35-37; Luke 9:12-13 and John 6:5-7 are equivalent sentences but Mark and Luke use slightly different words while John gives us a totally different perspective of what we are told in this sentence.

Remember the circumstances leading up to this. Their friend, John the Baptist, was murdered. They had to go and bury his body then tell Jesus. They had crossed the lake to a desert place to be alone and morn and all of these selfish people showed up demanding that they be ministered to. So, now that it is evening, and the people have had all day of ministry, it should be understandable that the disciples are tired and want the people gone. However, the love and compassion of Jesus does not allow that.

Matthew, Mark and Luke use slightly different wording but5 all tell us the same message with minor differences in the details. This shows us that God allowed His Gospel writers freedom of expression so long as they delivered His message. John, however, skips what is in this sentence and starts his account with the response from Jesus. (John writes: he (Jesus) saith unto Philip, Whence shall we buy bread, that these may eat?). John gives us the spiritual perspective and shows us that Jesus id the Son of God. As such, He shows us God's character which includes love and care even while having to be longsuffering.

Please see the note for Mark 4:35 about the phrase the even. The functional definition for this word is: 'sunset'. Forms of this word are used, in this Gospel, in: Matthew 8:16; Matthew 26:20; Matthew 27:57. Please also see the note for John 20:19 about the word evening. Forms of the word evening are used, in this Gospel, in: Matthew 14:15; Matthew 14:23; Matthew 16:2. Please also see the note for Mark 11:11 about the word eventide.

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

Please see the note for Mark 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.'. Forms of this word are used, in this Gospel, in: Matthew 9:35; Matthew 14:15; Matthew 21:2.

Please see the note for Luke 9:12 about the word victuals. The functional definition for this word is: 'Food for human beings, prepared for eating; that which supports human life; provisions; meat; sustenance. We never apply this word to that on which beasts or birds feed, and we apply it chiefly to food for men when cooked or prepared for the table'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Mr 6:35-36; Lu 9:12 send. Mt 15:23; Mr 8:3'.

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C14-S15 (Verse 16) Jesus told them to do the impossible.

First Step: Jesus answers them.

But Jesus said unto them,
They need not depart;.

Second Step: Jesus instructs them.

give ye them to eat..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

Mark 6:37 and Luke 9:13 are equivalent to the Second Step of our sentence. The exact words of the Second Step are also reported by Mark and Luke. The second phrase of the First Step in our sentence is unique to Matthew's report and is a response to the prior sentence. The equivalent of the first phrase, of the First Step in our sentence, is reported by Mark and Luke. Therefore, even though Mark and Luke do not report all the equivalent of the First Step, that equivalent is implied in what they do report.

John does not report what Jesus said to the majority of the disciples, but reports what He said to Philip. Matthew, Mark and Luke do not include that conversation. John reports that Jesus saith unto Philip, Whence shall we buy bread, that these may eat? As mentioned, the other three Gospel accounts do not mention Jesus asking the question to Philip, but report the answer from all of the disciples. In addition, John reports: And this he said to prove him: for he himself knew what he would do. (John 6:6). Then John gives us the answer from Philip, which is the equivalent to the answer reported by Matthew in the next sentence.

The only difference between what Matthew reports in this sentence, and what Mark and Luke report, is that Matthew includes the phrase They need not depart. Regardless of that difference, in this sentence we see that Jesus demanded that they do the impossible. John 15:5 says: I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. That is the lesson which Jesus is teaching them at this time.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9'. Please also see the note for Romans C13S8 about the phrase must needs.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. 2Ki 4:42-44; Job 31:16-17; Pr 11:24; Ec 11:2; Lu 3:11; Joh 13:29; 2Co 8:2-3; 9:7-8'.

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C14-S16 (Verse 17) the disciples told Jesus what they had to work with.

And they say unto him,
We have here but five loaves,
and two fishes..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

Mark 6:37-38; Luke 9:13 and John 6:7-9 tell us the details of what happened between Jesus giving the command of the prior sentence and the disciples returning with the answer of this sentence. (Please see the notes in the other Bible Studies for those details.) Matthew does not include those details because he gives us the perspective of a king and a king is not concerned with the details of how his people obey his commands. The answer, in this sentence and the equivalent sentences, shows that what is available is no where near enough to supply the need. Thus, Jesus has made the first point of His message to His disciples. They can not do, in their own power, what God can do through them.

John 6:6 tells us: And this he said to prove him: for he himself knew what he would do. there are many times in our life when God will humble us and prove that He can do what we can not do. This is not to hurt us but to make us turn to God in our time of need. God created us with a need that only God can fill so that we will be motivated to maintain our relationship with God. The world tells us to fill this need with drink, drugs or other forms of physical lust. Remember that these men were emotionally hurting from the murder of John the Baptist and from these selfish people who refused to give them time to morn. Therefore, they needed God to help them with their need but they were looking at what was available physically. As a result, Jesus was going to remind them of what God can do when there is not enough help in this physical world.

John identified Andrew as the one who brought the lad with the lunch while the other Gospel accounts only tell us that the disciples reported what was available.

This miracle is also the motivation for the song which says: 'Little is Much When God is in it'.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'. Forms of this word are used, in this Gospel, in: Matthew 14:17; Matthew 14:19; Matthew 15:34; Matthew 15:36; Matthew 16:9; Matthew 16:10.

Please see the note for John 21:3 about the word fish. The functional definition for this word is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:33-34; Nu 11:21-23; Ps 78:19-20; Mr 6:37-38; 8:4-5; Lu 9:13; Joh 6:5-9'.

