[NTC - Mark]
Tradition has it that the garden of Gethsemane belonged to the family of
which the Apostles John and James were members, and that for this reason
the Lord and his disciples were privileged to feel themselves at home
there. St. Mark, the writer of one of the Gospels, but not one of the
apostles, is credited with having been a member of the same family. One of
the accounts of the arrest of the Master tells that amongst those who
followed after him was a young man wrapped with a sheet, and who fled
naked when some members of the band attempted to lay hold of him. That
young man, tradition says, years afterward was known as St. Mark. R4707:2
Mark's Gospel record is supposed to have been indited by Peter himself,
Mark being in a large measure Peter's amanuensis. R2469:5
See also "THE FOUR GOSPELS--GENERAL"
The beginning of -- In Mark there is no genealogy, for there Christ is
spoken of not as a son, but as a servant. R1046:6*
The character of Mark as a writer is chronological. R1047:4*
The gospel -- Mark is written to the Gentiles, and its theme is Christ's
ministry, his works. R1046:3*
Supposed to have been indited by Peter, Mark being Peter's amanuensis.
R2469:5
My messenger -- The messenger of Jehovah to announce Messiah. R3712:1
Throughout the entire Gospel age the Church in the flesh has been doing a
work similar to John's--announcing Messiah, not in the flesh, but the
glorified Christ, Head and Body, and the kingdom which he will set up.
R3713:1
Not "the messenger of the covenant." (Mal. 3:1) R3712:1
The voice -- Not the "Word." R2409:2
Make his paths -- Arrangements, affairs. R3683:5
Straight -- For a triumphal entry to his kingdom upon the earth. "An
highway shall be there." (Isa. 35:8) R2563:5
The Church in the flesh, the greater Elijah, will be equally unsuccessful
with that of the lesser antitype of Elijah, John the Baptizer. R2563:5
John -- John's mission was pre-eminently that of a reprover and
reformer. R4978:5
John's work at the first advent foreshadowed the closing work of the
Church at the second advent. B253
Six months older than Jesus, thus beginning his preaching six months
before Jesus' baptism. R3712:1, 562:1*
Did baptize -- John's baptism was for Jews only, who were already
recognized as typically cleansed by their Atonement day sin-offerings.
HG732:5
In the wilderness -- We are not sent forth as John was, to dwell in the
wilderness and to criticize and denounce everything and everybody. We are
to copy our Lord, not John the Baptist. R4978:5
And preach -- The preaching and baptism of John were a special call to
God's covenant people to repent of their sins and their failure as a
nation, and as individuals to live up to their covenant. R1687:3
The greater John, the Church in the flesh, has exhorted as many as have
ears to hear to repent of sin and reform their lives, that they may be
prepared for the great changes imminent in Messiah's reign. R3713:1
The baptism -- To bring the hearts of the people back into accord with
the Law that thus they might be ready for transfer from Moses to Christ.
R3712:4
Proclaiming that those who would be ready for Messiah and the Kingdom
should not only renounce sin and reform their lives, but should publicly
declare the same--symbolizing it by a baptism in water. R3712:2
Of repentance -- Repentance from recognized sin, violations of their Law
Covenant, and a typical cleansing from them, a return to a condition of
righteousness of heart, as in the day when they were all "baptized into
Moses in the sea and in the cloud." (1 Cor. 10:2) HG732:5
Not of baptism "into his death." F442
Remission of sins -- All Scriptures in support of immersion for the
remission of sins belonged to the Jews, none to the Gentiles. OV240:6;
F428, 433; R2931:3
Sins against their covenant, and their share in the sin of their nation in
rejecting and crucifying Christ. R1421:1
For the remission of avoidable sins, gross sins. The godly Jews were not
intended, nor expected, to come to John to be baptized. Q34:3
Not original sin--"Without the shedding of blood there is no remission"
(Heb. 9:22), but the sins of the Jews against the Law Covenant. R2931:3
All the land of Judea -- The prepared instruments of the Lord are
powerful in his hand. The whole nation was aroused, the expectation of the
immediate advent of the Messiah was everywhere evident. R1916:3
Multitudes confessed their sins and were baptized, but later, when they
failed to see either the King or the kingdom in earthly glory, they lapsed
into unbelief. R1688:1
Confessing their sins -- The Jews thereby coming again into harmony with
Moses, type of Christ, into whom they had all once been baptized. F432
John did not urge any to be baptized, except such as realized themselves
to be transgressors against the Law. R3712:3
John was clothed -- John's simplicity of dress indicated he was not
seeking to serve earthly or selfish interests--he had nothing, wanted
nothing, needed nothing. R3712:3
With camel's hair -- Making him conspicuous, indicating that his entire
life was devoted to the special service of the Lord. R3712:3
Adopting somewhat the manner and dress of Elijah of old, his prototype.
R3712:3, 1687:6
Did eat locusts -- Comparatively he had nothing, wanted nothing, needed
nothing. R3712:3
And preached -- For six months. R3712:1
He shall baptize you -- The baptism into death and the baptism of the
Holy Spirit are distinctly separate. F442
With the Holy Ghost -- At Pentecost, upon the Israelites indeed.
R3712:2; E290
That Jesus -- Having reached 30 years of age, manhood according to the
Law, and therefore the right time to consecrate himself as a man. A179
And was baptized -- Typifying his consecration. A179
A baptism unto entire consecration to the will of God, even unto death.
R1687:3, 3712:4
As a perfect man Jesus had something to offer as a living sacrifice to
God. His complete subjection was symbolized by his baptism. R1688:1
He sacrificed all the blessings and favors which were his under the Law
Covenant. R5090:1
Of John -- Our Lord's baptism was a new thing, totally distinct from
John's baptism. It symbolized a baptism unto death. R3712:4, 1688:1,4
Baptism is valid even though the baptizer is not of the kingdom class.
R1541:4
Out of the water -- Symbolizing the beginning of a reckonedly new life
as a reckonedly new creature. R3712:4
The heavens opened -- He began to see deep spiritual truth, began to
understand those things of which he had knowledge previously but not an
understanding. CR145:6, 95:2; R4968:3, 4970:1, 5080:6
Similarly, the deep things of God are revealed to all who follow in his steps of consecration.
R4970:1
Probably signifies that he was granted a vision of heaven, confirming his
relationship to the Father, and connecting up the interim of his
experience as a man with his prehuman experiences. R2565:5; Q547:4
And the Spirit -- There the Redeemer became the antitypical Passover
Lamb and the Bullock of the Atonement Day. There he, as the man Jesus,
died. There he was begotten of the holy Spirit and became the antitypical
priest--the Sacrificer. R4969:6
Like a dove -- A manifestation representing the invisible. E212
The messenger of divine favor. R3712:5
The emblem of peace and purity, representing the fullness of Jehovah's
Spirit of love in Jesus. E212
Not violently like lightning, but gently like a dove. R3296:6
John the Baptist alone witnessed the descent of the Spirit upon our Lord.
E212; R3712:5
Descending upon him -- Thus beginning the Gospel age or Spirit
dispensation. A224
Giving him the earnest of his inheritance (Eph. 1:14) of the divine
nature. A179
Anointing him: Jesus was not the Messiah, the Christ, until his baptism.
B66; T27, 37
The same anointing, the same baptism, is promised to all who follow in his
footsteps. R1688:4
"After the baptism which John preached; How God anointed Jesus." (Acts
10:37, 38) B66
My beloved Son -- Jesus was the first son of God after Adam. R5623:5
John the Baptist alone witnessed the testimony of our Lord's relationship
to God. R3712:5
And immediately -- Special trials follow consecration. R3296:3, 4970:1
The Spirit -- He was first of all pressed of the spirit (his own spirit
or mind) to go apart for awhile and to study out afresh the covenant he
had just made. R4970:3, 3716:1, 3297:2
His own spirit, his own new mind. Thus, it is our new minds, the result of
full consecration to the Lord, that lead us into temptations, trials and
difficulties. R3716:1
Driveth -- We should never voluntarily go into temptation, but knowing
our weakness, should seek to avoid it. R3715:6
Him -- Jesus, not God. "For God tempteth not, neither is tempted of
any." (Jas. 1:13) R370:2
Into the wilderness -- Away from every friend and acquaintance and
distracting thing. R3297:3
That he might study the divine Word, treasured in a perfect memory, and
now fully intelligible by the power of the Spirit. "The natural man
receiveth not the things of the Spirit of God." (1Cor. 2:14)
R3297:2,3, 5054:2, 3716:4
In the wilderness -- That he might understand the will of God. R5054:2
Forty days -- Doubtless spent in meditation and prayer, our Lord being
anxious to do the Father's will in the Father's way. R3716:4
To confer with the Father; to hear and see in the prophecies the great
work mapped out for him. R3297:3
Studying carefully the types of the Passover Lamb, the Day of Atonement
sacrifices, the Jubilees, that he would be lifted up as a brazen serpent,
led as a lamb to the slaughter, be despised and rejected of men, be cut
off not for his own sins, but for the sins of the world. R3716:5,6, 4970:1
He found it necessary, before attempting to serve God, to study to show
himself approved. (2 Tim. 2:15) R3717:1
Ministered unto him -- Strengthened him, revived him. R4970:6
From the moment of our positive resistance of temptation and positive
standing up for the Lord, we acquire great helps and assistances by unseen
powers. R3300:4
Now -- Estimated at six months to a year after his baptism. R2245:2
After that John -- John's work at the first advent foreshadowed the
closing work of the Church at the second advent. B253
Preaching the gospel -- Showing the overlapping of the ages--even so the
Gospel age and the age of restitution will lap a little. HG55:5
Kingdom of God -- An interchangeable expression with "Kingdom of
heaven." (Matt. 4:17) R396:6
The Millennial age. HG315:3
And saying -- The first three and a half years of the Jewish harvest
had, as its special test, time, and the fact of the Messiah's presence--a
parallel to the Gospel harvest. B236
The time -- Greek: kairos; a fixed time, as in "Times of the Gentiles."
(Luke 21:24) B78
The foreordained time when the offer of the kingdom would be made to the
Jewish nation had arrived. R4969:1
The 69 weeks of Daniel's prophecy. (Dan. 9:24-27) R3630:2, 748:3
But when John asked if Jesus was the Messiah, Jesus did not say that we
are living in the beginning of the seventieth week of Daniel's prophecy,
but referred him to the "signs" of his work. (Matt. 12:3-6) R629:2
God's times and seasons are important features of his plan. B25
Is fulfilled -- The Deliverer has come. B236
"All things are now ready." (Luke 14:17) R1957:3
Our God is a God of order. Everything God does is in accordance with a
definitely pre-arranged plan, and the times and seasons are no
insignificant part of that plan. B25; R598:3
Is at hand -- The Deliverer has come. B236
Believe the -- Whoever believed this message recognized Jesus as the
"Sent of God," the Messiah, who, in God's due time, will be the King of
Israel and the monarch of the earth. R4969:1
Gospel -- Good news. R887:1, 4594:3, 1957:3
The word "Gospel" means "good tidings," as the angel preaches it: "Behold,
I bring you good tidings of great joy which shall be unto all people."
(Luke 2:10) HG190:5
The good news of the feast now ready. (Luke 14:15-24) R1957:3
Simon and Andrew -- Though natives of Bethsaida, they evidently settled
in Capernaum, perhaps because larger and more favorable to their business.
R3309:1
Casting a net -- Our Lord called men who were not idlers. R2246:1
They were fishers -- The Lord's invitations have been chiefly to those
in the humbler walks of life. R3720:5; F210
However able they were as men, they lacked the polish or education which
people were accustomed to expect in religious teachers. R4969:3
Come ye after me -- Called from amongst the "disciples" or general
followers to become associates in the ministry of the Gospel. F210
Fishers of men -- Spiritual fishing, like natural fishing, requires
energy, tact, proper bait, and that the fisherman keep himself out of
sight. Fish are easily alarmed when they find that anyone wishes to take
them. R3308:3
"The kingdom of heaven is like unto a net, that was cast into the sea, and
gathered of every kind." (Matt. 13:47) C214
Forsook their nets -- Promptly leaving all to follow him. R1521:2; F210
Forsook their earthly all for the prospect of sharing with Messiah in his
kingdom. R4969:4
The twelve who forsook all were called from amongst the general followers
who espoused the Lord's cause without leaving their daily avocations. F210
Evidently retaining some sort of interest in them, however, as they had no
difficulty in re-embarking in the fishing business after our Lord's death.
R3308:2
[NTC - Mark 1:20]
And went after him -- The boats and implements were not abandoned, but left
in the care of associates, taking the necessary time to make proper
arrangements. R3308:2, 3720:6
The same is true of us: we have duties and responsibilities which cannot
be abruptly cast aside and ignored. R3721:1
The important thing decided at the moment, positively and permanently, was
that they accepted the Lord's invitation. R3721:1
And they went -- More than a year had elapsed since Jesus began his
ministry. R3727:4
Into Capernaum -- Jesus made Capernaum his home and the center of his
work in Galilee for a considerable time. R2581:2
And straightway -- At once, indicating our Lord's strict attention to
the Father's business. R2581:3
On the sabbath day -- Type of the seventh thousand-year day. B40
Into the synagogue -- Jewish synagogues were very liberally governed,
and afforded an opportunity for nearly everyone of reverent manner to
present his views respecting the law and the prophets. R3726:3, 3309:1,
2581:3, 1722:1
This greater liberty was more favorable to the truth than the present
circumscribed methods of Christendom. R3309:1, 2581:3
While jealously guarding against the overthrowing of faith by those who
reject the Word of God, purity of truth would be greatly stimulated by
full liberty of discussion of the meaning of the Scriptures in a reverent
manner. R3309:1
Probably built by the Roman centurion, whose servant Jesus had healed.
(Luke 7:5) R2581:2
Recently exhumed--a substantial structure with walls ten feet thick,
seventy-four feet long and fifty-six feet wide. R2581:2
And taught -- The Jewish synagogues afforded much greater freedom for
presentation of the truth than do the churches today. R3909:1, 3726:3,
2581:3, 1722:1
Were astonished -- Both at the things which he taught, and at the manner
in which he presented them. R2581:3
Never imagine that you can overturn an old lie without causing a terrible
confusion and alarm among those not of the truth who are living under it,
as illustrated by the confusion and scurrying of insects when you overturn
a big, flat stone which had been in place for years. R3860:3*
He taught them -- Our Lord's discourses were along the lines of divine
revelations--the Law and the prophets, and the fulfillment of these.
Similarly, the teachings of the Lord's representatives should not be on
human speculations and philosophies, but on the Word of God. R3726:5
As one that had authority -- As a master who thoroughly understood his
subject. R3726:3; OV159:1
Jesus had a thorough grasp of the Word of God, and his applications and
interpretations therefore were convincing to his hearers. R4969:5, 2581:3
Not as the scribes -- The Doctors of the Law. OV159:1
The Jewish scribes then, as today, were evidently quite perfunctory and
quite unable to give the people any understanding of the Law and the
prophecies. R4969:5, 3726:3
The scribes and Pharisees haggled over the Scriptures, guessing and
confusing their meaning, mystifying the people. R3726:3, 4969:5
In their synagogue -- The devil went to church then, as he not
infrequently does now, and he was as opposed to having the truth preached
then as he is now. R3309:2
A man -- We fully believe that fully one-half or more of those who are
dealt with as insane are cases of demoniacal possession--"obsession."
R3727:1, 4976:3, 3771:3, 3310:4
Today Satan, acting more skillfully than in the past, is leading on as a
scientist and is pooh-poohing suggestions that there are evil spirits, or
a Beelzebub, or a prince of demons. R3310:5
An unclean spirit -- "The angels which kept not their first estate."
(Jude 6) R3727:1, 4969:5, 3309:3
Once an holy angel, fallen from divine favor through sinful relationship
to humanity in the days of Noah. (Gen. 6:1-5) R4969:6, 3727:1, 3309:3
There are no such obsessions or possessions by holy spirits for they, like
God, recognize the individuality of each member of the race, and do not
intrude upon it. R3727:3
All who reverence God are warned against having anything to do with
mediums, seances and every form of spirit communications as being of these
demons--Satanic. R3726:1, 2582:1
Styled "unclean spirits" because they eventually reveal their true
characters by unchaste, impure suggestions. R4969:5, 3338:4
Our Lord's dealings with the unclean spirits show: (1) the actual personal
existence of invisible evil spirits; (2) the power, and limit of power, in
such beings; (3) that the Lord's authority and power are known and
recognized by the evil spirits. R1722:1
And he cried out -- The demon recognized Jesus and his teaching and used
the young man as his mouthpiece, his medium. R4969:5
He believed the Lord's teachings were condemnatory of himself and his
associates. R3309:3
Let us alone -- We thus infer that our Lord was explaining to the people
the origin of sin and the power of Satan and of the fallen angels in
respect to humanity. R3309:3, 2581:5
No doubt Jesus had mentioned demoniacal possession in his sermon. R2581:5,
3309:3
When the two-edged sword of truth enters, it creates a division and an
uproar. R1633:3,4
To do with thee -- What have we in common? R3772:2
Come to destroy us -- Their observation of mankind, dying on account of
sin, would lead them to surmise that death might be their portion also.
R1680:1
Manifesting the fact that the Lord's authority and power are known and
recognized by the evil spirits. R1722:4
This demon seems to have had the thought that at the coming of Messiah all
evil was to be abolished and destroyed. R3727:2
"Art thou come to destroy us before the time?" (Matt. 8:29)--implying that
the demons had some information, or premonition, that the time of the
manifestation of power through the Messiah was still future. R3727:2
Their statement does not prove that their supposition was correct. R697:1;
HG729:6
They will not be destroyed without first being given an opportunity for
repentance and reconciliation with God. R2581:6
Protesting Jesus' interference with their tormenting of the man as an
injury to their rights and liberties. R3772:1
It is common today for some to claim interference with their vested rights
and liberties when estopped from exploiting their fellow-men. R3772:2
I know thee -- We may be sure that Satan and all the fallen angels knew
the Lord and observed closely everything pertaining to his earthly life,
death and resurrection. R4068:5, 2581:6
As Satan recognized Jesus in the temptation, so all of the fallen angels
knew that the Holy One of God had become a man to redeem humanity. R3309:3
The Holy One of God -- Recognizing Jesus' mission, his holiness, and
that he was the representative of the Heavenly Father. R2581:6
His conduct toward our Lord was far more respectful than that of the
strictest sect of the Jewish church. R1680:2
While the Pharisees said, "Thou hast a devil." (John 7:20) R1680:1
Jesus rebuked him -- The Lord recognized and addressed him as a person,
thus proving the actual personal existence of invisible evil spirits.
R1722:1
As St. Paul refused to allow a young woman medium to proclaim him and
Silas servants of God (Acts 16:16-18), so Jesus refused to allow this
demon to give testimony respecting himself--even though it was
complimentary. R4969:6, 3309:4, 3122:3, 2182:1
Being unwilling to accept testimony from such a source. The Lord's people
should resent the services of any who do not give evidence of heart-union
with the Lord. R3309:4, 4969:6
Hold thy peace -- Our Lord did not deign to hold conversation with these
evil spirit beings. R2581:6
The same Greek word translated "Be still" in Mark 4:39, suggesting that
the storm there depicted may have been the work of the Adversary. R3324:4
Come out of him -- Give up your hold upon his mind and body. R3727:2
Evil spirits can do nothing except as God permits. R1722:1, 5540:2
The unclean spirit -- Thus the malignity of evil spirits is manifested.
There are no such possessions by holy spirits. R3727:3, 2582:2
Had torn him -- Caused violent convulsions, a fit; and used the man's
mouth in uttering a loud cry. R3310:3, 2582:1
The demon was not hindered from causing the man considerable torture in
going from him. Luke 4:35 says that he threw him down in the midst of the
crowd--manifesting his malignity. R3727:3
He came out -- Apparently the first illustration of our Lord's
miraculous power over disease and evil spirits. R3727:4
They were all amazed -- Not only the teachings of Jesus captivated them,
but also his power to deal with evil spirits. R4969:6
The attendants at the Capernaum synagogue were seemingly nobler than those
of Nazareth, who gnashed upon our Lord and sought to take his life. R3309:3
And immediately -- The Revised Version of this verse is preferable: "And
the report of him went out straightway everywhere in all that region of
Galilee round about." R3310:6
His fame -- Aiding greatly his ministry. R3310:6
As his fame increased, the opposition to him became more and more
pronounced. R1735:3
The synagogue -- In Capernaum. R4979:2
A fever -- One of the evangelists intimates that it was a violent form
of fever. R3310:6
How many today are being consumed with a fever of ambition, pride or
discontent? R2582:6
They tell him -- Evidently the casting out of the demon suggested to the
minds of the disciples the power of our Lord to heal diseases. R3727:4,
3310:6
She ministered -- This demonstrates that her cure was more than an
operation of the mind, which could not have restored at once the strength
lost by the fever. R3311:1, 3727:5
Instead of being weak and enervated, as is usually the case after a strong
fever, she was strong and vigorous. This demonstrates that her cure could
have been nothing short of miraculous. R3310:6
How many today, being released from spiritual fevers, arise to do
vigorously the Lord's business? R2582:6
When the sun did set -- Because it was a cooler time of day. R3311:1,
2582:2
The Sabbath, being over, made it in the eyes of the people the more proper
time to bring to Jesus the sick. R3727:5, 3311:1
All that were diseased -- Let us not seek for the loaves and fishes and
physical healing, for after all these things do the Gentiles seek; but let
us seek for spiritual health, strength and vigor. R3728:6
All the city -- Many in Capernaum were healed, and thus it was exalted
to heaven in privileges, blessings and opportunities. (Matt. 11:23) R3728:2
[NTC - Mark 1:34]
He healed -- Expending his own vitality. R3727:5
"Virtue (vitality, power, strength) went out of him and healed them all."
(Matt. 8:17) R3727:5
The healing of the sick was merely incidental, to attract the attention,
to assist the faith, to point him out as the finger of God. R3728:2,
4980:2, 2583:2
The miracles which Jesus and the Apostles wrought were merely with a view
to the establishment of the early church. R4979:3
He did not attempt to heal all sickness. This will be done in Messiah's
reign of a thousand years. R4980:2
No miraculous healing at the present time is authorized by God's Word. R4979:3
Had our Lord Jesus performed none of the miracles recorded in the
Scriptures, how could we today feel the confidence, the assurance, that we
do feel respecting him? R3310:1
Illustrating the power he ultimately will use on a higher and grander
scale in the blessing of all the families of the earth. R3728:4, 2583:1,
2582:4, 1722:4
Not only to prophecy the future, but more particularly as signs,
evidences, witnesses, respecting his teachings. R2582:4
Today greater miracles witness to the truth of Christianity, such as the
opening of the eyes of understanding. R2582:5
The general healing of disease will doubtless be a prominent feature of
the work of Messiah's glorious kingdom after its establishment. R4979:5
People would be glad to be healed of disease, even if they were assured
that the cures were performed by the power of Satan himself. Thus many
false doctrines commend themselves by promises of relief from physical
ailments. R4979:3
Many that were sick -- But not all the sick of Palestine. His mission
was not to heal the sick, but to preach the Gospel. The healing of the
sick was merely incidental. R3728:2, 2582:3
There is no record of a single instance in which any of the apostles were
healed of any disease. All, or nearly all, who were healed by Jesus and
the apostles were "sinners." R4980:1, 3728:4
Suffered not the devils -- The Lord does not desire the testimony of
devils respecting himself or his plan. The same is true of all the
unregenerate. (Psa. 50:16, 17) R3727:6, 3309:4, 2582:2
He went out -- Leaving behind him in Capernaum many sick and
disappointed. R4980:4
Departed -- Jesus did not remain to increase and deepen the favorable
impression that he had made. R4979:2
He left, that those not in a proper condition of heart might forget, lose
their interest and cool their ardor, while only Israelites indeed would
continue to watch and pray for the kingdom. R3728:1
And there prayed -- The Lord frequently spent whole nights in prayer.
(Luke 5:16; 6:12; Matt. 14:23; Mark 6:46; Heb. 5:7) R1865:5
Preach there also -- Our Lord's intention was to give evidences of
divine favor to convince Israelites indeed. His mission was not to heal
the sick but to preach the Gospel. R3728:1; 2583:2
Throughout all Galilee -- His principal ministry was in Galilee. R4556:3
He must attend to the necessities and interests of the entire flock.
R3728:1
A leper -- Leprosy was regarded by the Jews as an incurable disease, and
as a type of sin. R4980:4
I will -- His prayer was answered, not because he was one of Jesus'
disciples, nor because he promised to become one of them, but because of
his exercise of faith, and in order to make of his case a testimony to the
priests that Jesus exercised a power divine. R4980:4
He was cleansed -- Because of his exercise of faith, and in order to
make of his case a testimony to the priests, that Jesus exercised a power
divine. R4980:4
Say nothing -- The testimony of his Messiahship was to be hidden from
the people for a time, but to be promptly given first to their "rulers"
who represented the Jewish church in the trial then in progress, giving
them an opportunity to receive Jesus. C168
Shew thyself -- To have the priest examine him as the Law required.
R4980:4
To the priest -- To the representative of that church-nation, as a test.
C169
Publish it much -- The result was that Jesus could not thereafter visit
the large cities because he would be overwhelmed with the number of sick
brought to him for healing. R4980:4
Capernaum -- Jesus' home at the time. (Matt. 4:13) R3728:3, 2583:1
It was noised -- It was soon widely known. R2583:1
In the house -- Probably Jesus' own home, but possibly that of Peter and
Andrew, though not likely. R2583:1, 3314:2
Dr. Schaff suggests that according to the Greek text this might read "at
home," instead of "in the house." R2583:1
No room -- Middle class houses at that time usually had one room only,
about 20 by 40 feet in size. R3728:3, 3314:2
Preached the word -- Doubtless respecting the kingdom of God long
promised, which he proclaimed to be nigh, even at the door. R3728:6
Probably respecting sin, its defilement and its penalty--death. R3314:2
Undoubtedly the same message delivered in Nazareth respecting the Lord's
spirit being upon him, anointing him to preach and heal. R2583:2
His chief work, healings and miracles being merely incidental. R2583:2
We note a difference between our Lord's ministry and that of the apostles.
Jesus taught mainly surface and introductory truths, the time not yet
being due for opening up the deep things of God. R1722:2
Bringing one sick -- The first business of every member of Christ, aside
from his own development, is to help others to the Redeemer. R3315:6
Of the palsy -- Paralysis. R2584:4
A broad term for any disease which would render the individual helpless,
this incident evidently being a serious case. R2583:5
Represents a condition of sin in which the individual loses his power;
helpless, with a deadness of conscience to principles of righteousness.
R2584:4
His helpless condition probably hindered him from applying to Jesus on the
day when so many of the sick at Capernaum were cured. R3728:6
Borne of four -- Similarly we can help to bring one another to the Lord,
to the truth, to the influences and benefits sure to come from contact
with Jesus or his body members. R3315:3
A large proportion of the blessing which has been bestowed upon the Lord's
people through the Gospel has come through individual and private effort.
R3315:4
Uncovered the roof -- A porch-roof, covered with tiles, which could be
removed without much difficulty. R2583:3, 4980:3, 3314:2,3
A flat roof formed by heavy timbers about two feet apart, on which were
placed slabs of either wood or stone, the whole being covered with earth
or sod. R3728:3, 3729:1
An extemporaneous device of plain peasants accustomed to opening their
roofs and letting down grain, straw and other articles, as they still do
in the East. R2583:3*
We too, in bringing friends to the Good Physician of the soul, should not
be readily stopped by impediments or obstacles. R2584:4
They let down -- Apparently without ropes. R3314:3
Using improvised ropes. R3729:1
Showing strong faith, not only in the Lord's power to heal, but also in
his gentleness and goodness in reacting to this rude intrusion. R3729:1
Saw their faith -- Faith in the Lord as the sent of God, a condition
indispensable to pardon. R3314:5
Such implicit faith, manifested by such heroic effort, could not fail to
be appreciated by the Redeemer. R4980:3
The faith of the sick man and those interested in him. R1921:2, 3314:3,
1722:5
Some are inclined to put doctrine ahead of faith and repentance, but this
will not do. R2584:5
The circumstances warrant the belief that the sick man himself exercised
the faith and prompted his friends to take the steps they did. R2583:5
He said -- Not first asking respecting his previous course in life, nor
waiting for him to express sorrow for sin. R3314:5
Our Lord was not offended by the intrusion, doubtless remembering that all
things work together for good to the Lord's people, who will accept them
thus. R2583:4
Let us learn also to overlook and forget rudeness, especially where there
is evidence of sincerity of heart, faith, good intentions. R2583:4
Thy sins -- Not original sin and its death penalty, but sins in the
plural, the man's own sins. R3730:5
Under the Law Covenant the Jews were held to account for their own
transgressions; hence, serious sickness implied serious sins. R4980:3,
3730:5
Thus Jesus showed the great difficulty afflicting the whole family is sin,
without which there would be no sickness. R3314:5
Putting the most important thing foremost: Jesus was primarily the
sin-bearer and teacher, his work of healing being secondary. R3729:1
Be forgiven thee -- Thus, Jesus declared I am the Father's special agent
and representative. R3729:2, 1921:3
Our Lord here assuming the office of the antitypical High Priest. R2584:2
This was justified because our Lord was making satisfaction for the sins
of the whole world, and the Father had already indicated the acceptance of
the sacrifice which was then in process. R4981:4, 3315:1, 1921:3
Suggesting the willingness of our Lord to forgive sins and heal the body
in "the times of restitution." (Acts 3:21) R2584:2
Teaching the willingness of the Lord to forgive sins, to ignore them, to
deal with us as though we were free from sin. R3314:5
Not blotted out, though forgiven. R3730:4
Implied full restitution to health and life. R1722:5
We mark a wide distinction between the blotting out of sin at the second
coming of Christ, and the forgiveness of sins which may be enjoyed now by
all who will exercise the necessary faith and obedience. R3729:6, 3314:6
But the man still lay helpless, his sins not blotted out though forgiven;
still an illustration of the terrible effects of sin. R3730:4
Perfect creatures need no forgiveness, no allowance. R4981:1
Under the Law Covenant God arranged with the nation of Israel a certain
kind and degree of forgiveness and reconciliation through Moses their
Mediator. R3730:4
Our Lord must have seen a very proper condition in the young man's heart,
else he would not have said these words unsolicited. R2583:5
Apparently the Lord was going to let him wait for the appointed time, with
this simple assurance of the present favor of God, to thus test his faith
and the measure of his satisfaction in that assurance. R1722:5
The palsied man had not brought a sin-offering under the terms of the
Jewish Law, but had brought the sacrifice appropriate to the new
dispensation, "a broken and a contrite heart." (Psa. 51:17) R2584:2
Members of the Body of Christ are fully qualified to declare to all true
believers in Jesus these very words. R3315:2
The scribes -- The Rabbis, the Doctors of the Law. R2583:6
Reasoning -- We may suppose that it was partly to start this very line
of reasoning that our Lord expressed himself as he did. R3729:2
Why doth this man -- The question was a very proper one, and they are
not to be blamed for making the enquiry. R2583:6
Who can forgive -- A claim impossible to dispute, but one which Jesus
substantiated by his power to heal this man physically. R2583:6
They did not consider that if he were the Messiah he would possess the
authority. R4980:6
But God only -- All sin is primarily against God, whose law of
righteousness is infringed. R3730:2
Claiming that Jesus was arrogating to himself a power which belonged to
God alone. R4980:6, 3729:1
According to the plan of redemption Jesus was the only one who could
forgive sins; or the Heavenly Father through him. R3730:2
God never gave power to bishops, priests or ministers of any denomination
to forgive sins; nor did Jesus give authority to the apostles to forgive
sins. They might preach forgiveness, but only in his name. HG737:5
Is it easier -- They had incorrectly thought that the forgiveness of
sins would represent greater power and authority than the doing of
miracles. R3314:6
Which is the greater power, to work miracles upon the natural body or to
work a miracle of grace in the heart? R3315:2
The healing of the soul from the sickness and condemnation of sin should
far outrank physical conditions and blessings. R2584:1
Arise -- Our Lord healed the sick to foreshadow the great work of his
Millennial reign, to attract attention and establish his authority as a
teacher, and to manifest his love and sympathy. R1722:1
Take up thy bed -- Although in the nature of restitution, this is not a
blotting out of the man's sins. R3730:4
And walk -- Healing the man of the result of his sins. R3729:2
That ye may know -- It will be a lesson respecting the truthfulness of
my statement. R2583:6
He arose -- Not completely out of all imperfections. Jesus merely healed
him of a measure of his special difficulty. R3730:5
Went forth again -- The tense of the Greek would seem to indicate that
our Lord kept going by the seashore, stopping here and there to discourse
to the people, multitudes of whom flocked to hear him. R2590:3
He saw Levi -- His name was changed to Matthew when he became a member
of the Lord's company. Matthew signifies "the gift of God." R2260:3,
4986:6, 2591:1
The receipt of custom -- He belonged to the Levitical tribe, but his
service as a Roman tax collector socially degraded him and classed him as
a "publican." R4986:6, 2591:1
The name "publican" and the profession were extremely odious to the Jews,
as unpatriotic and disloyal. R2591:1
He was independent and humble-minded, braving the scorn of his
fellow-countrymen. R4986:6
Perhaps the independence, humble-mindedness and the braving of the scorn
of his fellow-countrymen were favorable qualities to becoming a disciple
of Jesus. R4986:6
Follow me -- A special invitation to become Jesus' disciple. R4987:1
Not being previously invited to become one of Jesus' immediate disciples,
Matthew could not essay to become one earlier. R2591:1
Followed him -- Forsaking all earthly goods that he might be a member of
the Messianic class. R4987:1
We are not to suppose that Matthew left his money-drawer open, and his
accounts with the Roman government unsettled, to immediately follow the
Master. It may have taken weeks. R2591:1
The Lord and his disciples were well known. Probably Matthew had not only
knowledge of our Lord, but also faith in him, as the Messiah. R2591:1
And it came to pass -- Probably several weeks after Matthew's call.
R2591:5
In his house -- Matthew was a householder. R4987:1
A man of influence, Matthew immediately set about to use his influence in
drawing others to the Savior. R2591:2
In consecrated homes the first consideration should be the service of the
Master. R2591:3
Many -- Of his friends and business associates. R2591:2
So today, each should seek to exert his influence where it is greatest,
upon his acquaintances, upon whom either his past honesty and good
character should have an influence, or else those to whom his radical
change of life would be most manifest. R2591:3
Publicans -- A term applied in Jesus' day to Jews who served the Roman
government as tax collectors in Palestine. R4986:3
They were looked upon with disdain as being unfaithful to their religion
and their nation. R4986:3, 2591:1
Like himself, of the ostracized class. R4987:1
Ones not professing holiness, but rather confessing estrangement from God
and lack of harmony with his Law. R5464:1
Counted unpatriotic, disloyal to their own nation, in that they accepted
the service of an alien government, and made use of their knowledge of
their country and people in assisting to collect revenues deemed unjust.
R2591:1
And sinners -- Jews who were careless in respect to the orthodoxy of
their day; non-religious. R4986:3, 2591:2
Not necessarily evil-doers. R2591:2
They followed him -- The common people heard him gladly. R4967:3
Pharisees -- Signifies "holy person"--one scrupulously careful in
observing the smallest details of the Law. R4986:3,6
Publicans -- Disdained as being unfaithful to their religion and to
their nation. R4986:3
Sinners -- Styled "sinners" by the Pharisees because less particular in
form, regardless of their having true moral status. R4986:6
How is it -- Jesus looked not upon the outward appearance, but the
heart. He did not love the publicans because they were sinners, nor
disapprove of the Pharisees because they outwardly kept God's Law. R5464:1
Eateth and drinketh with -- Not objecting that he taught the publicans
and sinners, but that he ate with them, implying a social equality.
R2591:5
But the Pharisees would tolerate and eat with the Sadducees,
although the latter were practically unbelievers, because they were of the
wealthier and therefore more respectable class. R4986:3
Publicans and sinners -- Not that our Lord made companions of the
rowdies or moral lepers of his time. R2591:3
Ostracized, not because they were wicked, but because their business was
disesteemed, thus forcing them to have most of their social intercourse
with the non-religious, by way of contrast called "sinners." R2591:2
He saith unto them -- This afforded Jesus the opportunity to give a
great lesson in a few words. R4987:1
They that are whole -- Not implying that the Pharisees were not sick,
and did not need our Lord's ministry; but that they did not admit that
they were sin-sick and were not disposed to receive his good medicine of
doctrine. R2591:6
Of the physician -- Implying the physician had a right to mingle with
those whom he sought to relive. R2591:6
Not to call the righteous -- Those that did not admit their sinfulness
and imperfection; the self-righteous. R4987:2, 2591:6, 2260:2
Those who, not admitting their sinfulness and imperfection, do not seek
divine forgiveness. R4987:2
Those who thought themselves righteous had a barrier before them which
hindered their coming to the Lord. R4987:2
By these words Jesus sought to call attention to the fact that although
the Pharisees claimed to be righteous, they were not so. They were
sin-sick, imperfect, needing a Savior. R5464:3, 2591:6
"There is none righteous, no, not one." (Rom. 3:10) R4987:2
But sinners -- All sin is condemned of God, the little and the large;
all unrighteousness is sin. R4987:1
Those that admitted they were unrighteous and had need of mercy. R2260:5,
2591:6
Admitting their sins, they were more ready to accept forgiveness. R4987:2
The disciples were nearly all from this lower, less orthodox, less
educated class of Jews. R4986:6
Not that God is more pleased with those who live in sin than with those
who strive to live in harmony with him; but the contrary. R5464:2
To repentance -- There is a great difference between calling men to
repentance and calling them to the high calling. F87
Anyone who considered himself to be righteous would be beyond the call to
repentance. R2591:6
Pharisees -- See Verse 16.
Used to fast -- At that time a fasting season was observed by the
Pharisees and by those who had accepted the teachings of John the Baptist.
R4987:2
The Pharisees fasted "twice in the week." (Luke 18:12) R2592:1
Probably the banquet of verse 15 was on one of the regular fast days of
the Pharisees. R2591:5
Fast -- So long as Jesus was honored by the multitudes, it required
comparatively little self-denial to be one of his followers. R2592:2
The bridegroom -- Jesus personally, not Jesus and the overcomers. R398:4
There is as much evidence of Christ's being the bridegroom to the typical
church, as that he was reaper in the harvest of the typical age. R109:2*,
114:6*
Is with them -- Now in the Lord's second presence, we might say that the
feast has begun again. It almost appears as though the fasting time has
passed, and that the feasting and "joys of the Lord" have begun. R2592:2
They cannot fast -- It would be inappropriate for his followers to be in
sadness and mourning at a time when they were receiving such wonderful
blessings. R2592:1, 4987:4
They would have plenty of opportunity to weep and fast after he would be
gone. R4987:4, 2592:2
Shall be taken -- Causing an abundance of perplexity and sorrow, then
fasting would be in order. R2592:2
Then shall they fast -- Later on when trials came, when the Master got
into the toils of his enemies, when his cause was unpopular, and the
multitudes clamored for his death--then it required self-denial,
antitypical fasting, to confess him and follow him. R2592:2
Thus for eighteen centuries God's people have been fasting, praying, and
longing for the Bridegroom's return. R4987:4, 2592:2
In loneliness, and especially at the thought of the long delay in his
coming to receive her to become his wife. R4987:4
Fasting is not obligatory, but a voluntary sacrifice of present and
temporal good things that the mind and heart might go out more earnestly
after the things not yet seen, but hoped for. R4987:4
Fasting signifies self-denial, a disciplining of the body by abstaining
from delicacies, relishes, etc. R3659:5, 2592:2
Fasting is proper enough when intelligently done and from a right motive.
A very plain diet or total abstinence may assist the full blooded and
impulsive to self control. R2260:5
Fasting, under the Jewish dispensation was a symbol of self-denial under
the Christian dispensation. R955:3
No man -- These two parables illustrate that before the blessing could
come to natural Israel, spiritual Israel must be selected. R4987:5, 2592:5
This was perhaps the first intimation our Lord gave that Israel would be
rejected. R2260:6
A piece of new -- Unshrunken. R4987:5
Cloth -- The fuller light of truth due at the first and second advents
of the Lord. C160, 161
The imputed righteousness according to faith, based upon the merits of
Christ's own sacrifice for sin. R2592:4
On an old garment -- An old sect or organization. C160
The Jewish system and arrangement. R2592:4
The impossible (absolute) righteousness required by the Law. R2592:4
The Gospel teaching is not a patch upon the Jewish Law, but is a new
proposition. R4987:5, 2592:4
Away from the old -- Make the weakness of the old garment more
noticeable. C160
None of the old systems are fit to be patched, or to receive the new
doctrines. C160
Rent is made worse -- The shrinking of the new cloth would pull away the
old and increase the difficulty. R4987:5
To combine Christianity with Judaism would have been disastrous to
both--the one demanding absoluteness of righteousness; the other demanding
acknowledgment of the impossibility of personal righteousness. R2592:4
And no man -- See Verse 21.
