*JESUS’ “I SAY TO YOU”
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The words of mankind do not matter even he is the greatest scientist, theologian or philosopher. The words of Jesus are supreme and His words are final because He has all authority. Furthermore, “I say to you” is the formula Jesus uses to emphasize or stress some special truth or message. You have never heard any prophet dared to say so. For prophets only spoke as God told them to speak, but when Jesus speaks, God speaks.
1. ) Mat 5:18, “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke of a letter shall pass from the Law, until all is accomplished!”
Jesus Christ accomplished the Law which mankind cannot do.
Verily - Truly, certainly. A word of strong affirmation.
Till heaven and earth pass - This expression denotes that the law never would be destroyed until it should be all fulfilled. It is the same as saying everything else may change; the very earth and heaven may pass away, but the law of God shall not be destroyed until its whole design has been accomplished.
One jot - The word "jot," or yod (י y), is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet.
One tittle - The word used here, in the Greek, means literally a little horn, then a point, an extremity. Several of the Hebrew letters were written with small points or apices, as in the Hebrew letter, shin (שׁ sh), or the Hebrew letter, sin (שׂ s), which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. The name "little horn" was given to these points probably from the manner in which they were written, resembling a little horn. Professor Hackett says of a manuscript which he saw a Jew transcribing: "One peculiarity, that struck me at once as I cast my eye over the parchment, was the horn-like appearance attached to some of the letters. I had seen the same mark, before this, in Hebrew manuscripts, but never where it was so prominent as here. The sign in question, as connected with the Hebrew Letter Lamedh (ל L) in particular, had almost the appearance of an intentional imitation of a ram's head. It was to that appendage of the Hebrew letters that the Saviour referred when he said, "'Not one jot or little horn' (as the Greek term signifies, which our version renders 'tittle,') 'shall pass from the law until all be fulfilled.'" - Illustrations of Scripture, p. 234. Hence, the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed.
The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, and which cannot, therefore, be changed - such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments, and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general in an army may command his soldiers to appear sometimes in a red coat and sometimes in blue or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed.
This is a moral law. A parent might permit his children to have 50 different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those designed to regulate mere matters of ceremony and rites of worship might be changed. Those requiring love and obedience to God and love to people could not be changed, and Christ did not attempt it, Matthew 19:19; Matthew 22:37-39; Luke 10:27; Romans 13:9. A third species of law was the judicial, or those laws regulating courts of justice which are contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law of the Hebrews was adapted to their own civil society. When the form of their polity was changed this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.”
2. ) Mat 5:20, “For I say to you that unless your righteousness far surpasses that of the scribes and Pharisees, you will not enter the Kingdom of Heaven.”
No one has righteousness to be worthy to enter the Kingdom of Heaven.
Verse 20. - Matthew only. The verse from "except" to the end is quoted verbally in Justin Martyr ('Trypho,' § 105), as being in "the Memoirs." For I say. So far from you my disciples (ver. 13) being right in despising any of the commands contained in the Law, they are all to be specially honoured by you; for your righteousness (i.e. the righteousness you show in observing them; there is no thought here of the imputed righteousness of Christ) must far exceed that of the scribes and Pharisees; otherwise there is no entrance for you into the kingdom of heaven. But wherein lay the superiority of the righteousness which the disciples were to have? Did our Lord mean that his disciples were to painfully toil through the various enactments, ceremonial and other, of the Law as the scribes and Pharisees did, only with more serious and earnest purpose than they? That were in the case of many scribes and Pharisees hardly possible. For notwithstanding our Lord's occasional denunciations, many of them were men of the severest earnestness and the deepest conscientiousness, e.g. Gamaliel and Saul of Tarsus. Our Lord must refer to the Law otherwise than as a system of enactments. His thought is similar to that of his words addressed to Nicodemus (John 3:5), where he says that change of heart evidenced by public profession (cf. Romans 10:10) is necessary for entrance into the kingdom of God (cf. also Matthew 18:8). So here; while the righteousness of the scribes and Pharisees, even when joined to earnestness of purpose, nevertheless consists in the observance of external rules, there is a higher principle in the Law, by observing which a higher righteousness can be attained. Christ points, that is to say, away from the Law as a system of external rules to the Law in its deeper meaning, affecting the relation of the heart to God (cf. further Weiss, 'Life,' 2:147). Shall exceed; rather, shall abound still more than. The statement is not merely comparative, but implies an abundance (cf. 1 Thessalonians 4:10)even in the righteousness of the scribes and Pharisees. The Jewish spirit reckons up good actions as producing in many cases even a superfluity of righteousness. But the righteousness which Christ's disciples must have needs to be still more abundant. The righteousness; omitted in the Greek (Westcott and Herr) by condensation. The scribes and Pharisees. The most learned (scribes) and the most zealous (Pharisees) in the Law (cf. Nosgen) are here placed in one class (τῶν γραμματέων καὶ Φαρισαίων). Ye shall in no case; Revised Version, in no wise. "The emphatic negative οὐ μή is not elsewhere so rendered in the Authorized Version. The previous versions have in this place simply . ye shall not,' following the Vulgate,. non intrabitis" (Humphry) Enter into the kingdom of heaven (cf. Matthew 18:3; Matthew 7:21). A much stronger statement than that of ver. 19, though some would identify the two. There Christ was comparing one disciple with another; here his disciples with non-disciples. "Such a relaxing for yourselves and others of the commandments will set you low in the true kingdom of obedience and holiness; but this of having a righteousness so utterly false and hollow as that of the scribes and Pharisees will not merely set you low, but will exclude you from that kingdom altogether (ver. 20); for while that marks an impaired spiritual vision, this marks a vision utterly darkened and destroyed" (Trench, ' Sermon on the Mount'). Matthew 5:20.”