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C14-S17 (Verse 18) Jesus told them what to do next.

He said,
Bring them hither to me..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

This sentence is only reported in Matthew's account. The other Gospel accounts report things between the equivalent of the prior sentence and the equivalent of the next sentence which Matthew does not report. Therefore, those accounts should also be accessed in order to fully understand what is reported about this incident.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'HITH'ER, adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 6:38.'.

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C14-S18 (Verse 19) Jesus commanded that things be done orderly.

And he commanded the multitude to sit down on the grass,
and took the five loaves,
and the two fishes,
and looking up to heaven,
he blessed,
and brake,
and gave the loaves to his disciples,
and the disciples to the multitude..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

Mark 6:39-40; Luke 9:14-15 and John 6:10 tell us the same message as the first phrase of this sentence. As mentioned in the note for the prior sentence, the other Gospel accounts report things between the equivalent of the prior sentence and the equivalent of the next sentence which Matthew does not report. Therefore, those accounts should also be accessed in order to fully understand what is reported about this incident.

1Corinthians 14:40 says: Let all things be done decently and in order. in this first phrase, we see that Jesus made sure that this miracle was done in an orderly manner. We should also make sure that things are done orderly in our service to God and in our professional and private life.

Mark 6:41; Luke 9:16 and John 6:11 tell us the same message as the rest of the phrases of this sentence. Mark and John mention the fishes as well as the loaves while Matthew and Luke only mention the loaves. Mark and Luke use the same phrases as Matthew about Jesus praying while John uses a different phrase to deliver the same message. In all, we have minor differences in words, which might help some people understand better, but the message of these sentences is the same.

Our first phrase says: And he commanded the multitude to sit down on the grass. This starts with the word And, which adds it to the prior sentence where Jesus commanded the disciples to bring the little that they had. Jesus has taken over and is now going to do the miracle. But, what we see here is that they had to obey first. We must obey in true faith, even though we do not understand the commandment, before God gives us a miracle.

The phrases looking up to heaven, he blessed, and brake are almost identical in the reports from Matthew, Mark and Luke the equivalent in John's report is: And Jesus tok the loaves; and when he had given thanks, he distributed to the disciples (John 6:11). Earlier phrases in the reports, from Matthew Mark and Luke, told us that Jesus tok the loaves. And, when we truly consider the message from John we see that it is the same message as we read from Matthew Mark and Luke, even though the words are different. Therefore, as we continuously see, claims of conflict and error are greatly exaggerated lies. All claims of conflict and error are due to the people using wrong methods or their deliberate lies or their believing liars without truly examining the claims for truth.

our last phrases (and gave the loaves to his disciples, and the disciples to the multitude) have the most differences in the words used when compared to the other Gospel accounts. But, as we have seen continuously, the message remains the same. I will leave that comparison to the readers who wish to verify my claim.

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 Matthew 6:30 about the word grass. The functional definition for this word is: ' As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa 40:6-7; Ps 90:5)'.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'. Please see the note for 2Corinthians 9:8-11; symbolic usage in John 6:48 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 see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

The word brake is another form of the he word break. Please see the note for Matthew 5:19 about the word break. The functional definition for this word is: 'To part or divide by force and violence, as a solid substance; to rend apart'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off. Forms of this word are used, in this Gospel, in: Matthew 14:19; Matthew 15:36; Matthew 26:26.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he commanded. Mt 15:35; Mr 6:39; 8:6; Lu 9:14; Joh 6:10 looking. Mr 6:41; 7:34; Lu 9:16; Joh 11:41 he blessed. Mt 15:36; 26:26-27; 1Sa 9:13; Mr 8:6; 14:22-23; Lu 22:19; 24:30; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:16,31; 11:24; Col 3:17; 1Ti 4:4-5 exp: Mr 8:7.'.

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C14-S19 (Verse 20) All of the people were fed and left-overs were more than they started with.

Equivalent Section: Everybody was filled.

And they did all eat,
and were filled:.

Equivalent Section: the left-overs.

and they took up of the fragments that remained twelve baskets full..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children). Mark 6:42-43; Luke 9:17 and John 6:12-13 tell us the same message as this sentence, including that there were twelve baskets of fragments left over.

One preacher had an interesting take on this sentence within the accounts of this miracle. He said: 'Imagine the mother of this boy telling him that, yes, he could go spend the day listening to Jesus preach. She even prepared him a lunch so that her high0energy son would be gone all day. When he was gone, she prayed 'Thank you God for a day of peace!'. When dinner time came and her son wasn't home, she started to worry. Then after dinner time, he burst in the door and said: 'Mom! You can't guess what I brought home!'. She thinks: 'What could be worse than the snake or the frog or the neighbor's dog?'. Then, in come twelve men carrying baskets of left-overs.'. Now, think about her having to feed the neighbors the next day so that the food didn't go bad and think about her boy telling everyone how many people that Jesus fed with his lunch.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please see the note for Matthew 2:14-15 about the word fulfill.

Please see the note for John 6:12 about the word fragment. Webster's 1828 dictionary defines this word as: 'A part broken off; a piece separated from anything by breaking. Gather up the fragments that remain, that nothing is lost. John 6. 2. A part separated from the rest; an imperfect part; as fragments of ancient writings. 3. A small detached portion; as fragments of time'.