Putteth new wine -- Wine which had not yet finished its fermentation.
R4987:5, 2592:5
Our Lord's new doctrines, the fuller light of truth. C160
The message of the Gospel dispensation. R4987:5, 2592:5
Into old bottles -- Wineskins out of which all the stretch and
elasticity had gone; symbolically, old systems. R4987:5, 2592:5
In the Lord's day--Judaism; now, in the end of the Gospel
age--sectarianism. R2592:5; C160
It was not the divine intention that Judaism should be reformed. R2592:5
Burst the bottles -- By the fermentation of the new wine. R4987:5, 2592:5
Picturing trials, disciplines and testings incidental to the preparation
for the kingdom. R4987:5
Present truth, put into the denominations, would unquestionably mean the
utter wreck of the denominations. R2592:5
The new truths would have destroyed any Jewish sect or organization built
upon sectarian pride, errors, superstitions, and traditions. C160; R2592:5
The wine is spilled -- The new doctrines would have been left stranded,
hampered by all the old errors and traditions of the sect. C160
New wine -- Today, the doctrine of the new dispensation. R2592:6
To put into Judaism the new doctrines would have meant that not only the
Jewish nation would have been convulsed and wrecked by the spirit of the
new teachings, but also that the doctrines themselves would have gone down
with the wreck of that nation. R2592:5
Into new bottles -- New wineskins that will be able to stand the stress
of the fermentation sure to come. R4987:5
God is now, as in the end of the Jewish age, calling out of the sectarian
systems such as are Israelites indeed. R2592:5; C161
It is to this called out class that the new wine of the Gospel message is
committed, and these experience the fermentation of trials, disciplines,
and testings. R4987:5
That he went -- Probably on the way to the synagogue. R3316:6
Through the corn fields -- Wheat-field. R3754:1
On the sabbath day -- Signifies rest day. (See Verse 27) R4996:2,
5405:1; OV281:1
To pluck the ears -- The Rabbis ruled that rubbing the grain in both
hands and blowing the chaff constituted winnowing and threshing, and
violated the Sabbath. R3754:2, 5405:6, 4995:6
The Pharisees had a rule that no food should be eaten until after worship
in the synagogue. R3316:6
On the sabbath day -- Jesus is supposed by some to have taught a laxity
in the matter of Sabbath observance. This is a misunderstanding for Jesus
was born a Jew and as much obligated to keep that Law as any other Jew.
OV278:3
Not lawful -- Charging them with breaking the Sabbath. R5405:6, 3754:2;
Q608:T
He said -- Objecting, not to the Sabbath Law, but to the nonsensical
misinterpretations that were being made. R4995:6
When he had need -- David was not punished nor considered blameworthy
because of the emergency of his situation. R4996:1
Did eat the shewbread -- In an emergency, thus not considered
blameworthy. R4996:1
The sabbath -- Signifies rest day. R4996:2, 5405:1; OV281:1
Antitypical meaning to the Christian is the rest of faith. OV281:1; F392;
R5405:5
Quite probably the early disciples kept the Sabbath day and the first day
as well, for a time. R5405:3, 4600:2; F384
The great Messiah's reign of a thousand years will be the Sabbath of the
world in general--the antitypical Sabbath. R5405:5, 4600:5; B40; D579;
Q607:4; OV279:T
Israel's Law provided two Sabbaths; one every seventh year as well as one
every seventh day. R5405:5
Was made -- There was no Sabbath day before the Jewish Law. R5405:1
Enoch and Abraham knew nothing about the Sabbath. R5405:1
For man -- Not "for all mankind." R1732:6
The Law not made to hinder any good or necessary work, but to benefit the
people. R5405:6. 1732:6
For the benefit of mankind, for physical, mental and moral rest,
recuperation and strengthening. R3316:2
God did not make man merely to keep a Sabbath, but he made the Sabbath
for, in the interest of, mankind. OV279:1
Our Lord is showing the Jews they were putting an extreme construction
upon the command. R1732:6
Not man for the sabbath -- It is a mistake to suppose, as some then and
now do, that God made man simply to keep the Sabbath. R4995:6, 3316:2;
OV279:1
Lord -- Signifies master, ruler, governor. R61:1*
Husband is a definition of Lord. The Anglo-Saxon word, Hlaford, from which
our English word Lord is derived signifies breadkeeper, and is applied to
one who has the general care over, and control of a family. R61:1*
Also of the sabbath -- He was the proper teacher to set forth its real
significance. R3754:4, 4996:1
Lord of the great antitypical Sabbath, the great seventh day of a thousand
years, the great antitypical Jubilee. R4996:4
Jesus could correct certain misapprehensions of the Law but the real
meaning of the Sabbath could not be explained until after Pentecost.
R5405:6
To the Church, every day is a Sabbath; God's consecrated people rest as
God rests--in faith, hope and trust. But also "there remaineth a rest for
the people of God." (Heb. 4:9)--a different rest from that which we now
enjoy--an actual rest after the resurrection change. R4996:4
Heal him on the sabbath -- Jesus did so many of his miracles of the
Sabbath day as a prophetical picture of the great antitypical Sabbath day,
the Millennium. R4600:5
On the sabbath days -- Type of the Millennial age. (See Verse 27) B40
To save life -- Greek: psuche; soul, being. E335
With anger -- A righteous indignation at hypocrisy and willful
opposition to the light. R787:4, 4996:1
That men should think it sinful to relieve human distress on the Sabbath.
R4996:1
Lack of ability to have just indignation would imply a lack of morals and
of harmony with God. R5125:1
Being grieved -- Like him, the Lord's people should be wholly out of
sympathy with everything not in harmony with God. R5125:1
Hardness of their hearts -- In a faithless attitude, not readily
impressionable but inclined to be skeptical. R2651:3
The general trend of sin is to hardness of heart. OV304:2
He saith -- Showing our Lord's fortitude in pursuing his work,
notwithstanding the opposition which conspired even against his life.
R1735:1
His hand was restored -- The completeness and instantaneousness of his
cures evidence the miraculousness of his healing. R1735:4
The Pharisees went forth -- They were rabid sectarians, fully convinced
of their own importance. A similar spirit prevails today. R3754:5
Took counsel -- More zealous for their theory than for the truth, for the
letter of the Law than for the spirit of the Law. R4996:1
The evil heart is not amenable to reason. R4600:5
The Herodians -- See Mark 12:13.
Against him -- As his fame increased, his opposition increased. R1735:3
Opposition and persecution are the inevitable concomitants of activity in
the service of God, and they should be met with reason and candor. R1736:6
Might destroy him -- Excited to envy, malice, hatred and the very spirit
of murder. R4600:5
Withdrew himself -- Not unnecessarily exposing himself to danger and
then looking for miraculous interposition of providence for his
protection, but using natural means and precautions for his preservation
and protection until "his hour was come." (John 2:4) R1735:1
A great multitude -- Both Jews and Gentiles, thus creating a popularity
for the Gospel which would be favorable to its dissemination later. R1735:4
For he had healed many -- His healings were accomplished by imparting a
measure of his own vitality. R1735:4
To touch him -- Indicating that many of his healings were accomplished
by imparting a measure of his own vitality, thus impoverishing himself to
bless others. R1735:4
Thou art the Son of God -- Their conduct toward our Lord was far more
respectful than that of the strictest sect of the Jewish church. Surely
many of them will be prepared to return to their former estate on whatever
terms a just God may prescribe. R1680:1
But the Pharisees said, "Is not this Jesus, the son of Joseph?" (John
6:42) R1680:1
He goeth up -- Evidently to take counsel of God with reference to the
interests of the prospective Church, continuing all night in prayer. (Luke
6:12, 13) R1521:3
Withdrawing for physical and spiritual rest and refreshment after feeling
his own loss of strength from continuous healings. R1735:4
He ordained -- While called individually, there was a special occasion
upon which he dedicated them to their office as apostles. R1521:2
There is no intimation in the New Testament that, as one after another of
the apostles died, other men were recognized as succeeding them. R5002:3
Twelve -- No more and no less. F209
The twelve were marked as separate and distinct amongst the disciples. F210
Only males were chosen to be the special public servants and ambassadors
of the Gospel. F265
The twelve springs of Elim (Exod. 15:27) remind us of the apostles through
whom has come the water of life. R4011:2
The recognition of successors to the apostles was one of the first errors
after their death. R5002:6
He had many followers, both men and women, but only twelve were specially
deputized as his mouthpieces and representatives among men. R5002:2
Send them forth -- Though we are not informed that their success in the
work was any more marked during that time than was that of the seventy
whom the Lord also appointed to this ministry, though not to the
apostleship. (Luke 10:17) R1521:5
To preach -- These services were to be rendered specially in connection
with the promulgation of the Gospel. F212
Their commission was, in the main, the same as the commission of the Lord
and of the whole Church. (Isa. 61:1, 2) R1521:5
They were not to be lords over God's heritage. Their commission was one of
service. F211, 212
Simon -- Bold, impetuous. R2261:1
James -- Elderly. R2261:1
John -- Young. R2261:1
The sons of thunder -- Probably because of their eloquence and
forcefulness of speech. R3003:1
Andrew -- Far-seeing, careful, cautious. R2261:1
Philip -- Slow-witted. R2261:1
Bartholomew -- Nathaniel, the quick-witted. R2261:1
Matthew -- One of the heros of faith. R2261:1
Thomas -- The doubting, skeptical intellect. R2261:1
James -- The advocate of works. R2261:2
Supposed to have been second cousin to our Lord, and for this reason,
according to Jewish custom, styled "the Lord's brother." (Gal. 1:19)
R3003:2
Alphaeus -- Cleopas, husband of Mary. R3003:2
Thaddaeus -- Jude, a man of doctrine. R2261:2
Simon -- The zealot, a man of enthusiasm and independence. R2261:2
Judas Iscariot -- The conservative economist. R2261:2
As one of the tribes of Israel was cut off, and is not mentioned in the
enumeration of the Apocalypse, but the tribe of Manasseh substituted (Rev.
7:6-8), so amongst Jesus' apostles, Judas is dropped and a successor
appointed. R5002:3
By grouping them two-by-two, the Master made one full man out of two half
men in each case. R2261:1
Lay hold on him -- Verses 20, 21 and 31 (Diaglott) seem to indicate more
of a spirit of fear and anxiety than of opposition. R1736:5
He is beside himself -- His friends feared for him, so quickly had his
course changed from one of privacy to one of publicity. R5037:1
The scribes -- Considering themselves representatives of Jewish
orthodoxy and qualified to pass upon everything theological. R5037:1
Which came down -- To Galilee, in the vicinity of Capernaum. R5037:1
From Jerusalem -- Probably commissioned by the Jewish ecclesiastics
there to come as spies, watch his words, withstand his teachings and if
possible, find some occasion against him. R1736:1
Beelzebub -- The prince of demons, Satan. R3310:4
The first, and for a long time, the only, enemy of the divine government.
R2171:5
This charge reveals the wisdom of Jesus' refusal to receive testimony from
the demon. R3310:4
The prince -- Their chief; and no doubt as a superior order of being he
exercises some degree of control. R2171:5
Satan is called the prince of darkness, of evil, of sin, or error, the
"father of lies." SM548:1
Of the devils -- The "angels who kept not their first estate" (Jude 6)
and who were restrained at the time of the flood. R2171:5; SM548:1
Greek: daimonion; properly rendered "demon." The unclean spirits, the
familiar spirits, the fallen angels. R5183:3
Said unto them in parables -- "When he was reviled, he reviled not
again." (1 Pet. 2:23) R4802:6
How can Satan -- The term Satan signifies adversary, opponent. R5183:3
Whose very existence is now being denied by many. F609; R3310:5
This does not imply that Satan will never be so cornered as to find it
necessary to do good works in order to deceive; but that, when that time
shall come, it will be a sure indication that his kingdom is tottering.
R3784:2, 3120:1
Cast out Satan -- That would be suicidal; equivalent to a king stirring
up strife in his own kingdom and working against his own cause. R1736:2
By the curing of physical ailments. F641; R1685:6
As he is now doing through "Christian Science." R2189:1, 3784:3, 1736:3
A proof that his power was on the wane. F638
The "wonderful works" of all who deny Jesus as the Redeemer are not to be
credited to divine power. These works show to what straits Satan is
reduced. R2189:2
If faith-healing power be not of God, it must be of the Adversary. R5037:2
Kingdom be divided -- The absurdity of a king stirring up strife and
working against his own cause. R1736:2
House be divided -- The absurdity of the head of a house alienating and
disrupting his own family and opposing the operation of his own plans.
R1736:2
That Satan's house is now dividing against itself is manifest. R1736:3,
3784:2
Against itself -- Showing to what straits "the prince of this world" is
reduced by the great increase of knowledge. His struggles are specially
desperate at the age's close, before he is "bound" for the thousand years.
(Rev. 20:1) R2189:2
Rise up against himself -- Reverse his methods and do some works of
healing, thereby to clinch his errors and deceptions and to re-bind some.
R5802:1
On the one hand causing sickness and death, and on the other hand healing
the sick and casting out devils. R2189:2
Satan has long palmed himself off as a teacher clothed in light, but Satan
in the roll of faith healer is a novelty belonging chiefly to our day.
R3120:2
We believe Satan has much to do with various faith healings done by
Christian Science, Spiritualism, Hypnotism, etc. R3784:2, 1736:4; HG327:3
Be divided -- Upholding false and contradictory doctrines. R5037:2
He cannot stand -- If it was necessary for him to thus work against his
own plans and arrangements, associates, etc. R3784:2
Satan has become a worker of miracles. This is a token that his "house" is
tottering to its fall. R3120:1
Strong man's -- Satan, the powerful "prince of this world." R1736:2
House -- Or, dominion; or, arrangements. R1736:2, 626:6
Spoil -- The general spoliation of the present social structure will be
indeed a dark night. R1955:1
In the great time of anarchy. Q626:1; A69
Destroy the works of evil, of sin, of superstition, of ignorance, etc.
SM243:1
His goods -- His arrangements. R1626:6
All the present institutions of the world are Satan's goods and
arrangements. Q626:1
Implying that he was already binding Satan, already spoiling his goods.
R3784:3
He will first -- Satan must first be bound, restrained and deposed,
before Christ's reign of righteousness and peace can be established. A69;
HG538:5
Since the beginning of the time of the end, in 1799, and particularly
since 1878, God has specially let in the light. The more the "light"
shines, the more active is the Adversary to preserve his power. R1736:2
Bind the strong man -- Satan. R1736:2
With a strong chain of power; not his doom, but merely a restraint from
deceiving the nations until the end of the Millennial age. R255:1
The first work of the new dispensation. "And he laid hold on that old
serpent, which is the devil and Satan, and bound him a thousand years."
(Rev. 20:2) A69
Set up God's Kingdom and overthrow sin. R1626:6
May it not be that part of the work accomplished by our invisible present
Master was the binding? R4695:3
The work and teaching of Jesus were just such binding influences. R1736:2,
3784:3
When bound he will not have yet met his doom, but will merely be
restrained from deceiving the nations. R255:1
His binding will be gradually accomplished. R3784:5
After the thief-like work of taking the Church is completed, and the
kingdoms of this world go down in a climax of trouble. R3784:6
Spoil his house -- The work of destroying Satan's house was not intended
to go on to a rapid completion. He would be permitted to control the world
until the full end of the Gospel age, when his binding will be gradually
accomplished and be followed by the liberating of the whole world from his
chains of error. R3784:5
The general spoliation of the present social structure. R1955:1
Release humanity from his dominion. R1736:2
All sins -- Sins of ignorance will be forgiven. E272
He that shall blaspheme -- Jesus did not say that the scribes and
Pharisees had committed the sin of blasphemy against the holy Spirit,
though some of them may have done so. R5037:3
Against the Holy Ghost -- Jesus made this statement because they said
that the spirit that was in him was an unclean spirit; that he was
actuated by one of the fallen angels and not by the divine Spirit. R5037:4
Maliciously attributing to an evil source what could not be denied was a
good work, free from sin, selfishness or ambition. R5037:4
Wilful opposition against that which is known to be holy and of divine
appointment. R1736:4
Reject light when they see it. R192:3*
Could not be committed in ignorance. R5037:3
Jesus did not say that the scribes and Pharisees had committed the sin.
E272
Hath never forgiveness -- A sin unto death. R1249:1
Does not come under the satisfaction of divine justice whereby deliverance
from Adamic death is secured. R1736:5
Because such conduct is treason against God. R1736:4
Neither in this world not the world (age) to come. R192:3*
"It is impossible to renew again unto repentance." (Heb. 6:4, 6; 10:26)
R1249:1
In danger of -- Our Lord's reasoning did not change their attitude;
hence, the rebuke and solemn warning. R1736:4
The scribes had so misused their education and opportunities as to be in
great danger of becoming so degraded that even the kingdom influences
would not bring them to a condition worthy of everlasting life. R5037:5
Those who violate their consciences, ignore the light they enjoy and sin
against it, will find themselves proportionately degraded under kingdom
influences and tests. R5037:5
Punishable with stripes. Every sin against light increases the danger of
going into the second or eternal death. R1736:5
If corrective discipline does not produce reform, the increase of
knowledge and experience will shortly make it a wilful sin against full
knowledge, for which the full penalty would be inflicted--second death.
R1736:5
Eternal damnation -- Eternal condemnation, eternal death. Every sin
against light increases the danger of going into second or eternal death.
R1736:4
There came then -- More out of a spirit of anxiety than of opposition.
(See Diaglott on verses 20, 21 & 31) R1736:5
His brethren -- They did not believe in his claims and doctrines at that
time, and seemingly could not understand why he was so revolutionary in
his teachings and so antagonistic to all the recognized religious teachers
of his day. (John 17:5) R1736:5
Arguing against the Roman Church teaching that Mary is "ever a virgin."
R560:2*
And his mother -- Still pondering the mystery in her mind. R1736:5
Seek for thee -- Doubtless to urge him to greater caution for his safety
and to more care for his physical necessities. R1736:6
Behold my mother -- The heavenly relationship was the one dearest to
him. R1736:6
Whosoever shall do -- Not whosoever shall hear, or understand, or desire
to do, nor even try to do. R1802:3*
The will of God -- Jehovah, his will and all his works are wholly on the
side of purity, justice and truth--in no sense practicing sin, endorsing
it, causing others to practice it, or in the slightest degree favoring it.
R1781:3
A great multitude -- Attracted by reason of the miracles he performed.
R3763:1
Parables -- Similes, illustrations, the thing said never being the thing
meant. R3763:1
These different parable-pictures represent the same subject from different
standpoints, just as a photograph of a building from the north, south,
east and west, internally and externally. R4636:2, 5049:6
The prophet had foretold that our Lord would open his mouth in "parables"
and in "dark sayings." (Psa. 78:2) R3763:3
Hearken -- An implication that an important lesson is contained in the
parable. R3763:1
Only he that seeketh findeth the true meaning. R3763:1
A sower -- Known as the parable of the Sower, it might be more
accurately described as the parable of the four kinds of soil,
representing four kinds of human hearts. R3763:1
Our Lord was the great Sower, and after him the apostles. Since then he
has used all of his faithful people more or less in this seed-sowing.
R4634:3
To sow -- The field first sown is a Jewish field. The portion of the
Gentile field that is being sown is but a limited one. R3764:3
By the way side -- The fields of Palestine are not fenced and the paths
of travel frequently cross them. R3763:2
And the fowls -- Syrian and Palestinian birds seem to be much more
numerous than elsewhere, probably on account of the climate; they are said
to be one of the special pests of the farmer of that region. R3763:2
Representing Satan and his evil agents. R5039:2, 2634:6
On stony ground -- Palestine abounds with limestone, which renders the
soil very rich, but, when shallow, very hot. R3763:2
The sun -- The sun of persecution necessary for the ripening. R5039:4
Fell among thorns -- Fifty genera and 200 species of plants in Syria and
Palestine are furnished with thorns and prickles, probably more than any
other country. Some grow ten to fifteen feet high. R3763:2*
Thirty...sixty...hundred -- One writer remarks that at Geneva in 1855 he
got from the field a single ear of barley containing 276 grains. R3763:2
Bring forth the fruits of the Spirit; one hundred representing the highest
standard, sixty not quite as high, and thirty might mean those of the
Great Company. CR276:4
He that hath ears -- "Blessed are your eyes, for they see: and your
ears, for they hear." (Matt. 13:16) R2712:2
Let him hear -- Having ears for the meaning, for the lesson, to know the
will of God. R3763:3
We do our best to make plain the mystery, however only in proportion as
our hearers have ears to hear can we succeed, only in proportion as the
fear of God predominates over the fear of man. CR10:6
"He that hath an ear, let him hear what the Spirit saith unto the
churches." (Rev. 2:7) B16
They -- Not only the twelve apostles, but a considerable number of
disciples or followers. R3763:3
Asked of him -- Earnest desire to understand every word of God is an
evidence that we belong to the kingdom class. R3763:5
The humble and truth-hungry inquire earnestly for the truth. B28
Unto you -- The Church; those walking in his footsteps. E333; R5088:1;
CR435:1
The spirit-begotten ones. R4909:2
The meek, honest and faithful of God's people. D614; R4666:2
Israelites indeed in whom there was no guile, the very class for whom God
had prepared the exceeding great and precious arrangements of his plan.
R4108:2
An elect class he was attracting to himself who would be suitable for his
Bride, his kingdom, his Church. R3763:4
Applies not only to the disciples of that day, but to the disciples all
through the age. R1742:1
Unto the saints, in proportion as they are saintly. OV5:1
The brethren. CR476:3
While dismissing the self-satisfied, fault-finding quibbles of the
Pharisees with dark or evasive answers, he took time and care in making
the truth clear and plain to the humble. B27
It is given to know -- At the first presence, the humble Israelites
indeed were not confused, but enlightened, so now in the second presence.
D599; B28, 170
The Lord interpreted his parables and dark sayings to the apostles. R4909:2
Because they were in the condition of heart that would be profited by the
knowledge. R3763:4
Yet even to the disciples there were certain things better left unsaid. "I
have many things to tell you, but ye cannot bear them now." (John 16:12)
R3780:4
Not to produce sanctification (consecration) but to strengthen, confirm,
and upbuild those who are sanctified (set apart). R716:4*
If those without were declared "worthy of stripes" for not receiving the
light, what shall we say of the responsibility of the twelve who not only
saw much more, but by his power in them performed his miracles. R4909:2,
1962:5
"None of the wicked shall understand, but the wise (toward God) shall
understand." (Dan. 12:10) R5039:2
The mystery -- "But ye, brethren are not in darkness, that that day
should overtake you as a thief." (1 Thes. 5:4) C215
"The secret of the Lord is with them that reverence him, and he will show
them his covenant." (Psa. 25:14) R5039:2
Why God permits evil is one of the "deep things" revealed only to those
begotten of the holy Spirit. R1506:1
The apostles received a special insight, and corresponding responsibility.
R4909:2, 4907:2, 1962:5
All this privilege, opportunity, knowledge and contact with the Lord made
Judas specially responsible, and his crime inexcusable. R4907:3
Them that are without -- The world. OV5:1; CR435:1
Outsiders ensnared by the fear of men. CR10:6
Outsiders, not specially interested followers. R3803:2, 5088:1
The masses, not in a heart condition to understand and be profited. R5039:1
Outside the pale of the believing disciples--which included all Israel
except a small "remnant." R1742:4, 4909:2
Outside of the twelve and other special disciples. R4909:2, 3780:3
The riches of God's grace were never intended to be understood, except by
the elect. R4053:6
Not disciples, not consecrated. R3763:3
At the present time it is not given to all to see and understand, but the
time is coming when all the blind eyes shall be opened. R3140:5
In parables -- Dark sayings. D614
Psalm 78:2 foretold that our Lord would open his mouth in "parables" and
in "dark sayings." R3763:3
In order that, even though having the Bible before them, others than the
consecrated may not really see and understand. B170
Not perceive -- The Scriptures were written and arranged in such a way
by the Lord, through the inspired writers, that they could not be
understood except by those who would come into harmony with him by faith
and obedience. Q821:1
Nevertheless, there was something very attractive in the Master's style,
so that even those who did not fully comprehend his teachings said, "Never
man spake like this man." (John 7:46) R3803:2
Because their hearts were not right. Because of this unworthiness,
blindness came upon Israel, and will continue until the fullness of the
Gentiles is come in. (Rom. 11:25) R1742:4
Not understand -- Because the masses even of the Jews were not in a
heart condition to understand. R5039:1
The dark sayings of our Lord were not understood by the people who heard
them and seem to be but little better comprehended today. A128
But that the specially zealous Israelite indeed might be attracted to
closer study and inquiry. R3803:2
Unintelligible words from the standpoint of ordinary Christian thought.
R3763:3
We are not to be surprised at the wide difference of understanding of God
and of his mightiness and character, as viewed by the saints and by the
world; but to expect it. R2712:2
Lest at any time -- "A little knowledge is a dangerous thing." Had the
multitudes believed, certain features of the divine plan might have been
hindered. R3763:6
Should be converted -- Turned to a proper course. R3763:3
Know ye not -- The Lord expected his disciples to see the drift of this
parable without inquiring for an explanation. R1741:6
He expected them to use their common sense in either interpreting the
parable for themselves, or in judging the correctness of interpretations
offered by others. R3250:3
How then -- He would have us think, consider and put out God-given
mental faculties to their legitimate use. R3250:3
Will ye know -- Understand. R1566:2
All parables -- This parable would serve as a general key for the
interpretation of all Jesus' parables. R5039:2, 3763:6, 716:4*
He only explained the one parable and left us to find the significance of
the others by study, comparison and observation of his methods and
principles. R716:4*
Any interpretation out of harmony with the general principles laid down in
the Scriptures, or at variance with any plain, direct statement, may be
set down as incorrect, whether we see a better one or not. R716:4*
Resulting in many misinterpretations of his teachings. R2476:3
Soweth the word -- The Word of God, the entire revelation which God has
made to us--the Bible. R3764:1, 5039:2, 2628:4
More than this, it represents that particular element or feature of God's
Word which relates to the kingdom. R5039:2, 2628:4
Intention, plan or purpose of God. R338:1, 421:2
First, in a Jewish field, already prepared by divine instructions and
disciplines. The Gentile field that is being sown is but a limited one.
Christendom is the wheatfield. R3764:3
Not that any particular translation of the Word of God, nor that any
religious writings which contain this Word are invaluable, but they are
good seed only in proportion as they are thoroughly loyal to the divine
Word. R3764:1
By the way side -- The heart not in a receptive attitude, hard like the
wayside path. R5039:2
Paths hard trodden by life's experiences; sometimes by too great
prosperity. Trials, sufferings, and disappointments may plow them up.
R3764:3
Their hearts being solid and compact with selfishness. R2627:3
Hard ground--hard hearts, selfish hearts, proud hearts. R5039:3
For such the Lord must, either through trials in the present life or
disciplines in the Millennium, plow up their hearts and make them ready
for the reception of the truth. R3764:4
Satan -- Our Lord and the apostles were firm believers in a personal
devil. R3165:6,5
Satan and his evil agents are represented by the "birds." R5039:2
Taketh away the word -- We lose the benefit of that which we do not
understand. R5039:2
On stony ground -- Those with little depth of character, merely
emotional, shallow, superficial in their love of righteousness. Below the
surface are hard, stony, selfish hearts. R5039:3, 2627:5
We cannot see as God sees, we know not the heart, the shallowness of the
nature. R3764:4
Immediately receive it -- The first gush of enthusiasm in the Lord's
service, much as we may and do appreciate it, may be but the hasty
production of shallow soil in the heart. R1656:1
No root in themselves -- Little depth of character, merely emotional.
R5039:3
Having little nourishment, backed by little character, it will soon wither
and bring no fruitage to maturity. R3764:4
The trouble was not with the seed nor with the sower, nor with the sun of
persecution necessary for the ripening--the fault lay in the fact that
their hearts were not right; they were hard, stony. R5039:4
But for a time -- Under new conditions character will be deepened and
good results will be proportionately obtained. R3764:5
Offended -- All their ardor oozes out, their zeal is at an end. R5039:4
These are they -- Very nice people, hospitable, educated, etc. R5039:5
Among thorns -- Earthly projects and ambitions whose interests conflict
with the interests of the kingdom. R3764:5
Soil that brings forth great thorns is rich, and if devoted wholly to the
production of wheat would bring forth large crops. R3764:5
These thorns are not gambling devices, card parties, saloons and other
places of ill-repute, nor secret sins and vices. R5039:4
This does not mean poor ground, for the thorns are to be found in the very
best of ground. R2627:6
Cares of this world -- Their talents, influence, means, time--the
strength of their hearts, the strength of the soil is absorbed in another
direction--in the bringing forth of earthly projects and ambitions whose
interests conflict with the interests of the kingdom. R3764:5
They are mistaken who suppose they can love both the Lord and the world.
"Ye cannot serve God and mammon." (Matt. 6:24) R3764:5
Deceitfulness of riches -- Money--lust and the excitement of business
and pleasure. R5743:2
Experience would lead us to question whether or not prosperous ones are
living as near to God as when they were less prosperous. R2520:2
The Lord occasionally finds some to whom he can entrust a stewardship of
riches without injury, but such instances are rare. R2520:2
If a Christian grows rich, it should be with fear and trembling. R1045:5*
The awful power in money is more dangerous than dynamite. R1045:5*
This does not signify that merely the rich are thus deceived. SM317:2
Lusts of other things -- Money-lust, and the excitement of business and
pleasure. R5743:2
Become unfruitful -- We "cannot serve God and mammon." (Matt. 6:24)
R3764:5
Not much can be expected from the wayside heart of the shallow-hearted,
but great possibilities are lost in those in whom the seed of truth is
choked by the cares of this life. R3764:6
The first spot upon their robe distressed them; but subsequently they
became accustomed to seeing it spotted and thought less and less of the
matter. SM260:T
Hear the word -- See Verse 14.
Bring forth fruit -- One kind of fruitage but with differences in the
amount of yield. R5039:5
Some thirtyfold -- Might mean those who perhaps will be of the Great
Company class. CR276:4
Some sixty -- Might be the Bride class but not to shine quite as highly
in the kingdom, "star differeth from star in glory." (1 Cor. 15:41) CR276:4
All will come forth glorious, but some will blaze with a more respondent
brilliancy, because of their great zeal, and therefore their great
likeness to their Redeemer and Lord. R5039:5
The amount of fruitage will be measured by the amount of love and zeal in
the heart. R5039:5
Some an hundred -- Might be those who came up to the very highest
standard. CR276:4
Those with the largest possible capacity and measure of service to our
king. R3765:4
Those who love the Lord, his truth and his people most fervently. R2628:4
The fully appreciative and the fully loving, will be the most energetic to
know and to do the Master's will, and they will bring forth the largest
fruitage. They, too, will have the chief places in the kingdom. R5039:5
Those will have the places of honor next to the Redeemer, who, in this
life, will manifest to God the greatest harmony with his character, in
their zeal, their love for God, the truth and the brethren. R5039:6
Under a bushel -- Demonstrating lack of courage, appreciation,
earnestness. R4967:5
There is nothing hid -- This prophecy is as true in the judgment of
nations as of individuals. D541
Illustrated by the X-ray machine. R1954:3
Which shall not -- During the Millennial age. A303
Be manifested -- A day of reckoning regarding the proper and diligent
use of our gifts in harmony with the divine purpose and methods. R1972:3
We seem to be approaching this time. R1954:3
A testimony dreaded but disbelieved by unjust stewards of wealth and
power. C20
The murderer and his victim, the debtor and his creditor, the thief and
his dupe, the defamer and the defamed, must face each other. R1655:1
Ears to hear -- The only Gospel was to be preached not to Jews only, but
to people of any nation who might be found with "ears to hear"--with
hearts to appreciate it. R2995:6
Take heed what ye hear -- Each should be on guard against communications
and sparks that would be injurious, igniting the heart. R4381:4
With what measure ye mete -- The forgiving of God's children is made
dependent upon their having a spirit of forgiveness toward the brethren.
R5135:5
To him shall be given -- Following this just principle, the Logos, who
had proved faithful in all things, was offered the Headship of the New
Creation with its sufferings and the glory to follow. (1 Pet. 1:11) F64, 65
The kingdom of God -- The embryo kingdom. R5049:6, 2634:6
Referring to the kingdom class of the present time, rather than to the
kingdom in its fully developed state during the thousand years of his
glory. R5049:3
The nominal church of this Gospel age. R2634:6, 5049:6
A man should cast seed -- Jesus and the apostles did the seed sowing,
not only for their own day but for the whole wheat class developed
throughout this age. R5049:6
Night and day -- Illustrating slow, gradual, methodical development,
covering the entire period of this Gospel age. R5049:6
For the earth -- The law of spiritual life finds a magnificent symbol
in the law of vegetable growth. Such correspondency suggests one Bible in
two volumes--the volume of Nature and the volume of Scripture. The first
volume is the second volume illustrated. R29:4,6*
Bringeth forth fruit -- Slow, gradual, methodical development, covering
the entire period of this Gospel age. R5049:6
Of this growth the vegetable growth is a magnificent symbol. R29:4*
First the blade -- Showing varied experiences over many days before it
is finally harvested. R5049:6
Then the ear -- The Savior seems to use the idea of progression in three
steps in reference to the development of the Gospel age, ending with the
harvest. R211:4*
The full corn -- Unwavering trust in the Lord, abiding rest of soul,
zeal in God's service, is a matter of growth. R5912:6
Is brought forth -- The gathering for the heavenly garner will be
accomplished by the first resurrection. R5049:6
He putteth -- The same Lord of the Jewish age harvest is now present
directing the work of the Gospel age harvest. R1742:2
Harvest -- Greek: therismos; reaping harvest. R223:1
"The harvest is the end of the age." (Matt. 13:39) R5049:6
Is come -- The present is the harvest time of the Gospel age. R1742:1
The kingdom of God -- An interchangeable expression with "kingdom of
heaven." (Matt. 13:31) R397:1
This parable represents the kingdom from the viewpoint of the world--as
the nominal church, developed from the original little seed of the true
Gospel. R5049:6, 2634:6
It is like -- Different parables view the embryo kingdom from a variety
of angles. This parable represents the kingdom from the viewpoint of the
world--as the nominal church. R5049:6
Grain of mustard seed -- The original little seed of the true Gospel.
R5049:6
See Verse 30.
Great branches -- We have a great institution today with many
denominational branches. R5049:6
So prosperous as to invite the birds. R5406:5
So that -- It is the neglect to preach the Gospel of the "narrow way"
that has brought such prosperity and made it a desirable place for the
fowls of the air, Satan and his deluded ones. R5050:1
The fowls of the air -- The wicked one and his angels--Satan and his
representatives. R5049:6, 5406:5, 4636:2, 2634:6
May lodge under the shadow -- As the real life of ecclesiasticism.
R5050:1
Babylon, nominal Christendom, "the hold of every foul spirit, and a cage
of every unclean and hateful bird." (Rev. 18:2) R2634:6, 5406:5, 5050:1,
4636:3
But without a parable -- This was the customary way for Jesus to preach.
CR250:2
Not easily understood. If our Lord's parables and dark sayings be taken as
plain, literal statements of truth, they will lead to all kinds of errors
and misapprehensions. R4644:1
When -- About two years into the Lord's ministry. R3324:1
The even was come -- After 3:00 P.M. R3324:1
The past eighteen centuries have been a dark night in which the only light
available has been "thy Word, a light to my feet." (Psa. 119:105) R3325:4
Let us pass over -- Because he was tired from his teaching and healing,
in which vitality went out of him for the relief of the people. R5058:3
Unto the other side -- For a season of rest and refreshment. R5058:3
They -- From the various accounts we judge that all twelve disciples
were with him, and apparently other "men"--seamen, as Matthew's account
implies. R3324:1
In the ship -- One of the boats formerly used by some of his disciples
and still owned by them. R5058:3
Arose a great storm -- "The prince of the power of the air" (Eph. 2:2)
probably had something to do in the development of this storm. R3324:2
The storms may seem to come from the world, but really beyond the world is
the Adversary. R3325:4, 3324:2
We do not wish to intimate that every storm is of Satanic origin, but we
do hold that some of them are supernatural and of the Adversary. (See Job
1:13, 19) R3324:5
Picturing the experiences of the Church, being tempest-tossed all through
the dark night of this Gospel age. R3325:1,2
The great time of trouble with which this age will end. R5329:5
The long reign of sin and death has been one continuous storm. R5239:5
There are storms of life which sometimes sweep over ourselves, the
brethren and the whole household, and imperil us and seem sure to sink us
in despair. R5058:3
These storms may be right inside our own person, of passion, anger,
resentment, trials. R5239:5
It must not surprise us if a dark hour is before us, if the time will come
when the stormy winds will be so fierce that many will cry out in fear and
trembling. R3325:4
Compare comments on Psa. 46:1, 2.
Of wind -- The Sea of Galilee is quite subject to wind storms. R3324:2
Funnelled through profound ravines and wide gorges from the surrounding
plateaus. R3324:2*
Beat into the ship -- If our faith be strong enough under such
circumstances, we would keep on with our proper endeavors to adjust
matters, corresponding to the bailing of the boat and the working of the
oars; but also maintain an implicit faith that "all things work together
for our good." R3324:6
Asleep on a pillow -- Evidently thoroughly exhausted from the labors of
his journey and ministry. R3324:3
The Lord's providence had something to do with this prolonged sleep, in
order to put the faith of the disciples to the test. R3324:3
It has seemed to the Church at times as though the Lord were asleep,
inattentive to the prayers of his faithful, and inattentive to their cries
and groans. R3325:1
They awake him -- Whoever can, by the exercise of his faith, take hold
upon the Lord will find a great peace, a great calm come into his heart
and into all of his affairs. R5058:6
Carest thou not that we perish? -- We are to cry for the Lord's help
that we may be overcomers of the storms within us, of passion, anger,
resentment. R5239:5
In the day of wrath the cry of the people will much resemble the cry of
the apostles. R5823:6
The slightly different accounts given by Matthew, Mark, and Luke are all
correct. One disciple cried out in one way and others in different words.
R3324:3
Said unto the sea -- Representing the restless, turbulent, dissatisfied
masses of the world. A318
Peace, be still -- Same Greek word used by our Lord to the demon,
suggesting the storm was the work of Satan. (Mark 1:25) R3324:4
He who declined to ask the heavenly power for angelic protection (Matt.
26:53), was perfectly at liberty to call upon these powers in the
interests of his followers. F650
Illustrating the manner in which the day of trouble will end. A171;
R5767:4; OV228:3
When the people cry to the Lord from the depth of their hearts, he will be
ready to deliver them. R5823:6
Will come through Messiah's Kingdom speaking thus. R5601:2
This great storm will be much greater before the Lord will step in and
say, Peace. R5696:1
The wind ceased -- Our Lord's ministry is supposed to have covered two
years at the time of this miracle. R3324:1
There was a great calm -- "He maketh the storm a calm." (Psa. 107:29)
R3324:1
A picture of the great rest from the evil one for a thousand years. R3325:4
The wind might naturally suddenly stop, but waters, thus lashed to a fury,
could not be calmed thus quickly except by superhuman power. R3324:4
Yet he declined to ask the heavenly power for angelic protection in
Gethsemane. (Matt. 26:53) F650
In the storms of life whoever can by faith take hold upon the Lord will
find a great peace and calm come into his heart and all his affairs.
R5058:3,6
So fearful -- We cannot enjoy the sufferings, but we can enjoy the
thought which faith attaches to them, namely, that these are but light
afflictions working out for us a far more exceeding and eternal weight of
glory. R3325:1
Ye have no faith -- "Without faith it is impossible to please God."
(Heb. 11:6) "According to thy faith be it unto thee." (Matt. 9:29) "All
things are possible to him that believeth." (Mark 9:23) R3324:6
Has your faith not yet developed to such a degree that you can fully trust
me? R3324:5
We also have need of faith and need of tests to our faith. R3324:5
As lesson after lesson comes to us, the Master will expect, and we should
expect of ourselves, greater faith, greater trust, greater peace. R3325:1
What manner of man -- The experience was a valuable lesson showing the
wonderful power of God exerted through their Master; and the same lesson
is for us. R5058:3
Immediately -- The story of the demons is connected with that of the
storm on the sea, intimating that the demons will have considerable to do
with stirring up the great "time of trouble." R5059:1
Out of the tombs -- As there were no asylums at the time, the maniacs,
demonized, were subject to the private care of their friends. R3771:6
An unclean spirit -- Obsessed--that is to say, demons, the fallen angels
mentioned in Jude 6 and 2 Peter 2:4 had gained access, and were in control
of him. R5059:1
We should expect similar possessions today. In our judgment a large
proportion of the so-called insane are in just that condition. R3771:3
They could not materialize, so the next best thing was to try to get
possession of human bodies. Q671:T
Those who deny the personality of Satan must logically also deny the
personality of demons, so frequently referred to in the Scriptures. R3771:3
While mankind are not all possessed of devils, through the spirit of evil
they are all more or less possessed with the spirit of demons, the spirit
of selfishness and thus, slightly insane, some more so, some less so.