Human righteousness cannot deserve to enter the Kingdom of Heaven.
3. ) Mat 5:22, “But I say to you that everyone who is angry with his brother shall be answerable to the court; and whoever says to his brother, ‘You good-for-nothing,' shall be answerable to the supreme court; and whoever says, ‘You fool,' shall be guilty enough to go into the fiery Hell.”
Anger can be a sin. Boast is no good. Curse can be condemned. If you are right, you do need to be angry; if you are wrong, there is no reason for you to be angry.
4. ) Mat 5:26, “Truly I say to you, you will not come out of there until you have paid up the last quadrans.”
Quadrans in Greek is kodrantēs which means in the NT a coin equal to one half the Attic chalcus worth about 3/8 of a cent (Strong’s Concordance); -- which occurs 2 times in the New Testament. To pay a debt, you have to pay all your debt even the last penny. There are people who think they are smart, trillions are not accountable in their department.
5. ) Mat 5:28, “but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.”
Most people think sin must be done in deed, few realize you can commit sin in the heart. God judges men regarding their thoughts, words and deeds. The evil deeds can be committed in the heart. God knows the heart of man. God knows all your secrets.
Ye have heard that it was said by them of old time, Thou shalt not commit adultery - See the notes at Matthew 5:21. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment, as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. He declares that they who indulge a wanton desire, that they who look on a woman to increase their lust, have already, in the sight of God, violated the commandment, and committed adultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2 Samuel 11; Psalm 51. See also 2 Peter 2:14. So exceeding strict and broad is the law of God! And so heinous in his sight axe thoughts and feelings which may be forever concealed from the world!”
6. ) Mat 5:32, “but I say to you that everyone who divorces his wife, except for the reason of sexual immorality, makes her commit adultery; and whoever marries a divorced woman commits adultery.”
Christianity condemns divorce. The only reason Jesus allows divorce is infidelity or sexual immorality. It is reported half of American marriages end in divorce. Some so-called ministers also commit divorce. This is very serious because it is written, 1Co 6:9, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor homosexuals.”
Obama was the first American president who advocated homosexuality and so proud to legalize same sex marriage.
7.) Mat 5:34, “But I say to you, take no oath at all, neither by Heaven, for it is the throne of God.”
Jesus forbids taking oath. Some cultures willingly take oath contrary to the teaching of Christ. Most people did not realize that Heaven is the throne of God.
8.) Mat 5:39, “But I say to you, do not show opposition against an evil person; but whoever slaps you on your right cheek, turn the other toward him also.”
This is also a difficult commandment of the Lord: turn the other check also.
Matthew 5:39. Μὴ ἀντιστῆναι, not to resist) The infinitive is governed by λέγω, I say, as in Revelation 13:14. To resist evil is to return injury for injury.—ἀλλʼ, but) Our Lord gives examples of private, legal, and political wrong, Matthew 5:39-41.—ῥαπίσει, shall smite) elsewhere ῥαπίζειν is to strike with rods, but in this passage as the cheek is mentioned, it means to smite with the open hand.—τὴν δεξιάν σου σιαγόνα, the right cheek) or the left either. See Luke 6:29. An instance of Synedoche.[223]—στρέψον, turn) It is sometimes advisable to do so literally.[224] The world says, on the other hand, Assert thy courage by a duel. Those who are able ought ere this to have made a stand against this evil, this disgrace of the Christian name, and to have given all diligence that they might do so effectually. One man who becomes a murderer by a duel involves a whole camp in his guilt. Many, so far dilute and extenuate the lessons here given by the Saviour, that they slide down to a level with the righteousness of the Scribes and Pharisees, or even below it.
[223] See Explanation of Technical Terms in Appendix.—(I. B.)
[224] Spiritual prudence will teach the children of GOD, when they ought to do so. The words of Christ are not words belonging to the mere human and natural life, but to the eternal life. What seems folly to the world, appears in a quite different light in the eternal Life.—Vers. Germ.
9.) Mat 5:44, “But I say to you, love your enemies and pray for those who persecute you.”
This is the highest commandment of Jesus Christ, the highest ideal of the Lord.