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

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

Please see the note for Luke 9:17 about the word basket. The functional definition for this word is: 'A container made from weaving branches or similar things together'. Forms of this word are used, in this Gospel, in: Matthew 14:20; Matthew 15:37; Matthew 16:9; Matthew 16:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Mt 5:6; 15:33; Ex 16:8,12; Le 26:26; 1Ki 17:12-16; 2Ki 4:43-44; Pr 13:25; Eze 4:14-16; Hag 1:6; Lu 1:53; 9:17; Joh 6:7,11 and they took. Mt 15:37-38; 16:8-10; 2Ki 4:1-7; Mr 6:42-44; 8:8-9,16-21; Joh 6:12-14 General references. exp: Mr 6:42.'.

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C14-S20 (Verse 21) How many people were fed.

And they that had eaten were about five thousand men,
beside women and children..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that after Jesus taught all day long, He fed the 5,000 men (plus women and children).

Matthew 14:21; Luke 9:14 and John 6:10 all tell us that there were about five thousand men. Mark 6:44; Luke 9:14 and John 6:10 tell us the same message as this sentence. In most religious meetings, there are usually at least as many women and as many children as there are men. That means that the total number of people could have been fifteen 5thousand people. In Mark 8:14-21 and Matthew 16:8-11 Jesus makes reference to this miracle and asks His disciples How is it that ye do not understand?

The other Gospel accounts tell us that they were about five thousand men but Matthew adds beside women and children. Remember that Matthew was a government employee and that he is giving us the perspective of law and government. Therefore, he is including the women and children that social customs might say to not count.

Please see the note for 2Corinthians 5:13 about the word beside. The functional definition for this word is: 'be and side, by the side'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'about. Joh 6:10; Ac 4:4,34; 2Co 9:8-11; Php 4:19 General references. exp: Mr 6:42.'.

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C14-S21 (Verse 22) Next, Jesus made a test for His disciples.

And straightway Jesus constrained his disciples to get into a ship,
and to go before him unto the other side,
while he sent the multitudes away..

Our current sentence and the next sentence; Mark 6:45 and John 6:15-17 all tell us that Jesus sent His disciples across the lake while He sent the multitude away and He went up into a mountain, alone, to pray. After that, we read about Jesus walking on water. Only Luke does not report that particular miracle. And, the differences between what the other three Gospel writers report is due to the differences in perspective of each Gospel author.

In spite of Jesus sending the people away, and His crossing the lake again, the people followed Him again and that was when He rebuked them for following only to get free bread. This is when he told them I am the bread of life, which is a spiritual message about their needing to accept His doctrine as a guide to daily life. However, those people had no interest in His doctrine, they only wanted free food and to be entertained by His miracles. This is the same attitude we see in most religious people of today. And, because of the rebuke by Jesus, most were offended by the spiritual truth and stopped following Him.

John tells us that Jesus...departed again into a mountain himself alone. And when even was now come, his disciples went down unto the sea, And entered into a ship, and went over the sea toward Capernaum. However, our current sentence says: And straightway Jesus constrained his disciples to get into a ship. Therefore, it appears as if He strongly commanded them to take a ship across the lake while He went up into the mountain but that they did not obey until even. They may very well have gotten into the ship when told, but delayed the crossing. I have to wonder if they could have skipped that particular storm if they had obeyed immediately. How often do we get into trouble because we are slow to act?

This sentence, and the next, are a transition between the accounts of two incidents (feeding the 5,000 and walking on water). Matthew 14:22-33; Mark 6:45-53 and John 6:15-21 tell us about Jesus and Peter walking on water.

Please see the note for Mark 1:18 about the word straightway. The functional definition for this word is: 'straight and way. Immediately; without loss of time; without delay'.

Please see the note for Galatians C6-S12 about the word constrain. The functional definition for this word is: 'Compel with irresistible force. (2Ki 4:8)'.

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'.

We see the exact phrase go before in: Genesis 33:12; Exodus 23:23; Exodus 32:1; Exodus 32:23; Exodus 32:34; Deuteronomy 31:8; 1Chronicles 21:30; Psalms 85:13; Psalms 89:14; Isaiah 45:2; Isaiah 52:12; Isaiah 58:8; Matthew 14:22; Matthew 26:32; Mark 14:28; Luke 1:17; Luke 1:76; Acts 7:40; 2Corinthians 9:5. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'. In the case of this sentence, John the Baptist is the herald of the most important person of all time (before the face of the Lord). [As mentioned in the note for this sentence, within the Lord Jesus Christ Study, this is the third time in Luke that Lord is used in reference to Jesus. Each of these times are prophecies from God the Father specifying that Jesus would be Lord].

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mr 6:45 exp: Mt 13:36. while. Mt 13:36; 15:39'.

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C14-S22 (Verse 23) Jesus prayed for His disciples during their test.

Equivalent Section: Jesus sent the crowd away.

And when he had sent the multitudes away,
he went up into a mountain apart to pray:.

Equivalent Section: Jesus prayed,
1. and when the evening was come,
2. he was there alone..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

The message of this sentence is also in Mark 6:46-47 and John 6:15-17. John 6:15 tells us why Jesus sent them away and then departed again into a mountain himself alone. ThusThus, in it, we see the same message as our First Equivalent Section. Mark 6:46 says, the exact same thing as our First Equivalent Section, with only minor differences in the words used.