R3773:1
Being debarred from all association with God, these fallen angels have no
longer any pleasure in things on the spiritual plane, but crave
association with depraved mankind and a participation with him in sin.
R1678:3
Had his dwelling -- Having broken his cords and fetters and having left
his home. R3771:6
Plucked asunder -- Manifesting a wonderful strength. R3771:6
Afar off -- He must have seen the boat coming across the lake of Galilee,
because he met Jesus immediately upon the landing of the ship.
(Verse 2) R3772:1
To do with thee -- The expression "What have I to do with thee?" might
be more literally rendered, "What have we in common?" R3772:2
There is nothing in common between the Lord and spirit mediums, hypnotism,
mental science, Christian Science, etc.; and none should have anything
whatever to do with them. R3772:2
Son of the most high God -- The demons, fallen angels, recognized Jesus
and spoke through the man's lips. R5059:1
While the Pharisees said, "Is not this Jesus, the son of Joseph?" (John
6:42) R1680:1
Torment me not -- Apparently Jesus had already begun to command the
unclean spirit to come out. R3772:1
Demon's answer to the command of Jesus. R5059:1
The demons apparently understood God had a time appointed which would mark
the limitation of their liberties and opportunities in connection with the
tormenting of mankind by obsession. R3772:1
"Art thou come to torment us before the time?" (Matt. 8:29) R3772:1
The demons thus implied that an interference with their tormenting of
mankind would be an injury to their rights. R3772:1
There are many amongst men who have similarly perverted notions of what
are their rights, to impose upon others, to defraud, mislead, injure,
pillage. R3772:2
Come out -- This miracle was a demonstration of the power of the Lord
over evil spirits. A lesson intended more for the Lord's people of the
Gospel age. R3772:5
Of the man -- This poor man is an extreme example of all out of whom the
spirit of evil is cast through the power of the truth. R3773:2
What is thy name? -- We may suppose that the Lord knew the man was
possessed of a great number of fallen spirits, but brought out the answer
for the sake of his disciples and the others crowded about. R3772:2
Legion: for we are many -- About 2000, as indicated by the number of
swine. R4976:2, 5059:4, 3772:5
So anxious were the demons to possess human bodies that there was a legion
of them in one man. Q671:T
Hypnotism, mesmerism, clairaudient power and clairvoyant power are all
part and parcel of the same great deception. R5059:5
Anxious in some manner to become associated with humanity, yet unable to
assume human form, when they found a man willing, a legion crowded into
him, thereby making him a maniac. R1678:4, 3772:3
He besought him -- The demons realized that they were subject to the
commands of Jesus. R5059:2
Not send them away -- The evil spirits apparently do not have special
pleasure in their own company, and are debarred from all intercourse with
the holy angels. R3772:3
Out of the country -- To the abyss--to the second death, to utter
destruction. R3772:4
Swine feeding -- Swine were condemned under the Jewish Law, and may
therefore have been considered contraband. R3772:4
While the Jews did not eat swine's flesh, the foreigners did, especially
the Roman soldiers, and the swine industry must have been a very lucrative
one. R3772:4
The Jews of the vicinity were probably favorable to the industry, being
interested in its prosperity; in the same manner farmers are interested in
the prosperity of breweries, because through them they find a market for
their crops. R3772:4
Scholars are of the opinion that this part of the
country was largely inhabited by foreigners, the owners of large herds of
swine. R3772:4
And all the devils -- They did not attempt to deny their identity, but
admitted Jesus' lordship and power over them. F626
Obviously spirit beings. Those who deny obsession must account for the
transfer of a disease of the mind from a man to a herd of two thousand
hogs. R3772:5
Besought him -- Apparently evil spirits cannot impose themselves, even
upon dumb animals, until granted some sort of permission. R2173:3, 4976:3
Demonstrating that they cannot trouble us except as we permit them, or
tamper with, or allow our minds to come under their hypnotic or obsessing
influence. R4976:3
Into the swine -- Rather than have no animal body at all, they prefer to
have the bodies of swine. R4976:3
May enter into them -- To obsess them. R5059:2
The entertainment of evil thoughts, the practice of vicious habits, seems
to break down the will and give admittance to these evil spirits to have
control of it. R3772:3
Jesus gave them leave -- Demonstrating evil spirits cannot trouble us
except as we permit them. R4876:3
The herd ran violently -- Swine are not easily stampeded; if you want
them to move you must whip everyone of them. R4976:2
They were crazed by the strange outside influence which took possession of
their brains. R5059:4
Man, with his higher organism, is able apparently to stand much more
mental torment than the brute creation. R3772:5
Two thousand -- This part of the country may have been largely inhabited
by foreigners, the owners of large herds of swine. R3772:4
There were enough demons to enter the whole herd. R4976:2
Were choked -- Swine were condemned under the Jewish Law, and may
therefore have been considered contraband and their destruction
authorized. R3772:4
Because unwilling to cooperate for their own deliverance, mankind's help
must come in another way--by the fall of present institutions. R3772:6
And told it -- To clear themselves of responsibility and to tell them
that the man who caused the difficulty was still near the spot. R3772:5
Clothed -- In his insanity he had torn off clothing and everything, but
now peace and serenity reigned. R3772:6
Thank God for the clothing which we have in Christ's robe of
righteousness, covering our blemishes and imperfections, the bruises of
sin and the injury which we did to ourselves. R3773:2
In his right mind -- Released from his obsession. R5059:4
Sane enough, when rid of the evil influence. R4976:3
Thank God that we can now see things from the better standpoint, from the
only true standpoint. R3773:2
To depart out -- Disregarding the healing of the man, selfishness
reigned. If Jesus remained their hog business might be wrecked. R3772:6
This is exactly the reasoning of many in respect to the liquor traffic.
R3772:6
They loved better the ways of sin than the promised ways of righteousness.
R3773:1
Instead of desiring others to be similarly helped, they reasoned on the
selfish side of the question, that his continued presence might wreck the
business and economy of this prosperous country. R3772:6
Wherever the truth goes it creates a division and an uproar. R1633:3
Might be with him -- "To you, who believe, he is precious." (1 Pet. 5:7)
R3773:2
Perhaps fearful of being repossessed by the demons, perhaps ashamed of his
previous course of life and old associates; but more probably to be a
witness to the Lord. R3773:2
He wanted to preach to others of the great deliverance which he had
experienced and to tell them of this further proof that Jesus was the
Messiah. R5059:4
Jesus suffered him not -- Because it was not in harmony with the Lord's
judgment of the Father's will. R5059:4
While Jesus refused the request, he did not spurn the consecration. R3773:3
Go home -- If we cannot be the apostles to follow his footsteps, we can
go to our own homes and to our friends and there confess the Lord and his
mighty power in us. R3773:4
And tell them -- Our Lord's journey on this occasion seems to have
resulted in the conversion of but one person, the demoniac, his subsequent
work there being done through him. R3773:4
How great things -- We should not only witness with our lips, but in all
the departments of our life, testifying that we are now sane, that we now
have the "spirit of a sound mind." (2 Tim. 1:7) R3773:5
And he departed -- Our Lord did not force himself upon them. R3773:1
Had done for him -- Our Lord's journey seems to have resulted in the
conversion of but one person, the demoniac, his subsequent work there
being done through him. R3773:4
There cometh -- While Jesus was enjoying the banquet at the house of
Matthew. (Matt. 9:18) R2617:2
Rulers of the synagogue -- In charge of its affairs, inviting readers,
managing its schools, etc. R2617:1
According to the custom of that time he was, therefore, a member of the
local Sanhedrin, the court which tried certain classes of offenders.
R2617:1
Jairus -- As a man of high station, no doubt he was acquainted with the
noblemen of the same city whose son Jesus had healed. (John 4:46-53)
R2617:1
Touched his garment -- The methods of restitution will doubtless be as
varied as were the methods employed by Jesus in healing diseases at his
first advent. One touched the hem of his garment, another stretched forth
his withered hand, for another he prayed. R759:3
Virtue had gone out of him -- Life, vitality, vigor. "Himself took our
infirmities and bare our sicknesses" (Isa. 53:4; Matt. 8:17), a prophecy
that has had its fulfillment. R2028:5, 3885:6, 1359:3, 133:1; A230; E125;
F633
The Master was not merely using a divine power, but was using up his own
physical power for man's relief. R5104:1, 454:3
Vitality, strength. During his ministry he was continually imparting his
vitality to the suffering ones around him, thus impoverishing himself.
R1359:4,3; E125; SM651:2
He did not partake of sin, nor did he share in imperfection, except as he
voluntarily shared the sorrows and pains of some during his ministry,
taking their pains and infirmities as he imparted to them his vitality,
health and strength. A230
Jesus experienced the woes and sufferings of humanity without sharing in
the imperfections and sins. He suffered for those around him, and made use
of his own vitality in healing their diseases. R454:3
It is a fact coming daily to be more recognized among scientific men, that
some persons possess greater vitality than others, and possessing more can
communicate it to others who have less. R574:4
The greater the number healed, the greater was our Lord's loss of vitality
and strength. E124
No wonder he was "a man of sorrows and acquainted with grief." (Isa. 53:3)
R574:5
"Touched with the feeling of our infirmities." (Heb. 4:15) R1359:4,
2028:6; E126
To bless and heal in mind and body the sinners about him was part of his
dying. SM645:1
Turned him about -- We can imagine the feelings of Jairus in consequence
of this delay; while it added to his faith in the power of Jesus, it at
the same time tested his faith in respect to the recovery of his child. R2617:2
Similarly, he gives us a ground for faith, and then, as we
exercise that faith and act in harmony with it, he gives fresh
corroboration; meanwhile testing it by permitting fresh difficulties,
contrary suggestions, doubts, fears, etc. R2617:3
Thy faith -- Some were healed in answer to their own faith and some in
answer to the faith of another. (Verses 23, 42) R759:3
Why troublest thou -- Hope is gone, submit to the inevitable. R2617:3
Only believe -- Divine promises and blessings are to the faithful
only--both as respects the present and the eternal life. R2617:4
Faith, not credulity, is the prime essential of an "overcomer." R2617:3
Peter, and James, and John -- The Lord evidently loves fervency (warmth)
of spirit or disposition. R2617:4
Not a selfish partiality, but rather as an indication that these three,
specially zealous amongst the apostles, were further advanced in spiritual
things, and best able to appreciate the privileges granted them. R2617:4
Noting our Lord's appreciation of zeal should lead all who are his
followers today to strive after greater fervency of spirit. R2617:4
Seeth the tumult -- The preparations for the burial were far advanced at
the time of our Lord's arrival, for it was the Jewish custom to have a
speedy burial after death. R2617:5
Them that wept -- Matthew designates them as "minstrels." R2617:5
But sleepeth -- A common word for death in both the Old and the New
Testaments. (1 Kings 2:10; Acts 7:60; 1 Cor. 15:51; 1 Thes. 4:14) R2617:5,
2197:6
Since there is to be an awakening of the dead, Jesus spoke of death as
sleep, a period of rest, of quiet, of unconsciousness. R5059:6, 2617:6,
1939:4
He spoke in the same manner of the death of Lazarus. R5059:3, 5611:5,
2617:5
He did not say she was in heaven or in purgatory or in hell. R5611:5
Our word cemetery means "sleeping place." R2617:5
Heaven is not a sleeping place, but a place of joyful activity and life.
Neither could we imagine mankind sleeping in a Catholic purgatory, nor in
a Protestant hell of eternal torture. R5060:1
Dr. Trench: "Thereby the reality of death is not denied, but only the fact
implicitly assumed that death will be followed by a resurrection, as sleep
is followed by an awakening." R2617:5
The Talmud contains the expression "when he slept" hundreds of times, as
signifying the time of death. R2617:5
The second death is never called "sleep." R1939:4
Laughed him to scorn -- Not appreciating what he meant, even as the
disciples did not appreciate the word "sleep" when used in connection with
Lazarus. R2617:5
Talitha cumi -- In the ordinary Aramaic dialect of the people, a term of
endearment to a young maiden. The words are equivalent to, "Rise, my
child."--Alford R2618:2
Greek, egeiro, meaning "to awaken, arouse, stir: (Liddell and Scott); a
word used in speaking of the temporary awakenings of our Lord's miracles.
R1512:2
The damsel arose -- Awakened temporarily, not counted as a resurrection.
OV352:1; R360:2
A foreshadowing, typifying or illustrating the resurrection. R4603:4
Jesus was "the first fruits of them that slept." (1 Cor. 15:20) Christ
should be the "first that should rise from the dead." (Acts 26:23) R2618:4
He merely awakened her, leaving her upon the same plane of death on which
she had been born, and had thus far lived for twelve years. R2617:6
Nowhere is this designated a resurrection. R2617:1, 2618:2, 360:2
She did not come back from heaven or from hell; was not resurrected, but merely
awakened out of the sleep of death. R2618:2
Our Lord's miracles were merely illustrations of the great work which he
will do on a world-wide, gigantic scale by and by--through the power and
influence of his kingdom. R5060:4
Given her to eat -- Indicating that the revived ones (in the Millennium)
will require clothing, nourishment, and assistance, and will acquire
strength gradually. R734:2
The carpenter -- Tradition declares Joseph died while Jesus was yet
young. This scripture gives it support. Jesus is called a carpenter,
Joseph is ignored. R2559:5
His sisters -- Showing the fallacy to the Roman doctrine that teaches
that Mary is "ever a virgin." R560:2*
They were offended -- Although his first miracle was performed in
Galilee, his first reputation was gained in Judea and at Jerusalem, and he
had more honor on his return from there to his home country. R4132:3
And he marvelled -- The only other instance where Jesus "marvelled" was
at the faith shown by the Roman centurion. R3755:6
Unclean spirits -- The fallen angels. R2173:2
Take nothing -- Israel was a covenant people and it was their duty to
receive and entertain the messengers of the Lord. The receiving or
rejecting of them would be a test of their fidelity to God. R1988:2, 1743:1
An instruction reversed at the end of his ministry. Henceforth they should
go out in no wise dependant upon the people. (Luke 22:35-37) R1988:4
No scrip -- Valise or satchel. They were not to take up any collections
or have anything wherein to carry a surplus. R2261:6
These instructions, afterwards changed by the Lord, are not applicable to
the present time. R2500:2
Shake off the dust -- To symbolize renouncement of all responsibility
for the consequences of their rejecting the message. R2262:4
A testimony against them -- Their receiving or rejecting of the apostles
would be a test of their fidelity to God as his covenant people. R1988:2,
1743:1
More tolerable -- Implying that it will be tolerable for both classes in
any event. R1618:4, 5076:4
The Sodomites will be of the class to be restored by resurrection
processes. R5314:5; HG647:6
Day of judgment -- So now; professed followers of Christ who have turned
a deaf ear to the message of truth will be less favored in the kingdom
than will the heathen. R5980:4
Than for that city -- The people of Bethsaida, Chorazin and Capernaum
were regular attendants of the synagogues--decent people, having a form of
godliness, but knowing little or nothing of its power. HG647:6
The destruction upon Sodom and Gomorrah was less awful than that upon
Jerusalem at the close of the Jewish "harvest." R2262:4
In the Millennium conditions will be favorable even for the people of
Galilee who were not moved to repentance and discipleship by the Lord's
miracles; but still more tolerable for those of Sodom. R3348:5
Repent -- A prerequisite to salvation. R1437:2
Nowhere in the Scripture is eternal life promised to any except on
conditions of faith in Christ the Redeemer, and repentance, or change of
heart from sin to righteousness. R1437:2
King Herod -- A tetrarch, the ruler of a fourth part of the kingdom.
R3777:6
Antipas; the son of "Herod the Great" who slew the babes of Bethlehem.
R3777:6
It is John -- Possibly his evil experiences brought him some lessons.
R2638:1
For Herod himself -- Typifying the kings of the earth; civil power.
B261; R2280:4, 1754:4
Laid hold upon John -- He had preached only about a year. R3325:2
Typifying the Church in the harvest of the Gospel age. B261; R2280:4,
1754:4
There is a gradual beginning where the voice of conscience is heard, but
if unheeded its voice grows more and more faint and its influence in the
control of life less and less potent. R3777:2
Bound him in prison -- In the palace at Machaerus, which was also a
fortress. R3778:5
Where he remained about a year before execution. R3325:2
No doubt fearing that, unreproved and unchecked, this conduct might lead
to disorders in the realm. R3778:3
Typifying the "dark night" in which no man can labor in the "harvest"
work. (John 9:4) R1754:5
Typifying the coming restraint of the Church's liberties. B261; R2280:5
For Herodias' sake -- A beautiful and ambitious woman, a descendant of
Cleopatra, a granddaughter of Herod the Great. R3777:6
A vain woman, without conscience, who, for ambition's sake, had dared
everything that she might occupy the place of a queen. R5068:3, 3778:4
In the case of Herodias we see illustrated the power of ambition, and how
important it is that our ambitions be noble, true and pure. R2636:3
Typifying the unfaithful nominal church. B261
Philip's wife -- Her oldest uncle, supposing that to him would fall the
kingdom honors at the hands of the Roman emperor. R3777:6, 2636:2
For he had married her -- King Herod had put away his own wife, and was
living unlawfully with the wife of his brother Philip. R5068:3
When Herod came to Rome to be invested with royal honors, she arranged to
entertain him, and there entangled him with her personal charms, so that
when he departed for his personal dominion, she eloped with him. R3777:6,
2636:2
For John had said -- Perhaps acting imprudently and exceeding his duty.
R3326:2
A seeming lack of wisdom on John's part until we recall the typical
character of John. R1754:4
The Greek text intimates that this was not said once merely, but rather as
though it read, "John was saying"--was teaching continuously that there
was wrong at the very head of the nation. R3778:2
Unto Herod -- Who was not an Israelite, but a Gentile. R1754:4
It is not lawful -- Also mentioning that this was likely to bring upon
the people a war, for his wife whom he had put away was the daughter of
King Aretas. R5068:6, 3780:1, 3778:1, 2637:6
As the Jewish nation was a covenant nation, John was probably within the
proprieties of the case in denouncing a ruler of the Jews, while making no
criticism of the other rulers of the earth not under divine law and
covenant. R3778:2
We are to remember that Jesus made no comment along this line. Nothing in
John's course should be construed as a special example of what we should
do today in respect to public functionaries. R3778:2
John's mission was that of a reprover and reformer and, as a prophet, he
was supernaturally guided in his course. Our Lord's mission was a
different one. R2621:5
For church and civil power to be united. B261; R1754:4
It is not for us to sit in judgment on the course of John the Baptist, but
we are inclined to think that he exceeded his duty in his criticism of the
king and queen. R3326:2
We, like John, must by our teachings and example declare unlawful the
proposed and sure-to-come union between church and civil govern- ment.
R1754:4
Thy brother's wife -- His own niece. R3778:2
A quarrel -- Herodias was both angry and fearful--angry that he should
dare speak of her relationship to the king; fearful, lest his eloquent
words, moving the masses, might alienate her from the king. R5068:6
As the course of John incurred her wrath, so the course of the John
class--the true Church--will incur the wrath of the ecclesiastical power.
R1754:5
But she could not -- Intimating that John's imprisonment was in part at
least to protect him from the wrath of Herodias, who might have hired
assassins. R3778:3
Herod feared John -- There is an intimation that John's imprisonment was
in part at least to protect him from the anger of Herodias. R3778:3
Herod feared John and the people who believed John to be a prophet, but
Herodias feared neither God nor man. R5069:1
Two great characters contrasted. (See article for details of the
contrast.) R3779:2
A just man -- A man who was following his conscience in a right course
to the best of his ability. R3778:3
And observed him -- The Revised Version expresses it, "kept him safe,"
possibly fearing that if John were set at liberty Herodias would find
agents for his destruction. R2637:2
He did many things -- Apparently John had unusual liberties in prison.
His disciples had opportunities to come and bear messages to and from him.
R2637:2
Heard him gladly -- The intimation of the Greek is that Herod gave John
frequent hearings, heard him willingly, but was much perplexed. R3778:4,
5069:1, 2637:2
It was a shock to Herodias that the king would have heard John patiently,
and even have seemed interested in him, and considered him a prophet of
the Lord God. R2637:1
Thus we presume it will be more tolerable for the King of Sodom than for
King Herod in the day of judgment. R3779:5
On his birthday -- These birthday feasts were occasions of carousal.
R2637:3
A supper -- Such festivals were attended by men alone, and bountifully
supplied not only with food but also with beverages, as a result of which
the whole company would become quite convivial. R3778:6
At the palace fortress of Machaerus where Herod was preparing for the war
with the King of Arabia. R3778:5
Lords, high captains -- A patriotic rally to assure himself of the favor
and good will of all his under lords and influential subordinates. R3778:5
Daughter of the said Herodias -- Probably fourteen at the time of their
marriage of Herod and Herodias. R2636:3
Educated in Rome, beautiful and attractive. R2637:3
The dancing girls were usually from the lower classes. She would make a
special impression upon all by sending her daughter, a granddaughter of
Herod the Great, to perform this part. R3778:6, 2637:3
Typifying united Protestantism. R2280:5
Danced -- A rare treat, a high honor to the king. R2637:3
So great a condescension by Herodias' own daughter implied that the king
should make some return. R5069:1
Whatsoever thou wilt -- It was customary to remunerate the dancing girls
liberally on such occasions, in proportion to the dignity of the
entertainer. R2637:3, 3778:6
Unto the half -- Similarly, many a wealthy voluptuary has foolishly
spent thousands and hundreds of thousands upon actresses and other
conscienceless women in our day. R3778:6
What shall I ask? -- The crafty woman had kept the design wholly within
her own grasp. Her daughter should not know in advance, lest she should
make some error. R2637:4
An illustration of parental influence. Evil as Herodias was, she evidently
had retained the affection of her daughter and her absolute confidence and
obedience. R3326:4
Not even Salome knew of the price she was expected to ask. R3778:6
If she demurred to ask for John's head, the mother probably told her that
both of them would sooner or later be outcasts; that his death was
necessary. R5069:2
And she said -- Yet Herodias was not saved from the fate she dreaded.
History records that within ten years her ambition prompted Herod to
solicit Rome for an additional dignity. His request was refused, he was
deprived of his dominion and banished to Lyons in Gaul, where he died.
R3326:6, 2637:6
The head of John -- Someone has paraphrased it thus: "Little fool, you
know not what you ask; what would all these things be to you and me
unqueened and outcast, as we may be any day if John the Baptist live?"
R3326:5
Her ambition had not thus far hesitated at anything, why should it
hesitate even at murder, now in its greatest extremity? R2637:1
The beginning of temptation is to be drawn away of desire, of
ambition--enticed thereby. When it has conceived it bringeth forth sin;
and sin when it is finished bringeth forth death. (Jas. 1:14, 15) R2637:4
With haste -- Haste was deemed necessary lest the king's ardor should
cool and his better judgment take control. R3326:5
In a charger -- One of the large platters used at the feast. R3326:5
John the Baptist -- A great and holy man, a prophet of the Lord, he will
have a great reward in the future with all the holy prophets, coming forth
from the death-state perfect because he was found faithful, even unto
death. R5069:2
Was exceeding sorry -- He was grieved, yet not being humble or
God-fearing, but merely proud and man-fearing, he felt bound by his oath.
R5069:2
Even the weak and despicable Herod was shocked by the request. R2637:4
An indication that his heart was not utterly corrupt; but that he should
yield to what he knew to be wrong, through pride, is an evidence of utter
lack of character. R2637:6
Many have found themselves like Herod, led step by step, by what seems to
them to be fate, beyond their control. R2637:5
For his oath's sake -- The king's honor (?) was maintained. R5069:2
From his wrong standpoint of view, duty appeared to lie on the other side.
R2637:5
For a king to break his oath, made in the presence of his nobles, would
imply that he was a man devoid of all principle and character. R3779:1
Many things that are highly esteemed amongst men are an abomination in the
sight of God. (Luke 16:15) R3779:1
For their sakes -- The only proper method is to recognize and obey the
voice of the Lord, regardless of how matters may seem to fallen man.
R2637:6
And, we might add, for pride's sake. R3779:1
Alas, poor world! How many are its snares of pride in the wrong things,
and in fear of the wrong person! R5069:2
Would not reject her -- Not being a humble man, nor God-fearing; but
merely a proud man with a man-fearing spirit, he found himself bound to
comply with his own oath given in the presence of those great men. R5069:4
In proportion as Herod had great opportunities and defiled and degraded
his conscience, in the same proportion he will awaken in the resurrection
morning in a low condition morally. R3779:4
Sent an executioner -- Thus showing his greatness as a king, his respect
for his illustrious company, and his high standard of value for his oath
and his authority--but the Scriptures declare that things highly esteemed
amongst men are an abomination in the sight of God. R3779:1
Beheaded him -- John the Baptist was the last of the prophets. R1754:1
As John never emerged from that prison, save to enter the deeper dungeon
of the grave, so the Church's only deliverance in the "dark night" will be
through the valley of the shadow of death. R1754:5
Evidently John's course was finished. Consequently their was no effort on
the Lord's part to interfere with the powers of darkness that for a year
restrained John's liberty and finally took his life. R1754:2
He had fulfilled his mission, proving his worthiness of a distinguished
place in the earthly phase of the kingdom. R1754:2
We anticipate an attack upon the true Church, not upon the nominal system,
and, as in the case of John, a seemingly complete victory of the
Babylonish woman and her paramour, the world, over the faithful members of
the Body of Christ in the flesh. R3326:6
In the prison -- In the palace fortress of Machaerus, where he had
sought to remove him from Herodias and her particular influence. R3778:5
His disciples -- John's disciples who had become disciples of Jesus.
R1754:2
Laid it in a tomb -- John will get everlasting life as a glorious
portion, but he will not be a member of the Bride class. R5069:4
And the apostles -- Returning at the time when Herod had cruelly
beheaded John, and astonished that God would permit such an unjust
procedure. So we, too, are frequently astonished to note to how great an
extent providence permits the prosperity of the "prince of this world."
R4890:2,3
Gathered themselves together -- Returned from the mission work to which
the Lord sent them two by two. No doubt there was a fixed time for their
return and Capernaum was probably the rendezvous. R3779:3
From preaching in Galilee to take counsel of the Lord. R1754:2
By the news of John's death and the possible effect upon their work of
this sudden outburst of royal wrath. R1754:2
Come ye yourselves apart -- Not turning aside from sin, for they had
already done this. CR34:3
As at conventions--while they cost considerable money, they nevertheless
are sources of great spiritual profit and refreshment. We should estimate
spiritual strength above financial cost, though not to the extent of
contracting debt. R3779:6
At conventions we turn aside from the busy scenes of daily life and strife
to fellowship with God and with each other. CR34:1
A desert place -- Just outside the border of Herod's dominion, near
Bethsaida. R2435:3, 1754:3
And rest a while -- Applies to merely physical rest from arduous and
incessant toil as preachers, and by no means an intimation that preaching
was not proper, not their special work. R890:2
He would not have us rest too long when other weary hearts are waiting for
our ministries of love and consolation. R1754:3
Here commune with me and the Father. Here tell us of what you have done
and what you have taught. Here examine carefully to see how correctly, how
truthfully, you have presented my message. R4890:3, 3779:3
The Lord never asks of us such busy labor as finds no time for resting at
his feet. R1754:3
Rest in the midst of your cares, trials and perplexities, a sweet rest of
mind, and peace. R1754:3
Many coming and going -- Being fully engaged in divine service, even
though greatly enjoying it, sometimes we do not have sufficient time for
eating the spiritual food that we may be properly refreshed and upbuilt.
R4890:4, 3779:3
So much as to eat -- Sometimes, when busy in the Lord's service and in
making provisions for our temporal needs, we do not have sufficient time
for eating the spiritual food. R4890:4
It is only to those who are serving the others, that the Master directly
hands the precious viands. R890:3
Many knew him -- Jesus' fame had spread abroad. R1754:3
Unto him -- On the mountain slopes on the north-eastern shore of the Sea
of Galilee. R2435:3
Saw much people -- In some respects pictures the world during the
Millennial age. R3781:4, 5087:6
Augmented by large caravans, which at that time were en route to Jerusalem
for the Feast of Passover. R3780:5, 2435:3
Moved with compassion -- Instead of being angry that his endeavor for
privacy and rest should be thus intruded upon by people for whom he had
already done so much. R3780:1
Such will be the spirit of all the Lord's followers. Their delight will
be, not in self-gratification, but in doing good "unto all men as they
have opportunity, especially to the household of faith." (Gal. 6:10)
R2435:4
Not having a shepherd -- They had a soul-hunger which their
forms, ceremonies, rituals, could not satisfy. R5087:2
He was the true Shepherd and ready at all times to fulfil his mission, to
lay down his very life for the sheep--not only at Calvary, but hourly and
daily during his ministry. R3780:2
Today, many of the Lord's people in Babylon are in a similar
condition--persuaded that we are living in remarkable times, but without
political or religious shepherds to guide them. R3780:2
Following blind guides and about to fall with them into the ditch of
Israel's great calamity. R2435:6
The common people always refer to the learned. The learned therefore have
the greater responsibility. This is in a large measure true today also.
R5087:2
Though they had synagogues, regular readings of the Scripture, scribes,
Pharisees, priests and Levites; they had a soul-hunger which the forms,
ceremonies, rituals and burdens bound upon them could not satisfy. R5087:2
Teach them many things -- He taught them much to their advantage, to
their comfort and as a preparation for their development, so that they
would by and by be prepared for the deeper things, which were for his
disciples only. R3780:3
We are to be specially on guard against choking the babes in Christ with
strong meat; but nevertheless we are not to allow them to starve, but to
give them the milk of the Word that they may grow thereby. R3780:4
Now far spent -- From another Gospel account it seems evident that,
after teaching the people, our Lord left them for a time and went with his
disciples apart on the hillside, where they reviewed their ministries.
R3780:4
Give ye them -- Thus associating his people with himself, blessing them
by these experiences even more than he blesses those to whom he sends them
with his mercies, temporal and spiritual. R3780:5
Thus the people were made more or less acquainted with the apostles, who
perhaps later on, after Pentecost, met many of them and, as the Master's
representative, bore to them the heavenly bread. R3781:2
Before sending the people away he instructs all who are his disciples to
supply them with something to eat, spiritual food, truths pertaining to
the kingdom, to afford some strength and encouragement for the dark hour
ahead. R2436:1
When anyone is present who is hungering and thirsting after righteousness,
we are to tell him the good tidings, no matter in what form they must be
presented, no matter how intolerable the conditions. R3333:5
Two hundred pennyworth -- About $32.00 (in 1905). R3503:2
Have ye -- How eager we should be that any little barley loaves we may
possess, any little fishes, any dollars and dimes, and shillings and
pence, any time and influence, might be used of the Lord in his blessed
work! R3781:2
Five, and two fishes -- The Lord takes our time and talents, little and
unworthy as these are, and blesses them and uses them in his service and
accomplishes great things. R3780:5
It is a matter of continual wonder to the enemies of the truth, as well as
to the slightly interested, that means never seem lacking for the
promulgation of the harvest message without resorting to appeals to the
world. R3781:2
Make all sit down -- They had learned to be obedient to whatever the
Master would propose, hence no objection to the command which would appear
to make them look foolish--preparing for a feast when apparently no feast
could be spread for them. R3780:5
They sat down -- They obeyed; the Lord did the rest. R3780:6
When he had taken -- While Scripturally dignified by the name of
sacrifice, yet really, to those who understand the situation properly, it
is the very reverse, a blessing, a privilege, a favor. R3781:2
The two fishes -- Hence discountenancing any claim of special sanctity
and acceptableness with God on account of vegetarianism. R3098:3
He looked up -- Christians should not neglect to render thanks for their
daily food; but mere outward acts of formalistic piety by others are not
pleasing to God. R2643:6, 2644:2
And blessed -- John's Gospel says, "He gave thanks." The giving of
thanks to God brought indeed a blessing upon the food. R3780:6
Gratitude to God is appropriate however simple our bill of fare; but we
might well refrain in public if our conduct would be misapprehended as
Pharisaism. R3781:1
How can we partake of food, recognizing that it is of God's bounty and
provision, without returning our thanks of acknowledgments? R3780:6
Undoubtedly food which is eaten in a pleasant and thankful attitude of
mind is more nourishing, more refreshing, than the same food if eaten in
unthankfulness or anger or with feelings of dissatisfaction. R3780:6,
2644:1
To his disciples -- The disciples were thus the better witnesses of the
power of the miracle, and the people were made acquainted with them.
R3781:2
The Lord could have fed the multitude without their help. R2644:4
Those who now follow the Lord will be privileged in the Millennial age to
distribute the bread of eternal life to all families of the earth. R3781:4
To set before them -- During the thousand years of Christ's reign, the
bread of life, the truth, will be freely distributed amongst all mankind.
R5087:6
Those who now follow the Lord as his special disciples will be supplied
abundantly in the kingdom with the bread of eternal life and will be
privileged to distribute it to all the families of the earth. R3781:4
Among them all -- The Lord's miracles of feeding and healing were
performed, not upon his consecrated disciples, but upon others. R1754:6
They did all eat -- Not sumptuously, not served in elegant and decorated
ware, not fine food, but plain barley bread and dried fish. R3781:1
Plainness and simplicity of food would not only be more healthful, but
would leave much more time for the spiritual refreshment, the bread from
heaven, and the service of the truth to others. R3781:1
Chief object of the miracle was to reinforce and establish the faith of
the apostles--effect upon the multitudes was secondary and similar. R1754:5
This miracle speaks to us of the power that our Lord will have in his
kingdom for providing for the necessities of the whole world. R5087:5
Not only attesting to our Lord's sympathy, but it also spoke volumes to
the people about the divine power that was in the Great Teacher. R5087:5
And were filled -- Skeptics who question this miracle cannot deny no
less a miracle whereby the barley of the loaves and the two fishes could
in due time, by natural processes, have brought forth enough of their kind
to feed the multitude. R3333:2
It was not merely a taste of food that the Lord provided, but a satisfying
portion--all had plenty. R3781:3
It would be better if we lived more upon the plain substantials of life, and did not too much pamper our appetites
and encourage ourselves to eat beyond the point of proper satisfaction for
hunger. R3781:4
They took up -- While the Lord had abundance of power to create, he
would have his disciples note the principle of economy and practise it.
R3781:5, 2435:5
The Lord's people should be careful to avoid wasting, not because of
selfishness and a desire to accumulate, but, as the Apostle explains,
"that ye may have to give." (Eph. 4:28) R2435:6
Twelve baskets full -- Haversacks, in which the apostles carried their
provisions. R2435:5
None of God's provisions for his people are to be wasted. R3333:3
Those who distribute will find in the end their own vessels full. R2436:4
It was those who scattered to others who had their haversacks filled in
the end. Those who are most intent upon feeding others with the bread of
life are themselves most bountifully supplied. R3504:2
The memory is our "basket" in which to gather up in store for ourselves
and others every spiritual morsel. R2435:6
Of the fragments -- Not the fragments left by the multitude, but those
broken by our Lord and not distributed. R3781:4
Probably the fragments fingered by the multitude were left for the birds
and squirrels, and these were the fragments from the breaking of the bread
by the Lord. R3781:4
Let us take heed to the fragments, too, that we may render up a faithful
record of our stewardship, that the talents entrusted to us have not been
buried in the earth. R3781:6
About five thousand men -- Besides women and children. (Matt. 14:21)
R1754:3
Yet, when tempted in the wilderness, he refused to use divine power to
satisfy his own hunger. F650
To the other side -- To Galilee, Herod's territory, showing that our
Lord's conference with the disciples had a pacifying and strengthening
effect upon them. R2435:3
He departed -- For he "perceived that they would come and take him by
force to make him king." (John 6:15) R1754:6
To pray -- The Lord frequently spent whole nights in prayer and he
prayed earnestly and with many tears (Matt. 14:23; Mark 1:35; Luke 5:16;
6:22; Heb. 5:7) R1865:5
Nearly all of the Great Teacher's recorded prayers are simple and brief.
Whenever he wished to make long prayers he went to the Father alone. This
would be a good example for all to observe. R5095:3
We cannot come too often or tarry too long. R1865:3
When even was come -- The night-time of this Gospel age, with darkness
of error and superstition. R2650:4
The ship -- The boat and the twelve toiling rowers picture the Lord's
one true Church. R2650:3
Midst of the sea -- The stormy sea of the world's unparalleled trouble.
B191
He alone -- They had learned from previous experiences that, while the
Master was with them, all would be safe; but now he was absent. HG372:4
On the land -- He remained behind for this very purpose--that they might
have these experiences and that he might teach them a lesson thereby
respecting his providential care. HG372:5
Wind was contrary -- The adverse influences and fearful opposition that
come against the Church. "We wrestle not against flesh and blood." (Eph.
6:12) R2650:4
The storms and billows of trouble and persecution which may impede and
weary us. R2650:3
After the Master's ascension, no doubt the disciples felt themselves very
much alone in the midst of a contrary people and found progress difficult
and all of their experiences stormy. R5095:5
The fourth watch -- Between three and six o'clock A.M. R2650:2
As he comes to us in the early dawn of the Millennial Day. R2650:4
He cometh -- Picturing our Lord's second coming. B191; R2650:4
Unto them -- The Church, to rescue her from her toil and weariness and
peril. R2650:4; B191
Walking -- As the manner of his coming was different from that expected,
so the manner of the second advent differs. R2650:4
Upon the sea -- Picturing the stormy sea of the world's unparalleled
trouble. B191
A spirit -- An apparition, a spirit manifestation in human form. R5095:3
A hobgoblin, a phantom, in harmony with stories always told by the
seafaring. HG372:5
Some thought they had seen a supernatural being, and that it foreboded
some calamity. R2650:2
Were troubled -- The same apostles who here cried out in terror, grew
stronger and stronger in faith until they could and did trust the Lord in
his absence where they could not trace him. R3338:5
Be of good cheer -- No doubt it helped the disciples later to remember
the Master's ability to come to them on the troubled seas, and how his
coming brought peace and quiet. R5095:5
This precious lesson still holds good for the Lord's people, that he will
sanctify to them their deepest distress. R5095:6
It is the privilege of those who are fully consecrated to the Lord to be
cheerful, happy, even in the midst of unsatisfactory and painful
conditions. R4592:4, 2083:5, 1949:5
Cheerfulness is one of the loveliest graces of the Christian character. R1123:2*
It is I -- Learn to look to me, to remember that, having become my
disciples, I have supervision over all your affairs, whether in storm or
in calm. HG372:5
Be not afraid -- "All things work together for good to them that love
God." (Rom. 8:28) Q272:2; R5058:6, 4784:2, 1607:5
The wind ceased -- When the Lord has joined himself to his Church the
trials, storms, difficulties and oppositions will be at an end and the
desired haven of the heavenly condition will be reached. R2650:5
They considered not -- They had already forgotten. R5095:3
They knew him -- Crowds continued to gather; partly for hearing, partly
from curiosity and partly because the message that he gave was one of
consolation, comfort and hope. R5095:2
Besought him -- Showing how interested people become in anything that
will relieve them of sickness. R5095:2
The crowds continued to gather wherever Jesus went--for hearing, from
curiosity, because his message was one of consolation, comfort, hope. he
was not forever blaming them for not keeping the Law. R5095:2
They might touch -- God's consecrated people have realized a blessing
also--a spiritual blessing--as Jesus passed their way, as by faith they
reached out and touched the hem of his garment. R5096:4
The border -- The corner. R5096:4
Were made whole -- In healing the sick, vitality went out from him and
he healed them all. All his public preaching also cost him considerable
vitality. R5096:4
With unwashen, hands -- We may be sure that Jesus set his followers no
example of filthiness or impurity. What Jesus objected to was a ceremonial
washing whether the hands were clean or unclean. R5096:5
What the Pharisees meant was a ceremonial washing whether the hands were
clean or unclean--to make a formal washing a part of their religion.
R5096:5
They found fault -- Every sect of Christendom today seems fully
persuaded that anything which would undermine the errors of their systems
would be injurious to the cause of the Lord. R3786:4
Wash their hands -- Consuming much time, and burdensome on the poor, who
had no servants to do these things for them, and not doing them, were
considered unclean. R5096:6
Had become an important part of the Jewish observance though nowhere found
in the Law. R2419:1
It was the making of such formal washing a part of their religion that
Jesus objected to. R5096:5
Tradition of the elders -- Jesus suited none of them. To the impure he
was too pure; to those of hypocritical profession he was too sincere; to
the worldly-wise he was too frank. R5096:3
Shaping their lives by the Talmud; so many Christians today, while
recognizing the Bible have their own theory, proof-texts and catechism.
R5096:2; OV260:1
The theories and opinions that had been formed and handed down from the
past that were not based upon the inspired testimonies of the prophets.
Q747:2
Creeds of the past. OV260:2
Protestant churches have departed from the pure Word of God and have
adopted human dogmas and traditions which make void the Word of God.
R1011:4*
Pharisees and scribes -- All the Higher Critics and Evolutionists
occupying the pulpits of Christendom are in exactly the position of the
scribes and Pharisees of old. SM301:1
With their lips -- "Thou shalt not take the name of the Lord thy God in
vain." (Exod. 20:7) "Let every one that nameth the name of Christ depart
from iniquity." (2 Tim. 2:19) R1527:3
Heart is far from me -- The Lord regards anything short of simple candor
and honesty of heart with aversion. R1527:6
Christendom has hypocritically pretended to make a covenant with the Lord, pretended to be his people,
while "their hearts were far from him." HG684:5
The commandments of men -- The Jews today regard the Old Testament as a
sealed book; instead of endeavoring to comprehend it, they study and shape
the course of their lives by the Talmud. R5096:2
So with Christendom; they read the Bible through the creed spectacles of
their sect. R5096:3
Not allowing our own wisdom or the wisdom of other men to make the Word of
God of none effect. HG653:3
The tradition of men -- While professing great Bible study, it is in
ruts and grooves, and so hampered by creed-chains that progress or growth,
or Bible-rearing is impossible. R780:5
Reject the commandment -- Both Jesus and the Pharisees claimed holiness
and strict observance of the divine Law, but Jesus held to the Word of God
and rejected the Talmud, and the Pharisees neglected the Word of God and
held to the traditions. R5096:6
Comparatively few of the "common people" of Christendom realize how
thoroughly the Word of God has already been rejected by the leading
Doctors of theology. R3015:1
For Moses said -- Attributing both one of the ten commandments (Exod.
20:12) and a law not in the Decalogue (Exod. 21:17) to Moses, thus showing
no distinction, as Adventists claim, between the Law of Moses and the Law
of God. HG583:6*
He shall be free -- The commandment had been changed by the Talmud and
any man might be free from honoring his parents by consecrating himself
and substance to God and religious uses. R5096:6
Of none effect -- Null and void, which they had no right to do. R5096:6
Thus they had not a proper conception of the manner and object of the
first advent. B241
And bringing you under a bondage that will hinder your growth in grace and
knowledge. R295:5
The traditions handed down from our forefathers make void, meaningless,
ungracious, the message of God's wisdom and love. OV260:2
How long will it require for people to learn that the Bible is so
thoroughly one, and its story one, that a repudiation of one part means
the repudiation of the whole? R3015:5
Through your tradition -- The theories and opinions that had been formed
and handed down from the past. Q747:2
There are true traditions (2 Thes. 2:15) and false traditions. All of
those which are in harmony with the divine Word are true; and all those
which are not in harmony are false and not to be accepted. Q747:2
And speculations--"vain philosophies and science falsely so-called." (1Tim. 6:20) Q798:2
Jesus, our pattern and teacher, gave no authority for binding ourselves
with creeds and traditions. R295:5
The same is true of Christians today. Each denomination has its own
theory, its own proof-texts, its own catechism. R5096:2
Let him hear -- They must expect meekly to cast away many preconceived
opinions. B16
"Let him hear what the Spirit saith unto the churches." (Rev. 2:7) B16
He saith unto them -- The special light in both harvests is for the
"Israelites indeed." B27
Arose, and went -- When all Galilee awakened, the people discussing
making him a king, and the realization that the time for his death had not
yet come, he journeyed from the area where he was so well-known some
forty-five miles toward the Mediterranean. R3786:1
Borders of Tyre and Sidon -- More properly, the provinces of Tyre and
Sidon, within the boundary of the land called Phoenicia, where these
cities were the centers of wealth, influence and business. R3786:1, 3338:3
He was still in Israel, in Galilee, but over toward the border of Tyre and
Sidon. R2280:3
Not that he went to either of these cities; apparently he merely crossed
the borders of Galilee, and was thus for a time free from the authority of
Herod. R3786:1
Have no man know it -- With the evident design of secluding himself from
general notice, and possibly to gain quiet and rest. R2653:1
An unclean spirit -- Possessed of an evil spirit, a demon--"obsessed."
R5101:2, 3786:6, 2653:1, 2280:3
So far as we have any knowledge, most of these fallen spirits, demons, are
unclean, depraved, and their influence upon those possessed by them is an
unclean, injurious one. R3338:3
And came -- Prompted by her love for her daughter and her confidence in
Jesus. R2653:2
Fell at his feet -- After the custom of the East, so expressive of
humility, dependence and entreaty. R2653:5
As a poor and uneducated woman who would naturally have great diffidence
in approaching a learned man, especially one of whom she had no doubt
heard much. R2653:2
So there are others in the world today who, if they knew our Savior as we
know him, would be no less faithful than ourselves. Some heathen, perhaps,
would manifest greater faith than some in Christendom today. R3787:3
A Syrophenician -- Canaanitish. R3338:3
Of Syrian ancestors; by education and language, a Greek. She represented
quite a mixture of nationalities--a Gentile out and out. R3786:6
At that time, therefore, "without God and having no hope in the world."
(Eph. 2:12) R2653:2
She besought him -- Yet it must have been known that Jesus was a Jew and
that his miracles and favors were confined to his own race. R2653:1
As a foreigner she had to overcome the prejudices of her own heathen ideas
as well as everything akin to pride and the fear of being despised and
rejected. R2653:2
Bringing her divine favor, even before it was due to come to the Gentiles.
R2654:4
As no longer strangers, foreigners, dogs, but children, it would be no
longer appropriate that we should cry or entreat or beseech in any wise
for things which the Lord is not pleased to give us. R3338:6
Our petitions should be for holiness of heart, for the filling of his
Spirit, for the spiritual food, refreshment and strength. R3338:6
But Jesus said -- Matt. 15:23 says "he answered her not a word," even
implying that he left the house and the woman had to importune the
disciples to intercede for her. R3787:1, 3338:3, 2653:2
Let the children -- The Jew occupied a place of favor represented by
children. OV164:T; R2604:3
First be filled -- As the children would be provided for first, before the dogs, so the Jews should be ministered unto first, before the Gentiles. R2653:5; OV164:T
It is not meet -- A rebuff, calculated to dishearten one of little
faith, but correspondingly to strengthen a great faith. R2653:5
Resisting her, not because he didn't understand the case, but to draw out
her faith, preparatory to the giving of the blessing desired. R2653:3
The Lord may also ignore our petitions to increase our faith and
appreciation of the blessing we desire. He may make a test of humility
before he responds to our requests. R3787:4, 3338:4
Unto the dogs -- The typically clean Jew called the outsiders "heathen"
and "dogs," and would never eat, marry, nor have any dealings with them.
(John 4:9) R2604:2, 5444:4
The Jews claimed to be God's people, and the Gentiles were styled "Gentile
dogs," because they had never been in covenant relationship with God.
R5101:2
The Gentiles, in comparison to the Jews, were as the dogs of the
household. R2653:5
Not an answer of disdain, contempt or indifference to her woe; but of
interest and sympathy, explaining a reason why she was not a proper
subject. R2653:5
Had there been pride in the heart, this response would have been
sufficient to have put the woman upon her dignity and she would have
openly tiraded against the Lord and all Jews as ecclesiastical bigots.
R3787:1
Our Lord used the word signifying the little pet dogs of the family.
R3338:4, 2653:6
There is no excuse today for any being in the attitude of "dogs." If they
will, the door of favor still stands open that they may become "sons of
God without rebuke." (Phil. 2:15) R5101:4
And she answered -- The people of the East are known for their
importunity. To one who has ever held an official position in the East,
the persistency of a pleading woman is a fact that one will never forget.
R3786:6
Yet the dogs -- She was willing to confess herself one of the Gentile
dogs, with no right to claim healing for her daughter, because not a Jew.
Q601:T; R5444:4, 5101:2, 2653:6
With wonderful keenness and humility acknowledging that she was not one of
the children who had a right to the Father's blessing. R2653:6
So she, as a Gentile, might be granted her request, without saying that
she was as worthy as a Jew of his mercy and favors. R3787:2
We, too, should persistently hold on to the Lord for the blessings we may
be sure he will be pleased to grant in his own due time and way. R2653:4
The children's crumbs -- That, as an outsider, she might be granted some
of the Lord's favors without in any degree working disadvantage to the
Jews, to whom the Lord's ministry was specially sent and given. R3338:4
She was of the Lazarus class desiring a crumb of divine favor. (Luke
16:21) R2604:3, 5444:4
As Lazarus ate the crumbs from the rich man's table. HG428:4; OV164:T
Might she not have the crumbs of comfort and blessing which she
craved--the healing of her daughter. R5101:2, 2653:6
In contrast, he has set before us "meat in due season" in great abundance.
We need not importune for these; they are ours for the taking. R2653:6
For this saying -- The woman triumphed over the obstacle of the Lord's
argument with wonderful keenness and humility. R2653:6, 3787:2
God greatly appreciates faith and, so far as possible, answers petitions
offered in an importunity of faith. R3788:4
The faith manifested in her saying was sufficient. R3339:1
Jesus rewarded her faith by giving her a crumb of favor, the healing of
her daughter. OV164:T; R5101:2, 3787:2, 2653:6
Come to her house -- Showing her further faith, in accepting the
Master's word and going to her house. R3787:2, 3339:1, 2653:6
Many today hear the Lord's word assuring them their sins are forgiven, yet
Little Faith bids them doubt and keep on bemoaning their sins and
requesting forgiveness. R3339:1
Upon the bed -- The demon was gone out and in leaving had thrown the
child in a fit upon the bed. R3787:2
And again, departing -- So far as the record goes, our Lord did nothing
else in that quarter except for the poor Syrophenician woman. R3339:1
He came -- Taking an easterly course along the northern borders of
Palestine and, crossing the river Jordan, coming southward to the Sea of
Galilee. R3339:1
They bring unto him -- Matthew says they stopped in a mountain where the
multitude brought their sick unto him. R3339:2
Willingly or unwillingly, the power of healing was associated with the
exercise of faith, either on the part of the sick, or for him by his
friends. R5103:3
Put his hand -- Evidently most of the miracles were performed by the
laying on of hands, although the record also is that some were healed by
touching Jesus or touching his garments. R5103:3
Took him aside -- Perhaps to impress upon him the lesson. R3339:2
A peculiarity in this miracle, that he healed him privately. R5103:3
Put his fingers -- These methods were used to attract the deaf man's
attention and assist his faith. R5103:3
As he could not hear, nothing said to him could explain the situation; he could see the spitting, feel the
touch and thus understand what was going on. R5103:3, 3339:2
Into his ears -- As though to start some life current through them.
R5103:3
Touched his tongue -- These matters meant the submission of his mind, or
the exercise of a degree of faith. R5103:6
Looking up to heaven -- Giving the man a lesson that the power for his
cure was expected from God. R5103:6
As indicating that the sympathy of heaven was moved for the man's
assistance. R3339:2
He sighed -- Indicating his deep sympathy with the man before him and
with the groaning creation in general. "He was touched with a feeling of
man's infirmities." (Heb. 4:15) R5103:6
The fact that he was perfect did not make him cold and unsympathetic,
rather the reverse. His perfect mind would make all his sensibilities more
active than ours, his sympathy would be stronger, his sense of pain
keener. R5103:6
Perhaps an evidence of physical weakness, the result of the bestowing of
his vitality and energy in the cure of the patient. R5104:1
Tell no man -- Seemingly understood, not as a command, but rather as a
suggestion that he was not seeking publicity. R3339:4
They published it -- This may have been the first miracle in that
region, and possibly the multitude coming, as Matthew records, were
attracted by it. R3339:2
With us, the message is too good to keep; we love to tell the story, it
did so much for us. R3339:4
As the Master would not reprove this one, neither does he reprove us if,
in our zeal, we go sometimes to the extreme of trying to tell the good
tidings to those who have no ear to hear. R3339:5
Done all things well -- When faith was manifested and the poor afflicted
ones were before him, the Lord never refused to give the blessing;
teaching that, in due time, the Lord will not withhold a blessing from
any. R3339:4
Not merely this one healing, but many. (Matt. 15:29-31) R5104:2
The deaf to hear -- His mission was not to heal the sick, but "to give
his life a ransom for all"; secondarily to call his footstep followers,
and only incidentally, as an illustration of his kingdom, to do miracles
and cures. R5104:2
It would have been a still greater work for Jesus to have expounded the
divine plan and open the eyes of their understanding, but this was not
possible at that time. Jesus said to his disciples, "Greater works than
these shall ye do, because I go to my Father." (John 14:12) R5104:4
As new creatures we already have had our eyes opened, our ears unstopped
and our tongues loosed, that we may speak of his goodness and love to
others. R3339:4
In the kingdom "all the blind eyes shall be opened and all the deaf ears
be unstopped." (Isa. 35:5) R5104:4
Loaves -- The same as used in Palestine today, about the size of our
large buns and made of the entire wheat, ground. R5104:5
He took the seven -- The disciples gave their all for the feeding of the
multitude, and all had sufficient. R5104:5
And were filled -- Quite possibly some of us would find ourselves
equally healthy and strong on similarly plain food. Let us exercise faith
in God and partake of our daily bread with thankful hearts. R5104:5
That was left -- The Master displayed frugality and encouraged economy
on the part of his followers. R5104:5
About four thousand -- Yet when tempted in the wilderness, he refused to
use divine power to satisfy his own hunger. F650
Pharisees came forth -- Considering Jesus a competitor and a successful
one; and fearing, not without a cause, that their own reputations as
teachers were becoming tarnished because of Jesus' superiority as a
teacher. R5111:1
A sign from heaven -- Hence, belittling the many signs he was giving the
people in the healing of the sick, etc. R5111:1
Tempting him -- To find fault. R5111:1
No sign be given -- Matthew 16:2-4 gives a more detailed account of the
answer--that there would be one sign given that nation, but not until
Calvary--the sign of Jonah. R5111:3
Take heed -- God's Word is truth, the bread upon which his people are to
feed. But they are to use the unleavened bread--pure bread, pure truth,
unmixed with the leaven of human philosophy. R5111:4
Be on the look out for, and avoid it. R5111:4
Beware -- A necessary caution because the Pharisees were the most holy
sect amongst the Jews, and the most zealous and gifted Jews would
naturally be attracted to that sect. R5111:4
Of the leaven -- Leaven (yeast) is a ferment which spreads, especially
in dough for bread. R5111:4
A symbol of an evil influence. R5390:2
Leaven is corruption, an element of decay, hence a type of sin and death.
R5192:4; T98
The corruption of human theory, blight, ambitions, selfishness, etc. F464
Let us stand free from all "leaven" in all the various creeds. R5111:4
No matter how holy any denomination of Christians may claim to be and seem
to be, we are to beware of their leaven, their false doctrine. R5111:4
Of the Pharisees -- Its bread, its truth was intermingled with human
traditions which would make sick and dyspeptic, and to that extent poison
all the minds which received it. R5111:4
The Pharisees in the Jewish harvest picture the great religious rulers of
nominal Christendom in the present harvest. C152
Of Herod -- Typifying the kings of the earth: civil government. B261;
R2280:4, 1754:4
Perceive ye not -- Their mental eyes, their eyes of understanding, were
not very widely open. R5111:5
Neither understand -- Today, in Bible study, frequently the spirit of
our Lord's teachings is often missed altogether by some whose minds center
merely around some little incidental. R5111:6
Ye do not understand -- Jesus was not finding fault with their having
only one loaf; he still had power to produce bread. R5111:5
Similarly, in Bible study today, the spirit of our Lord's teaching is
often missed because of some little incidental. R5111:6
Men as trees -- Truth is breaking through the clouds of tradition and
error. Many are beginning to see dim outlines as did the physically blind
one. R795:2
8:25
After that -- As some were healed gradually, as here, and others
instantly (Matt. 8:14, 15), so likewise we may expect diversities in the
operation of restitution now beginning. R759:3
Again -- Probably the man lacked faith and Jesus was gradually
developing it in him. R5111:6
Made him look up -- He looked steadily and kept looking for some time,
and then declared that he could see everything clearly. R5111:6
Jesus went out -- Probably toward the close of his third year of
ministry. R3339:2
He asked his disciples -- The time had come to prepare them for the
ignominy and death which he knew to be in store for him. R3339:3
Whom do men say -- Our Lord was drawing out the apostles, to crystalize
in their minds the thought which he knew was already forming. R3339:6
Apparently, John the Baptist knew the most respecting our Lord's mission,
as indicated by his query, "Art thou he that should come, or look we for
another?" (Matt. 11:3) R3339:3
Some say, Elias -- Showing that the public mind was being exercised, was
noting that he was not an imposter. R3339:6
Whom say ye -- Implying that they were separated in his mind from the
rest of the people, and should have a clearer knowledge of him than
others. R3339:6
Jesus had been with his disciples working miracles for probably two years
before he asked them. R5767:5
For a considerable period of his ministry our Lord did not declare
himself, even to his disciples, to be the Messiah. R5120:1, 3339:2
What think ye of Messiah? What think ye of his invitation to become his
associates? What think ye of the cost of self-denial, self-sacrifice? What
think ye of the great reward? R5120:6
And Peter -- Probably the eldest of the disciples and their spokesman.
R3339:6
Thou art the Christ -- God's Anointed One: Hebrew, the Messiah. R3339:6,
5120:6
Without political or social influence, without wealth, name or fame as a
leader or commander of the people, or a general of armies, he would have
been regarded as mentally unbalanced to have made such a claim. R3339:6
More than a good man and able Teacher; but "the man Christ Jesus" who gave
himself a ransom for all, of extraordinary birth, the Redeemer of the
world and anointed as the great King, Prophet and Priest, whose kingdom
shall be under the whole heavens. (1 Tim. 2:5, 6) R5120:5
It was better that people should claim it for him than that he claim the
honor for himself. R5120:1
Tell no man -- To have proclaimed it in a general way might have created
more or less of insurrection, and might have hindered the carrying out of
the divine arrangement respecting his ignominious death. R3340:1, 3790:1
They could still proclaim the kingdom of heaven at hand, they could still
speak of Jesus as the great Teacher and man, they could still wonder as to
whom he might be. R3340:2
Of him -- The proper time for making him known as the Messiah would be
after he had finished the work of sacrifice which the Father had given him
to do. R3340:2
And he began -- Following the Lord's method, inquirers should first be
instructed respecting the goodness, love and mercy of God, the redemption,
and the glorious times of restitution, before being informed of the
self-sacrifices of the "narrow way." R3340:5
Implying that thereafter this was frequently a subject for discussion and
consideration between him and them. R3340:3
To teach them -- For the first time intimating to them that their
surmises on the subject were correct--that he was more than Elijah,
Jeremiah or any of the prophets--that he was the long-promised Messiah.
R3340:1
How the kingdom would be formally proffered to the Jews, how they would
reject him, he would be killed and after three days rise again. R5120:1,
3340:2
The deep things of the divine plan are revealed to us only as we have
confessed Christ. R3340:3
The same Lord is still teaching line upon line, precept upon precept, as
we are able to bear the truth; and our preparedness for it will be
proportionate to our nearness and fellowship with him. R3340:3
Must suffer many things -- Testings of faith and loyalty to God are as
necessary to Jesus' followers as they were to himself. PD76/90
And be killed -- They must be prepared in advance for his shameful
death, else it would prove such a shock to their faith that they could not
recover from it, neither believe in his resurrection. R3340:2
After three days -- Representing the last part of the fifth, all of the
sixth, and the early part of the seventh thousand-year day. R3375:3
Saying openly -- Before the entire twelve apostles. R3340:3
And Peter -- In his love for the Master, and intoxicated somewhat by the
honors bestowed upon him already, undertook to be the teacher. R3790:2
Possibly elated by our Lord's words of commendation that the Father had
revealed the matter to him. R3340:3
Many privileged to confess the Lord before men have stumbled over their
own honor and exaltation. R3790:2
We are to listen to his Word, and not attempt to correct our Lord or
substitute our own ideas. R3790:2
Took him -- Apart from the others. R2658:4
The only one with sufficient courage to express himself. R5120:2
And began -- Peter did not get to finish. The Master hastened to
repudiate such a disloyal suggestion. R2658:4
To rebuke him -- Privately whispering to him that such sentiments should
not be introduced or expressed before the apostles, that it would be
discouraging to them all. R3340:3
Showing that the disciples clearly understood the statement about his
death. R5120:2
How could he be the Messiah, and yet suffer death at the hands of his
enemies? R3340:2
Insisting (as some do today) that the Lord's cause must conquer the world,
as a result of their preaching. D654
This testing was about the Passover season, the time when the Lord's
people seem to be in greatest danger of stumbling. R3178:3
He rebuked Peter -- Be not many of you teachers, brethren, knowing that
a man who is a teacher has severer trials, temptations. (James 3:1) R3790:2
Get thee behind me, Satan -- Adversary, opposing spirit--in opposition
to God and to all in harmony with God. F611; R5427:1
A hinderer of the work. R3790:3
In this course St. Peter was opposing the divine will and plan, of which
the death of Jesus was the very center or hub. R5120:2
His servants ye are to whom ye render service. (Rom. 6:16) R3340:4
Jesus perceived that these influences were striving to hinder the consummation
of his sacrifice, even as Satan tried to do in the beginning of his
consecration. R5120:2
Afterward all of the disciples seem to have gradually settled down to a
realization that the glories of the kingdom were still remote, and that
the Master must go away. D564
Thou savourest not -- Thy words savor not of God's plan, but of human
judgment and preference. R5120:2
That be of God -- Divine wisdom. R3340:4, 3790:3
That be of men -- Human wisdom. R3340:4, 3790:3
Whosoever -- Addressed to those who were already, in some sense of the
word at least, disciples. R3235:6
Catholics and Protestants agree that only saints, the Little Flock, the
elect, are fit for heaven when they die. HG215:4
Will come after me -- Our Lord's life was an illustration. R3790:3
Be my disciple, my follower, my sheep. R5654:1, 3236:4
Let him deny himself -- Sacrifice himself, his personal interests,
ambitions, etc. R3846:4
Kill his will outright, not merely hack and mutilate it. The desire to
give up our own will and accept God's will must be a joy, a pleasure. To
be acceptable to God, it must be no cross to us. "I delight to do thy
will, O my God." (Psa. 40:8) R3237:2,1
Self-denial is the first step--self-renunciation, giving up of the will to
God. R5654:1; Q399
In their hearts they must give up all else; being glad to forsake all
actually if the door of opportunity opened to them. R4557:4
"If we be dead with him, we shall also live with him." (2 Tim. 2:11)
R2615:6
Take up his cross -- Having counted the cost of discipleship. R3235:6
Endurance of trials, difficulties, disappointments --the crossing of the
human will and preferences. R3236:4
It is our good human wills (not actually perfect, as our Lord's, but
reckonedly so through his imputed merit) that are to be crucified,
delivered up to death. R961:5
Figurative of crucified. R960:2
In the sense of being sacrificed, even of earthly interests. Q399
If Christ's crucifixion was not the crucifixion of a sinful will and
desires, neither is ours as followers of the spotless Lamb of God,
crucified with him. R961:4
Actual, literal crucifixion signifies to deliver up to a torturous, slow,
but sure death. The figurative closely resembles this. R960:2
And follow me -- "Walk not after the flesh but after the Spirit." (Rom.
8:4) R3237:5
This is the condition. In no other way will Jesus become our Advocate.
R5775:5
This is the class, typified by Israel, who have entered the antitypical
Canaan, who are fighting the good fight. R5351:4
For whosoever -- This principle is applicable to the Church only, during
this age. The rule will be the reverse for the world during the
Millennium. R4536:4
Will save his life -- Greek: psuche; soul, being. E335; R248:6
Seeks to preserve the restitution life imputed to him through the merit of
Christ. R4536:4
Those who love self, popularity, worldly prosperity, honor of men, more
than they love the Lord, and who reverence human theories and systems more
than the Word of the Lord. D628
Shall lose it -- His eternal life. R4536:4
The great "prize" of the divine nature. R5120:3
Not worthy to share the kingdom. D268
Shall lose his life -- Greek: psuche; soul, being. E336
Sacrifice in the interests of the Lord's cause. R5120:3, 4536:4
Anyone solicitous of maintaining his rights and holding on to the present
life, unwilling to sacrifice all, will lose the great "prize" of the
divine nature. R5120:3
Shall save it -- The reward of life on the spirit plane. R5120:3
In the first resurrection. R528:4*
Gain the whole world -- The selfishness thus developed will make them
unfit for the eternal life. R5120:3
Lose his own soul -- Greek, psuche, life, being. E336; CR207:4*
His existence for which nothing would compensate, for without existence
there could be no possession or pleasure. R3341:2
What shall a man give -- Wealth, fame or name for a few years in the
present time. R5120:3
For his soul -- Greek, psuche, life, being. E336
Ashamed of me -- There are many ways of showing ourselves ashamed of
Christ: if we are ashamed of any member of his Body, if we are ashamed to
be recognized by the world as members of his despised Body, if we are
ashamed of his doctrines. R1189:5*; E237; CR448:4
"He that despiseth you despiseth me." (Luke 10:16) R3777:1
We are not to hold back from the service of the truth because we are
well-known by our neighbors, nor because of the majority of those who
distribute tracts are illiterate or forced to the service of poverty.
R4001:5
The heart attitude that says, "So long as right is as easy as wrong I will
choose the right, but if wrong is easier than right I will choose the
easier way," is disloyal to God. SM346:1
If Jesus had joined hands in Pharisaism, even had he kept quiet and left
their hypocrisies alone, he would not have suffered. So with us. E236;
R374:4
Such characters are not willing to be closely identified with the Body of
Christ, but would follow "afar off." R1189:4*
They have not, by faithful service, developed the necessary character and
proved their sympathy, devotion, love and zeal for the Lord and his truth.
C210
Manifestly such will not be fit for the glorious position to which the
Lord has called us if so weak of character. SM764:T, 346:1; R1189:5*
And of my words -- Love to God is above all, and love to God's Word
Jesus puts next. R753:5
Ashamed to confess the doctrines which he taught. E237; R5120:4
To be ashamed of the truth, of the divine plan, of the teachings of God's
Word, because they are unpopular with men, is to offend the Lord and prove
ourselves unworthy of his favor. R5120:4
Whoever honors and serves not the Lord's Word, lacks evidence of love for
the Lord himself. R4480:5
They have the spirit of bondage and fear which bringeth a snare and
blindness upon them again. R525:6
The acceptance of truth as due, in the face of unpopularity, is a part of
the testing. The Lord puts his plan, his Word, as his representative.
R2597:4
The Bible and the literature which expounds and illustrates it. R3777:4
The Lord puts his Word on a parity with himself. R3776:3, 2597:4, 318:2
In neglecting them they neglect him. R55:6
I have yet to find a man that is not ashamed of the ordinary misnamed
Gospel of damnation. HG190:6
Sinful generation -- Those who had not made a consecration. R5120:4
Son of man -- The Son of the man (Adam). E153
The "Son of man" is a title of high honor because it is a perpetual
reminder of his great victory by which he obtained the divine nature. E151
Be ashamed -- He will not own them as members of his Bride class. R4967:6
He would rightly be ashamed to take for his Bride one so inferior to the
true standard of moral excellence. R1189:5*
Such a heart would be unworthy of the glorious high calling. Indeed it
would make even an unworthy human being. SM346:1
If we would maintain him as our Advocate, we also must be advocating his
cause amongst men. R5120:4
As in Luther's and Paul's day, so now those too indolent or too cowardly
to express truth which they see, prove both by word and act that they are
unworthy of the knowledge and consequently they are left in darkness.
R402:5, 310:6
When he cometh -- In the Millennium. R3777:5, 3341:2
The holy angels -- The saints, his holy messengers. C302
"The Lord cometh with ten thousand of his saints." (Jude 14) C302
Not taste of death -- Jesus prepared his disciples for the
transfiguration vision. R5121:1
The kingdom of God -- God's Royal Majesty. R5121:1
After six days -- Eight days, counting the one in which this was uttered
and the one in which it was fulfilled. R2659:1
Six days after Peter's confession that Jesus was the Messiah, and after
our Lord had explained that he would meet with contempt, persecution and
death. R3345:2
During the six days following the announcement of the Master's coming
suffering, ignominy and death, we may assume that the apostles were
sad-hearted and bewildered. R5121:2
This time that elapsed between the breaking of the news of his death to
them and the vision, was just enough for them to digest the meaning of our
Lord's words. R3345:5
Peter and James, and John -- The three leaders of the apostles. R3345:2
From amongst the strongest of the number. R3345:5
The most advanced in faith and zeal. R2659:1
Leadeth them up -- Luke tells us that he went there to pray, and we may
reasonably suppose that the three apostles joined with him in prayer.
R3345:2
An high mountain -- Presumed to be Mt. Hermon. R3345:2
When used symbolically mountains represent kingdoms. A318
For a little prayer meeting with the Lord: "Where two or three are
gathered together in my name." (Matt. 18:20) R3345:2
He was transfigured -- By a miraculous power he appeared transformed to
spirit conditions. R3345:2
The object of the "vision" was probably two-fold--the comfort and
strengthening of the Lord, and the enlightenment of his chosen witnesses.
R1761:4, 3794:5
The import of this vision is clearly indicated by Peter. (2 Pet. 1:16-18)
R1761:1
Raiment became shining -- Symbolic of the Lord's coming personal glory.
R1761:2
Representing the "glory to follow" (1 Pet. 1:11) when the sufferings are
all complete. B20
Representing the Lord after having experienced his resurrection change.
R5121:2; F677
Exceeding white as snow -- After the manner of angels. R5121:2
There was glory and honor attached to the Jewish dispensation and to the
Gospel dispensation, but a still greater glory was manifested in the
presence of Jesus, who represented the Millennial dispensation. R3345:6
Appeared unto them -- It was only an appearance, because Christ was the
firstborn from the dead and neither Moses nor Elijah is as yet "made
perfect." (Heb. 11:39, 40) F676; R3345:3, 1761:2
As a symbolic representation of the glory of Christ's Millennial kingdom.
R1761:2, 3345:2; F677
Radiant, but less so than Jesus. R5121:2, 3345:2
Elias -- Moses and Elias were not actually present on the mount, for the
resurrection had not yet taken place. R3345:2, 1761:2
A figure of Elijah representing the Gospel or Christian dispensation. B255
A figure of Elijah representing the overcomers of the Gospel age. F677; B20
A figure of Elijah representing the Gospel Church in the flesh. R3345:6,
5121:4, 3794:3
A figure of Elijah representing the spiritual or heavenly phase of the
kingdom. R1761:2
Moses -- A figure of Moses representing the Mosaic or Law dispensation.
B255; R3794:3, 3345:5
A figure of Moses representing the faithful overcomers who preceded our Lord--the Ancient Worthies. F677; B20
A figure of Moses representing the faithful of natural Israel. R5121:4
A figure of Moses representing the earthly phase of the kingdom. R1761:2
A figure of Moses representing the faithful on the earthly plane through
whom the heavenly blessings will pour out upon humanity. R5121:6
Talking with Jesus -- Respecting his decease. (Luke 9:31) R5121:2, 3794:4
The conversation of the vision corroborating his statements that he would
suffer a martyr's death at Jerusalem. R3345:5
Typically looking toward, pointing out, and speaking of the sacrifice and
sufferings of Christ and "the glory that should follow." (1 Pet. 1:11)
B255, 20; R5121:5,2
The glorified one stood between the Moses class, called previously, and
the Elijah class, which had just begun to be called. R5121:5
Jesus represented the Millennial dispensation and the divine kingdom in
glory. R3345:6
Moses and Elias, like Jesus, had fasted forty days. They were one with the
Lord in a remarkable devotion to the Father. R3794:2
Three tabernacles -- Evidently thinking that the Master would rejoice at
such blessed fellowship, and willing to do anything for his aid. R5121:2
How many there are like Peter who want to rear earthly tabernacles and
fail to understand and appreciate the real vision of the kingdom. R3795:1
Peter was bewildered, confused, but in harmony with his natural
temperament, wished to say something. R2289:3, 5121:2
Were sore afraid -- Representing our fear lest we should fail in so
great an undertaking. R3794:6
There was a cloud -- Representing the darkness and trouble which would
be permitted to come upon them by Jesus' rejection and death. R3794:5
Since then the Lord has frequently permitted the same dark cloud to come
over his faithful ones, that they might be the better prepared to listen
to his Word. R3794:6
And a voice -- Such a voice was heard on three
different occasions: (1) At our Lord's baptism. (Matt. 3:17) (2) Here on
the mount of transfiguration. (3) Just before the crucifixion. (John 12:28) R2237:4
"And this voice which came from heaven we heard" when we were with him in
the holy mount. (2 Pet. 1:18) F676; B255
This is my beloved Son -- A fresh encouragement to their faith that
Jesus was "the Son of the Highest." (Luke 1:32) R5121:3
Their faith was corroborated; God himself had testified in this miraculous
manner that Jesus was his Son. R5121:3
Hear him -- A needed lesson in reverence, humility and patience. "Let
every man be swift to hear, slow to speak." (James 1:19) R2289:4
Be still! Hearken rather to the words of my beloved Son. R2289:3
"My sheep hear my voice." (John 10:3) R3346:5
Representing how through this Gospel age, while the misty cloud surrounds
the glory of the Lord, we will have great need to continually hearken to
the Word of the Lord. R2659:6
In that day (the glorious Millennial age) all shall hear the voice of the
Son of man. R3345:6
The essence of the entire vision was to demonstrate that Jesus was the
Messiah, worthy of being honored and heard as the mouthpiece of God.
R3794:5
And suddenly -- The vision vanished as suddenly as it appeared, as
John's visions vanished and changed from time to time. R3345:6
Jesus only -- The "vision," the voice and the cloud had all passed away,
and the natural conditions were again realized, while the lessons of that
solemn hour remained to gain a yet broader significance after Pentecost.
R1761:5
As they came down -- They descended from the mount to engage in the
duties of life--to complete the lessons of faith and obedience; yet, the
influence of the vision continued. R2659:6
We cannot expect to dwell on the mountain heights of enraptured vision
always. Our duties and trials are necessary experiences. R2660:4
What things they had seen -- A "vision"--not a reality (Matt. 17:9)--of
the coming glory of Christ's kingdom. (2 Pet. 1:16-18) R1761:1, 5128:3,
3345:6; B255
Rising from the dead -- The vision impressed the resurrection to their
minds, especially of our Lord. R3346:1
It was evidently the divine intention to impress the matter of the
resurrection upon their minds. R3346:1
Why say the scribes -- The apostles were seeing that Jesus was the
Messiah, hence the question. R3346:2
Elias verily cometh -- The glorified Christ. B254
Restoreth all things -- During the Millennial age. B254
For the purpose of making ready the world for the kingdom. R3346:2
Elias is indeed come -- In a sense, to those who could receive it, John
the Baptist had thus come, and had introduced Jesus as the Messiah. R5121:6
Pointing our that John had served as Elijah to those who receive him as
Messiah. R3346:4
As John the Baptist was the forerunner of Jesus in the flesh, so the
greater Elijah, the Church in the flesh, is the forerunner of the great
Messiah on the spirit plane. R5121:5, 3346:4; B260
Not going on to explain to them how he and they and all of the faithful
Church would, while in the flesh, represent the higher antitypical Elijah,
and endeavor to do a restorative work, but without success. R3346:4
They could not -- So with us, occasionally by faith we go into the
kingdom and see the glory of the Lord revealed, and then come down from
the heights of contemplation to face the fealties of the present--the
Adversary still in possession of the world, many his slaves and dupes, and
no earthly power sufficient to cast him out. R5128:3
Thus the Lord's people are still in the valley of conflict contending with
the will of the flesh and the devil; yet their eyes of faith behold at the
top of the mountain the glorious Lord, who will cause them to share in the
glories of his kingdom. R2659:4
Suffer you -- Bear with you. R5128:6
Ofttimes -- This case was one of occasional obsession by an evil spirit.
R5128:3
Cast him into the fire -- Account of a similar case in California in
1895 where the author feels he should have exorcised the spirit instead of
merely reasoning with the woman possessed by it. R2179:2
To destroy him -- There are modern cases where obsession has induced
suicide attempts. R2179:2
If thou canst believe -- How great stress the Lord lays upon faith! Our
blessings increase in proportion as we will exercise our faith. R5128:6
To him that believeth -- "If ye abide in me, and my words abide in you,
ye shall ask what ye will and it shall be done unto you." (John 15:7)
R5129:5
Lord, I believe -- The father realized from Jesus' words that the
difficulty rested with him, that he must exercise faith else his son could
not be recovered. R5129:2
Enter no more -- This was the special point of this cure. The evil
spirit had frequently left the boy, but only to return. R5129:2
Rent him sore -- We surmise Jesus allowed the evil spirit liberty in the
method of leaving the victim to demonstrate how malicious and evil the
spirit was. R5129:2
As one dead -- The binding of Satan will be accomplished in a great
"time of trouble," and humanity will be left in an almost dead condition.
R5129:4
Took him by the hand -- Not only must the Adversary be cast out of
humanity, but the world needs the hand of divine power for their uplift
out of the mire of sin and death. R5129:4
Lifted him up -- Messiah's kingdom will not only bind the Adversary and
forbid him to re-enter humanity, but the power of the kingdom will work
amongst the fallen, lifting them up to the divine standard. R5129:4
But by prayer and fasting -- Showing that their greatest power would
result from their living lives of self-denial and prayer. R4650:4
Fasting, or self-denial; and prayer, or fellowship with God. R5129:5
God's people could accomplish much more if they would always exercise full
faith in the Lord, and continually live more in the spirit and less
according to the flesh. R5129:5
They understood not -- For none were begotten of the holy Spirit until
Pentecost. (John 7:39; Acts 1:8) R5361:3
Their minds naturally drifted to the great hopes that Jesus would soon be
King, and they would be in honored positions as his associates. R5361:3
He came to Capernaum -- Passing hastily through Galilee, seeking to
avoid the curious. R5361:3
They held their peace -- They were ashamed to tell the topic of their
dispute. R5361:6, 2660:3, 1766:3
Certainly not indefinitely, for that would have been showing disrespect to
the Master; but there was a brief silence which indicated some
embarrassment. R1766:3
By the way -- After the vision in the holy mount there followed
temptation. Our highest views of heavenly things are quickly followed by
earthly trials and difficulties, which serve to test and prove us. R3795:3
They had disputed -- Because they had not enough love for one another.
R5193:4
This spirit disappeared after Pentecost. R5959:1
Who should be the greatest -- The Lord's prime minister. R5361:6
While the humility of the Lord's apostles is very marked in their
subsequent career, in the beginning of their course, they were all to some
extent influenced by old ideas which it was the object of Christ's
teaching to gradually eradicate. R1766:2
After the selection of the three (Verse 2) their relative prominence in
the kingdom was naturally suggested to their minds. R1766:3, 3796:1, 2660:3
Called the twelve -- Avoiding personalities, as it is always wise to do
when possible. R3796:2
Desire to be first -- The spirit of rivalry being the very opposite of
the spirit of love and meekness. R1766:5
The Master invariably encouraged hopes and ambitions. His reproofs were merely against their strifes as to
which should be the greatest. R1415:3
But if the lesson was thus important to the apostles in their position as
leaders, it is also important to the whole Church, all of whom are, to a
greater or less extent, exposed to temptations to rivalry and ambition.
R1766:3
Shall be last of all -- The selfishly ambitious who seek honor rather
than service will be disappointed. R5361:6
The saying, "He that humbleth himself shall be exalted; and he that
exalteth himself shall be abased" (Luke 14:11), is seen to be the
statement of a philosophical principle of divine law. R1766:6
In his kingdom, self-seekers would have the lowest place. R5361:6
Servant of all -- Self-seekers will have the lowest place. R5361:6
It was not their own greatness that was to be considered but God's favor.
R5361:6
He took a child -- "As newborn babes, desire the sincere milk of the
Word, that ye may grow thereby." (1 Pet. 2:2) R2660:3
The great Teacher was a lover of children even though, as far as the
record shows, he did not generally give his time to them. R5362:1
And set him -- The manner is impressive and solemn; as though he would
say, "I want you to take this lesson to heart and ponder it well." R1766:6
Shall receive -- Recognize and show kindness to. R1761:4
One of such children -- Simple of heart, meek, truthful, free from
ambition and rivalry, faithful, trusting, loving, obedient, teachable,
indifferent to social distinctions and popular opinions, without guile.
R1766:6
The least and humblest of God's children. R1767:4
Such disciples as have this child-like character, the mark of true
followers of Jesus. R3797:2
See Mark 10:14
In my name -- Because he is mine. R1767:4
Receiveth not me -- Not me alone. R5361:6
Him that sent me -- They were to receive each other as representatives
of Jesus; and more, as representatives of the Father. R5361:6
Showing his disciples that it was not their own greatness that was to be
considered, but God's favor. R5361:6
One casting out devils -- This one forbidden by John would correspond
well with some now holding meetings other than those which we attend.