Then, Mark 6:47 tells us what the disciples were experiencing while Jesus prayed, as our Second Equivalent Section speaks about. John 6:16-17 tells us that the disciples waited until even, but then obeyed the commandment from Jesus to cross the lake. Now, the word even is used for when the sun sets while the word evening is used for when it is completely dark. Apparently, the disciples started crossing as the sun set and Jesus was in the mountain praying until after it was completely dark. And, the wording from Mark and John lets us know that the disciples started their trip and were at it for some time before Jesus stopped praying and went to them.

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 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America, the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'.

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

Please also see the note for John 20:19 about the word evening. The functional definition for this word is: 'The period from sunset till night. this was naturally the closing of the day'. Forms of this word are used, in this Gospel, in: Matthew 14:15; Matthew 14:23; Matthew 16:2. Please see the note for Mark 4:35 about the phrase the even. The functional definition for this word is: 'sunset'. Forms of this word are used, in this Gospel, in: Matthew 8:16; Matthew 26:20; Matthew 27:57. Please also see the note for Mark 11:11 about the word eventide.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Mt 6:6; 26:36; Mr 6:46; Lu 6:12; Ac 6:4 he was. Joh 6:15-17 General references. exp: Mr 6:46-47; Lu 5:16; Joh 6:3.'.

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C14-S23 (Verse 24) the conditions of the test.

Equivalent Section: What happened.

But the ship was now in the midst of the sea,
tossed with waves:.

Equivalent Section: Why.

for the wind was contrary..

We read that the disciples saw Jesus walk on water in: Matthew 14:22-36; Mark 6:45-56 and John 6:16-21. The message of this sentence is also in Mark 6:48 and John 6:17-18. This is before Jesus came to them and while they were in the middle of the test.

The first phrase, of our current sentence, says: But the ship was now in the midst of the sea, tossed with waves. The equivalent phrase from Mark says: And he saw them toiling in rowing; for the wind was contrary unto them. The equivalent sentences from John say: And it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew. Therefore, as they were struggling in the trial that God gave to them, Jesus was watching and praying. Please remember that our prior sentence told us that Jesus was praying for them. No doubt, He was praying for them to pass the test. In addition, when we are in a test from God, we should be assured that Jesus is praying for us as His child.

The official definition of the word contrary might not clearly fit within this sentence. Basically. the wind would blow strongly in one direction and then quickly change directions and often the change would be opposite of the prior direction. Thus, the ship was...tossed with waves because the wind drove the waves in different directions, making it difficult, if not impossible, for them to make the ship go in one direction.

This account can be applied symbolically for what God allows in our life to test us and show us that we need to cry to God for help during these times. Think about this: who is more reliable, God or man? People go on amusement park rides and trust the man made ride to keep them safe. Yet, when God puts their life through the same type of ride, they are terrified.

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

We find forms of the word toss in: Job 7:4 Psalms 109:23 Proverbs 21:6 Isaiah 22:18 Isaiah 54:11 Jeremiah 5:22; Matthew 14:24; Acts 27:18; Ephesians 4:14; James 1:6. Webster's 1828 defines this word as: 'Thrown upward suddenly or with a jerk; made to rise and fall suddenly'.

Please see the note for Jude 1:12-13 about the word wave. Webster's 1828 defines this word as: 'n. G. 1. A moving swell or volume of water; usually, a swell raised and driven by wind. A pebble thrown into still water produces waves, which form concentric circles, receding from the point where the pebble fell. But waves are generally raised and driven by wind, and the word comprehends any moving swell on the surface of water, from the smallest ripple to the billows of a tempest. The wave behind impels the wave before. 2. Unevenness; inequality of surface. 3. the line or streak of luster on cloth watered and calendered.'.

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

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; adverse; moving against or in an opposite direction; as contrary winds.'. Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'tossed. Mt 8:24; Isa 54:11; Mr 6:48; Joh 6:18 General references. exp: Joh 6:18.'.

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C14-S24 (Verse 25) Jesus starts the next part of the test.

And in the fourth watch of the night Jesus went unto them,
walking on the sea..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

Please also see the Table Of Miracles about this miracle and others. Mark 6:48 and John 6:19 are equivalent sentences. Please note that Mark tells us that Jesus would have passed by them. We need to keep our eyes open for God working when we are in a time of need. At the same time, John tells us: they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. So, yes they were paying attention but they were not sure what they were seeing.

The fourth watch of the night was from full dark through sun rise. The start of the fourth watch of the night is, usually, the darkest time of the night.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'. in this sentence, this word is used for the time of night used by the Roman Army for guard duty. Forms of this word are used, in this Gospel, in: Matthew 14:25; Matthew 24:42; Matthew 24:43; Matthew 25:13; Matthew 26:38; Matthew 26:40; Matthew 26:41; Matthew 27:36; Matthew 27:54; Matthew 27:65; Matthew 27:66; Matthew 28:11.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The time when the sun is on the other side of the world.'. This word is used symbolically several ways in the Bible. The note for this word, in the Book Study on John, gives us several of those symbolic meanings along with the Bible references.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fourth watch. the Jews at this time divided the night into four watches; the first was from six o'clock in the evening till nine, the second from nine to twelve, the third from twelve till three, and the fourth from three till six; so that it probably began to be daylight before our Lord came to his disciples. Mt 24:43; Lu 12:38 walking. this suspension of the laws of gravitation was a proper manifestation of omnipotence. Job 9:8; Ps 93:3-4; 104:3; Mr 6:48; Joh 6:19; Re 10:2,5,8'.

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C14-S25 (Verse 26) the disciples react.

First Step: What they thought.

And when the disciples saw him walking on the sea,
they were troubled,
saying,
It is a spirit;.

Second Step: How they reacted.

and they cried out for fear..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

A lot of people fail to properly understand and appreciate the truth of this sentence. The word spirit is used in this sentence for a devil. Many people believe the doctrinal lie that the truly dangerous beings are 'daemons' and, as a result, ignore the truth from the Bible about true devils. In addition, many believe that many of the devil possessed people have a mental or emotional problem and reject, as they have been taught to, the possibility of a spiritual problem. However, these men not only had the truth taught to them by their religion and culture, but they had seen Jesus deal with devils and had personally dealt with devils earlier in time before this incident. (Please se the Section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.) In addition to that, they were trying to deal with the murder of John the Baptist and all day ministering to selfish people then being forced into the boat only to experience a bad storm on the water. So, they had a lot of personal valid reasons to cry out for fear.

Alright, the prior paragraph dealt with their reaction, as reported in the Second Step. So, now we deal with the reason, which is reported in the First Step. Now, Jesus had never walked on water before and He always crossed the lake in the boat with them or walked around the lake. Thus, they had no reason to think it was Jesus coming to their boat. In addition, since this was during a storm, it had to be hard to see clearly. Add to that the fact that the only thing which they knew of which could walk on water was a spirit, and the First Step becomes quite reasonable.

The First Step, of our current sentence, says: And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit. The equivalent phrase from Mark says: But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out. The equivalent sentence from John says: So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. John adds how long they had been rowing, which added to the day of service, would make them very tired. In addition, John uses the name of Jesus While Matthew and Mark use the pronoun of him. Mark tells us what they did while Matthew and John tell us their feelings. All of these differences, and the few other minor differences, do not constitute a conflict but increase the understanding of those people who are diligent enough to study all reports and compare them with a believing heart.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: ' Disturbance of mind; agitation; commotion of spirits; perplexity; a word of very extensive application'.

The word cried is the past-tense form of the word cry. 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they were. 1Sa 28:12-14; Job 4:14-16; Da 10:6-12; Mr 6:49-50; Lu 1:11-12; 24:5,45; Ac 12:15; Re 1:17 General references. exp: Lu 24:37.'.

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C14-S26 (Verse 27) Jesus assures the disciples.

First Step: Jesus calmed their fears.

But straightway Jesus spake unto them,
saying,
Be of good cheer;.

Second Step: Jesus identified Himself.

it is I;.

Third Step: Jesus corrected their reaction.

be not afraid..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

The message of this sentence is also in Mark 6:50 and John 6:20. The third Step of this sentence is reported in all three accounts with the exact same words. John does not bother to include the Second Step in his report but that does not significantly change the report. In addition, like in other places in the Gospel accounts, we see that God gives additional information to those people who are diligent enough to study and compare the accounts provided by God. Other than that, John gives the same report as Matthew and Mark with the exception that John does not include the time factor (straightway / immediately).

Mark uses different words which convey the same basic message as Matthew even though there are technical differences in the words used by the two authors. These differences are strictly due to the authors method of expression which, as has been written before, God allows so long as they express His message.

In our First Step, we see Jesus deal with their emotional upset first. Often, when people are emotionally upset, we must deal with their upset before we can reason with them about their cause of the upset.

In our Second Step, we see that Jesus identifies himself to His disciples. Thus, after removing the emotional upset, He gave them a reason to replace their fear with comfort because He could take care of any devil and any danger. Then, in our third Step, Jesus repeated the message to be not afraid. Thus we see an example of how to deal with people who are overcome by a wrong emotion.

Please see the note for Mark 1:18 about the word straightway. The functional definition for this word is: 'straight and way. Immediately; without loss of time; without delay'.

Please see the note for Romans C12S5 about the word cheer. The functional definition for this word is: 'To dispel gloom, sorrow, silence or apathy; to cause to rejoice; to gladden'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. Mt 9:2; Joh 16:33; Ac 23:11 exp: Mt 28:10. it. Isa 41:4,10,14; 51:12; Lu 24:38-39; Joh 6:20; 14:1-3; Re 1:17-18 General references. exp: Lu 24:37.'.

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C14-S27 (Verse 28) Peter asks for a miracle.

And Peter answered him and said,
Lord,
if it be thou,
bid me come unto thee on the water..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

Now, some people might criticize Peter for saying this but he was doing the exact correct thing by verifying what he heard. Too many people are led into doctrinal error by believing what they are told without first verifying what they hear. As already explained in the notes for earlier sentences, the disciples had already been through a lot of emotional and physical turmoil. And, this is an example of the type of test that God puts some people through. After passing this test, these disciples will have far more confidence in God and in Jesus. It is shortly after this that John reports Jesus saying: I am the bread of life and many of His disciples leave. However, these disciples stayed even though they did not understand. They realized that true faith does not follow understanding but precedes it. Therefore, with this experience to help them, they accepted by faith what they did not understand.

Matthew is the only Gospel writer to tell us about Peter walking on water.