R5501:3
He followeth not -- We can be workers in the harvest, and yet not
followers of the Lord. To be followers of the Lord, we must not only be
workers in the harvest, but also must be workers according to his will.
R4798:3*
The Lord makes use of various characters as agents in healings, even as
Judas was one of the twelve who worked miracles. R749:4
We forbad him -- "What authority have you to cast out devils? Jesus did
not send you out as one of the twelve, or as one of the seventy. You have
no business in this work. Q280:1
Forbid him not -- Each spirit-begotten child of God has a right to
speak, to preach, to declare his Heavenly Father's Word and message. None
has a right to interfere. R5410:1, 5122:2
We are to keep strictly in mind that the Lord has not given any of us a
right to supervise his work nor to forbid another to preach the Gospel.
R1522:2
Conscience is always to be respected; nor is any one who stands faithful
to his conscience to be disesteemed therefor by his brethren, even if
their consciences view the matter differently. R5501:6
While none may interfere with or bind his brother, we may give over some
of our own liberties. All who become members in a class thereby surrender
individual rights. R5410:2
If any person is doing a miracle in the name of Jesus, we are not to
interfere. If the Lord wants to stop him, he can stop him. It is not our
business to stop him. Q493:1
Whenever we find anyone doing a good work we should be sympathetic to the
extent we see they have good hearts, but this does not mean that we should
follow with them and leave our special commission of teaching the truth.
Q280:3
We neither urge nor insist upon our own views as infallible, nor do we
smite or abuse those who disagree, but regard as "brethren" all sanctified
believers in the precious blood. R5367:3, 4067:2
Where brethren find it advantageous to meet in different classes it will
usually be found that originally too great restraint of personal liberty
was exercised and that the majority were too careless of the sentiments of
the minority. R5502:1
But if anyone exercise his talents in a manner which we consider unwise,
or wholly or partially erroneous, it is our duty not to render any
assistance to the unwise course. R1629:2
Not applicable to cases of direct opposition, direct attacks upon the
harvest work. R4434:1
If Satan and his angels will do good, and heal and bless mankind, we
certainly will not cast a straw in their way. Let them do all the good
works they will, and the more the better. R760:4
In my name -- If they recognize Jesus and the value of his death, if
they trust in him for eternal life and seek to walk in his steps, they are
our brethren, whether they follow with us or whether they do not. Q495:T
It is one thing to say Christian, it is another thing to think Christian,
and it is another thing to mean Christian. Q493:1
Those who claim things in the name of A Christ, but who deny that Jesus
Christ, our Lord, tasted death for every man and redeemed us by his own
precious blood, are not of us, and the sooner we recognize that the
better. Q495:T
The word "Jesus" means "Savior from our sins," and Christian Scientists do
not believe there are any sins and say there is no penalty for sin. Q495:T
There are many false Christs; so it makes a great deal of difference in
the name of which Christ is the miracle done. Q495:T
Is on our part -- A general principle which none should lose sight of.
R760:5
We are to love all and wish God-speed to all loving the Lord and
manifesting his Spirit, whether they associate with us or not. R3747:1
For whosoever shall give -- Including the worldly man. T93
Whosoever is a big word, and takes in men of all characters. HG41:4
Including the thief on the cross who spoke kindly to the suffering Savior.
F669
There have been remarkably noble specimens of humanity among the heathen,
such will have a reward. R1030:3*
We advise that money be not solicited from outsiders, though we know of no
reason why money tendered by outsiders should ever be refused. F347
A cup of water -- Money for the Lord's work need not be refused if
voluntarily offered by outsiders. F347
Not lose his reward -- In the Millennial age. R2701:4, 2612:3,6, 412:1,
259:1
It would indicate their sympathy, and no doubt would bring them
eventually, either in the present or in the coming life, some recognition
and reward. F347
There have been remarkably noble specimens of humanity among the heathen,
and such will have a reward; but such a character could not, and cannot
now save a man whose life is already forfeited. R1030:3*
Showing that the dead will not only be raised for punishment. HG41:4
Whosoever shall offend -- Greek: skandalon; scandalize, stumble, entrap,
injure, hurt spiritually, thus subjecting himself to certain losses beyond
the present life. R3797:3
Beguile and lead astray--from the truth, or holiness of life. R1767:4
When leaders of church unite to force people to accept or reject their
views by restraining the liberty of speech and the liberty of the press,
to prevent the publications of doctrines of the Bible according to other
men's views, they have departed from the rational ideal of dealing with
the subject. HG507:5*, 604:5*
These little ones -- These that are little or humble minded, meek and
loyal of heart, R3797:3
Better for him -- Because such a calamity could not in any way affect
his future life. R3797:3
And if thy hand -- Figurative language--a literal hand could not cause
one to stumble in such a way as to affect his eternal welfare. R486:3*
Take the first clause of verses 43, 45 and 47, and connect them with the
first clause of the 49th verse. R3797:5, 112:4
Any comfort, pleasure, or taste as dear as a hand. R2603:1
Any sin we may cherish, be it as precious as a right hand. OV167:3
Offend these -- Would by its gratification cause you to forfeit the life
to come. R2603:1, 112:4
Cause thee to maintain an injurious character, a tendency to scandalize or
injure others. R3797:5
Cut if off -- As God will not accept a divided heart, if a part of your
powers symbolized by "hand" offend, it would be better to have a single
one, than two working in opposition. R508:3*
It is better -- It would be better to endure the loss of members than
lose all in gehenna. R2603:1, 112:4
The future life is of inestimable value, and it will richly pay you to
make any sacrifice to receive and enjoy that life. R2603:1
Teaching the necessity of separating themselves from everything which
should hinder them from meeting the requirements of the law of life, no
matter how dear or valuable that object might be. R508:2*
Enter into life maimed -- Everlasting life, which is the opposite of the
everlasting destruction symbolized by gehenna. R2602:3, 112:4
Into the everlasting life and harmony with God symbolized by the New
Jerusalem. OV167:3
It would richly repay them to deny themselves many comforts, pleasures and
tastes, dear to them as a right hand, precious as an eye, and serviceable
as a foot. R2603:1; HG511:4; OV167:3
God will not accept a divided heart, a divided service, if a part of your
powers cause you to offend; it would be much better to cut it off and have
a single one. R508:3*
Go into hell -- Greek: gehenna; everlasting destruction. "Valley of
Hinnom." This valley lay just outside the city of Jerusalem and served the
purpose of sewer and garbage-burner to that city. No living thing was ever
permitted to be cast into gehenna nor were the Jews allowed to torture any
creature. R2601:2, 896:1, 111:6; OV167:2
A figure used by our Lord and the Prophet Isaiah (66:24) to represent the
utter destruction of the second death. R896:1
Jerusalem was a figure of the kingdom of God, the New Jerusalem; hence its
valley was an appropriate symbol of the second death, the utter
extermination of all things abominable at the close of the Millennial age.
R896:4; HG224:5; OV167:T
The Jews knew it to refer to the valley outside their city, which was not
a place of torment, nor a place where any living thing was cast, but a
place for the utter destruction of whatever might be cast into it. R2602:6
Kimchi says that brimstone was thrown in to continue the fires and that
the condemnation of the wicked in a parabolic way, is called Gihinnom.
R112:1
The history of the Valley of Hinnom detailed. HG224:4-6; OV167:1
Never shall be quenched -- Not a neverending fire. The fires of gehenna
burned on until all was consumed, just as an uncontrolled fire burns a
house. R2603:1, 111:6
Where their worm -- This verse is spurious; not in oldest MSS. R2602:5,
112:4
Verse 44 and 46, and part of 45, are not found in the oldest Greek
manuscripts, though verse 48, which reads the same, is in all manuscripts.
R2602:6, 112:4
If thy foot -- Symbolizing offending powers. R508:2*
Any sin we may cherish, be it as precious as a right foot. OV167:3
Cut it off -- As God will not accept a divided heart, if part of your
powers symbolized by "foot" offend, it would be better to have a single
one than two working in opposition. R508:3*
Cast into hell -- It became customary to cast the "carcasses" of certain
criminals into the Valley of Hinnom instead of giving them decent burial,
thus it was noted, detested and dreaded as an extreme of punishment.
R896:1, 111:6
Into the fire that never shall be quenched-- This phrase is an
interpolation; not in the oldest Greek MSS. R2602:5, 112:4
Where their worm -- This verse is spurious; not in oldest MSS. R2602:5,
112:4
And if thine eye -- Anything as precious as an eye. R112:4
Any sin we may cherish, be it as precious as a right eye. OV167:3
There are eyes of the understanding as well as natural eyes. Eye is
representative of design or purpose. R486:3*
A literal eye, hand or foot, could not cause one to stumble in such a way
as to affect his eternal welfare. There are eyes of understanding as well
as natural eyes. Eyes are also used as representative of design or
purpose. R486:3*
Offend thee -- It is not an uncommon thing for many who have professed
to have an eye for the glory of God, to have a much larger eye for
business, for literature, for fame, etc. R486:6*
Pluck it out -- As God will not accept a divided heart, if part of your
powers symbolized by "eye" offend, it would be better to have a single one
than two working in opposition. R508:3*
It is better -- Paul echoed the same spirit when he said, "I count all
things but loss"; "Let us lay aside every weight--and run." (Phil. 3:8;
Heb. 12:1) R486:6*
Hell -- See verse 43.
Fire -- This word not found in the best MSS. R112:4
Their worm -- If carcasses thrown into the Valley of Gehenna fell upon
ledges and not into the fire, they would breed worms and be destroyed just
as completely. R2603:1, 896:1, 112:1; OV167:2
Dieth not -- This does not imply everlasting (immortal) worms, but that
they did not die until they had completed the work of destruction.
OV167:2; R896:1
Taken from Isa. 66:24 where the context shows that the prophecy relates to
the future, to the period of Messiah's kingdom; and that it was carcasses,
dead bodies, that were in evidence. OV167:4
No one thought of killing those worms or stopping their ravages. They were
doing good work, reducing the dead carcasses tossed into the valley into
dust. OV167:2
What in the world has given worms the power of living forever? Would not
that be a gift of God to those worms? HG224:3
Fire is not quenched -- Referring to the burning of brimstone in the
bottom of gehenna. Its use was intended to destroy bacteria, the germs of
disease, and help to preserve the health of the city. OV167:3; R896:1,4,
111:6
In the literal hell or gehenna, in one of the valleys near Jerusalem, the
fires were kept burning continually. R486:3*
It was kept burning purposely, by a law, and the worms were allowed to
feed upon whatever was thrown into that valley, but did not alight in the
fire, but on the rocks above. HG224:6
It burned on until all was consumed. R2603:1, 896:1
See also verse 43.
For -- Connects the first clause of verses 43, 45 and 47 with the first
clause of verse 49. R508:2*
We must not fail to notice the intimate connection between the 49th verse
and the former verses by the little work "for," which shows the relation
of the statements to each other. R508:2*
Salted with fire -- May we not only submit to, but volunteer to be
"salted with fire," then we shall be prepared to offer an acceptable
sacrifice "salted with salt." R508:6*
Forsaking all to be a disciple of Christ, we understand to be the salt of
fiery trial and separation. R508:3*
Every sacrifice -- In the type, salt was required to be offered with the
sacrifice. "With all thine offerings thou shalt offer salt." (Lev. 2:13)
R508:5*
If we become careless and neglect the salt, the sacrifice will become
offensive unto God. R508:6*
Salted with salt -- A symbol of fidelity, loyalty and incorruption.
R508:5*
Salt is good -- Salt signifies a purifying quality, it gives flavor to
whatever it is attached and seems to signify a preservative quality that
is a detriment to corruption. Q618:1
There are few, if any, words in the Bible that have a wider range of
symbolism than the word salt. It is used as a symbol for fidelity,
friendship, incorruption, barrenness, perpetual desolation, preservation,
etc. R508:1*
Referring to its symbolism of purity, righteousness, and to its cleansing,
preserving and healing influence. R2099:5*
Several of the oldest and best manuscripts (among which are the Sinaitic
and Vatican) insert the word "then" after the word "salt." R508:3*
Have lost his saltness -- By clinging to the world, and worldly ways, to
anything that is foreign to the word and spirit of Christ. R508:4*; Q618:1
If the Christian should persistently fall way from his righteousness, he
is "thenceforth good for nothing." (Matt. 5:13) R2099:5*
How important that we not only have salt in ourselves, but that we
continue to retain its healthful properties. R2099:5*
If we lose the quality of being separated from the world and have the
spirit of pride, we would lose our Christianity and cease to be the Lord's
representative. Q618:1
If you are clinging to the world and worldly ways, thoughts and
associations, or to a worldly church organization, then the salt is
losing, if it has not already lost, its savor. R508:4*
Wherewith will ye season it? -- There is no way to restore saltness to
salt once it has gone. So if we lose the holy Spirit, there is no way by
which we could be renewed again. Q618:1
Have salt -- Purity, righteousness. R2099:5*
In yourselves -- If we have not the salt in ourselves, how can we be the
salt of the earth? If we are not truly and sincerely righteous, how can we
exert upon others the cleansing and healing influences? R2099:5*
What did Moses -- Moses stood in the position of a father to the whole
nation, the nation being regarded and treated as children under age.
R5046:4, 1725:3
Who acted representatively in bringing the Jews under the Law covenant, as
Christ acted representatively in removing it. R1725:4, 5046:6
Hath joined together -- The marriage contract is similar to that between
the Lord and the Church--perpetual. F516
As a type of the union of Christ and the Church. F495
Put away his wife -- May not marry unless a divorce be granted, on the
ground of adulterous unfaithfulness. (Matt. 19:9) F505
They brought young children -- Children were brought to Jesus by their
parents, that he should bless them. R4823:3, 5362:1
His disciples rebuked -- Feeling that the Lord's time was too valuable
to be thus used. R5362:1
Suffer -- Permit. R4823:3, 5362:1, 4853:4
The little children -- Jesus was a lover of children even though he did
not generally give his time to them. R5362:1
For of such -- Inculcating simplicity, purity, honesty, sincerity, such
as in a little child--trustfulness in the Father and in those with whom we
have to do. CR154:1; R5362:2, 4853:4
Of such like is the kingdom. Jesus is representing the gentle, teachable,
guileless, humble disciple by a little child--"in malice be ye children
(having none)." (1 Cor. 14:20) R521:3
Little children will not be in the kingdom at all. Only developed, tried,
perfected characters will constitute the overcomers who will sit with the
Master in his throne. R5362:2
The proper child, unspoiled by its elders, is disposed to be very
trustful; and, until deceived, it is disposed to believe every word of the
parent and to trust implicitly to the parent's wisdom and power. R5362:2
See Mark 9:37.
Not receive the kingdom -- The message of the kingdom. R5362:2
As a little child -- In that pure, simple manner that a little child
would receive a message. R5594:4
"As new born babes, desire the sincere milk of the Word, that ye may grow
thereby." (1 Pet. 2:2) R2660:3
The followers of Jesus are not to be little children, but must be
childlike. R5362:2
How beautiful the thought--"children of God!" R521:3
In his arms -- Thus exhibiting his own sympathetic love and humility of
heart. R5362:1
And blessed them -- Or, prayed a blessing upon them. R4823:3
The influence of child-blessing services, arranged weekly in Brooklyn,
upon parents and children are favorable, impressing upon the former their
responsibilities. R4823:6
There came one -- Supposed by some to have been Lazarus, whom Jesus
later awakened from the dead. R3529:1
A Jew of a prominent family, a ruler. R3843:1
A young ruler of the synagogue. R5422:3
Notwithstanding the persecuting spirit of the rulers and teachers in
Israel against the Lord and all who believed in the validity of his
claims, he came to him openly. R1774:3
Kneeled to him -- Saluting him with that reverence due to so great a
teacher. R1774:3
What shall I do -- He was anxious for a perfect conformity to the will
of God; and so anxious that he manifested his willingness to bear reproach
for it in coming to Jesus. R1774:6
If I have been sincere, I ought to be ready to accept whatever answer he
will give me as divine direction, and should promptly obey. R3843:1
Callest thou me good -- Unless you believe from the heart that I am the
Son of God and not a falsifier, hypocrite and blasphemer. R2727:6
Is this simply a mark of courtesy? Or do you recognize the fact that there
is only one standard of goodness, which is represented by God, therefore
recognizing me as a teacher whom God approves? R3843:1
Pointing out that everything that is really good must in some way be of
God and in accordance with God. R5465:2, 4658:2
Thou knowest the commandments -- Not waiting for a reply. R5465:2, 3843:1
It was necessary that our Lord's answer should be in line with the Law
Covenant which was still in force, not yet "nailed to the cross." (Col.
2:14) R3843:2, 5465:3
We would not so tell him now, but then the Law Covenant was still in force
in Israel. R5465:2
Not, Believe on the Lord Jesus Christ and confess your inability to keep
the divine Law perfectly. That was not yet then due to be promulgated.
R3843:2
All these have I observed -- He was trying to do right in every way.
R5438:6
He had been living a most exemplary life; but that was merely his duty; no
one has a right to live a bad life. R5438:6
Indicating a realization that by the deeds of the Law no flesh had yet
gained the life it promised for obedience. R1774:3
Beholding him -- He was a noble character, even though he was not a
disciple. R5395:3, 1774:5
He was a model young man, such an one as all lovers of truth and
righteousness delight in. R3843:3
Loved him -- It would have been impossible for the Lord not to love such
a grand character. R2728:2
Loved his humility and earnestness, and his endeavor to keep the Law.
R3843:3
Loved his endeavors to keep the Law and loved his manifestation of
humility and earnestness in coming as he had, in a public manner, to ask
the way to life eternal. R3843:3
Who was thus desirous of being in full accord with the Heavenly Father's
will. OV332:T; R1774:6
He was a sincere Pharisee. R5464:2
One thing thou lackest -- With all his morality there was inconsistency.
He possessed wealth, and should use it to the glory of the Lord. R5422:3
There was a lack. His attitude, although he did not realize it, was not
that of entire consecration to the will of God. R1774:6
He had failed to keep the Law in those two most important
principles--supreme love to God and love to the neighbor as to self.
R1774:6, 2728:2; OV332:1
There is none so perfect that he lacks nothing. R1775:4
Sell whatsoever thou hast -- You must do more than merely avoid sin. God
is now calling for sacrificers. R5438:6
If you do not sacrifice yourself, you cannot become my disciple. R5438:6
Possessions, time, reputation, ambition. R1775:1
No man could be his disciple unless he would surrender all. R5422:3
He must not be selfish, or he could not be Christ's disciple. R5422:5
Not that the Lord's people should be penniless, dependant upon the charity
of others, but their possessions all must be consecrated to the Lord to be
used in his service. R3844:4
If that young man had assented and made further inquiry as to the
particulars, it is our opinion that the Lord would have modified his
statement--suggesting that the selling and giving to the poor be not done
all at once, but gradually, as the necessities might seem to open up.
Q149:4
Give to the poor -- Use that which you consecrated as wisely and as
thoroughly as you know how, as God's steward. F576; R1775:1
"Love is the fulfilling of the law." (Rom. 13:10) R2728:2
Whatever could not have been done for the Lord's cause directly could have
been done for the poor of the Jewish nation, who indirectly represented
the Lord's people. R3844:5
Not that the riches should be given away recklessly or indiscriminately
but, as God's steward, to distribute it according to the wisdom which God
would give. R5465:3, 3844:1
Feed the hungry with the bread that perisheth; but first, rather, to feed
the spiritually hungry with the bread of life. R1775:2
Treasure in heaven -- Every Jew, ready and willing to sacrifice his
earthly belongings and become a follower of Jesus, would be accounted
worthy of transfer from the house of servants under Moses to the house of
sons under Christ. R3843:5
Additionally, he might become a joint-heir with Jesus in glory, honor and
immortality. (Rom. 2:7; 8:17) PD66/78
A life of glory, honor, and immortality--the divine nature. R5438:6
In laying up treasure in our minds and hearts, we are building character
fit for an inheritance in the kingdom of heaven. R5519:1
Take up the cross -- There is no other way to come into Christ but by
way of the cross. We must bear it as he bore it. R5422:5
Even the full surrender of earthly possessions would not be sufficient.
R5465:3
In putting before others the trials and the cross, we should also put
before them the glory to follow. R5422:5
These words are not found in the Sinaitic and Vatican MSS. R3843:6
And follow me -- Follow my example. R5465:3
Every Jew willing to become a follower would be transferred from the house
of servants to the house of sons. R3843:4
This means the complete subjection, the death of the flesh. R5220:6
As it was expedient that the Master pass through experiences of self
denial, so it is expedient that his Bride be similarly touched with a
feeling of the world's infirmities. R4138:4
To follow Christ is not to make unwise disposition of our possessions and
talents, but, as wise and faithful stewards, to use them to the best
possible advantage in his service. R1775:1
He was sad -- But he had no complaint to make. R3843:6
He was anxious to do God's will, but not sufficiently anxious to be
accounted worthy of membership in the Little Flock. He was willing to do
right, to do justly, but unwilling to sacrifice. R5465:5, 5395:3
No doubt the heart of Jesus was sad also when he saw the blight of
selfishness and self-will attacking that promising half-blown rose of
character. R1774:6
Went away grieved -- Sorrowful; he did not want to give everything to
the Lord, but preferred to hold on to his wealth. R5395:3, 2728:3
With all his morality, there was inconsistency. He possessed wealth, and
should use that wealth to the glory of God. He must not be selfish, or he
could not be Christ's disciple. R5422:3
He forsook the opportunity to do the greatest good, and thus turned his
back upon a membership in the kingdom class. R5465:5
Declining to have the eternal life which Jesus was offering on the only
terms now attaching to the offer. R3844:3
We hear nothing of his subsequent conversion, but in all probability he
remained in sympathy with the Jewish teachers and partook more and more of
their spirit of opposition to Christ and his teaching. R1774:6
In the kingdom, we may see the young ruler glad to have life eternal
through the acceptance of the divine arrangement. Sacrifice will not be
possible then nor will it be required. R3845:1
During the past eighteen centuries the same test has proved many good,
honorable and wise people to be unfit for the kingdom. R3843:5
He had great possessions -- He was very rich. R5395:4
How hardly -- With what difficulty. R3844:3, 2761:2
The difficulty was that he had set his heart upon his riches, demonstrating that he loved God
and the divine will less than he loved his earthly property. R5465:5
He might have said, I have some children for whom I must make some
provision. But the Lord said, Give all that you have to God. A parent can
consecrate his children so far as he is concerned. R5422:5
How rarely. R874:1
The possession of wealth, in combination with selfishness, leads to a
measure of satisfaction with present circumstances and conditions
unfavorable to faith in God's heavenly promises. R2761:2
Shall they -- The Doctors of the Law, the prominent Pharisees, the rulers
in the synagogues, the members of the Sanhedrin, etc., were the wealthiest of
Israel. R3844:3
That have riches -- Not because God is opposed to riches, for he himself
is rich above all others. R2761:2
Any valuable possession--talents of music, oratory, art, mental endowment,
or influence. R2761:3
Not merely of gold, but may be of honor, position, power, approbation of
men, etc. R5319:3
Whether those riches be of reputation, fame, learning, money, or even
common ease. HG716:6
Though generally applied to money, it may properly be applied to any
valuable possession--talents of music, oratory or mental endowment--which
carry with it weight of influence among men. R2761:6
We should have no idols--either wealth, fame or selfish ease--which might
attract our devotion away from God. R5465:6
No rich man can enter the kingdom. The only way one can enter is by
becoming poor. R3844:6
Many who know nothing of actual want of life's necessities are much
exercised by the loss of luxuries when adversity comes. R873:6
Hindrances of the rich are: faith in wealth instead of God, pride which
riches foster, friends which riches bring, and the proportionately larger
sacrifices which must be made. R2729:1
It is as proper for the earthly father to make provision for his children
as for the heavenly Father to plan for, educate and prepare a future home
for his children. It is when parents attempt to become rich and to leave
their children rich that they specially err. R1828:4
The kingdom of God -- Used interchangeably with "kingdom of heaven."
(Matt. 19:23) R397:1
Not the earthly nominal church which rich men find little difficulty in
getting into, but the glorified Body of Christ. R2761:3; A284
Children -- Simple, unsophisticated ones. R3844:3
That trust in riches -- Not that a man has been born wealthy or that he
has acquired great wealth, but that he would love these riches, would
hinder his faith in God. R3844:4
To go through -- We have heard it is possible for a camel to squeeze its
way through on its back knees provided the load be first removed from its
back. R3844:5
The eye of a needle -- A small gateway of ancient cities, used at night;
a camel could pass through only on his knees and unloaded. D304; F575;
R5466:1, 3844:5; PD66/78
For a rich man -- No rich man can enter. The only way one can enter is
by becoming poor, sacrificing everything. R3844:6; PD66/78
A rich man could enter the kingdom of God only be renouncing his burdens,
giving up all to the Lord. R5466:1
The kingdom of God -- Not the earthly nominal church, but the real
kingdom, the glorified kingdom which shall be established in the end of
this age. R2761:6; A284
Who then can be saved? -- If the few who are to inherit the kingdom are
the only ones who will get eternal life, then indeed there are few that
will be saved. R3843:6
With men it is impossible -- With men, it might seem impossible that a
man could have riches and use them conscientiously--be a sacrificer.
R1775:2
According to the Law no such thing was possible, but God made possible
this plan of salvation through Jesus. R3845:2
All things are possible -- If the rich man be honest-hearted and humble,
and his riches alone stand in the way, the Lord would show him how to use
his wealth, or else strip him of it. R5466:2
God has made provision for the wealthy: "Jesus Christ by the grace of God
tasted death for every man." (Heb. 2:9) R3844:6
The rich young ruler and all the families of the earth are to be blessed
in the Lord's established kingdom. R3845:1
We have left all -- A full surrender to God--a leaving of all and a
yielding up of all. R5466:4
The twelve chosen apostles had professed much. How much greater was their
responsibility. R4909:1
Earthly business and calling and ambitions that they may glorify the Lord.
Aiv
Their all was not so very much, nor any more in many cases than we have to
leave, but it was their all, and so was acceptable. R1041:4
Peter had left his fishing business and his friends to travel with the
Master. He had thus given up his own will and present interests to do the
will of God. R1041:5
Verily I say unto you -- Jesus did not fully endorse Peter's statement.
He knew about Judas and that with Peter some self-will still remained.
R5466:4
Hath left house -- We are not to get the mistaken idea that the Lord
wishes us to sacrifice others. It would be wrong to deprive our families
of necessary comforts and temporal provisions, but having provided these
the surplus is the Lord's. R3845:5
If a man has made proper provisions for his family, it is for him and not
them to decide how his time, energy and further means shall be spent.
R3845:6
We know of none so poor that he could not sacrifice something, and the
poorer we are the more diligently should we strive to find something to
render unto the Lord our God. R3845:3
Sometimes the Lord's people put too much value on money and not enough on
service. R3513:6*
Or wife, or children -- Our Lord certainly did not mean that we should
sacrifice others in order to be his disciples; it is ourselves that we are
to deny, ourselves that we are to sacrifice. R3845:5
Not that the Lord would have us deprive our families of necessary
comforts. He that provides not for his own is worse than an unbeliever.
(1Tim. 5:8) R3845:5
And the gospel's -- Whatever is more than our responsible provision of
necessities, is held merely as a steward for use in the Master's service.
R3845:6
Receive an hundredfold -- The greater our present loss, the greater will
be our reward both now and hereafter. Those who sacrifice nothing need
expect no reward. Those who receive little of the Lord in this present
life and have small hope of a share in the kingdom are those who have
sacrificed little. R3845:3
What a broad promise! How gracious the divine arrangements. R5466:4
Not saying that Peter's little all was not worth mentioning, but
recognizing it and encouraging Peter to continue to sacrifice all, with
the assurance that in due time he would be rewarded. R1041:5
Now in this time -- The Lord's precious promises, backed by loving
letters of sympathy and encouragement, much more than offset the frowns
and hostilities of the world and the nominal church. R1346:2
With persecutions -- The Master promised compensation for the world's
hatred even in this present life. R1346:2
In the present time "tribulation," "persecution" and "all manner of evil,"
and in the age to come, everlasting life and glory as his joint-heirs.
R1084:1
But many that are first -- Position, honor of men, wealth and education
were barriers to becoming disciples. Those who were first or most
prominent were really less favored; those who had less opportunity were
really first or most favored. R3845:5
In point of time God called fleshly Israel first; but in point of favor,
and in time of realization, spiritual Israel comes first. B206; A293
Many possessing great privilege and opportunity for exaltation to the
kingdom will fail to embrace it, while others, naturally less favored,
will gain the great prize. R5466:5
Again, those who first had the opportunity of becoming disciples of Jesus
at his first advent will not, on that account, have any advantage over
others of the Lord's followers in the future. R5466:5
Shall be last -- Adam and Eve will probably be the last members of the
human family to be awakened. R4499:1; D641
The last first -- The less learned, less noble, less influential, less
wealthy were advantaged. It was easier for them to humble themselves, to
sacrifice. R3845:5
Some not favored during the Gospel age, natural Israel, will be granted
the chief favors during the Millennial age. F118
The last to die will probably be the first to be awakened. D641; R4499:1;
SM441:T
They were amazed -- Overawed by the stupendous things which the Lord had
declared to be imminent. R3362:2
They shall condemn him -- The priestly Sadducees, and not the people and
their Pharisean leaders, were interested in having Jesus brought to trial
for his open attack on the priestly misrule, and from fear lest the Romans
might hold them responsible. R2420:1*
James and John -- They had been permitted to come nearer than the
majority of the twelve. They were with him in the holy mount, at the
awakening of Jairus' daughter and in Gethsemane's garden. R5483:3
Who, it is supposed, were Jesus' full cousins. R3362:2
Come unto him -- Matthew tells us that their mother, Salome, was with
them and really made the request for them in their names. R3362:2
Do for us -- The others would not appreciate it so much as we do. CR151:6
Grant -- Or permit. CR151:6
Unto us -- They loved the Lord very dearly, and thought they could
appreciate a nearness to him more than some of the others. R5483:3;
CR151:6, 411:5
That we may sit -- Jesus appreciated their love for him, and their
desire to be near him. CR411:5; R3362:2
Others might not care so much where they were placed, but James and John
would like to be close to the Master. R5091:1, 2072:2
On thy right hand -- Not merely for ambition's sake, but we may suppose
that they loved the Lord dearly and thought that they could appreciate a
nearness to him more than could some of the others. R5483:3, 4487:3
The other on thy left -- It will not surprise us should we find the
Apostle Paul in one of these two positions. R3362:6
In thy glory -- He had not told them his kingdom would be a spiritual
one and that they would need the first resurrection change to be sharers
of it; nor had he made it clear that a whole age would intervene before
they would be made sharers in the kingdom. R5483:1
But Jesus said -- He did not reprove them for he read in their hearts
their love and loyalty toward himself, and that their desire for the
position was not merely for the honors and authority implied, but
specially because this would bring them closer to himself. R3362:2
Ye know not -- Do you know what it costs to get on the throne at all?
CR151:6
At that time they could form no idea of the blessedness of being joined
with Christ in his kingdom. R2072:2
Can ye drink -- Are you able, are you willing, to pay the cost of getting on the throne? CR151:6; R3362:3
Will you carry out fully the covenant of consecration to death which you
made and on account of which you are reckoned as members of my Body? If
this is your will, I will test you, to make your calling and election
sure. R4310:2
It meant, Are ye willing? because it would be impossible for the disciples
to have known their own ability, except in the sense of having confidence
in God that he would give the ability. R3362:3
All who would sit in the throne must drink of the cup. All who will
faithfully drink of the cup shall sit in the throne. R4332:1
The privilege of drinking of "the cup" is offered only during the Gospel
age. R936:3
Of the cup -- This cup of self-denial and self-sacrifice with Jesus
signifies our participation in the blood of the New Covenant--in providing
the wherewithal for the sealing of the New Covenant. CR47:5, 411:6; PD66/78
Cup of ignominy and suffering. R2292:4, 5484:1, 4436:5; CR411:6, 151:6
Signifies the consecration to death of all the members of the Body of
Christ. R4980:5
Only those who drink of his cup may sit with him in his throne. R4453:5;
CR411:6
The privilege of drinking of "the cup" (sharing in the sacrifice of life)
is offered only during the Gospel age. R936:3
That I drink of -- Ours must be the same "cup," his cup, else we shall
have neither part not lot in his kingdom glory. R4436:5; CR47:5
Jesus' "cup" was the one to which he elsewhere referred, saying, "The cup
which my Father hath poured for me, shall I not drink it?" (John 18:11)
R5483:6
The cup signifies experiences; as, for instance, when our Lord said, "The
cup which my Father hath given me, shall I not drink it." (John 18:11)
R3362:3
Be baptized -- Baptism into death is the real baptism for the Church, as
it was the real baptism for our Lord; water baptism is only the symbol.
F441
Only by sharing in his baptism into death could they hope to sit with him
in his throne. CR76:1; OV242:5
With the baptism -- The baptism unto death. F438, 442; R5484:2, 4495:5;
CR76:1, 411:6; OV242:5
The full renunciation of all earthly rights. R5484:2; PD66/78
The baptism of their wills into his will and the Father's will. F442;
PD66/78
That I am baptized with -- Into my death--to self-will, to cutting off
from every earthly privilege, if such be God's providence for you. PD66/78
No reference to water baptism, but to his baptism into death, of which he
spoke a few days later, saying, "I have a baptism to be baptized with; and
how am I straitened until it be accomplished." (Luke 12:50) R5484:1; CR76:1
We can -- We are willing; we will sacrifice everything to follow in your
footsteps. R3362:4; CR151:6
With divine assistance, we will go through anything to be with you,
because we love you. CR151:6; R3362:4
Be sharers of his cup of ignominy and his baptism into death. R5484:2
They were already consecrated, in the sense of agreeing to take up the
cross to follow after Jesus in the narrow way, but the Father had not yet
accepted their consecration. R4495:5
Evidencing that these two noble apostles were not inspired by selfish ambition in their request. R3362:4
They had no thought that he wished them to be baptized again in water;
they understood well that it was the baptism of their wills into his will
and the Father's will. F442
Ye shall indeed -- Whoever of his called ones are willing at heart for
these experiences, the Lord will grant them the privilege, and also the
assistance. F442
They should indeed have the experiences necessary to fit them for a place
in the Kingdom. R3362:5, 4436:5
Willingness on the part of all is as much as the Lord could reasonably
require of his disciples. We have not the power that he possessed; we are
sinners by nature. R5484:4
He assured them and us that he will furnish trials and assistances, and
that if faithful to the end, we shall have a crown of life. PD66/78;
CR151:6
Drink of the cup -- The juice of the grape not only speaks of crushing
till blood comes forth, but also of an after refreshment. R5192:6
A wholly different matter from justification by faith. They were already
justified by faith, but could not sit on the throne unless they would be
sanctified by participation in Christ's death. R4495:5
Whoever will be successful as a disciple of Christ in attaining to
joint-heirship with the Master must first of all demonstrate a loyalty and
faithfulness in respect to suffering with the Master. R5484:1
Shall ye be baptized -- Suffer sacrificial death with Jesus; not to
provide the ransom, however. PT388:4*
The Master's baptism meant the full renunciation of all earthly rights.
R5484:2
Not mine to give -- That is not for me to decide, but for divine justice
to apportion out. CR152:1, 151:6; PD66/78
The honors and glories of the kingdom will not be determined by grace, but
by justice. PD66/78
There is a further zeal, beyond that which brought our consecration, which
will determine how near we may be to the Master in the throne. CR152:1
Given to them -- Possibly Paul and John. F726
For whom it is prepared -- It shall be reserved for whom the Father has
arranged it; and the Father has arranged it along the lines of justice.
CR440:3; R4436:5, 3362:6
Not that the Father prepared the place in advance by any arbitrary
divisions, but rather that his pre-arranged plan is that each follower of
Jesus shall have positions of honor proportionate to the zeal of their
faithfulness in the present time. R3362:6
Places in the Millennial kingdom are not to be given on the score of mercy
or favoritism, but absolutely, on the score of quality. R5483:4
Be much displeased -- Possibly some, Judas included, were anxious for
the power of the throne, but without the special love and longing to be
near the Master himself. R3363:1
Exercise lordship -- Lord it over one another, and recognize caste and
station. R2278:3, 843:6
We have no evidence that the early Church ever regarded the apostles as
lords in the Church; or that the apostles ever assumed such authority or
dignity. R1523:5; F230
Not be among you -- He who serves most and not he who lords it most
should have the chief respect of the Lord's people. R3363:5
Esteem and honor one another in proportion as you find in each other
unselfish sacrificing love and service. R844:1
Whosoever will be great -- Esteemed in proportion to their service, and
not in proportion to their titles, their priestly vestments, or their
praise among men. R1574:2
Minister -- Greek: diakonos; deacon, servant. F253; R1574:2
Whichever one will serve the others most will thereby be demonstrating to
God a greater fitness for a higher place. R5484:5
Servant of all -- Or greatest servant. R1574:2
No other lesson requires to be so carefully learned by the Lord's people
as this lesson of humility. R3363:4
Esteem such very highly for their service' sake. (1 Thes. 5:13) R844:1
The chief positions in the kingdom would be given along the lines of
meritorious service. Each would have the opportunity to strive for the
chief position by striving to render service to the others. R3363:1
For even the Son -- The Lord did not have one standard for his followers
and another standard for himself. R3363:2
As therefore my greatest service towards you renders me your chief, so
shall it be among you. R844:1
Came -- Proof positive that in exchanging the higher nature for the
human nature our Lord had not given his life as a ransom, but merely made
the preparation for that work. E426
But to minister -- To serve others. E426; F230
The key to Mark's Gospel where Christ is shown as a worker. In Matthew he
is described as a King (Matt. 1:1); in Luke as a philanthropist (Luke
19:10); and in John as God manifested (John 20:31). R1046:6*
The Lord did not have one standard for his followers and another for
himself. R3363:2
And -- The serving of Jesus' ministry and the example of obedience and
self-denial which he displayed, though blessed to those of his day, and to
others since, was not all by any means. R851:3
To give -- If we were bought, something was given for us, and to some
one. R387:3
Proof positive that our Lord in exchanging the higher nature for the human
nature had not yet given his life as a ransom. E426
His life -- Greek: psuche; soul, being. E336; R667:3, 53:4*
"The Good Shepherd giveth his life for the sheep." (John 10:11) R408:1*
The life Jesus gave was all the life he possessed--it was his life. R280:3
Telling how he gained the right to loose the prisoners of sin and death
from the tomb and to offer life to all for whom life and all had been
lost. R866:4
When our Lord was changed from spirit being to human being, it was not a
laying aside of existence. But at Calvary, existence was laid down
completely, he died, ceased to exist. R667:3
There is a difference to be observed between the laying down of the
ransom-price and the application of that ransom-price. R4818:6
A ransom -- The Greek term rendered ransom is lutron-anti, a price to
offset or to correspond. In 1 Tim. 2:6 it is the same expression reversed.
R1256:2, 5622:6, 387:3; E428
To recover by paying a price. R867:3
Jesus was the only one who could be the corresponding price for Adam.
R5622:6
The death of Jesus was the giving of the price. R4818:6
Thus bringing life to light. (2 Tim. 1:10) R3337:6
As Adam, through disobedience, forfeited his being, so Christ Jesus, as a
corresponding price, paid a full and exact offset for Adam's soul or
being. E428
His death was a free-will sacrifice. He could have sustained life as a
perfect man forever. R463:6
The ransom-price that Jesus gives has been progressive, and is not yet
completed. R5622:3
For many -- For many lives. R280:3
It was not for his own sins that he died, it was for ours. In dying he
gave himself a ransom price--a corresponding price--for the sins of the
whole world. R3363:4
Went out of Jericho -- Possibly going from the old city to the newer one
of the same name. R2729:2
With -- With the Lord and his apostles were a considerable number of
friends, together with numerous Pharisees. R3847:6
A great number of people -- It was the Passover season, and many were
journeying in the same direction with Jesus--toward Jerusalem. R5484:3,
3847:6
Blind Bartimaeus -- His persistency was the evidence of his faith and
that he was of sincere heart. R3848:1, 5485:1, 2729:6
There were many blind in Palestine, yet only comparatively few received
such a blessing, undoubtedly because few had the requisite faith. R3848:1
The Lord did not attempt to heal all the sick of Palestine. Bartimaeus was
only one of many blind beggars by the wayside. R5485:1
Mark mentions only one, the chief subject of the lesson, but Matthew
mentions a companion. R2729:3
That physical blindness is a terrible affliction none will question. But
how much more serious is the mental and spiritual blindness which
prevails. R3848:2
Many are blind as respects the beauties of the Bible. Some are so deeply
engrossed in business or pleasure-seeking that they never lift up their
eyes to the glorious beauties of nature. R5486:1
Some heathen are pictured as blind, seeking the Lord, "if haply they might
feel after him and find him." (Acts 17:27) R2729:6
As Bartimaeus was not an alien, yet blind, so in spiritual Israel there
are many who are not aliens from God, but are spiritually blind. R2730:1
Not a sinner, but a member of the household of faith, an Israelite, yet
blind. So today, many not sinners, members of the household of faith, are
mentally and spiritually blind. R2730:1
The world still lies in darkness. Only the few now get their eyes open, as
did Bartimaeus. They are people of special character, willing to ignore
the general sentiment of those who bid them be quiet and continue in
ignorance, blindness. R5485:5
A lesson that sin brought alienation from God, and moral blindness. R2729:6
By the highway side -- Hoping to excite sympathy of the passers-by.