A lot of times when we are troubled by circumstances it is because we forgot something that God has already shown us to give us assurance in the troubled times that are coming up. However, when we miss the lesson and end up afraid, Jesus comes to us, like He came to His disciples, and says Be of good cheer: it is I; be not afraid (Matthew 14:27 and Mark 6:50). That leads to this verse. I can just imagine Peter figuring, 'Either this is real or I'm hallucinating. If it is real, Jesus gave us the power to cast out devils so He can give me power to do this also. If I'm hallucinating, then I'll probably drown even if I stay in the boat. So, I can prove if it is real or not and not really risk much.' Look at Peter's statement of Lord, if it be thou. I've heard of people 'putting out a fleece' and heard preachers talk against it and for it. I've come to the conclusion that when we approach an uncertainty with God and find what will give God the most glory and ask God 'Can I do this thing that will bring You glory?', that God responds (most often) with giving us the ability to do the impossible. in this verse, Peter used Lord because God exercised His power in the role of Lord when he created the world (and laws of nature) and it takes the same power to set aside the laws of nature.

Please see the note for Galatians C2-S6 about Peter. The functional definition for this word 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.

We find forms of the word bid in: Numbers 15:38; Joshua 6:10; 1Samuel 9:27; 1Samuel 22:14; 2Samuel 2:26; 2Kings 4:24; 2Kings 5:13; 2Kings 10:5; Jonah 3:2; Zephaniah 1:7; Matthew 14:28; Matthew 22:9; Matthew 23:3; Luke 9:61; Luke 10:40; Luke 14:12; 1Corinthians 10:27; 2John 1:10-11. Webster's 1828 defines this word as: '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'. The functional definition for this word is: 'To ask; to request; to invite'. Please see the note for Acts 11:12 about the word bade. Please see the note for Luke 7:39 about the word bidden. Both of these words are past-tense forms of the word bid.

Please see the note for Luke 3:16 about the word water. The functional definition for this word 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 waters: rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bid. Mt 19:27; 26:33-35; Mr 14:31; Lu 22:31-34,49-50; Joh 6:68; 13:36-38; Ro 12:3'.

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C14-S28 (Verse 29) Jesus agrees to the request.

And he said,
Come..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

Peter challenged Jesus to call him out of the ship, but it would take a lot of true Biblical faith for Peter to act on his challenge. So, as we read here, Jesus called him on his challenge. Don't challenge God to enable you to do something that will require a lot of true Biblical faith unless you are seriously ready to back your mouth with faithful action.

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C14-S29 (Verse 29) Peter walks on water.

And when Peter was come down out of the ship,
he walked on the water,
to go to Jesus..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

We see this sentence added to the prior by starting with the word And. In addition, the rest of the sentences in this account start with the word And, except the sentence which starts with the word But. Therefore, all of the sentences in this account must be considered together and they need to be considered in the sequence in which they occur with each sentence being added to all of the prior sentences like steps in a procedure.

In our sentence we see that Peter started out well. He first was come down out of the ship, which required more true Biblical faith than any of the other disciples were willing to demonstrate. Then Peter walked on the water, which required more true Biblical faith. But then Peter started to mess up because he went to go to Jesus, Who is the 'literal physical man'. It is not that Peter took his eyes off Jesus, as many would claim, but that he started to consider the physical circumstances, which started with looking at Jesus as a 'literal physical man'. This distracted Peter from considering the power of the spiritual. Please be sure to read all of the associated notes in the Lord Jesus Christ Study as more of this doctrine is explained in those notes.

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: 'he walked. Mt 17:20; 21:21; Mr 9:23; 11:22-23; Lu 17:6; Ac 3:16; Ro 4:19; Php 4:13'.

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C14-S30 (Verse 30) Peter messes up.

First Step: Peter looked at the wrong thing.

But when he saw the wind boisterous,
he was afraid;.

Second Step: Peter suffered from his mistake.

and beginning to sink,
he cried,
saying,
Lord,
save me..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

People preach that Peter took his eyes off Jesus, but that is not necessarily true and is not what our account says. He could very well have kept his eyes on Jesus and, at the same time, saw the wind boisterous behind Jesus. It is not what Peter looked at but the point of view that he used when he looked. When they first saw Jesus, all of the disciples thought they saw a spirit. The two times, in this incident, when Peter uses to title of Lord, he is addressing the spiritual power of the Son of God. When Peter got out of the boat, that took spiritual faith. The same is true when he started walking. The problem was not that Peter changed his focus but he changed his point of view from the spiritual to the physical. And, that is what we see reported in this sentence.

This is the only place where we find forms of the word boisterous. Webster's 1828 defines this word as: 'Loud; roaring; violent; stormy; as a boisterous wind. 2. Turbulent; furious; tumultuous; noisy; as a boisterous man. 3. Large; unwieldy; huge; clumsily violent; as a boisterous club. 4. Violent; as a boisterous heat.'.

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'. Forms of this word are used, in this Gospel, in: Matthew 14:30; Matthew 19:4; Matthew 19:8; Matthew 20:8; Matthew 24:8; Matthew 24:21; Matthew 24:49.

Please see the note for Luke 5:7 about the word sink. The functional definition for this word is: ' to fall by the force of greater gravity, in a medium or substance of less specific gravity; to subside; opposed to swim or float'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 26:69-75; 2Ki 6:15; Mr 14:38,66-72; Lu 22:54-61; Joh 18:25-27; 2Ti 4:16-17 boisterous. or, strong. Lord. Mt 8:24-25; Ps 3:7; 69:1-2; 107:27-30; 116:3-4; La 3:54-57; Jon 2:2-7; 2Co 12:7-10 General references. exp: Jg 4:8.'.

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C14-S31 (Verse 31) Jesus physically saves Peter.

And immediately Jesus stretched forth his hand,
and caught him,
and said unto him,
O thou of little faith,
wherefore didst thou doubt?.

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

This is the last sentence of the part that only Matthew reports. As explained in the note for this sentence, within the Lord Jesus Christ Study, Jesus also asked Peter this question because He wanted Peter to think about it. He wasn't rebuking Peter or he would have done that in His role as Lord. When we mess up, God wants us to think about what we did wrong so that we don't make the same mistake again.

Please also see the Table Of Miracles for references to other places where the Gospels tell us that Jesus did specific miracles. The specific miracle is always related to the doctrine associated with it. Here, we see that Peter participated in a miracle when his personal faith overcame the fear that he had and the circumstances surrounding him. When his faith failed, he stopped participating in the miracle. Yet, even then, the faith of Jesus did not fail.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'.

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

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the 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 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 Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure'. Forms of this word are used, in this Gospel, in: Matthew 14:31; Matthew 21:21; Matthew 28:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'stretched. Ps 138:7; Isa 63:12; Mr 1:31,41; 5:41; Ac 4:30 and caught. Ge 22:14; De 32:36; Mr 16:7; Lu 22:31-32; 24:34; 1Pe 1:5 O thou. Mt 8:26; 16:8; 17:20; Mr 11:23; Ro 4:18-20; 1Ti 2:8; Jas 1:6-8 General references. exp: Jg 4:8.'.

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C14-S32 (Verse 32) the test ends.

And when they were come into the ship,
the wind ceased..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

The message of this sentence is also in Mark 6:51 and John 6:32. All three Gospel accounts tell us that Jesus got into the boat. Only Matthew tells us that Peter got into the boat also. However, only Matthew told us about Peter getting out to walk on the water.

John's sentence has less details but delivers the same message as this sentence, and the next two sentences from Matthew and the equivalent three sentences from Mark.

Our next sentence tells us things that only Matthew tells and the next sentence in Mark's account is only reported there. Then the second next sentence in Matthew's account and the second next sentence in Mark's account tell us about their arriving at land, which the current equivalent sentence in John's account tells us along with the equivalent of the first phrase in our current sentence. Thus, John skips what is here and in Mark's account.

Mark adds: and they were sore amazed in themselves beyond measure, and wondered. John skips over these facts but tells us that they willingly received him into the ship. Our next sentence, in this account, has the report from Matthew about the reaction by the disciples. Matthew makes it clear that they worshipped him and acknowledged Jesus as: 'God in human flesh'.

The equivalent sentence from John continues with: and immediately the ship was at the land whither they went. Of course, Matthew and Mark also tell us that they arrived at land but their accounts, of that fact, are in a couple more sentences. While John does not tell us that the wind ceased., like Matthew and Mark do, John does say immediately the ship was at the land. Therefore, even in John's account, the storm and wind no longer mattered.

One thing that is often ignored, with the concentration on the walking on water, is the report that the wind ceased. People should realize that a major wind storm does not stop suddenly by natural causes. This is another miracle by Jesus and is the true cause of the statement in the next sentence. Please also see the Table Of Miracles for references to other places where the Gospels report that Jesus did a specific miracle. These miracles are related to the doctrine within context of them. in this case, we see that Jesus brings calm to the storms of life that believers have. The disciples were upset about all that they had gone through in the prior days but this miracle, surely, put an end to those upsets.

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 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: 'come. Ps 107:29-30; Mr 4:41; 6:51; Joh 6:21 General references. exp: Ps 89:9.'.

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C14-S33 (Verse 33) the disciples worship.

Then they that were in the ship came and worshipped him,
saying,
Of a truth thou art the Son of God..

Matthew 14:22-33; Mark 6:45-53 and John 6:16-21 tell us about Jesus walking on water but only Matthew tells us about Peter walking on water.

The message of this sentence is only in Matthew.

This is the first time, in this Gospel account, but possibly not in all the Gospel accounts (I'm not sure on the time line), that the disciples recognized Jesus as 'God in human flesh'. Earlier, in this Gospel account, we saw Satan ask Jesus to worship him. We also read that the king lied and claimed, to the wise men, that he wanted to worship Jesus. But every other case where this Gospel account uses the word worship, people were recognizing Jesus as 'God in human flesh'.

As mentioned in the prior note, John skips what is in this sentence and the equivalent sentence in Mark's account. John presents Jesus as the Son of God and this sentence, and the one in Mark's account, have to do with the reaction by men. They are not related to the Son of God. Mark presents Jesus as 'the example servant' and Mark's account gives the reaction of men who are in the role of a servant. Matthew presents Jesus as God's Christ and King. Our sentence tells us that the disciples finally realized that Jesus was / is God's Christ and King.

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 Word Study on Truth and note for 2John 1:3-LJC about the word truth. The functional definition for this word is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Something that is true matches what God reveals in His unchanging Word.'. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Please also see the message on True Biblical Assurance. 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. Forms of this word are used, in this Gospel, in: Matthew Mt 14:33; Matthew 15:27; Matthew 22:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'worshipped. Mt 15:25; 28:9,17; Lu 24:52 exp: Mt 2:11; 8:2; 9:18. Of. Mt 16:16; 17:5; 26:63; 27:43,54; Ps 2:7; Da 3:25; Mr 1:1; 14:61; 15:39; Lu 4:41; 8:28; Joh 1:49; 6:69; 9:35-38; 11:27; 17:1; 19:7; Ac 8:37; Ro 1:4 General references. exp: Mt 8:27.'.

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C14-S34 (Verse 34) they all arrived at shore.