R3847:6
He began to cry out -- Some heathen, desirous of having the light of
truth, are as blind men groping, crying out to the Lord in prayer,
"feeling after God, if haply they might find him." (Acts 17:27) R2729:6
Thou Son of David -- Of special significance to the Jews of that
day--the great King was prefigured by Solomon, David's son. R5484:6
The long-promised King of David's line, the Messiah. PD65/77; C257; E130,
133; SM210:2
Have mercy on me -- Our Lord paid no attention at first, but passed on.
R2729:3
Many charged him -- Those in the forefront of Jesus' company rebuked
him, intimating that the great Teacher should not be interrupted by a
wayside beggar. R3847:6, 2729:3
Hold his peace -- When the spiritually blinded cry for help there are
sure to be some even amongst the Lord's friends to rebuke them instead of
to encourage. R2730:4
The thought is suggested that many are more worthy to have the Master's
attention, that we are too insignificant, too sinful, for him to
recognize. R3848:3
He cried the more -- An evidence of his faith, the persistency which
belongs to true faith. R3848:1
He would not listen to those who sought to still his voice and turn aside
his faith. R5485:1
He longed for sight, and had faith to believe that the great Messiah might
be prevailed upon to rescue him from darkness. R2729:3
Son of David -- As High Priest, Jesus was prefigured by Aaron; as
Law-giver, by Moses; and as King, by Solomon, David's son. R5484:6
Jesus stood still -- He had already passed Bartimaeus by, not offering
to heal him. His eyesight was restored because of his faith, because he
cried out. R5485:1
And commanded him -- He did not shout for him to come, but commanded,
"Let him be brought." R3847:6
To be called -- Giving those about him an opportunity to share in the
work of blessing. R2729:3
They call -- The people first of all bade Bartimaeus keep quiet; but
when Jesus called him, they joined in giving words of encouragement and
helping the blind man to the Savior. So we should encourage the blind, the
superstitious, to come to the Savior. R5486:1
Thus greater attention was brought to the whole miracle and to the divine
power which it manifested. R2729:3
Be of good comfort -- Those who had, a moment before, upbraided the
blind man for his temerity in expecting a blessing from the Messiah, now
gladly bore the message of hope to him. R2729:3
Generally they are without encouragement until they realize their need and
cry to the Lord. These now find assistance from those who delight to
assist them. R3848:4
He calleth thee -- He bade the blind man to come to him, to show his
faith, and thus be a more important lesson to the multitude. R5484:3
It is not within our power to give sight to the spiritually blind. All we
can do is let the blind ones know that Jesus of Nazareth passeth by.
R2730:4
Casting away his garment -- In his haste to respond. R3848:1, 2729:5
Whoever would come to Jesus should cast away everything found to be a
hindrance. R2729:6
What wilt thou -- Jesus did not inquire respecting his responsibility
for his condition. It was sufficient that he realized that he was blind.
R2730:2
Many today when asked this question request riches, honors of men, or
temporal blessings, instead of spiritual sight. R3848:4
Lord -- The word "lord" here is "rabboni," the most reverential term of
four titles used amongst the Jews at that time--rab, rabbi, rabban,
rabboni. R2729:6; E71, 77 I might receive my sight -- The vast majority
are unlike Bartimaeus. They do not realize their condition--"and knowest
not that thou art wretched and miserable and poor and blind and naked."
(Rev. 3:17) R2730:2
Those who respond such do receive enlightenment from the Lord, an
enlightenment by which they can see him who is the Way, the Truth and the
Life. R3848:4
Thy faith -- Few of the many blind men in Palestine received such a
blessing, because few had the requisite faith. R3848:1
Received his sight -- All the miracles Jesus performed were foreshadows
of the greater work which is to be accomplished by the establishment of
his Millennial kingdom in due time. R5484:1
Illustrating some at the present time who are brought to the Lord and
graciously receive the opening of the eyes of their understanding. R3848:3
Only the great Physician is able to open the eyes of understanding. R2730:4
Only the few now get their eyes open, as did Bartimaeus, those who hunger
and thirst after righteousness. R5485:5
During the Millennial period all blinded eyes will be opened to the
goodness, greatness, love and power of God. R5485:6
Followed Jesus -- A sincere heart is demonstrated by the fact that,
after he had received his sight, he followed the Lord, glorifying God.
R3848:1
Transformed sinners should thenceforth follow Jesus as his disciples,
seeking to walk in his steps. R2730:1
We were all more or less blinded by the Adversary; and as we get free from
his blinding influence, our hearts rejoice in the favor of him who has
brought us out of darkness into marvelous light. R5485:4
And when they came -- Sunday--the first day of our Lord's last week.
R3852:2, 5494:3
Monday forenoon, 10th Nisan. R4212:2*
Nigh to Jerusalem -- About two miles distant. R5494:6
He sendeth forth -- Instead of withdrawing, he was now taking the active
part--sending for the colt, preparing for the triumphal ride to the
capital of the nation as its King. R5494:6
A colt -- It has been the custom of the kings of Israel to ride to their
coronation upon an ass. R5494:6
The Lord thus fulfilled the prophecy of Zech. 9:9. R1795:1, 4122:3
Send him hither -- Jesus instructed them to say that the colt would be
returned after the Master had used it. R5494:3
Cast their garments -- In lieu of a saddle. R5495:1
He sat upon him -- Offering himself as the antitypical Passover Lamb on
the tenth day of the first month. F461
This was the first time Jesus had formally put himself forward. On
previous occasions, when they sought to make him a King, he had withdrawn
himself. R5494:6
A formal matter, fulfilling the prophecy and leaving the nation of Israel
without excuse. R5494:6
The triumphal entry of Jesus on the ass was only typical. The antitype
will be glorious, beyond the veil. R5495:5
Spread their garments -- As a mark of respect and honor, waiting until
the little animal had passed over them, and then running on before and
placing them again. R5495:2
They that followed -- In contrast to triumphal entries of great
conquerors, Jesus, the Prince of Peace, followed by an army of saints,
walking in his footsteps, presents a beautiful picture--even to the
worldly. These victors conquer by dying. R5495:4
Cried, saying, Hosanna -- The people were familiar with the prophecy
relating to Messiah's coming, which declared "Shout, O daughter of
Jerusalem." (Zech. 9:9) R5495:1
Jesus knew the masses would give him a royal welcome, and swayed by false
teachers, they would a few days later cry, Crucify him! R1795:2
Blessed be the kingdom -- Jesus presented himself as their King. B239
"He is Lord of lords and King of kings." (Rev. 17:14) B238
Now their King, their strong tower, had come, but so meek and lowly that
they in their pride of heart could not recognize him. B225
Jesus knew the prophecy, that he would be despised and rejected. Therefore
the journey meant something very different to Jesus from what it signified
to the disciples and multitudes. R5495:1
Prefigured the coming of Christ as King in 1878 AD, the end of this Gospel
age, which is the antitype of the Jewish age, the two being exact
parallels in both time and circumstances. R1795:2; C233
"Even today do I declare that I will render double unto thee." (Zech.
9:12) B225
This exercise of kingly power and authority in the spring of AD 33
typified the raising of the sleeping saints in AD 1878. C233, 234
Hosanna in the highest -- One party crying "Hosanna to the Son of David!
Blessed is the King of Israel!" and the other responding, "Hosanna in the
highest!" R5495:1
Jesus entered into Jerusalem -- This action, together with its
chronological order, was performed as a part of that great system of types
which foreshadowed good things to come. R1795:2
Unto Bethany -- Jesus lodged at Bethany, Monday night, 11th Nisan.
R4212:2*
And on the morrow -- Monday he drove out the money-changers, etc. R3852:2
Cursing the fig tree and cleansing the Temple on Tuesday forenoon, Nisan
11th. R4212:2*
Seeing a fig tree -- Representing the Jewish nation. R5503:2, 5920:5,
4788:4; D604
"Learn a parable of the fig tree." (Mark 13:28) R5920:6
Having leaves -- The good show of leaves was deceptive. R5503:1
The fig tree puts forth its fruit before its leaves appear; and when the
leaves appear, the fruit is ripe. R384:2
Nothing but leaves -- Or, professions and appearance of faithfulness;
but, when searched in their harvest time, were found lacking fruit--cursed
for the age. R384:2
God sent his Son seeking fruit from the Jewish nation, but he found none
as a nation, but only a few individuals. R5920:5, 4788:4
Was not yet -- More properly, it would read, "for the time of the figs
was not over," was not past. It would be strange for Jesus to come before
the proper time to look for figs. R4788:2
The time for harvesting figs was not yet fully come. R384:2
The time for the Jews to bear fruit was not then. R127:2*
The time when they will bear fruit is after the fullness of the Gentiles
has come in. (Rom. 11:25-27) R127:2*
No man eat fruit of thee hereafter -- The blight upon the tree because
of its unfruitfulness corresponded exactly to the blight pronounced the
day before upon the Jewish nation because of its unfruitfulness. R5503:2
That Christ used the fig tree to represent the destruction of the Jewish
nation seems evident. R127:1*
"O Jerusalem, Jerusalem, which killest the prophets, and stonest them that
are sent unto thee; how often would I have gathered thy children together,
as a hen doth gather her brood under her wings, and ye would not; Behold
your house is left unto you desolate." (Luke 13:34, 35) R4788:4
Ever since that time the Jews have been desolate and blighted as a nation.
R5920:6
For ever -- To the end of the aion, or age. R5503:1, 4788:2
Or, to a completion. R5503:1
During the Gospel age, as a nation, they have borne no fruit, but when the
Bride is taken out from the Gentiles, they will receive favor. (Acts
15:14, 16) R127:3*
But there is a promise that this blighted fig tree shall again become a
living tree--a living nation--after their "double" of disfavor has been
fulfilled. R5920:6
"When ye shall see the fig tree putting forth leaves, then know that
summer is nigh." (Matt. 24:32) One of the signs of a new dispensation
would be the sprouting, or indication of life amongst the Jews. R5503:2,
4788:5, 384:2, 127:4*
They come to Jerusalem -- Josephus tells us that sometimes the
population of Jerusalem on such an occasion was swelled to the number of
two millions. R4122:6
Into the temple -- Not in the Temple proper, but in its outer courts,
the whole of which was designated the Temple, or house of God. R4123:1
A type of the glorious Temple of perfection; hence, all business done in
it was profanation, spoiling the beautiful perfection of the type. R5504:4
Typical of the true Temple, the Church of the living God. R3851:5
The consecrated or Temple class stands related to the nominal church, as a
whole, as the literal Temple stood related to the holy city Jerusalem, as
a whole. B239
It is assumed, we believe without sufficient authority, that there were
two cleansings. R4122:3, 2332:1
Began to cast out -- Such authority belonged to any Jew under the Law.
R3851:4, 5503:5
The use of force in cleansing the Temple followed the assertion of regal
authority. R2332:1, 4122:3
A further manifestation of his consciousness of his power with the common
people. R3852:6
He had visited the Temple time and again as a Jew, and had witnessed the
same scenes, but had not interfered--a proof that the occurence took place
but once. R4123:2
Primarily, it had to do with that time; secondarily, it was typical of a
cleansing of the antitypical Temple due, we belive, in this our day.
R5503:4
As a typical act, indicating that, in the end of this age, judgment begins
with the professed house of God (1 Pet. 4:17), and his great displeasure
against those who make merchandise of the truth. R1795:5
Typifying the cleansing of the consecrated Temple class since 1878, in
which every selfish, carnal thought, and all worldliness must be cast out,
that the Temple may be clean, God's dwelling place. B239; R3851:5, 4123:3,
1795:2
Overthrew the tables -- Under our laws, it would be quite improper to
enter any church in order to interfere with any of the rights of
conscience or procedures sanctioned by the congregation owning the
edifice. R5503:4
Under the Jewish Law it was different. Every Jew was privileged to enforce
the divine Law in respect to blasphemy or any sacrilege. R5503:5, 4123:2
Typically indicates that in the end of this age judgment begins with the
professed house of God, those who make merchandise of the truth. R1795:5,
3851:6
The moneychangers -- Typifying those in the nominal temple who rob the
people by accepting salaries for that which is not food. R3851:6
A certain Temple tax must be paid in a certain kind of money, called the
"shekel of the sanctuary." The last coinage of these was in BC 140, hence
they were quite scarce in our Lord's day and sold at a premium. R4122:6
Not only visitors from foreign lands needed to purchase shekels of the
sanctuary, but also the home folk. R4122:6
Here money-sharks found opportunity for meeting people in distress, who
came to the Temple for prayer. Jesus referred to them as "those who rob
widows." (Matt. 23:14) R5503:5, 4123:1
Many in the nominal temple today make merchandise of their privileges,
opportunities and knowledge. Roman Catholics are led to believe they can
present nothing acceptable to God except as they receive it through their
priesthood. R4123:3
The collection plate is passed with regularity, and frequently strong
appeals are made for money. R4123:4
The seats of them -- He did not set at liberty the doves, which could
not easily have been recovered, but permitted their owners to take them
away. R4123:2
That sold doves -- The multitudes of strangers from afar rarely brought
with them the doves, pigeons or lambs, etc., which they presented in
sacrifice. R4122:6
The antitypical cleansing now in progress mainly affects those who make
merchandise of holy things. R3851:6
Would not suffer -- All this of double significance: (1) Primarily, it
had to do with that time, (2) Secondarily, a cleansing of the antitypical
Temple due in this our day. R5503:4
Is it not written -- Every Jew was privileged to enforce the divine Law
in respect to blasphemy or any sacrilege. R5503:4
My house -- In which there were three courts --one for the Jews, one for
Jewish women and an outer court where believing Gentiles might worship.
These courts represent different degrees of approach to God's favor.
R5504:1
"Know ye not that your body is the temple of the holy Spirit?" (1 Cor.
6:19) See also 1 Cor. 3:17; Eph. 2:21; 1 Pet. 2:5. R5504:1
The antitypical Temple may be viewed from four different standpoints.
R5504:2
Of all nations -- The outer Court of the Gentiles, was provided to the
intent that all nationalities might there congregate for worship. It was
probably little used, as few Gentiles had become sincere converts to
Judaism. R4123:1
In the antitypical Temple all mankind, during the Millennium, will be
privileged to draw near to God. R5504:2
The house of prayer -- Thus Peter and John went up to the Temple to
pray. (Acts 3:1) It was the one place of all others in the world where the
soul might feel that it could draw especially near to God. R5503:6
The channel of prayer, the way of approach of mankind to draw near to God
for forgiveness of sins and for the reception of all the blessings and
mercies which God has provided in Christ for whosoever will. R5504:2
Ye have made it -- Thus placing the responsibility upon the scribes and
Pharisees. R5503:5
A den of thieves -- The loan-sharks infested the Temple, pretended
sympathy for those in trouble, and loaned money on exacting terms which
finally devoured the property of the widow and the orphan in a legal
manner. R5503:6
Religion is still used as a cloak to cover selfishness. R5503:6
The professed Christian ministers, teachers, elders, that are
Evolutionists, rob God and take the money of the people deceptively.
R3852:1
They feared him -- The truth is being proclaimed so often to the offense
of the scribes and Pharisees of today. R2746:6, 1795:5
And when even was come -- Monday. R3852:2
Tuesday night, 12th Nisan. R4212:2*
And in the morning -- Tuesday, the last day of his public teaching.
R3852:2
Wednesday forenoon, 12th Nisan. R4212:2*
The fig tree -- A type of the Jewish nation, to whom Jesus came when it
was proper to expect fruitage. R4788:4, 5920:5
Cursedst -- Greek, kataraomai, signifying condemnation--to speak
against, to speak evil of, to injure. Jesus injured the tree, he made a
declaration unfavorable to its future development. R2443:3, 701:5
It signifies the very opposite of blessing; it signifies a curse in the
sense usually understood in the English. Webster defines cursed thus:
Deserving a curse; execrable, hateful, detestable; abominable. R701:5
Pronounced a blight. R5920:2
Is withered away -- Because the Jewish nation had not brought forth the
proper fruits. R5920:6
All the sap (spiritually) had gone out of it. R5577:5
Similarly, in the end of this age we may expect the Church will suffer
violence, and anarchy set in. R5577:5
But there is a promise that this blighted Jewish fig tree shall live
again--become a nation. R5920:6
It was not so important that divine displeasure be visited on an
unintelligent tree, but it was important that the disciples get the needed
lesson and that the disciples see that the Lord's power could and would be
exercised on their behalf. R5920:5
Have faith in God -- It was necessary that the disciples be convinced by
Jesus' miraculous works that he was sent of God, before they developed
faith. R5920:3
Jesus ascribed always the honor to the Father. R5920:2
He would direct the minds of the disciples to the things that he did as
being always of God--thus differentiating his power from that of Satan.
R5920:2
Unto this mountain -- The kingdom of the Evil One. R2522:4
Symbol of difficulties and obstructions in our Christian course. R1967:5
Be thou removed -- God gave no such command; hence, faith would have no
basis for operation. God does not command foolish or unnecessary changes.
R5446:4; Q774:2
By their "faith in God" (verse 22) it was not to them an incredible thing
that God should raise the dead. R875:3*
Cast into the sea -- Sea and waves symbolize the restless masses of
humanity. D596 But shall believe -- Have absolute confidence in the Word
of God. R5446:4
He shall have -- If they should receive a command from God to move a
mountain, and should give the command with faith, the results would
follow. R5446:4
What things soever ye desire -- God's children will desire only such things
as he has promised in his Word. R2005:4, 436:6*
But we are cautioned to ask only for such things as the Father has
expressed a willingness to grant. Therefore the child of God must be a
close student of his Father's Word. R2005:4
See that those desires are in accord with the Spirit and Word of God, so
that ye may have a foundation to "believe that ye (are entitled to)
receive them, and ye shall have them." R436:6*
That ye receive -- That ye shall receive. R2005:4
Ye shall have them -- We should look for answers in natural rather than
supernatural channels. R2006:1
Praying, forgive -- The very essence of Christian principle is love,
sympathy, forgiveness of the faults of others. We may not forgive in the
absolute sense until our forgiveness is asked, yet we should be always in
a forgiving attitude. R2253:3, 1693:6
May forgive you -- Only the merciful shall obtain mercy. (Matt. 5:7)
R2587:1
Began to speak -- A part of our Lord's discourse on the last day of his
public ministry. R1982:2
A certain man -- Jehovah God. R1982:3, 2756:1, 1795:3
Planted a vineyard -- The Jewish nation, typifying Christendom in the
harvest of the Gospel age. "For the vineyard of the Lord of hosts is the
house of Israel." (Isa. 5:7) R1982:3, 2756:1, 1795:3
An hedge about it -- The divine Law, the testimony of the prophets, the
special supervision and fatherly guardianship of God and the ministration
of his faithful servants, all of which served to separate them from
ungodly, surrounding nations, and to protect them from their influence.
R1795:3
For the winefat -- Or wine press, including the vat for the reception of
the juice. R1795:3
Representing Israel's advantages; the worship of the sanctuary, the
leadings and teachings of Jehovah, etc. R1795:6
Built a tower -- A watch tower, for the protection of the vineyard,
representing God's care over it in setting watchmen, the prophets and
others, upon the towers of Zion. (Ezek. 3:17; Isa. 62:6; Jer. 6:17) R1795:6
Let it out -- From the time of the exodus to the coming of
Messiah--nearly 19 centuries. R1982:3
To husbandmen -- The priests and leaders of the people. R1795:6, 1982:3
The Pharisees and Doctors of the Law, whose duty it was to care for the
vineyard. R2756:1, 1795:6
The divinely constituted leaders of the nation from the time of the exodus
to the time of the coming of Messiah. R1982:3
At the season -- At such times as it was proper to expect some fruit.
R1796:1
The appointed harvest time, in which those addressed were then living.
R1795:6
A servant -- A prophet or teacher. R1796:1
His faithful prophets. R1982:5
That he might receive -- "He looked for judgment, but behold oppression;
for righteousness, but behold a cry." (Isa. 5:7) R1982:3, 1795:3
From the husbandmen -- Through their influence. R1796:1
The rulers in Israel, because of their influence and power, were held
responsible for the course of the nation. R1796:1
Of the fruit -- The Lord had a right to expect gratitude, love,
obedience, meekness, and readiness of mind and heart to follow further
leadings into new paths. R1795:6
They caught him -- Seeking honor one of another, and not God's glory.
R2756:1
Beat him -- Verses 3-5 refer to the shameful handling of the worthy
servants of the Lord. R1796:1, 1982:5
Beating some, and killing some -- See Jer. 37:13-21; 1 Kings 18:13;
22:24-27; 2 Kings 6:31; 2 Chron. 24:20, 21; 36:16; Acts 7:52; Heb.
11:35-38. R1796:1
One son -- The Lord Jesus. R1796:1, 1982:5
Will reverence my son -- Though God knew it would be otherwise, it is so
expressed to show the reasonableness of such expectation. R1796:1
Those husbandmen -- The chief priests and rulers. R1796:1
The scribes and Pharisees who sat in Moses' seat. R2755:6
Among themselves -- They plotted privately and deceitfully. R1796:1
This is the heir -- This man claims to be the King, the Messiah of the
Jews. R1796:1
Let us kill him -- Crucifying our Lord. R1796:3
Shall be ours -- We shall retain our prestige and power. R1796:2
Their selfish ambition to retain their stewardship. R1982:5, 1796:2
They did not realize that the course they were taking was the very one
which would lead to the destruction of that typical kingdom of God. R5505:3
Killed him -- A prophecy of the murderous culmination of the wicked
purposes even then filling their hearts. R1796:4
Destroy the husbandmen -- Cast the chief priests and rulers out of their
offices. R1796:4, 1982:6
The overthrow of the Jewish system, or polity. R2756:1
Unto others -- The establishment of a new order of things through other
servants--our Lord Jesus and his apostles, who did not seek honors to
themselves, but sought the glory of God and the welfare of his vineyard.
Teachers of the Gospel. R2756:1, 5505:4, 4678:5, 1982:6
The Gentiles. R1796:4
Similarly, those in high positions as representatives of God today, who
misuse their office and symbolically "murder" the Lord's people, will be
dealt with. R4678:6
The stone -- "The stone which the builders refused is become the
headstone of the corner" (Psa. 118:22)--the top-stone of a pyramid, the
chief corner stone. R1982:6, 5505:6
The top-stone, Christ Jesus, the head-stone of God's building, pattern for
the whole, stone of stumbling and rock of offence. C329; R5505:6
The result of the stumbling of the nominal Gospel church over this stone
will be the same as in the Jewish church (Isa. 8:14); they will be broken.
R1983:4
With this example, how careful should every Christian be. R1983:4
Which the builders rejected -- This stone might be rejected by them
then, but that would not hinder its exaltation in God's due time as the
chief stone in the glorious temple of God. R1982:6
Is become -- Referring to his triumph in the resurrection and his future
glory. R1796:4
Exaltation as the chief stone in the glorious spiritual Temple of God.
R1982:6
Against them -- The Jews. R1795:3
So aptly did it represent their state of heart that its only effect was to
rouse them to renewed energy to fulfil the final prediction of the
parable. (verse 13) R1795:3
They send unto him -- On the last day of our Lord's public ministry.
R3852:2, 1756:6
Of the Pharisees -- Who privately taught that the Jews as the people of
God should never pay taxes to other rulers. R3852:6
And -- The counsellors were of different factions, quite opposed to each
other, but drawn together by mutual interest in their opposition to Jesus.
R2756:1
Thus it ever is with error; the most contrary theorists are ready to
cooperate with each other in opposition to the truth. R2756:2
Of the Herodians -- Not Jews at all, but, like Herod, Ishmaelites--sons
of Abraham through Hagar; as the Jews were his sons through Sarah. They
were not religious, but, in a considerable measure, politicians. R2756:2
Who stood firmly, boldly and publicly for the suzerainty of the Roman
Empire, claiming that it was to the advantage of the people of Israel to
be under Roman power, and that the paying of tribute was right and proper.
R3853:1
To catch him -- If possible to get him to commit himself to some
treasonable statement, on account of which they could bring him before
Pilate as an enemy of the Roman empire, and thus have him legally executed
in a manner which the people could not resist. R3852:6
The Jew was aroused to renewed energy to fill up the iniquitous measure of
their guilty fathers and so fulfill the final prediction of the parable.
R1795:3
When they thought to entrap him in his words, he entrapped them in their
words. But he reviled not. R4802:6
The most contrary theorists are ready to cooperate with each other in opposition to the truth. R2756:2
In his words -- To get him to either declare with the Herodians that the
tax was right and thus break his influence with the people, or to publicly
side with the Pharisees, denounce the tax, and thus be open to the charge
of treason. R3853:1
Feeling he would either lay himself open to the charge of teaching
sedition, and therefore liable to arrest as an opponent of Herod and
Caesar; or, by approving the taxes, they esteemed he would alienate from
himself many of the Jews who were now regarding him favorably. R2756:2,
3853:1; Q273:6
Thou art true -- Subtly stated to compel Jesus to give a straightforward
answer which they believed would convict him of treason. R3853:1
All of their complimentary remarks stood to his credit in the minds of the
common people. Q274:1
Is it lawful -- According to the Law of Moses. R3853:2
Knowing their hypocrisy -- Veiling their base designs under guise of
speaking for the Truth. Q274:1
Our Lord understood the situation in an instant. R3853:2
Why tempt ye -- Why do you try to entrap me? Look at the motives in your
own hearts and judge of how much sincerity or falsity is there. R3853:2
Thus, in a word, he showed that he perceived the real animus of their
question. R2756:3
Me -- It was utter folly for imperfect men to seek to entrap the perfect
one. R104:2
A penny -- Literally, the census coin, in which the tax was to be paid;
a denarius, the usual wage for the day laborer, corresponding in value to
17 of our cents. Q274:1; R3853:2, 2758:3
Render to Caesar -- Not an evasion of the question, it was an answer in
the fullest sense. R3853:3, 2756:3
To the extent there is no conflict with the commands of our Over-Lord.
R5929:2; A266
That are Caesar's -- "Tribute to whom tribute is due." (Rom. 13:7)
R1555:5; A266
To the disciples this would imply that the affairs of the world may be
safely left with the world, under the Lord's supervision, for he is able
to make even the wrath of men to praise him. R3853:3
If Caesar gives us liberty to vote, it is not necessary that we should use
that liberty; but should he command us to vote, it would be proper for us
to comply and use our best judgment. R3853:4; A266
God's people are to be subject to the powers that be, and to wait for
God's kingdom, rather than to attempt opposition, insurrection, conflict
with the laws of earthly authorities. R2756:3
And to God -- "What shall I render unto the Lord for all his benefits to
me? I will take the cup of salvation and call upon the name of the Lord."
(Psa. 116:12, 13) R3853:5
Things that are God's -- A lesson to the Lord's people to keep religious
affairs separate and distinct from worldly politics. R2756:3
As originally created, man bore God's image stamped upon his very nature.
The ones addressed should have also remembered that God's superscription
was upon them, that he had accepted them as his people--Israel. R2756:3
The heart, the life, the affections, belong to God, and should be rendered
to him. R2756:4
It is but a reasonable service that we should present to
the Lord the little all that we possess in this present life. R3853:5
They marvelled -- They were put to silence, they could take no
exceptions to such an answer. R2756:4
Come unto him -- No doubt, boastfully. R2756:4
The Sadducees -- A class of Jews, well educated, intellectual, but
utterly lacking in any faith respecting a future life. Whether or not they
believed in a God we are not informed. R3854:1
The Agnostics or Rationalists of that time. R2756:4
No resurrection -- Greek: anastasis, is without the Greek article,
showing no emphasis, indicating no special peculiarity. With the article,
the first or special resurrection is meant. R1512:1
They asked him -- To entrap him. R3853:6
Moses wrote -- In Deut. 25:2-10. R3854:1
Raise up seed -- The object of that law seemingly was to prevent the
obliteration of any family. R3854:1
Now there were -- The question was probably a suppositious one, though
stated as a fact. R3854:1
In the resurrection -- Greek, anastasis, "raising up," all the way up to
the divine likeness represented and lost in Adam. R1510:4
Jesus answering -- Our Lord did not attempt a particular answer to their
question, knowing that they were not sincere and that it was not yet time
to give an explanation of many of the details respecting the resurrection.
R3854:2
Do ye not therefore err -- The difficulty was with them, and not with
the divine plan. R2756:5
They had thought to make the teaching of Jesus concerning resurrection
look ridiculous. R5059:3, 3854:1
Power of God -- Who is abundantly able to arrange for all the exigencies
which will arise in the perfecting of his own gracious plans and promises.
R2756:5, 3854:2
When they shall rise -- Without designating the resurrection of the
Church or the resurrection of the world, stating the matter broadly in
such a way as to apply to both. R3854:2
They neither marry -- The restored human family will, during the period
of restitution, lose their sexual distinctions, and at the end of the
thousand years be all of them in perfection, like Adam was before Eve was
taken from his side. R3854:3; T101
Are as the angels -- As the angels do not die, neither will the
perfected human beings die. R3461:6
As touching the dead -- It is the dead who need a resurrection. Note our
Lord does not say "as touching the living that they shall arise." R3854:5
That they rise -- They are to be raised, they are not extinct. E352;
R3854:4
In the book of Moses -- To show that there were various features of the
Old Testament which indirectly taught the resurrection, without mentioning
it in so many words. R3854:4, 2756:5
God of Abraham...Isaac...Jacob -- They had reasoned the Old Testament
said little about resurrection. Jesus showed them that the Scriptures
indirectly taught the resurrection without mentioning it in so many words.
R3854:4, 5059:6, 2796:4; CR374:2
If they were dead, extinct, without hope of a resurrection, God would
never speak of them in this manner. R2796:4, 2756:5
God's grounds for speaking of humanity as yet having a hope of life beyond
the grave rests not upon any change of the sentence, but upon a
predetermined plan to provide a Savior. R2198:1
Of the dead -- The extinct, for whom no future is designed. R2198:1,
5059:6; CR374:2
Not the God of a dead camel, etc., because he had made no provision for
the resurrection of camels, etc.; but his provision for the resurrection
of the human dead constitutes a full explanation of his statement
here--that he is still the God of Abraham, Isaac and Jacob. R3854:4
Of the living -- From God's standpoint they only sleep. E353; R5059:6
One of the scribes -- A man of more than average education. R5521:2
Asked him -- Quite probably in all sincerity, and not to entrap Jesus.
R5521:2
Which is the first -- Quite a common question among the Jews. R3861:2
A theological question much discussed amongst the Jewish rabbis; a
question upon which they were very generally divided. R2756:5
Of all -- Doubtless referring to the Decalogue. R5521:3
Jesus answered -- With a quotation from the Old Testament. (Deut. 6:4,
5) He added nothing, because nothing could be added. R5521:3, 2756:6
Quoting from the summary of the Ten Commandments. R3861:2
Hear, O Israel -- This declaration which the Jews called "The Shama" was
considered sacred. Therefore, there could be no objection to our Lord's
answer. R2756:6
Not merely the "ten tribes," but "all Israel." R1341:1; C229
God is one Lord -- And not three Gods. The Son of God is not the Father,
but the Son, who "proceeded forth from the Father," who was the beginning
of the creation of God. (John 8:42; Rev. 3:14) R3861:5
Trinitarians and Unitarians seem to have divided the truth between them so
that neither one possesses it in the Scriptural sense. R3861:3
Thou shalt love the Lord -- Love is the principal thing. God is love.
R5521:3, 5370:1
"Love is the fulfilling of the law " (Rom. 13:10) Only in proportion as
love is in the heart can this divine law be fulfilled by any. R2757:1
All comprehensive: The Lord must be first with us in every sense of the
word. R3861:6
Will be required of mankind, and all those whom God accept's as members of
The Christ. R4597:1
This fullness of love for the Father represents, not the beginning of the
consecrated Christian's condition, but its fullness, its completeness.
R3862:1
The mark of character, which is that which the law of God places as the
smallest condition which would be acceptable to him--the mark of perfect
love. Q274:3
The sentiment of personal responsibility to God maintained in all of
Israel's laws, the spirit of which is today recognized as the very best
statement of human obligation. OV10:1
Thirty centuries have failed to improve upon this statement. OV10:1
The terms of the New Covenant are the perfect obedience to God as
represented in this Law. R4597:1
The reason why the Jews could not keep the Law was that they did not have
perfect love in their hearts. R2757:1
Failure to keep this law will bring the time of trouble. A309
The writings of Confucius, that one should not do to others what he would
not have others do to him, is merely a negative statement, while this is a
positive one. R5521:6
Thy God -- Jehovah. E40
First reverence--later love. We cannot love God until we have become
acquainted with him and ascertained the lovable qualities represented in
him. R3862:1
With all thy heart -- By perfect obedience to this Law even unto death,
our Lord fulfilled the Law Covenant, redeemed mankind, and became heir of
the Abrahamic promise. B84, 85
This means the full consecration of time, talent, influence, everything.
R3862:1
Our affections must all reverence and love him. R3861:6
Heart conversion results from the knowledge of God and the love for him.
R3735:4
The Lord thus epitomized the Ten Commandments, which are in themselves a
brief epitome of the whole Law. A45; HG533:3
Any one who kept this Law would not be serving self. R5666:3
Such love does not wait for commands but will appeal for service. F124
Ultimately this Law must govern all of God's intelligent creatures who
will have life. A136
With all thy soul -- Our being, our bodies, must all be controlled by
the love of God. R3861:6
You cannot do more than that, except as Jesus did, by laying down that
life. Q365:2
With all thy mind -- Our minds must recognize, reverence and love the
Lord. R3862:1
With all thy strength -- Our strength of mind or body must recognize him
as worthy of every loving service we can render. R3862:1
The first commandment -- The confession of faith which Abraham Lincoln
considered should be the sole qualification for church membership--the
Savior's condensed statement of both Law and Gospel. HG718:6
And the second -- He divided the Law into two parts, as on the two
tables of stone; the one part relating to God and man's obligations to his
Creator; and the second part relating to man's responsibilities toward his
fellow-man. R2756:6
Second only to the previous statement of the love to God. R3862:4
Namely this -- Quoting from Lev. 19:18. R3862:4
Love thy neighbour -- The government instituted by Moses was a model of
fairness and justice between brethren, and also the stranger and
foreigner. OV10:1
"If any man say, I love God, and hateth his brother, he is a liar; for he
that loveth not his brother whom he hath seen, how can he love God, whom
he hath not seen?" R3862:4
As thyself -- Not better than thyself. Our Lord's self-sacrifice in our
behalf went beyond this requirement. R3804:6
These two parts were a synoptical statement of the entire Law of God.
R5755:3
The keeping of these two commends would touch upon, cover and include
every item of the divine Law. R3862:4
Not far from the kingdom -- Very near to the point where he might become
one of his disciples. R5522:1
One of sincere and honest heart--the kind whom the Lord would be pleased
to have enter the kingdom class. R3862:6, 5522:2
Durst ask him -- Fearing further questioning would show their
deficiencies and make him more prominent. R3862:6
How say the scribes -- Not endeavoring to entrap them as they endeavored
to do with him; but because there is no better method of presenting a
truth strikingly than through a wisely directed question. R2757:3
The son of David -- The long-promised King of David's line, the Messiah.
PD65/77; C257; E130, 133; SM210:2
By the Holy Ghost -- By inspiration. E129
The LORD -- Jehovah. E129
Said to my Lord -- Greek: Adon; master, ruler. E129, 49
The resurrected Messiah. E136
Sit thou -- Against the trinitarian view of several persons in divine
power, "equal in power and glory." R2757:5
On my right hand -- Position of power, authority, rulership. A92
Associated with me in the kingdom, highest in my favor. R2757:5
Calleth him Lord -- In the days of his flesh he was the Son of David,
but in his glorification he is David's Lord in that David will receive
through him the blessings of participation in the Messianic kingdom. Q365:4
The matter thoroughly upheld our Lord's claim that Messiah must have a
divine origin, divine authority, and be backed by divine power in whatever
he would do. R2757:5
Is he then his son? -- The father of Messiah in the flesh will thus
become the son of the Messiah of glory. R365:4
The common people -- To whom especially the message was sent during the
last half of the 70th week of favor. C170
Publicans and sinners. R2414:2
Who knew not the Law, and had not heretofore heard the invitation. R342:6
The publicans and harlots were not made subject of special missionary
efforts. When these classes came to his ministry, manifested interest and
showed signs of repentance and reformation, he received them cordially.
R2414:2
The powers of darkness are greatest in the more influential and the better
educated. SM241:1
Heard him gladly -- And insisted on his recognition as King. C170
Because the Master taught plainly, not employing the questionable course
of putting special meanings on terms in common use, as do the Christian
Scientists. HG704:5*
Beware -- If any find in themselves the enumerated characteristics, he
should flee from the sin as he would from a contagious disease. R3863:4
We are not necessarily to reverence and follow Doctors of Divinity, but
are to be discriminating in regard to the respect we have for them and
their teachings. R3863:4
Of the scribes -- Doctors of the Law--in our own times, Doctors of
Divinity. R3863:3
Our Lord did not say that all of the scribes, all of the learned Doctors
of the Law, had the disreputable qualities he reproved. R3863:3
The more one knows, the more of a scribe he is, the greater will be his
condemnation if the characteristics here set forth by our Lord are his.
R3863:5
In long clothing -- Long robes of profession. R3863:4
If one finds himself greatly influenced by the opinion of others
respecting his clothing, let him beware. R3863:5
Love salutations -- If one finds in himself a self-seeking, a selfish
disposition to grasp the best for himself on all occasions, and loves
public praise and recognition, titles, etc., let him beware. R3863:5
In the marketplaces -- Greek, agora, root of agorazo, to redeem. E429
Devour widows' houses -- Covetousness, greed, love of money led them to
disregard dishonestly the rights of others. R5389:3
Taking advantage of technicalities of law to take possession of a poor
widow's substance. R5338:6, 5389:3, 4795:2
Buying cheaply at forced sale. R3316:2
The sin of selfishness, avarice, indicates a lack of the Spirit of the
Lord. R4795:2
People cast money -- Apparently with willing hearts. R5522:4
A certain poor widow -- She may have become a disciple. It is of just
such self-sacrificing material that the Lord makes disciples. R5522:5
She threw in -- Not in an ostentatious manner for the coins were too
small to boast about. R5522:4
The Lord knew that the woman was giving money to an institution which was
repudiating him and which shortly would be destroyed because of being
unworthy to continue. R5522:5
Two mites -- The smallest copper coins in circulation--each worth about
one-eighth of a cent. R5522:4
However small our talents, however few or limited our opportunities of
service, our offerings are not despised, but are credited proportionately
to the real spirit of sacrifice prompting them. R3863:6
The Lord in making his estimate will take knowledge of the spirit which
actuated us, rather than of the results secured by our efforts; so that of
some small talent it may be said, as it was said of the poor widow who
casts in the two mites into the treasury--that the smaller gift was more
appreciated by the Lord than some of the larger ones. R3166:3
The very small affairs of our lives, the very small sacrifices, the very
small self-denials, will be great in the Master's sight if they denote,
love, devotion and self-sacrifice. R5522:5
He called unto him -- We assume Jesus, by divine power, knew the woman,
her circumstances and the amount of her gift. R5522:4
I say unto you -- This shows the Lord's appreciation of sacrifices and
services. R5522:4
Cast more in -- Her gift was greater in God's sight because she had
given that which would cause self-denial. R3863:5
If our gifts to his service be actually small, they are accepted in
proportion to what we have, in proportion to what the gifts cost us in the
way of self-denials. R1594:4
The very small sacrifices, self-denials, in the Master's sight will be
great, if they denote love to the Lord and his cause. R5522:5, 3863:6
Of their abundance -- The loss of which they perhaps would not seriously
feel. R5522:4, 3863:5
Cast in -- Whoever loves another will seek to serve him and be willing
to render service at an expense that would be proportionate to his love.
R3863:6
All that she had -- Our gifts are accepted in proportion to what we
have--in proportion to the cost to us in self-denials. R1594:4; F344
Let us see to it, not only that we do with our might what our hands find
to do, but also that our every sacrifice and gift to the Lord and his
cause is so full of love and devotion that the Lord will surely approve
it; as done from love for him and his, and not from vain glory. R3166:3
Similarly, a poor brother donated $2, saying it was the result of his
walking instead of riding to daily work, and other small extras he had
willingly denied himself to be able to share in the spread of the truth.
R1672:
One, who gave more than half of his possession to the Lord's service and
would have given more, was counselled otherwise, urged to keep enough to
maintain self and family, so that he could give his time in the service of
the truth. R2078:3
Even all her living -- Practically all that she had. R5522:4
The Lord did not caution her. F344
Take heed -- Appears four times in this chapter: lest any one deceive
you (verse 5); to yourselves, what ye say and do (verse 9); to what I have
told you (verse 23) and, watch and pray (verse 33). R566:1*
Saying, I am Christ -- Not the fanatics who from time to time have
claimed to be Christ and have deceived but few, but the great church
systems of men which have so counterfeited the genuine Messiah (Head and
Body) as to partially deceive many. D580, 565
Ye shall hear of wars -- Thus briefly did our Lord summarize secular
history, and teach the disciples not to expect very soon his second coming
and glorious kingdom. D566
Rumours of wars -- Threats, intrigues of wars. D566
Kingdom against kingdom -- It will be the thorough transition from the
reign of sin and death to the reign of righteousness and life which will
cause the great time of trouble marking the closing of the Gospel age.
R5399:6
And troubles -- The great time of trouble. R5399:6
Beginning of sorrows -- Primary sorrows, the secular history of the
Gospel age. D566
But take heed -- Thus Jesus forewarned how we would be treated. R356:5
Deliver you up -- During that same period, the Gospel age. D566
In the synagogues -- They could teach the people there for a time, but
as they shunned not to declare the whole counsel of God, they soon found
little, and finally no opportunity, to teach the people in the synagogues.
R986:5
Ye shall be beaten -- As the disciples of Jesus met thereafter from
house to house, but, if bold for the truth, were no longer permitted in
the Jewish synagogues, so we no longer meet with the nominal Gospel
church, which is now so overrun with tares that the wheat cannot flourish.
R356:5
Must first be published -- This witness has already been given. The word
of the Lord, the Gospel of the kingdom, has been published to every nation
of the earth. D568
In 1861, reports of the Bible Societies showed that the Gospel had been
published in every language of earth. A91
Among all nations -- The commission given at the beginning of the age:
"Go ye and teach all nations." (Matt. 28:19) C215
"This gospel of the kingdom shall be preached in all the world for a
witness unto all nations." (Matt. 24:12) A91; D169, 567
Does not imply the conversion of the world. He says nothing about how the
testimony will be received. This witness has already been given. A91;
D169, 567, 568
Ye shall be hated -- The mob spirit, the lynching spirit, is but a less
legal form of "The Holy Inquisition." Evidences multiply that the mob
spirit, the Inquisition spirit, is growing. All should be on guard. PD48/97
When ye shall see -- Recognize, discern, distinguish. R710:6; B268, 271;
D572, 573
Understand, recognize, identify. D572
The abomination, defilement and desolation are old; but so gross was the
darkness of error during centuries past that few, if any, could see it.
D572
The abomination -- That Wicked One (2 Thes. 2:8), the Man of Sin (2Thes. 2:3), the Mystery of Iniquity (2 Thes. 2:7), the Antichrist (1 John
4:3), the Son of Perdition (2 Thes. 2:3), the Beast (Rev. 13:1), the
Little Horn (Dan. 7:8), the Papacy. B271, 277
The Papal doctrines of transubstantiation and the sacrifice of the Mass,
supplemented now by theories of self-atonement by Papacy's imitators. C98,
99; D572
Whose foundation rests in the doctrine of the Mass, which substitutes
human performances instead of the great sacrifice of Calvary for the
cleansing away of sin. D572
In another parallelism, fleshly Israel's rejection of the true sacrifice
for sins and their retention of the typical sacrifices were no longer
acceptable to God, but abominations. D572
Standing -- Having stood. D573
Where it ought not -- In the holy place. (Matt. 24:15) God's holy place
or true temple, the Church. D572, 573; C26
In the holy place, in the stead of the true sacrifice. D573
Let him that readeth -- Reader. D573
Understand -- Consider. D573
Take heed and not be mistaken regarding the real abomination. C26
That be in Judea -- Christendom, the system falsely styling itself
Christ's kingdom, not literal Judea, as it is itself a hill country. D573
Flee -- From the influence of the abomination and from the system
falsely styling itself Christ's kingdom, mountain. D573
To the mountains -- The true mountain, Christ's kingdom. D573
The Greek may with equal or greater propriety be rendered in the
singular--mountain--and is so rendered in a majority of instances in the
Common Version. D573
On the housetop -- Represents the most saintly of the people of God.
R5456:4
Of the church systems of Babylon. House-top saints, who have a higher life
and experience and faith than merely nominal church members. D575
Not go down -- All temporizing or human reasoning will be dangerous; no
time must be lost in obeying. D574
Into the house -- Represents the house of God. R5456:4
Nominal church systems. D575
Take any thing out -- Their valuables in human estimation, such as
titles, dignities, respect, commendations of good and regular standing,
etc. D575; R5456:4
Everything must be forsaken. R5456:4; D575
That is in the field -- In the world, outside of all human
organizations. D574
Any of the Lord's people who have left the nominal church, and gone out
into the world. R5456:4
Not turn back again -- Not join the nominal churches. D574
But flee to the Lord. R5456:4
Take up his garment -- Their valuables in human estimation. D575
Woe to them -- How difficult it is to flee from the nominal church
system with its multitudinous machinery for false and rapid begetting,
which they have learned to glory in and boast of. D576
They will fear to flee in this day; realizing that but few of their
"babes" would be able or willing to join in the flight. Indeed, only the
spiritual will be able to endure the ordeal. D577
The perils would seem overdrawn if applicable only to the physical
sufferings of the believers who fled in the Jewish harvest; but his words
are manifestly appropriate to the spiritual flight and trials of this
harvest time. D574
That are with child -- There are spiritual "babes" as well as fleshly
babes, and bastards as well as sons. D575
All faithful servants of Christ, all earnest laborers for souls, are such
as are described in this text as being "with child." D575
With spiritual children, begotten of error instead of truth, hence
spurious, not sons of God. (Heb. 12:8) D576
And to them -- Ministers, Sunday School teachers--those whose work
consists in giving out "milk." D576
Them that give suck -- Includes many ministers and Sunday School
teachers, whose religious work consists in giving out "milk"; not always
pure, sometimes diluted with tradition and philosophy, opiates which keep
their babes docile, sleepy and "good," but hinder their growth in
knowledge and grace. D577
Not in the winter -- The winter-time of Babylon's trouble--the burning
of the tares in a great time of trouble. D578
"The harvest is past, the summer is ended (winter has come), and we are
not saved. (Jer. 8:20) D578
It is still the custom in country places to leave the burning off of
refuse until the winter. D578
For in those days -- The trouble coming will be the outgrowth of
selfishness, which is fast ripening. R1470:2
As a result of selfishness reaching its limit, becoming ripe and going to
seed. SM266:1
Affliction, such as -- More terrible as well as more general. D540
Neither shall be -- It will never need to be repeated. R1519:4
Except that the Lord -- So great will this trouble be that without some
intervening power to cut it short the entire race would eventually be
exterminated. D579
Those days -- The anarchy of the world. C366
For the elect's sake -- Through or by the elect, who will intervene at
the proper time. D578, 579
His kingdom, Christ and his Church, will intervene at the proper time and
bring order out of earth's confusion. D579
Shortened the days -- The work of destruction will be "a short work."
(Rom. 9:28) D558, 578
And then -- That is, now. D581
Lo, here is Christ -- Displaying himself as the only representative of
Christ--the Pope, the Sovereign of England, the Czar of Russia, the
Synods, Conferences, and Councils. D580
Anticipating a greater deception by the increased power of unified
Protestant denominations cooperating with Papacy, the "Image of the
beast." (Rev. 13:15) D581
Or, lo, he is there -- In any particular place. B165
Believe him not -- Our Lord's revelation at his second presence will not
be in a room, nor to a community in a wilderness or desert place, nor even
to one nation, as at the first advent, but it will be a general world-wide
manifestation. D583
For false Christ's -- Deceptions. R113:6
False prophets -- False teachers. R113:6
And shall shew -- Lead into confusion and error. R113:6
Signs and wonders -- Through the assistance of the fallen angels, more
than even Spiritists have dreamed of. R2189:3, 4351:2, 2179:1
To seduce -- By suggesting the abandonment of the way of the cross, and
cooperation in "social uplift." E115
If it were possible -- The "strong delusions" upon Christendom will not
be permitted to deceive "the very elect." R3296:1, 4438:6
But so close will they be in sympathetic fellowship with the great
Shepherd that they will discern his voice and not be deceived. R4438:6
To those who abide in Christ, grace, wisdom, and aid sufficient will be
granted for their time of need. F192
If the Lord did not protect them by the "armor of God." (Eph. 6:11-18)
R3490:4
Even the elect -- The "very elect," those who "make their calling and
election sure." (2 Pet. 1:10) F165
The "very elect" will be shielded by the Truth and its holy Spirit. R4351:2
In those days, after that tribulation -- Still in the 1260 years of
Papal power, but after the brunt of the tribulation had passed. D585
The tribulation "of those days" should be clearly distinguished from the
tribulation at the end of those days, in which this age and harvest will
close. D583
The sun -- Symbolically, the Gospel light, the truth--and thus Christ
Jesus. D590
Shall be darkened -- Literally, in the dark day of May 19, 1780 which
extended over 320,000 square miles. D587
The nominal church's sun is being darkened, its moon is being turned into
blood, and its stars are falling. D591
Symbolically, by denial that we were bought with the precious blood, and
by substituting the theory of Evolution. D592
And the moon -- Symbolically, the light of the Mosaic Law. D590
The darkening of the moon at its full the night following May 19, 1780,
seems to have been little less remarkable than the darkening of the sun.
D587
The moon as a symbol represents the light of the Mosaic Law. As the moon
is a reflection of the light of the sun, so the Law was the shadow, or
reflection beforehand of the Gospel. D590
Not give her light -- "Shall be turned into blood," (Joel 2:31; Acts
2:20)--the Law comes to be regarded merely as a meaningless and barbaric
ceremony of blood. D593
As the sunlight of the ransom becomes obscured, so the moonlight of the
Mosaic Law, which in its sacrifices foreshadowed the ransom, must of
necessity become obscured also. D592
And the stars -- The Scriptures do not distinguish between stars and
meteors, as is commonly done in our day. D588 The word star (Greek: aster)
is not used respecting any of the faithful (outside the apostles) in
referring to them in this present life; but it is used in reference to
those who depart from the truth and become "heady." D594
Symbolically, the false stars, wandering stars (Jude 13), pulpit stars,
regarding themselves of equal or superior authority with the "twelve
stars" (Rev. 12:1), and the inspired apostles (2 Cor. 11:13), Rev.
2:2) D591, 593, 594
Shall fall -- Literally, the meteoric shower of Nov. 13, 1833. D588
The teachings of the God-ordained twelve stars of the Church, the
apostles, will fade from view--cease to be recognized guides or lights.
D593
Many of the false stars have fallen from every pretense of Gospel shining
to the level of the comprehension of the masses to whom they shine. D596
Symbolically, the false stars make a great display in coming down from
spiritual to earthly conditions--to the Christian-citizenship-politics
level. D595
And the powers -- The sectarian creeds and systems. D597
That are in heaven -- The nominal church. D600
The heavens represent the ecclesiastical powers of Christendom. D591
The religious powers and influences of the world. R1305:2
Shall be shaken -- This shaking is already begun. R1305:2, 5516:6
And then -- At that same time. D597
Shall they see -- With the eyes of their understanding. D600; B153
Some will see the divine plan of the ages and recognize it as one of the
signs of the presence. (Luke 12:37) D599
Coming in the clouds -- Clouds of trouble. B152
The tribes of earth will see the clouds of trouble and confusion incident
to the shaking of the "heavens" and realize it to be a storm which shall
shake the "earth" also. (Heb. 12:26, 27) D600
The judgment of Babylon, Christendom, social and ecclesiastical, is
another sign that the Judge has come. D599
Power and glory -- The glory of power and justice. B153
In his glorious body, (Phil. 3:21) a spiritual body. (1 Cor. 15:44-49)
R261:2
Send his angels -- Messengers as he has used throughout this
age--earthly servants, begotten of his holy Spirit. D601
Colporteurs, magnetically attracting the "wheat" class, are flying through
the midst of heaven giving sympathy, consolation and Christian love which
hearts have longed for and nowhere else found. R4541:2
Messengers of the new King of earth. D600
Gather together -- For this gathering the Lord has provided a general
unity, sympathy, and teaching through a general channel. F274
"Gather my saints together unto me." (Psa. 50:5) B164
"Make up my jewels." (Mal. 3:17) B164
Gathering of the good fish into baskets. (Matt. 13:47-49) D600
Gathering of the wheat from the tares into the barn (Matt. 13:30), the
calling of "my people" out of Babylon. (Rev. 18:4) D600
His elect -- All of the consecrated class accepting the high calling of
God and to whom a crown is apportioned. F165
From the four winds -- From every quarter. D601
Part of heaven -- The nominal church. D600
Of the fig tree -- The incident of the Lord cursing the fig tree (Matt.
21:19, 20) inclines us to believe that the fig tree in this prophecy may
be understood to signify the Jewish nation. D604
The Jewish nation. D604; R5503:2
Branch is yet tender -- The buds will thrive, but will bear no perfect
fruit before October 1914, the full end of "Gentile Times." D604
Putteth forth leaves -- One of the signs of a new dispensation would be
the sprouting, or indication of life, hope, promise, amongst the Jews.
R5503:2, 4788:5
Looking forward to the re-establishment of the Jewish nation. R4788:5
The winter time, the blight time of the nation is at an end. R5503:2
We see the Jews looking back to Jerusalem. Thus the fig tree is putting
forth its leaves, or giving signs of life, looking forward to
the re-establishment of the Jewish nation. R4788:5, 5920:6; D604
Summer is near -- The Jewish nation has been having a long winter time,
but the spring time of this nation is now at hand. R5920:6
The Hebrews divided their year into two seasons, summer and winter. D602
That it is nigh -- The kingdom of God. (Luke 17:21) D602
This generation -- Greek, genea, not used with the significance of race,
but in reference to people living contemporaneously who will witness the
signs enumerated. D603
A "generation" might be reckoned as a century, the present limit, or 120
years, Moses' lifetime, the Scripture limit. D604
Might be reckoned as equivalent to a century from 1780, the date of the
first sign. By 1880 every item predicted had begun to be fulfilled. D604
It would not be inconsistent to reckon the generation from 1878 to 1914,
36-1/2 years, about the average of human life today. D605
These things be done -- We are not looking for things to come which are
already here, but are waiting for the consummation of matters already in
progress. D605
Heaven and earth -- The present ecclesiastical and social order. D602
That hour -- When the heavenly Kingdom should be set up. E36
Of his second coming. R5943:5
Knoweth no man -- It was not then due to be revealed; does not prove we
cannot know now. B18; D605; R1873:3
Our Lord gave quite a detailed account of events which must intervene,
indicating a lapse of a considerable period between, yet giving no clear
idea of its length. B160
These words cannot be understood to mean that none but the Father will
ever know of his times and seasons. B18
The time was unknown then and was to so continue until God's due time for
making it known. R1873:3
"The wise shall understand." (Dan. 12:10) D606; B19; R2972:6; OV268:3
Neither the Son -- It does not say the Son never will know. B18; D605;
R2972:6, 1796:3
Times and seasons for the full accomplishment of the restitution of all
things were wisely hidden from his view, as they were also wisely hidden
from the Church's view until the realization of it was near at hand.
R1688:2
The Son certainly must know of the time of his own second advent, at least
a little while before it takes place. R2972:6, 1873:3, 1796:3; D605
He does not so answer in Acts 1:6-8. We must suppose that then he did
know, because he was then "born of the Spirit" with "all power" including
the power of knowledge. R2082:5, 1796:5
Jesus proved himself worthy to "loose the seals." (Rev. 5:2, 12) of the
scroll of God's plan. R5943:5,4
The revelation of the plan to him was a gradual one as features became
due. R3160:3
The things that were sealed on the inside of the scroll of Rev. 5 were not
proper to be understood by our Redeemer until he had received all-power,
after his resurrection. R5943:6, 2156:2
Take ye heed -- The times and seasons will be very important some time,
so do not become indifferent. B19
None then living shall escape the great time of trouble except the Little
Flock, the Bride class. R2302:5
Watch and pray -- Watching unto prayer, thus keeping their hearts in a
humble and teachable attitude. R1797:1
Be always watching for the first evidence of my parousia. B163
Watch yourselves and also the word of prophecy. B22
With the Word of God in heart and mind, and the spirit of truth in
yourself. B23
That in due time ye may know. D606; B19
"Watch ye, that ye may be accounted worthy to escape." (Luke 21:36)
R2302:5; B23; D606
For ye know not -- Because the time was long according to human
reckoning, and a knowledge of it would therefore have been discouraging.
R1796:3
Although it was neither proper nor possible for the Lord's people to know
in advance the exact time of the second presence, yet when the due time
would come, the faithful ones, the watchers, would be informed. R2972:3
The time of the Lord's presence could not be known beforehand, even by the
saints; nor was the fact of the Lord's presence recognized until nearly a
year after October 1874. D612
Such a state must continue until the proximity of the event renders the
knowledge of the time no longer a cause of discouragement, but of the
revival of hope and anticipation. R1796:5
A far journey -- Even to heaven itself, not to return until the time for
his kingdom to be established in glory and power. R2634:2
Every man his work -- Each should seek to know his talents and to use
them, and should not attempt the use of talents not given him, and a work
therefore not committed to him. R2527:1
In the Church. R2527:1
As illustrated by those who built with Nehemiah. R2526:6
As Nehemiah's plan was that each person should undertake the building of
the wall nearest to his own residence. R2527:1
Watch -- The signs of the times in light of God's Word, for the second
advent of the Lord, the establishment of the kingdom, and the
transformation of the Church to the divine likeness. R2973:3, 1796:3
Our watching is to be for the second coming of him who redeemed us. R2973:1
Watch intently, earnestly, interestedly, because we know of the good
things God has in reservation. (1 Cor. 2:9-13; 1 Pet. 1:4) R2973:5
Watching implies hoping, and it also implies waiting. R2973:2
Watch, because ye know not, in order that, at the proper time, ye may
know. R2972:2; D606
We are to watch the signs of the times in the light of the Lord's Word,
our lamp. R2973:3
The watchers look not merely at the outward signs, as seen in the world.
They scrutinize carefully and repeatedly their "chart," the Bible's
prophetic outline of the world's history furnished by the King himself.
R2973:6
The watchers are those who are in harmony with the King and who have
respect to his promise, and they, therefore, do not neglect the words
which he speaks. R2974:1
Implies not only some advantage in watching, but that the manner of the
second advent will require some discernment. R1796:5
This watching will serve as an antidote to worldly influence. R2303:1
Therefore -- Implies that the manner of the second advent might be
contrary to general expectation. R1796:5
Cometh -- This cannot refer to our Lord coming at death, as often
taught, because death is an enemy. R2303:1
I say unto all -- Unto all believers. R2972:5
The whole Church to the end of the age. R1796:2
After two days -- One of the two days before the Passover, beginning on
Wednesday night, 13th Nisan. R4212:2*
The feast of the passover -- Lasted a week, and was one of the most
important celebrated under the Jewish arrangement. R3363:3
The chief priests -- The great religious teachers felt themselves
sponsors for the people. They perceived that their hold over the more
ignorant Jews was being impaired by Jesus' teachings. R5540:6
By craft -- It was merely a question of how they could accomplish the
murder and deceive the people, so as not to provoke those who had begun to
exercise faith in Jesus. R5541:1
Put him to death -- They seem to have been unanimous in believing that
his destruction would be for the good of the Lord's cause, as they
misunderstood that cause. R5540:6
Not on the feast day -- For he would be surrounded by the multitude,
some of whom thought him to be a great prophet, others of whom considered
him to be the Messiah. R5541:1
Lest there by an uproar -- It was anticipated the friends of Jesus might
arouse a commotion amongst the throng which might make the religious
leaders of the Jews appear to be seditious. R3366:3
In Bethany -- The honored guests of Lazarus, whom Jesus awakened.
R5541:1, 3534:2, 2447:3
At the close of the Jewish Sabbath Day just preceding our Lord's
crucifixion. R5540:3
Sunday night, 10th Nisan. R4212:2*
Possibly the sixth day previous to the Passover, the Sabbath. R2447:3,
3534:2
Simon the leper -- Who probably was dead. R5541:1
Possibly the father of the family, or the late husband of Martha. R3534:2,
2447:3
At meat -- A feast or banquet in our Lord's honor. R2448:1, 3534:3
Martha, Mary and Lazarus were the hostesses. R5541:2
A woman -- Mary, sister of Martha and Lazarus. R3877:2
Alabaster box -- Apparently a small vase. R5230:5, 2448:1
"Do not keep the alabaster boxes of your love and tenderness sealed up
until your friends are dead, but fill their lives with sweetness."--A
Boston printer. R5541:5
Ointment of spikenard -- Not oil, but very expensive perfume. R5230:5,
3535:1, 2448:1
A beautiful picture of love and devotion, illustrating the manner in which
we can pour perfume on each other, by speaking graciously to each other
and by seeking to see the best that there is in one another. R5231:4
Very precious -- Equivalent to a year's wages of a working man. R3535:1,
5541:4, 2448:2
Considered in the light of the odor and blessing it has shed upon all of
the Lord's people, Mary's alabaster jar of precious perfume, very costly,
has proven to be extremely cheap. R3535:3
Brake the box -- Opened the box's tyings and seals. R2448:2
Probably uncorked it. R5230:5
And poured it -- The reverence which she felt for Jehovah, she sought to
express toward his highest representative, Jesus, who had brought her
brother back from the tomb. R5541:4
We can pour perfume on each other by speaking graciously to each other,
and by seeking to see the best in one another. (Eph. 5:1, 2) R5231:4
We can anoint friends, brethren and others with kindly words, loving
sympathies, tender expressions. R3878:1
As we do this, the Lord will allow some one to scatter some flowers also
for us. R3878:2
"An offering and a sacrifice to God for a sweet-smelling savor." (Eph.
5:2) R5231:4
While Jesus was still alive. A week later and it would have been too late.
R3536:5
Do not keep the alabaster boxes of your love and tenderness sealed up
until your friends are dead. Flowers on the coffin cast no fragrance
backward over the weary way. R3878:3*, 3536:6
On his head -- According to another account, she subsequently poured a
portion of the same perfume upon his feet. R5541:2
Manifesting her adoration, reverence and devotion to him as her Lord, the
Messiah. R5230:5
Expressing the reverence which she felt for Jehovah she sought to express
toward his highest representative, Jesus. R5541:4
The perfume of Mary's acts of love, kindness, and adoration have come down
through the ages, filling the entire Church with the sweet odor. R3877:4,
2448:5
She pleased the Lord, and illustrated the noblest and truest qualities of
the feminine heart. R3877:4
Although our Head has been glorified, we may anoint his "feet" who are
still with us. R3878:5, 3536:2
There were some -- John tells us that the leader of the murmurers was
Judas. R5541:2
This waste -- Such ointments were much more expensive at that time than
now. R5230:5, 5541:4
Might have been sold -- Mary may have prepared the perfume herself, for
Judas does not object to its having been purchased for a large sum, but that
it might have been sold for 300 pence. R2744:1
Three hundred pence -- Greek, denarius, silver penny, the average daily
wage at that time. (Matt. 20:2) R2448:2, 5541:4, 3535:1, 2744:1
About six dollars, representing the labor of a year. R5541:4
About $48. R2744:1, 3877:2
The joy, the comfort, the blessing that came to the heart of our dear
Master, and that strengthened him for the experiences of coming days, was
worth far more than the 300 pence. R3878:3
Given to the poor -- It is a mistake to suppose that time or money spent
in the Lord's service or in the study of his plan means that much less for
the poor. R3877:5
And they murmured -- John tells us the leader in this was Judas. (John
12:14) R5541:2, 3535:3, 2448:3
Considered in the light of the odor and blessing and refreshment which it
has shed upon all the Lord's people throughout this Gospel age, Mary's
alabaster jar of perfume, very costly, has proven to be extremely cheap.
R3535:3
Let her alone -- A severe reproof to those whose sentiments of love had
no other measure than that of money. Money is not the only thing of which
people are sorely in need. R2448:3
The poor -- Generally they are the class most ready to receive the
truth. R1104:3
Poverty has proven a blessing by developing sympathy, patience, love,
goodness, helpfulness, toward those who need our care and assistance.
R3535:6
With you always -- Throughout this Gospel age. R3535:6, 4702:6
Have not always -- A little while he would be glorified. R3536:1, 4702:6
She hath done -- Though the Lord declined to recognize a woman as a
teacher of religion, his special love for this Mary and her sister Martha
is particularly recorded. R4702:3,5
She did what pleased the Lord; she illustrated the noblest and truest
qualities of the feminine heart, love, devotion, fidelity, she spoke by
actions rather than by words, and the perfume of her acts of love and
kindness and adoration of her Lord have come down through the ages,
filling the entire Church of Christ with the sweet odor of the perfume she
poured upon his head and subsequently upon his feet. R3877:4
What she could -- She has shown her devotion to the best of her ability.
R3535:2
No one could have a higher tribute. She cannot do more, she has done all
she could. R5230:6
This expression of Jesus should be of special comfort, particularly to the
sisters in the Church. Not discouraged by her limitations, Mary was on the
alert to improve all the opportunities that she had. R5230:2, 4702:3
Let us all make sure the Master can say of us as he said of her. R2512:6
The Lord accepts the little sacrifices as though they were greater ones.
It is not the amount that God is seeking, but the character, the
disposition of heart. R2717:4
To anoint my body -- We may suppose these would seem very strange words.
The disciples thought he would not die. R5230:6
The "feet" members of the Body of Christ are still with us; let us hasten
to anoint them with the precious spikenard perfume. R3878:5
A memorial of her -- Not merely to honor her, but to inspire and
encourage others of God's people to the obtaining and exercising of a love
which delights in service, yea in costly sacrifice. R5541:4
What a sweet memorial of Mary! How we all love and reverence her true
womanhood, and appreciate the fact that her intuitions in respect to this
anointing of the Lord were superior to the reasonings of the twelve
apostles on the subject--they were too cold and calculating, too business
like. She made up for this deficiency in the warmth of her loving
devotion. R3877:5
The Mary class is still with us. R3536:2
The person who is economical and penurious in his dealings with the Lord
is sure to be the loser thereby. "The liberal soul shall be made fat."
(Prov. 11:25) R3535:4
Judas Iscariot -- What a sharp contrast between the love and generosity
of Mary and the mean selfishness of Judas! R3878:4
Representing some who for earthly advantage for themselves are willing to
deliver other members of the Lord's Body up to tribulation, adversity and
reproach. R3366:6
There are some amongst the Lord's professed disciples who commit a similar
crime, willing to sell the Lord for social position, honor, popularity,
titles, by misrepresenting his character, plan and Word. R4907:4, 3366:6
To betray him -- Perhaps surmising Jesus could deliver himself, possibly
thinking to gain the money without our Lord being injured; but, in any
event, showing a baseness of character and willingness to do evil for
selfish reasons. R3366:6
Perhaps he reasoned that since all these things would happen to the Lord
anyway, he might as well have the money. R3878:6
To give him the money -- Some today are willing to sell the truth for
financial profit or social advantage, and others willing to sell the
members of the Lord's Body. R3366:6
Conveniently betray him -- Suggesting that he would be in touch with
Jesus' movements and could inform them of the most suitable time, a time
when the multitude would not be with him. R5541:1
The first day of -- The 14th of Nisan, the Feast of Passover beginning
on the 15th. R1800:2
Unleavened bread -- A reminder of their haste in fleeing Egypt, not
having time for bread to rise, and their suffering in Egypt, called the
bread of affliction. (Deut. 16:3) R1800:2
Its chief significance was the putting away of sin. R1800:2
A type of the world's proper condition in the Millennial age--the putting
away from them the leaven of sin. R1800:3
Killed the passover -- Typified Jesus, the Lamb of God. R5542:3
The killing of the Passover lamb was always done on the 14th of Nisan; so
also the sacrifice of Christ was accomplished on this same day, thus
fulfilling the prediction of the type. R1800:3
"Christ our Passover is sacrificed for us." (1 Cor. 5:7) R3749:3
He sendeth forth -- Thursday, daytime, 13th Nisan. R4212:2*
Evidently Jesus was at Bethany, at the home of Lazarus, when he sent this
word. R5541:3
Two of his disciples -- Peter and John. R5541:3
The goodman -- Probably a believer. R1800:3
It has been surmised by some that the house was that of Mark's mother,
Mary, and that the upper room thus used was the same one in which the
apostles subsequently met and where the Pentecostal blessing was poured
out upon them. R3363:6
The guestchamber -- During passover week hospitality was recognized as a
duty in Jerusalem, hence the readiness with which the Lord's request for a
room was granted. R1800:3
A large upper room -- Supposed to be the same one in which the disciples
were gathered on Pentecost. R5541:3
We do know that it was at the house of this Mary that many gathered to
pray for the release of Peter from prison. It was "a large upper room" and
was already prepared with a suitable dining couch of proper dimensions.
R3363:6
The early Church meeting places were usually private dwellings or rented
upper rooms. R984:2
They made ready -- We may be sure everything was in exact conformity
with the original requirements. Jesus and his apostles were bound by every
feature of the Jewish Law as much as other Jews. R5541:6
In the evening -- Thursday, 14th Nisan. R4212:2*
Which eateth with me -- As my guest, a member of my family. R5542:1
Shall betray me -- Said with a double object--to show his disciples he
was aware of the betrayal and as a final reproof to Judas, to startle and
to cause him to think. R5542:2
One by one -- The import would be, It is not I whom you have meant!
R5542:2
Even Judas joined in the general inquiry, "Is it I?" R5542:2, 3364:3
Not overconfident, but each seeming to fear his own stability. They had
the spirit of self- examination. R1800:5
One of the twelve -- Judas was probably present at the Passover Supper
partly for the purpose of learning the direction which Jesus and the
others would take after the supper. R3366:3
Despite the custom of the time, to be loyal and faithful to the one whose
bread he ate. R3879:3
Dippeth with me -- Unleavened bread, resembling thick pancakes, was
sometimes used instead of a spoon to sop up the essence of the meat.
R5542:1
Woe to that man -- Judas' intimate acquaintance with the Lord made him
specially responsible. NS603:6
Judas had a sufficiency of light to condemn him so he would have no
further opportunity and hope. R5453:1
Let us beware of the little things which, like a switch upon a railway,
turn a train into an entirely different track, and may lead us off far
from the goal we at first desired to reach. R3367:1
Had never been born -- Evidently his was the sin unto death--the joys of
his useless, wasted life did not overbalance its sorrows and anguish and
his subsequent despair and suicide. R3879:4
Being unmoved by our Lord's words is strong evidence of the willful
intention which marked Judas' crime. R4906:6
Leaves no ray of hope for his restoration. R1800:6
One of the most detestable characters known to the pages of history.
R4909:5
Every suicide by his act confesses his wish that he had never been born.
R3364:3
As they did eat -- It is entirely probable that Judas was not present
when Jesus, a little later, instituted the Memorial Supper which
Christians now celebrate. R5542:2
Christ's death should not be celebrated monthly, quarterly or weekly, but,
as the archtype of the Jewish Passover, should properly be celebrated
annually. R5542:3
Jesus took bread -- Some of the left-over unleavened bread. R3526:3
In the Passover a literal lamb was used to typify Jesus, but now the
breaking of bread represented the death of Jesus. R5542:3
The unleavened bread memorializes the purity, the sinlessness, of him who
gave himself to be the ransom-price for all. R4591:2, 2772:3
"I am the bread of life." (John 6:35) R2772:3
"For we being many are one bread, and one body." (1 Cor. 10:17) R5542:5
And brake it -- Represented the death of Jesus. R5542:3
Represented the sacrifice of Christ's humanity for our redemption. R1800:6
It must be "broken" in order to be appropriated; it was also necessary
that he be broken in death, sacrificed for our sins, ere we could
appropriate his merit and enjoy everlasting life. R3526:4
When we break this Bread together as a Memorial, we not only symbolize our
Lord's broken body, but also our own breaking or dying as members of the
Church. R4591:5
Take, eat -- Symbolically represents our partaking of the fleshly
perfection of the man Jesus. R4591:3
The appropriation to ourselves, by faith, of justification to human
life-right. R5871:1, 1800:6
The rights and privileges which Christ surrendered may be appropriated by
all who accept him. R3879:6
This is my body -- Not that the bread was turned into his actual body
and the wine into his actual blood, for he still had his actual body and
blood; but that they symbolically represented his body and blood. R5542:3,
3526:4
This represents me, the antitypical Lamb; it represents my flesh. F464;
R5870:5
A figure of speech. He would not have meant as some believe that the bread
turned into his actual flesh, for he still had his flesh. R3879:5, 5870:5
The broken bread represented the sacrifice of Christ's humanity for our
redemption. R1800:6
To call their minds from the typical lamb to himself, the antitype, and to
show them that it would be no longer proper to observe a feature of the
Law which he was about to fulfill. R4839:4, 466:1
He took the cup -- Symbolical and pointed forward to his own death.
R4331:3
Representing crushing of the grapes, the blood of the grapes, the Master's
blood, the life sacrificed, poured out, and their lives with him. R3880:3,
4591:5
We not only need nourishment to come back to God and his favor, but we
need the precious blood to release us from the condemnation of justice.
R3526:5
They all drank of it -- Having the same significance of the broken
bread. Partaking in it also meant the appropriation of the benefits of his
sacrifice, thus securing our justification. R1800:6
It was Jesus' cup, of which he drank, that he gave to his disciples to
finish. Thus, symbolically, we are invited to be partakers of the
sufferings of Christ. (2 Cor. 1:5-7) R4475:1
All who would sit with him in his throne must drink of his cup of
self-denial, self-sacrifice. R4591:5
All partook with him his cup of suffering and death. R3880:2
Meaning our appropriation of the benefits of his sacrifice, thus securing
our justification. R1800:6
This is my blood of -- The blood prepared in advance of the covenant,
wherewith to seal it and make it obligatory. R4331:3, 5542:5; E28 The new
testament -- A covenant of mercy. R2859:3
Before our Lord could become the Mediator he must seal the New Covenant
with his own precious blood. E28
Jesus' death constituted the blood which seals, makes efficacious, the New
Covenant. But the Church is blessed in advance of that New Covenant, and
their blood is counted as part of the sacrifice which seals that covenant.
R5542:5
The New Covenant will not become operative until the cup of the Lord's
sufferings which is left behind has been drained in death by the last
member of his Body. R5542:6, 4310:2,3
The New Law Covenant will be inaugurated by Messiah, its Mediator, at his
second advent. R5542:5
Our Lord has not yet already sealed the New Covenant with his blood. Q179:4
Which is shed -- "To give his life a ransom (the redemptive price) for
many." (Matt. 20:28) R1336:1
Plainly presenting Christ's death as the means through which he gained
ability to benefit many. R1335:6*
For many -- The world in general. R111:2
Drink no more -- His work, his drinking of the cup, was finished the
next day on Calvary. There he completed the drinking of the cup which the
Father had poured for him. R5542:6
Fruit of the vine -- If anybody prefers to think of it as being grape
juice, I have no objection. Q486:4
Not literal wine, but the new thing typified by it. R3365:1
I drink it new -- The new wine--the joys, rights and privileges of the
divine nature--in that kingdom. R721:2
Having a new and blessed significance, being commemorative of the heroism
of their faith under the most crucial tests, and a rejoicing together in
the victory of that faith. R1801:1
All who would drink of the present cup of suffering, ignominy and death
would also share in his cup of joy and blessing, glory and honor in the
kingdom. R3880:3, 3365:1
Foretells the final triumph of Christ and the Church. R1801:1
The kingdom of God -- At our Lord's second advent. R3880:3
They went out -- Let us do the same. Let each go home with heart full,
prolonging our communion and fellowship with the Master. R5195:2
The mount of Olives -- A distance of perhaps a mile. R5550:2
There is a small enclosure now on the side of Mt. Olivet, about 150 feet
square, which is reputed to be the place of our Lord's agonizing prayer.
It contains eight very old and very gnarled olive trees, and whether the
exact spot or not, it represents it sufficiently well. R2773:6
Ye shall be offended -- Discouraged, stumbled, amazed; the thing they
were not expecting would occur. R5550:3
Sheep shall be scattered -- Knowing how desolate, aimless and perplexed
they would feel, it would be his chief concern in the 40 days between his
resurrection and ascension to gather them again and re-establish their
faith in him as the Messiah. B111
The Lord willed that severe testings should come to the sheep through the
Master. R4488:2
Yet will not I -- Peter's courage, manifested on so many occasions, was
really his weak point. R5563:1
He was trusting too much to his flesh, and not looking to God and
prayerfully watching against temptation. R5550:3
Perhaps it was remembering these words that he drew his sword in the
Lord's defense. (John 18:10) R2468:6
Thou shalt deny me -- Peter was trusting too much to his flesh, and not
looking to God and prayerfully watching against temptation. R5550:3
As our Lord forewarned Peter of coming trials, so he has forewarned us of
the great crucial test near at hand. R5550:6
Siftings are permitted, not because the Lord has no interest in us, but
because only those who can stand siftings, trials and tests, are fit for
places in the kingdom. R5563:6
Perhaps the Lord allowed this for our sakes, that we might realize we need
to put our confidence in the Lord. CR307:5; R5550:3
I will not deny thee -- Peter realized no dread, no fear. Hence he did
little watching and praying in comparison with what he should have done,
and self-confidence led to his undoing for a time. R5563:1
Said they all -- They declared themselves loyal and ready for death. How
little they knew what severe trials would come upon them. R5550:3
The mistake many make is not realizing how severe the trials and
temptations may become, in not realizing the necessity of heavenly
assistance in every time of need. R5550:5
Gethsemane -- An olive orchard or garden. R5550:2
Signifying an oil-press place. Jews used olive oil for food and light.
Jesus is the nourisher, as well as the enlightener, of the world. He
almost crushed his soul in a garden used for the crushing of olives.
R5550:2, 2773:3
Doubtless in the end of this age there will come Gethsemane experiences to
the Church. R5550:5
To his disciples -- Because he loved them, and knew that they loved him,
he permitted them to watch and pray with him. R1801:2
Sit ye here -- To watch, to be on guard against something that was to
occur. R5550:6, 2773:6
I shall pray -- That he might find grace to help in time of need. R1801:1
Having first comforted, counselled and prayed for and with his disciples.
R1801:1
Peter and James and John -- As a sort of outer guard--the three in whom
he found the most active and consoling sympathy. R1801:2, 2773:6
The three most courageous, zealous and earnest of his disciples. R2774:1
To be sore amazed -- As though the sorrow had come upon him
unexpectedly. R2774:1
To be very heavy -- Carrying the thought of loneliness, home-sickness,
friendlessness. R5551:1
Because of the coming shame of trial, conviction, and execution as a
blasphemer and seditionist. The perfect man must have suffered far more
than would have been possible for a fallen one. R3885:3, 3367:2
Overwhelmed with the fear that in some manner he might have failed of
perfection, and that his death might mean extinction. R3886:1, 5551:5
The Master's personal eternal life was in the balance. R5551:4
No one can thoughtfully read this lesson without feeling there is
something thoroughly incorrect in the idea that Jesus was his own Heavenly
Father. R2773:3
Exceeding sorrowful -- The thought of extinguishment of life was an
important factor in his sorrow. R4804:2
Death to him was very different from what it is to us who are nine-tenths
dead, with benumbed sensibilities. R3885:6
An intense mental and nervous strain; an agony which would have worn him
out shortly, which caused him to sweat great drops of blood. R1801:2,
3367:3
Fearful lest he might have violated the Law, made some mistake and not
come up to the requirements of the Father. R5331:4, 5551:3, 3367:2
Unto death -- I feel as if I would die now, without coming to that great
crisis which is before me. R5551:1
The death of Jesus began at Jordan; it culminated and was finished at
Calvary. R5104:2
Paul assures us that the Master's Gethsemane experiences were linked with
fear--not fear of dying, but fear of remaining dead. (Heb. 5:7) R5551:5
He went forward a little -- To be alone in his communion with the
Father. R5550:6
And prayed -- "Unto him that was able to save him from (out of) death
(by resurrection)." (Heb. 5:7) R5551:5, 3885:6, 3367:3
All things are possible -- If it were possible for the divine plan to be
otherwise worked out, he might be saved from the special tribulations of
the hours just before him. R5551:4
The substance of all is that our Lord was exceeding fearful of
himself--fearful lest he should make a misstep and thus spoil the entire
plan of God, which he had so obediently undertaken and thus so loyally
performed. R3886:2
Take away this cup -- In the matter of his baptism into death, there was
no hesitation. The ignominious death was the thing he prayed might pass.