And when they were gone over,
they came into the land of Gennesaret..

Matthew 14:34-36; Mark 6:53-56 and John 6:22-71 report Jesus returning to His home region after feeding the 5,000 men and walking on the water. However, the account in John's Gospel includes many details and teachings not reported in other Gospel accounts. This Gospel also reports the people of Gennesaret seeking Jesus for healing, even while they rejected His teaching.

It is easy to get the various places mentioned in the Bible confused if you do not consult a map or a dictionary with a description. Even then, the people are often only guessing because places which existed in the time of Jesus no longer exist and the records are not accurate enough to be positive where every place was. Often, modern people agree to call a place by the Bible name in order to get tourists to visit it and make money off the tourists.

In general, the name of Gennesaret is assumed to identify the land around Capernaum. John's Gospel says that the people went to Capernaum to try to find Jesus. Basically, they arrived on the side of the lake where they lived but did not go home immediately. Apparently, Jesus was still trying to have some private time with His disciples but the people did not let them have the private time. What Mark tells us, after this, is the same events as Matthew but John goes into other incidents. And, as I have written before, in the early ministry, we can not be positive of the exact time sequence of events because the Gospel writers do not provide sufficient information for such an analysis.

Mark 6:53 is the equivalent of this sentence and says almost the exact same words. John gives the same message, with different words, and as part of a sentence that was already considered.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 6:53-56 the land of Gennesaret. Gennesaret was a fertile district, in which were situated the cities of Tiberias and Capernaum, extending along the western shore of the lake to which it gave name, about 30 stadia, or nearly four miles, in length, and twenty stadia, or two miles and a half, in breadth, according to Josephus. Lu 5:1'.

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C14-S35 (Verse 35-36) People in the area received miracles.

Equivalent Section: People in the area came for miracles.

First Step: People sought healing from Jesus.

And when the men of that place had knowledge of him,
they sent out into all that country round about,
and brought unto him all that were diseased;.

Second Step: they acted in faith.

And besought him that they might only touch the hem of his garment:.

Equivalent Section: the results.

and as many as touched were made perfectly whole..

in this sentence we read that these people sought healing from Jesus. Mark 6:54-56 is the equivalent of this sentence. Mark uses two sentences to tell us essentially the same thing as this sentence with the exception that Mark adds: whithersoever he entered, into villages, or cities, or country. Our sentence, here in Matthew, says that they brought unto him all that were diseased but does not exclude Jesus going to other cities and villages before they brought the sick.

John appears to relate a different incident but it is possible that what all three relate happened at the same time with John reporting one thing while Matthew and Mark report a different thing. John reports that Jesus rebuked the crowd for refusing the teaching while coming around only for free bread, healing and a show of miracles being done. Matthew and Mark report the actions of Jesus but do not report the rebuke even though He may have given it at this time. While John continues with the common Jew having trouble with the doctrine from Jesus, Matthew and Mark, in their next chapters, switch to reporting the doctrinal fight that the religious leaders started with Jesus. So, at some point, these reports are diverging, but we can not say exactly when, especially from a time perspective.

We see the words touch and whole, as in: they might only touch the hem of his garment: and as many as touched were made perfectly whole in: Matthew 9:21; Matthew 14:36; Mark 5:28; Mark 6:56; Luke 6:19.

Please see the note for John 6:2 about the word disease. The functional definition for this word is: 'The cause of pain or uneasiness; distemper; malady; sickness; disorder; any state of a living body in which the natural functions of the org and are interrupted or disturbed, either by defective or preternatural action, without a disrupture of parts by violence, which is called a wound'.

Please see the note for Romans C12S1 about the word beseech. The word besought is the past-tense form of 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 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 hem in: Exodus 28:33; Exodus 28:34; Exodus 39:24; Exodus 39:25; Exodus 39:26; Matthew 9:20; Matthew 14:36. The Morrish Bible Dictionary defines this word as: 'On the hem of the high priest's robe were pomegranates of blue, and purple, and scarlet, and twined linen, placed alternately with a golden bell â€” typifying that fruit and testimony flow from Christ's heavenly position, and are borne and rendered by Christians through abiding in Him. Ex 28:33-34; 39:24,26. All the Israelites were to wear on the border of their garment a riband of blue (the colour of heaven) that they might look upon it and remember the commandments and be holy unto God: typical of the walk of the Christian as being heavenly in its character, not according to this world, but according to the good and perfect and acceptable will of God. Nu 15:38-40. the Lord had, alas, to declare that the scribes and Pharisees, among other pretended marks of sanctity, enlarged the borders of their garments to be seen of men. Mt 23:5.'.

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 Ï‡Î¹Ï„á½½Î½ 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 á¼±Î¼á½±Ï„Î¹Î¿Î½ 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 notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'' or, said another way, '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: 'General references. Mt 4:24-25; Mr 1:28-34; 2:1-12; 3:8-10; 6:55 exp: Mt 19:2.
only. Mt 9:20-21; Mr 3:10; Lu 6:19; Ac 19:11-12 hem. Mt 23:5; Ex 28:33-43; Nu 15:38-39 perfectly. Joh 6:37; 7:23; Ac 3:16; 4:9-10,14-16 General references. exp: Mt 19:2.'.

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Interpretive Study of Matthew's Gospel-13,14.

Matthew Chapter 13

links to sentences in this chapter:

Chapter theme: What the kingdom of heaven is like.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 14

links to sentences in this chapter:

Chapter theme: the introduction of the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

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