R5421:2,3,6, 5551:5, 3886:2, 3367:2
Jesus was to drink the cup which belonged to the sinner in order that he
might redeem man. R5421:6
It was necessary he suffer the death of the cross in order he might redeem
the Jew. R5421:6, 5126:4, 5047:4,5, 3901:4; E430
The same cup represented in the communion service. R5421:3
The shame and reproach of being executed as a blasphemer against God and
an injurious person amongst men. R3367:2
Not that he might not die, for he had come into the world for that
purpose; but that the Father might have some way of passing by the special
ignominy of that hour. R5551:5
He comprehended, as others had not comprehended, what death really is. He
appreciated, as others did not appreciate, the meaning and value of life.
R5551:2
The question was, had he done the divine will fully, in a spirit pleasing
to the Heavenly Father; and would he pass through the experience of the
next few hours with proper obedience, or fail and lose his all in death?
R5551:6, 5331:4
Had the Master failed, there was no one to make good for him. His failure
meant everlasting death. R5551:4
Drinking of the cup by the Church represents, not only justification, but
sanctification. R5421:5
How different with us who seek to walk in his steps, we have nothing to
lose, for as a race we are all under the sentence of death. R5551:3
Not what I will -- As a man. T54
But what thou wilt -- As the Father--the divine. T54
He learned the Father's will for him, and he was content. R5421:2
And he cometh -- Seeking human sympathy. R5550:6
Findeth them sleeping -- It was midnight and they were accustomed to
retiring early. R5550:6
The strain of the evening and the weighty lessons which the Master had
imparted reacted in drowsiness. R5550:6
Well it had been expressed by the prophet, "Of the people there was none
with me." (Isa. 63:3) He trod the winepress of grief alone. R5550:6
A great difference between the Master and his followers: the Master is
with us, "I will never leave thee nor forsake thee," and there is also a
fellowship of spirit amongst the brethren of Christ. R5551:6
Sleepest thou -- Not begotten of the holy Spirit, they could not
therefore so fully watch with the Lord and pray with him as if they had
been spiritually enlightened. R5331:1
Couldest not thou watch -- Gently he reproved them. R4804:5, 2774:4
They were not without loyalty; it was not a matter of indifference to them, but
they did not comprehend. R5331:1
One hour -- Little did they realize that at that critical hour their own
and the whole world's salvation hung upon the shoulders of their
trembling, suffering Lord. It was the dark hour of the world's crisis.
(John 12:31) R669:2
Watch ye -- Be watchful, active, alert, and co-labor with God and with
the Lord Jesus Christ. R5332:1
Addressed, with much force, to the eleven; and more particularly to the
three whom he had called apart to be a little nearer to him. R5331:1
Not merely on my account, you need to be in a watching attitude on your own
account. An hour of severe trial is upon us all. R2774:4
Watch and be on guard against the encroachments of the world, flesh, and
devil; watch for all the encouragements of the Lord's Word; watch for
everything that will strengthen us in faith, loyalty, hope and love.
R2775:5
Some will make light of the warning and expose themselves to danger;
others will hearken, resulting in their preservation. R3761:4
There seems to be special need of this at the Passover season. R3178:3
See 13:33,35.
And pray -- For wisdom and grace. R5331:5
Our Lord watched and prayed, got a blessing and came off victor; they did
not watch or pray, and as a result we find them scattered and bewildered.
R2775:2
Some make the mistake of praying without watching; others make the mistake
of watching without praying. R2775:5
Pray together as the Lord's people; pray in our homes, as families; pray
in secret, in private; have the spirit of prayer in all that we say and
do. R2775:5
In harmony with our intelligence--our knowledge of the divine plan. R5332:4
Lest ye enter -- Lest they should fall in their temptations. R5331:5,
5312:5
Lest ye fall in this evil time. R2774:5
Those who neglect the Master's words will be sure to enter into
temptation, and be tolerably sure to fall therein. R2775:5
They would have fallen into temptation the same, but they would not have
entered into it. R5331:5
That we may be shielded from temptation that without his aid would be
beyond our endurance, and that he will, in his own due time deliver us
from evil and imperfection and grant us a place in his heavenly kingdom.
R5835:5
The devil is seeking whom he any devour. He knows our weak points and is
ready to take advantage of them. R3179:4
Into temptation -- In this hour of trial which is upon us all. R2774:5
It was the most trying time for our Lord, for the apostles, and
particularly for Judas and Peter. R3759:3
Now is the time for the Church to be specially on the alert against the
wiles of the world, the flesh and the Adversary. R5331:6
We may not clearly discern in advance the character of the temptations,
for if we knew all about them beforehand, they would be but slight
temptations and easily overcome. R5332:4, 3179:1
A temptation resisted makes us so much the stronger to resist the next.
R5331:5
The flesh is weak -- Notice his kind consideration for the bewildered
and weary disciples, and his loving excuse for them. R1801:6
When he returned -- It was no sign of weakness that he thus craved human
sympathy. R801:2
Asleep again -- Instead of watching and praying, therefore the less
prepared for the trial hour coming on. R3367:5
Sleep on now -- "Of the people there was none with me." (Isa. 63:3) He
trod the winepress of grief alone. R5550:6
An angel appeared and strengthened him with the assurance that he had been
faithful to that moment, and that divine blessing would be with him in the
trial at hand. From that moment onward, all fear and agony were gone.
R5551:6, 5331:4
It is enough -- Assured of the Father's favor, he could pass through any
experience; he had gotten the victory. R5331:4
Cometh Judas -- The Judas class of today are those who receive
temptation, enter into the spirit of the allurement, and are swallowed up
by it. R3760:1
A great multitude -- The high priests' servants, court followers,
resembling the police of today. R3367:4
An impromptu sheriff's posse. R3887:2
Staves -- Clubs. R3367:4
And kissed him -- The Greek indicates he kissed him repeatedly. R3887:2
And took him -- The binding of our Lord seems to have been entirely
unnecessary, except as the "band" might desire to make an exhibition of
their prowess to those who had sent them. R2469:4
And one of them -- Peter. (John 18:10) R3887:6, 3367:4
Drew a sword -- They had the swords to demonstrate that our Lord was not
taken contrary to his own will. R3367:4
To defend the Lord. R3886:6
The only sword which the Lord's people now may use is the sword of the
Spirit, the Word of God. R3888:1
Are ye come -- The Lord seems to have remonstrated his binding. (John
18:12) R2469:4
All forsook him, and fled -- Awakened, surprised, dismissed by the Lord.
R3367:4
Our Lord, in surrendering himself, stipulated that his apostles were not
included in the arrest. R3367:4
Our Lord had said, "let these go their way." (John 18:8) R3888:1
They were disconcerted by the Master's arrest and his evident willingness
to be arrested. R4756:2
The temptation, the fear they could not resist. R3178:6
It is appropriate that the Body of Christ should, at the Memorial season,
have special trials, peculiar difficulties, testings of faith, obedience
and loyalty. R4756:2, 3178:3
A certain young man -- There is some evidence that John Mark, the writer
of this Gospel, was the lad, awakened by the commotion of Jesus' arrest,
who came forth in his nightgown. R5550:3, 4707:2, 4347:2, 4169:1
To the high priest -- Caiaphas, evidently the ringleader in the
conspiracy against Jesus. We may presume it was by his orders our Lord was
taken first to Annas (John 18:13-24), his father-in-law. R2780:6
First to Annas (John 18:13), the rightful high priest according to the
Law, the office being for life. His son-in-law, Caiaphas, was the acting
high priest, appointed by the Romans. R1809:2
Were assembled -- It was not lawful to try any man for a capital offense
between sundown and sunrise. Hence this trial was an informal one. It must
be ratified by the Sanhedrin after sunrise. R3367:5, 1809:3
All the chief priests -- Carefully excluding, evidently, a few such men
as Joseph of Arimathea, Nicodemus, and probably a few others known to be
favorably inclined toward the new teacher. R1809:2
Into the palace -- Peter and John went with the crowd into Pilate's
court to see what would befall the Master. R3178:6
Bare false witness against him -- Who would misrepresent him, his
teachings, etc., either ignorantly through misunderstanding him or
designedly with a view to gaining favor with the offices of the court.
R3888:3
Witness agreed not together -- Two witnesses who agreed were required by
law. (Deut. 19:15) R1809:3
The Jewish Law required at least two witnesses in any such trial. R2781:2
Destroy this temple -- Misunderstood or deliberately falsified--he had
said that if they destroyed the Temple it would be reared again within
three days (antitypical). R3370:5
The true Church. R3080:6, 3081:1; T70
Within three days -- The last of the fifth, all of the sixth, and the
early part of the seventh thousand-year day. R3375:2, 3080:6
He held his peace -- Knowing that the truth was not desired and would
avail nothing. R1809:5
Had the witnesses repeated his words exactly there was nothing in them
upon which any law would condemn him. R3888:4
The High Priest, however, realized that he had utterly failed of getting
any testimony against the Lord. R3888:4
And answered nothing -- Knowing that the truth was not desired and would
avail nothing with these men who so warmly cherished murder in their
hearts. R1809:5
The Christ, the Son -- The charge against our Lord was based upon his
claim of being a Son of God--not the Father himself. R2781:5
I am -- The Messiah, the Son of God. R2781:3
He deliberately answered "I am," knowing that his reply would be like the
signing of his death warrant. R1809:5
Right hand of power -- This prophecy compassed the certainty of his
death and resurrection. R1809:5
Signifying the chief place, the position of excellence or favor. He will
be on the right hand when coming, and remain on the right hand forever.
R532:1, 4:5
The power and glory of his kingdom, which he had previously affirmed was
not to be of this world, or dispensation, but of the world to come,
wherein dwelleth righteousness. R1809:5
"Sit thou on my right hand, until I make thine enemies thy footstool."
(Psa. 110:1) A92; R531:6
And coming -- Pointed to his return in the end of the Gospel age. R1809:5
In the clouds -- A time of trouble. R5269:2, 153:1; B138
Represents confusion in general. R5269:5
Of heaven -- The powers of spiritual control. A318
Rent his clothes -- Whose very robes were symbolic of the blessed one in
their midst. R1809:5
In token of astonishment and horror at such blasphemy. R1809:5
The blasphemy -- "Blasphemy is to attribute to God that which is
contrary to his nature, and does not belong to him--and to deny what
does." B306
The word is applicable to any indignity offered to God. B306
The Sanhedrin preferred this charge for its effect upon the people. R1809:6
One of the few charges the penalty of which under the Law was death.
R3367:5
And some -- For two hours from 3 AM to 5 AM. R2470:5
To spit on him -- "I hid not my face from shame and spitting." (Isa.
50:6) E52
And to buffet him -- The rabble in the Court, hearing the commotion,
felt at liberty to abuse the prisoner, as they had done others. R4711:5
"I gave my back to the smiters, and my cheeks to them that plucked off the
hair." (Isa. 50:6) E52
And the servants -- Low minds delight in the misfortunes of those whom
they realize to be their superiors. R2470:5
Did strike him -- Manifesting the same spirit as their masters. Their
methods were ruder because they were more ignorant and coarse. R2470:5
"Consider him who endured such contradiction of sinners against himself."
(Heb. 12:3) R2781:6
"He shall see (the fruits) of the travail of his soul (in the grand
restitution of the redeemed race), and shall be satisfied." (Isa. 53:11)
R1360:1; E441, 52
In the palace -- John and Peter had now separated. R5563:4
But he denied -- Mark's Gospel record is supposed to have been indited
by Peter himself, Mark being in a large measure Peter's amanuensis. R2469:5
The writers of the New Testament were certainly very different from the
majority of writers in that they told the absolute truth without
modification or varnish. R5563:2
In terror. R4488:5
To see his Master apparently without friends in heaven, delivered over to
his enemies and led from one tribunal to the other, has a paralyzing
effect upon St. Peter. R5563:4
Stunned by the identification and wondering to what it might lead. R5563:4
The first instinct of nature, self-preservation overpowered him. He
desired to avoid the troubles that had come upon Jesus. R3367:6
The Master knew the loyalty of Peter's heart, he knew he did it under
stress. R5053:4
The Lord places himself, his brethren and his Word on a par. Those who
deny his truth and his Word of prophecy are denying him. R3368:1
Men who freely tell of their failings must have been men of great courage,
great sincerity, great love for the truth. R5563:3
Judas went down into the second death despised. Peter, after ups and downs
of trial and discipline, passed to a reward of glory, honor and
immortality. R5563:1
Into the porch -- Where the shadows were deeper and the people fewer.
R5568:4
Began to curse -- This account of cursing, omitted by John, is supposed
to have been indited by Peter himself, Mark being Peter's amanuensis.
R2469:5
In terror. R4488:5
Peter's crime was nothing like that of Judas, he had merely sought to
protect himself, he had not sought to even risk the injury of his Master.
R5563:5
Foreshadowing the testing of the sanctuary class now. C188
I know not this man -- This was prior to his being anointed by the holy
Spirit. F223
This has been a blessing to the Lord's followers, knowing that they, too,
were sometimes overtaken in a fault. R3368:1
And Peter -- His crime was nothing like that of Judas; he had merely
sought to protect himself. R5563:5
He wept -- Jesus lifted up his eyes and looked at Peter--a sympathetic
glance, not an angered one--but it went straight to the heart. R5563:5
A great blessing to all the Lord's followers in their weaknesses and
faults. They have learned from Peter to weep bitterly for these
shortcomings. R3368:1
After he had it out with God in tears and prayers, he started again in the
good way. R5331:6
The thoroughness of Peter's repentance is abundantly testified to by his
subsequent loyalty, even unto death. R5563:5
Both Peter and Judas repented; the one who was merely entrapped was
accepted back to divine favor. R3760:1
Tradition relates that ever after Peter arose at cock-crowing, made a
fresh remembrance of his weakness and accepted divine forgiveness. R3368:1
Tradition has it that, remembering how he had denied the Master, felt it
too great an honor to share the same form of death and, at his own
request, was crucified head downward. R5563:5
In the morning -- Friday, 14th Nisan. R4212:4*
With sunrise, the Sanhedrin met officially. R3368:1
A consolation -- To ratify the illegal trial of the night previous.
R3367:5, 1809:3
Respecting how they should present the matter before Pilate. R3368:1
The whole council -- To make sure their purpose should be accomplished.
(Luke 23:1) R1809:3
Delivered him -- Israel rejected Jesus in the flesh. R251
Art thou -- It is possible that some of the Lord's people may be branded
as blasphemers and hailed before governments on the charges of preaching
Christ as another King. R3369:6
The King of the Jews -- Blasphemy being no crime under Roman law, they
made the charge treason against the Roman government. R3368:1, 1809:6
The Roman governor cared nothing for the Sanhedrin's religious ideas.
R1809:6
Thou sayest it -- Not quite equivalent to yes, yet it intimated that he
did not wish to dispute the charge. R3368:4
Accused him -- Before the Sanhedrin, the charge was blasphemy for its
effect upon the people; here an entirely different equally false set of
charges involving treason, more likely to arouse the wrath of the Roman
rulers. R1809:6
Of many things -- Treason against the Roman government; that he declared
that there was another King besides Caesar, namely, himself, the Messiah;
and that he had forbidden to pay taxes to Caesar's government. R3368:2,
1810:1
They evasively answered that of course he was a wicked man, worthy of
punishment; else they would not be there at all accusing him. R5570:2
Pilate asked him again -- Not readily accepting the charges of the
Pharisees. He knew them to be hypocritical. R3368:3
Yet answered nothing -- "As a sheep before her shearer is dumb." (Isa.
53:7) R3368:4, 1815:6, 1359:5
Pilate marvelled -- That any one could be so indifferent to the results
of his trial. R3368:4
He released -- As a matter of clemency and favor. R3368:5
Will ye -- His thought evidently was to arouse in them, to some extent,
an enthusiasm in favor of his liberation of Jesus. R3368:5
Release unto you -- Thinking this a favorable opportunity to dispose of
Jesus and get him out of the hands of the chief priests and leaders of the
people. R5571:1
For he knew -- Pilate perceived that something in Jesus' teachings
appealed to the people more than did the teachings of these religious
rulers, and that he was being asked to perform a mean and unjust act for
persons who sought to shirk their own responsibility. R5570:3
For envy -- As Joseph, a type of Jesus, was rejected by his brethren for
envy. R3971:3
The chief priests -- Annas, the high priest, was subsequently dragged
through the streets, scourged and murdered. R3369:3
Barabbas -- The world's natural choice is for one of murderous spirit
rather than a saint. R3896:2
Religious fanaticism is the deepest, wickedest and most conscienceless of
hatreds. R2313:2
They cried out -- At the close of Jesus' ministry only about five
hundred worthy ones had been found. Israel was not ready to be used of God
in the blessing of the other nations. R4593:5
Crucify him -- The most ignominious and cruel method, so that his memory
should ever be covered with infamy. R1810:4
When they rejected the King they rejected the kingdom. R4557:2
Then Pilate -- Neither a Jew nor a Christian, but a heathen man.
R3368:2, 3895:6
The persecutions under Pagan Rome were not worthy of comparison with those
under Papal Rome. Under Pagan Rome the charges against Christians were
frequently dismissed with contempt (as Pilate and Herod attempted to do).
B330
Crucify him -- The common people furnished not only multitudes to cry
Hosanna, but also later, multitudes to cry, "Crucify him, crucify him,"
under the influence of their leaders. NS630:3
The voice of the people can be relied upon in some matters, but as
respects religious things the voice of the people is far from being the
voice of God. R3369:5
It must not prejudice our judgments to find the popular voice against us
also. R3369:5
The closing scenes of the Church's experience may resemble that of our
Redeemer, accused of blasphemy and treason. R3369:5
And so Pilate -- Shortly afterwards, he lost his commission as governor
and, in despondency, committed suicide. R3369:3
Willing to content -- Influenced more by considerations of policy than
of principle, willing to satisfy the people, yet protesting the innocence
of the prisoner and washing his hands in token of his own innocence.
R1810:4
While recognizing that he failed to take the noble part, we are far from
sharing with the majority in their very ignominious view of this governor.
R3368:2
And delivered Jesus -- Not amenable to our God, for he knew him not; but
merely to Caesar, and Caesar only expected him to preserve the peace and
quiet of the city and maintain the dignity and authority of Rome. R3368:3
Scourged him -- Perhaps hoping that the scourging would satisfy his
adversaries' thirst for blood. R3369:1, 3896:1
"Yet learned he obedience by the things which he suffered." (Heb. 5:8) E51
To be crucified -- Our Lord's death was the first in which the victim
was entirely innocent. The only one, therefore, whose dying was wholly
voluntary. R3369:3
With purple -- Robed him as a King and had some sport with him. R3369:1
They smote him -- It would seem that this would have exhausted the
forces of nature; but our Lord, as a perfect man, had extraordinary powers
of endurance. R1815:3
"I gave my back to the smiters, and my cheeks to them that plucked off the
hair." (Isa. 50:6) E52
Similarly, in the end of this age, we may expect that the Body of Christ
will also suffer violence. R5577:5
Did spit upon -- "I hid not my face from shame and spitting." (Isa.
50:6) E52
Simon, a Cyrenian -- Tradition has it that the Cyrenian became one of
the followers of the Nazarene, through having the truth of the Savior's
message borne upon his heart by the experiences of that hour. R5577:2,
4171:6
Where were Peter, John, James, Thomas and the other apostles, that they
did not volunteer assistance? Doubtless they were deterred by fear.
R5577:2, 3369:6
Out of the country -- A passing farmer. R5577:2
Alexander and Rufus -- The mention of their names is strong
corroboration of the tradition that Simon was known to the apostle and
that he ultimately became a Christian. R4172:1
To bear his cross -- Carrying the hinder part which usually dragged.
(Luke 23:26) R3369:6, 2787:1
Whether by carrying the cross entirely or by walking behind Jesus and
carrying a portion of the weight is not made very clear by the original
text. R5577:2, 4171:6, 3369:6, 2787:1
Greatly weakened by three years of ministry, giving his vitality freely in
healing of diseases; and being in a constant strain, without sleep, from
the time he had sent his disciples to prepare the Passover. R5577:2, 3370:1
He took the infirmities of humanity until much weakened. E125
The opportunity is with us now to take up the cross and follow after him.
R2787:1
If disposed to envy Simon his privilege, let us reflect that many of the
Lord's brethren are daily bearing symbolic crosses and that it is our
privilege to assist them. R3370:1, 2473:2
If no brother sees his privilege, the Lord will send the aid necessary,
even though it be impressed and that because of the sympathy of the
worldly. R3370:1
As the wooden cross was not his heaviest burden, so his followers have
crosses which the world sees not, but which the "brethren" should
understand. R3370:1
They bring him -- Each of the three prisoners being under the guard of
four Roman soldiers, with a centurion in command, sixteen persons in all.
R2787:1, 3369:6
Foremost went one who bore a white board on which was written the crime
for which the prisoner was to be executed. R2473:5
The place of a skull -- Because the slope of the hill closely resembled
a skull in shape and color, dark crevices in the face of the rock
corresponding to the eye sockets and nose cavity. R3370:2, 2473:3
About three-quarters of a mile from Pilate's Judgment Hall. R3370:1
The significance of the Hebrew word; the Latin name for a skull being
Calvary. R2473:3
They gave him -- Not an indignity, but an act of kindness. R3370:2
Mingled with myrrh -- Sour wine with bitter narcotics, to deaden
sensibility to pain and reduce suffering. R3370:2, 1815:3
A society of women customarily undertook this act of mercy for victims of
Roman crucifixion. R3370:2, 1815:3
Received it not -- Preferring to have his mind awake and clear to the
last. R1815:3
Matthew informs us he tasted it, as a token of appreciation, but he
refused to drink of it, preferring to experience the full measure of pain
and suffering the Father's wisdom, love and justice had prepared for him.
R3370:2, 2473:3, 1815:3
Crucified him -- The cross was laid on the ground. The victim was
stretched upon it. Nails were driven through the feet and hands. A still
more trying moment came when the cross, lifted by sturdy men, was allowed
to drop into the socket prepared for it in the rock. R3370:2
Parted his garments -- Indicating the stony-heartedness of the Roman
soldiers. R5578:1
His outer robe, his head dress, sandals and girdle--enough to give one
piece to each. R3370:3
Hence, the clothing in which Jesus appeared after his resurrection was as
specially created for the occasion as was the body in which he appeared.
B128
Casting lots -- "For his vesture they did cast lots." (Psa. 22:18)
R3370:3
The third hour -- Jewish reckoning; or nine o'clock, Friday morning, our
reckoning. R3370:3, 1815:3
They crucified him -- The death-warrant was signed by Pilate about nine
o'clock in the morning--the trial of Jesus and Pilate's various attempts
to secure his release having occupied three hours. R2473:2
Was written -- In three languages: Hebrew, the language of the country;
Greek, the language of the visitors and the educated; and Latin, the
language of the empire and of the soldiers. R2473:5
Latin, the official or governmental language of Rome; Greek, the classical
language of that period; and Hebrew, the language of the Jews. R3370:3,
2493:5
JEWS -- The term "Jew" had come to be synonymous with the term "Israel."
R2085:1, 1341:1
And with him -- "He was numbered with the transgressors." (Isa. 53:12)
R3561:5, 3370:4, 1815:6
Crucify two thieves -- The chief priests may have thus tried to detract
from the injustice of their course, or perhaps to demean Jesus. R3370:4
The scripture was fulfilled -- Isaiah 53:12. R1815:6, 3561:5, 3370:4
That passed by -- Golgotha was on a frequented route. R3370:4
Railed on him -- Now satisfied that his claims were false, that probably
his miracles were deceptions wrought, as the Pharisees said, by the power
of Beelzebub, the prince of devils. R3370:4
"As he is so are we in this world." (1 John 4:17) R2316:5
Wagging their heads -- "We did esteem him smitten and afflicted of God."
(Isa. 53:4) R2316:5
Thou that destroyest -- He had not spoken of destroying their Temple,
but had said that if they destroyed the Temple, it would be reared again
within three (antitypical) days. R3370:5
To a sensitive mind like our Lord's, such a charge of misrepresentation
would be a burden upon his heart, yet he bore it patiently. R3370:6
The temple -- The true Church. R3081:1; T70
In three days -- The last of the fifth, all of the sixth, and the early
part of the seventh thousand-year day. R3375:2
Save thyself -- It never occurred to them that any one would voluntarily
lay down his life for his friend. Neither did they conceive of the
necessity or object of the Lord's death. R3370:5
Come down from the cross -- We are so glad that Jesus did not come down
from the cross, and thus leave us in our sins and the whole world
unredeemed. R3370:6
The chief priests -- Neglecting, doubtless, important matters, in their
eagerness to make sure that he did not escape them. R3370:4
He saved others -- A singular admission of the truth. R3370:6
Himself he cannot save -- A deeper significance than they realized. Only
by the sacrifice of himself could he hope to save others. R1815:6
He could have saved himself. (Matt. 26:53) R5195:4
The King of Israel -- All Israel, the twelve tribes. C293; R1341:1
Pilate called him "King of the Jews" (verse 26); proving that the term Jew
and Israelite were synonymous. R2085:1
That we may see -- Eventually those who crucified the Lord shall look
upon him whom they pierced and mourn because of him. R3370:6
They that were crucified -- Perhaps both, but probably only one--the
other for a time keeping silent, but afterward speaking in defense of
Jesus, as related in another Gospel. R3371:1
There was darkness -- Seems to have been a supernatural darkness, for an
eclipse of the sun was impossible during the full moon of the Passover
time. R1816:4
Doubtless an expression of divine wrath and as typical of the darkness of
alienation from God into which that long-favored nation had plunged by
this act. R1816:4
Picturing the temporary triumph of the power of darkness over him who is
the Light of the world. R3902:6
God hung the world in mourning when the creature crucified the Creator. It
was God's miracle, calling the attention of the world, at that time
assembled in Jerusalem, to the depth of the crime committed. R4394:4*
Until the ninth hour -- 3 o'clock PM--the time for the daily evening
sacrifice, the time Christ died. R2316:6, 3371:1, 1815:6
A loud voice -- Indicating considerable vitality still. R3371:1
My God, my God -- Attests to us the fact that he did not claim to be the
Heavenly Father, but the Son of God. R5578:5
Why hast thou forsaken -- The penalty of sin was not merely to die, but
also to be cut off from fellowship with God. Jesus, in taking the sinner's
place, must for a moment at least have the full experience of the sinner's
alienation. R5578:5, 2474:4
Jehovah's sustaining power must necessarily be withdrawn to make the
sacrifice complete. R1816:4
Evidently it had been hidden from him up to this time that he must suffer
this phase of the punishment of Adam's transgression. R2474:5
Now he must sink beneath the rod and be cut off from the favor of God,
that so, by his stripes, we might be healed. R1816:4
Because Adam as a sinner was cut off from fellowship with God, his
substitute was obliged to have a similar experience. R3371:6, 2474:4; F143
The language of real, not pro forma, agony. E94
He bore the sinner's penalty in all its particulars. E128; R5578:5
Such a dark moment might be permitted even the most worthy follower of the
Lamb. F143
Filled a spunge -- From it he sucked refreshing moisture for by this
time, under such circumstances, he must have developed a raging fever.
R3371:2
Let alone -- Our Lord's last prayer was heard even by his enemies.
R2252:1
And Jesus cried -- Exhausting all his remaining vitality, the last
triumph of victorious faith. R1816:4
What he said is not recorded in Mark's account, but Luke gives it as,
"Father, into thy hands I commit my spirit"--my life. (Luke 23:46) R3371:2
Gave up the ghost -- An old English term. He died. R2788:5
Breathed out his last breath, let go his hold upon life. R3903:4
Veil of the temple -- 60 ft. long, 30 ft. wide, 4 inches think. R3371:2
Separating the Holy and Most Holy. R3371:2
The Jew might well stand awe-struck at the rending of the heavy veil and
the throwing open to the gaze of all that which for centuries was regarded
as too sacred a place to be entered but once in the year. R4394:4*
Was rent in twain -- Christ has opened a new and living way through the
veil, that is to say, through the sacrifice of his flesh. R3371:2
Representing the opening of the way between heaven itself and the heavenly
condition of true believers still in the world. R3371:2, 2788:5
Top to the bottom -- Not from the bottom toward the top, as if it were
the result of wear, but from the top to the bottom, indicating a
manifestation of divine power. R3371:2
Implying the work was God's. R2788:5
Gave up the ghost -- The centurion was convinced of our Lord's death and
so reported to Pilate. R2476:2
The death of Christ was so important that its proofs should be
indubitable. R2476:2
The Son of God -- The closing scenes of the drama evidently were very
awe-inspiring, to his friends and enemies. R2788:5
Many were willing at last to admit that the occurrences were remarkable,
and corroborated to some extent the Master's claims. R2788:6
Salome -- The wife of Cleophas. R2473:4
Ministered unto him -- Provided for the physical wants of Jesus and the
twelve. Not by soliciting alms, but out of their abundance. F286
Pilate marvelled -- Evidence that Jesus' death was not the direct result
of crucifixion. He lived only six hours on the cross. Men who were
crucified usually lived much longer, even for days. Christ's death was a
voluntary act in the divine administration. R198:1*
Were already dead -- He died sooner than usual, not because blemished,
but because weakened by his healing ministry: "Himself took our
infirmities and bare our sicknesses." (Matt. 8:17) F123, 124
He knew it of the centurion -- The centurion charged with the execution
was convinced of his death, and so reported to Pilate, the Governor.
R3903:2
Sabbath was past -- Early on Sunday morning. R4212:5*
The wave of sheaf, and its antitype, the resurrection of Christ, were
"when the Sabbath was past"--the eighth day, or first day of a new week.
(Lev. 23:11) R108:3*
Mary Magdalene -- How great was the reward of these devoted women--last
at the cross and first at the sepulchre. R1816:6
Salome -- Also Joanna, the wife of Chuza, Herod's steward; according to
Luke 24:10. R4176:3
Sweet spices -- To show sympathy and love for the deceased. R2317:3
If our Lord had been crucified on Thursday there would have been all day
Friday in which they could have completed the work of embalming. R1816:6
His friends believed that he was dead and wrapped him in spices for
burial: indeed in their grief they seem to have forgotten his promise of a
resurrection--so much so that even after he had risen it was with
difficulty that they were convinced. R3903:3
Anoint him -- Anxious to bestow the last tokens of their esteem and
love. R1816:6
And very early -- "The Lord shall help her early in the morning." (Psa.
46:5) R3375:3
In the morning -- The entire Body of Christ will be raised on the third
thousand-year day, early in the morning. R3375:3
The Lord was a part of the three days dead and rose on the third day,
early in the morning, and that likewise the first resurrection will be
complete--the entire Body of Christ will be raised on the third day, early
in the morning. R3375:2
When our Lord spoke, "Destroy this temple and in three days I will raise
it up"--"he spake of the temple of his body" (John 2:19, 21) which is the
Church. R3375:2
First day of the week -- The "third day" after his death (Luke 24:21,
46; 1 Cor. 15:4; Lev. 23:11) R3574:5*
The resurrection of Christ, the
antitype of the wave of sheaf, was the eighth day, or first day of a new
week. (Lev. 23:11) R108:3*
Sunday, 16th Nisan. R4212:5*
Roll us away -- In their eagerness they forgot the great obstacle of the
stone; but the sweet incense of their devotion arose to heaven, and God
sent his angel to remove the obstacle. R1816:6
Was rolled away -- The sweet incense of the women's devotion arose to
heaven and God sent his angel to remove the obstacle. R1816:6
He is risen -- The birth, death and resurrection of our Lord are the
three circumstances of his first advent which should be remembered by
every child of God. His birth was the dawn of hope for our race; his death
was the seal of pardon and peace; and his resurrection was the assurance
which God gave of the efficacy of his blood. R1631:3, 5579:3
Jesus, the human soul, died; but he was raised from the dead a soul of a
higher order. He that ascended was the same as he that had previously
descended from the heavenly to the earthly condition. R5578:6
The resurrection of our Lord is the assurance of the resurrection of
mankind. R1816:2, 1631:4
His resurrection was the assurance which God gave to all men of the
efficacy of his precious blood. R1631:3, 5579:3
The doctrine of the resurrection is peculiar to the Jewish and Christian
religions. R3903:5
To presume that Christ's glorious body is but the reanimated body of his
humiliation is to deny the assertion of the Apostle that "it doth not yet
appear" what a spiritual body is. (1 John 3:2) R1817:4
He is not here -- The removal of the crucified body from the tomb was
necessary to establish in the minds of the disciples the fact of his
resurrection. If it had remained there it would have been an
insurmountable barrier to their faith. R1817:4
Go your way -- It seems that Mary Magdalene separated from the other
women and ran to tell Peter and John. (John 20:1, 2) B112
Tell his disciples -- Carefully looking up each one of "the eleven,"
sending the women who were first to the sepulcher to communicate the fact
of his resurrection to each of them. R1522:4
And Peter -- Specially mentioned lest he should be overcome with
discouragement on account of his previous unfaithfulness. R1522:4, 5053:5,
4714:1
Setting us an example of benevolence and forgiveness without request.
R5053:5
Mary hastened to the home of John, where Peter was lodging. R4176:3
He goeth before you -- Because in his resurrection Jesus was so
different, we are prepared to understand why he conducted himself so
differently from that which he had done before. R5578:6
Into Galilee -- Their home. B112
Shall ye see him -- After his resurrection we find our Lord promptly
taking up his work just where it had been broken off by his death--the
work of still further preparing the apostles to bear reliable testimony to
the whole Church. R1522:4
Now when Jesus -- No part of the 16th chapter of Mark, after the 8th
verse, is genuine. R3311:5, 4359:3, 3728:3, 2871:6, 2675:5, 2141:5,
1536:6, 1314:3; F637, 649; HG720:3; Q325:T, 747:4; NS345:1, 859:5, 860:6
Omitted in the Sinaitic and Vatican manuscripts. Evidently Mark's Gospel
was originally incomplete and someone undertook to finish it about the
fifth century. The fifth century Alexandrian manuscript is the oldest to
contain the last 12 verses. R1998:5; HG403:3; SM568:1
These verses are spurious according to the American Standard Version, the
Diaglott, and the Revised Version. HG261:4
Some of the items in these verses are found in other Gospels. It would
never do to add a lie without a certain amount of covering of truth to
sugarcoat it. NS859:5
Every theory which requires bolstering up by spurious passages should be
abandoned, and will be abandoned by those who are honest truth-seekers.
NS681:2
He appeared first -- The first of a maximum of eleven appearances (all
enumerated in the article). R3905:2-5
We do not use such terms as "manifesting" ourselves or "appearing" to one
another, but they are used respecting Jesus because in his resurrection he
was a Spirit being. CR367:3, 467:2
He appeared in various fleshly forms materialized. R266:5; CR467:2
It was necessary the apostles should be a witness to testify Jesus was
risen from the dead. CR467:1
To Mary Magdalene -- He was still their Lord and Master, the same Jesus,
although no longer Jesus in the flesh. R3905:2
Out of whom he had cast seven devils -- She from thenceforth became one
of the Lord's most earnest followers. R3375:5
And she went -- Verses 10 to 20 are spurious. To sanction them would be
to join with those who wrote them in adding to the Word of God. (Rev.
22:18) Q747:4
After that -- Where was he the remainder of the time? Present, but
invisible. R579:2, 18:5
He appeared -- Seven times in the flesh, once in glory above the
brightness of the sun. He was the same at all times, but the
manifestations were different. R5579:4
Sunday afternoon; the fourth of possibly eleven appearances. R3905:3
He is said to appear, or show himself, language never used of him before
his change from a natural to a spiritual body; now, as angels had done, he
appeared. R579:2, 18:5
In another form -- Not only as a different person, but also in different
clothing; for his clothing had been parted amongst the soldiers. R5579:1
He created, or materialized, a body and clothing in their presence; and
after a few moments he vanished out of their sight, dissolving the body
and the clothing, while he, the spirit being, remained invisible. R5579:1
The manner of the testimony of the resurrection proves three things: (1)
the fact of the resurrection; (2) the Lord's change of nature, and (3) his
personal identity, notwithstanding the change of nature. R1816:5
Sat at meat -- Since our Lord made himself known several times in
connection with their partaking of food, the early Church appears to have
gotten into the habit of having a simple meal in common in remembrance of
this--a sort of love feast. R1421:2
Go ye -- This verse and all this chapter from verse nine to the close is
acknowledged by all scholars to be an interpolation. We should better use
the well-authenticated words of Matt. 28:19. R4359:3, 3728:3, 3311:5,
2871:6, 2675:5, 2141:5
It was necessary that the twelve apostles bear witness to the fact that
Jesus had risen for there could have been no Gospel message of hope of
divine favor through a dead Savior. R5579:2
God gave all his consecrated followers authority to preach the good news
of a New Covenant, another chance to all mankind to gain everlasting life.
R807:1
Into all the world -- Indicating that it was no longer confined to the
Jew. R605:1
Flash forth the truth into every nook and corner where dark creeds and
black theories have so long lain. R825:6
Preach the gospel -- So long as the apostles could reasonably, properly
find hearers for the Master's word, they preached it. So it must be with
us. We must not be intimidated. R4317:4
Each steward of the manifold grace of God should remember his commission.
R825:5, 4317:4
To every creature -- Greek, ktisis, meaning, man in the flesh. HG31:4
When our Lord broke down the middle wall of partition between Jew and
Gentile the Gospel went to every creature; not that every creature would
hear, but that there was no longer a distinction to be made. HG188:4
He that believeth -- It is consecrated believers only who may be
developed and perfected now--he that believeth and is baptized. R605:2
The test or judgment of the Church during the Gospel age is "not works,
but faith." R700:3
No man will be saved without faith in Christ as his ransom; some in this
age, the vast majority in the coming age. R936:1
Baptized -- Immersed in water in the likeness of the real immersion into
death. R937:4, 606:3
With the baptism that Christ was baptized with, into death. R605:3, 606:3,
936:4
Shall be saved -- During this age; the advantage to this class is the
high exaltation to a new nature--the spiritual. R606:3, 700:3
These words are in accord with the teachings of the Gospel. Only those who
hear about the Lord Jesus, who believe and make a consecration--are
baptized into his death--belong to the class God is now saving. All the
remainder are damned, more properly, condemned, in Father Adam because of
his disobedience. HG345:1
Shall be damned -- Greek, katakrino, rejected. The great mass of mankind
will be condemned as unfit for the service of the Master in this "high
calling." He that believeth shall be chosen, he that believeth not, shall
be rejected. HG17:2
Our word "damned," from misusage and the bad theology
of the Dark Ages, has a sulphorous odor, whereas its plain, simple meaning
is the same as the word "condemn." NS860:3, 859:5
Or condemned, as entirely unfit to receive the favor during this age; but
not irrecoverably damned as unfit for service, for restitution. R606:3,
936:4
These signs shall follow -- Verse 17 and 18 are an interpolation, made
somewhere about the fifth century. F637
These words are not true of the Lord's followers. R3728:3
Neither observation nor history attests the fulfillment of such a
statement. It is evident that these signs do not now accompany belief in
Christ. R1998:5
With new tongues -- A Satanic counterfeit of the gift of unknown tongues
of Pentecost, now deluding honest souls throughout Christendom. R3941:2-5
It is our understanding that the speaking in unknown tongues in religious
meetings is a deception being practiced upon earnest children of God.
NS861:5
Any deadly thing -- Spurious. The thought that the Lord's people may be
specially favored of him in respect to physical health and other creature
comforts is a delusion and a snare. F650 Not hurt them -- Our Lord did not
use his power, so far as the record shows, upon any of his followers or
disciples. R3728:4
While no immunity from poisons, bites and stings is granted to the Gospel
Church, we have the Lord's promise that nothing shall by any means hurt us
as new creatures. R2675:5
They shall recover -- Let us not seek for the loaves and fishes of
physical healing, but let us seek spiritual health and vigor, and all
these temporal things shall be added unto us according to divine wisdom
and love. R3728:6
So then after -- The manifestations in the flesh during the forty days
corresponded exactly to the manifestations which Jesus had made long
previously, one of which was to Abraham. R5579:4
These forty days were necessary, for teaching: (1) that he was no longer
dead, but alive; and (2) that he was no longer a man, but a spirit. R5579:1
Into heaven -- "Where he was before." (John 6:62) R1059:3, 445:5*
On the right hand -- Comparing John 6:62 and Mark 16:19 we conclude that
before his advent to earth Jesus occupied the right hand position, but was
not so exalted as his present position. (Phil 2:9) R1059:3, 445:5*
Not the Father's position, but the chief position at the Father's right
hand--right hand signifying the chief position of favor or power. R445:5*
The Lord working -- By whatever means the apostles confirmed the word,
it was by the power of the Lord Jesus working with them--whether by
destruction of life or by healing. R61:6*
With signs following -- But Paul shows us (1 Cor. 13:8-10) that when
the necessity for such signs is done away they no longer continue. R605:3