Love your enemies - There are two kinds of love, involving the same general feeling, or springing from the same fountain of good-will to all mankind, but differing so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacency; the other, that by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence, and this love we are to bear toward our enemies. It is impossible to love the conduct of a person who curses and reviles us, who injures our person or property, or who violates all the laws of God; but, though we may hate his conduct, and suffer keenly when we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him and to him; we may return good for evil; we may aid him in the time of trial; we may seek to do him good here and to promote his eternal welfare hereafter, Romans 12:17-20. This seems to be what is meant by loving our enemies; and this is a special law of Christianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed.
Bless them that curse you - The word "bless" here means to "speak well of" or "speak well to:" - not to curse again or to slander, but to speak of those things which we can commend in an enemy; or, if there is nothing that we can commend, to say nothing about him. The word "bless," spoken of God, means to regard with favor or to confer benefits, as when God is said to bless his people. When we speak of our "blessing God," it means to praise Him or give thanks to Him. When we speak of blessing people, it "unites" the two meanings, and signifies to confer favor, to thank, or to speak well of.
Despitefully use you - The word thus translated means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here.
Persecute - See the notes at Matthew 5:10.”
10.) Mat 6:2, “So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, so that they will be praised by people. Truly I say to you, they have their reward in full.”
There are a lot of hypocrisy involving charity. In America you receive $100 and give out $1 still qualifies you as a non-profit charity. Some give in order to make themselves known as Philanthropists.
11.) Mat 6:5, “And when you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they will be seen by people. Truly I say to you, they have their reward in full.”
Hypocrites pray in order to make themselves seen by people. Prayer is offered to God whether it is supplication or thanksgiving.
12.) Mat 6:16, “Now whenever you fast, do not make a gloomy face as the hypocrites do, for they distort their faces so that they will be noticed by people when they are fasting. Truly I say to you, they have their reward in full.”
Nowadays, fasting is not a favorite practice of hypocrites.
13.) Mat 6:25, “For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is life not more than food, and the body more than clothing?”
I admit I was born a worried type, worried about life matters; but not what I eat or drink; nor what I put on.
Cambridge Bible for Schools and Colleges
25. Therefore] i. e. because this double service is impossible there must be no distraction of thought.
Take no thought] “Do not be anxious,” which was the meaning of “take no thought,” when the E. V. was made. The same word occurs Php 4:6, “Be careful for nothing.” Cp. 1 Peter 5:7, “Casting all your care [or anxiety] upon him.” See Prof. Lightfoot, On a Fresh Revision of the New Testament, &c., p. 171.
The argument in the verse is: such anxiety is unnecessary; God gave the life and the body; will He not give the smaller gifts of food and clothing?
25–34. The parallel passage (Luke 12:22-31) follows immediately the parable of the “Rich Fool.”
14.) Mat 6:29, “yet I say to you that not even Solomon in all his glory clothed himself like one of these.”
Flowers are lovely and more beautiful than what was worn by Solomon in all his glory. I especially love orchids because of their variety and individuality. In Orange County every year I attended the orchids festival and I had seen millions of orchids and even told them how beautiful they were. I do not know why orchids are not mentioned in the Bible.
15.) Mat 8:10, “Now when Jesus heard this, He was amazed and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel.”
Mat 8:7-9, “Jesus said to him, “I will come and heal him.” But the centurion replied, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers
under me; and I say to this one, ‘Go!' and he goes, and to another, ‘Come!' and he comes, and to my slave, ‘Do this!' and he does it.”
Faith is obedience to God. Faith is obeying the Word of God. Faith honors God.
16.) Mat 8:11, “And I say to you that many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob in the Kingdom of Heaven.”
If you worry that North and South are not included, you do not have to:
Luk 13:29, “And they will come from east and west,
and from north and south, and will recline at the table in the Kingdom of God.”
The redeemed people of God will come from east and west, and from north and south.
17.) Mat 10:15, “Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment, than for that city.”
Matthew 10:15. Ἀνεκτότερον, more tolerable) Therefore it is worse not to believe the Gospel, than to imitate the men of Sodom; see ch. Matthew 11:22; Matthew 11:24. There appears to be an hypallage, viz.: that city shall, on the day of judgment, undergo a heavier punishment than the land of Sodom and Gomorrha either endured of old, or shall receive at the judgment. If merely a brief[463] repulse shall be so heavily punished, what shall be their fate who resist more obstinately.
[463] In the original, “Si perbrevis repulsa tam graviter punietur:” where “perbrevis,” “very short,” does not imply that the impenitence and unbelief of the persons indicated was of short continuance, but that their actual refusal to receive the Gospel occupied only the same time as the brief visit of the Apostles whom they rejected.—(I. B.)”
18.) Mat 10:23, “But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes.”
When they persecute ... - The apostles were not permitted to "throw away" their lives. Where they could preserve them without denying their Lord, they were to do it. Yet all the commands of Christ, as well as their conduct, show that they were rather to lay down their lives than deny their Saviour. We are to preserve our lives by all proper means, but we are rather to die than save ourselves by doing anything wrong.
Ye shall not have gone over the cities of Israel ... - That is, in fleeing from persecutors from one city to another, you shall not have gone to every city in Judea until the end of the Jewish economy shall occur. See the notes at Matthew 24:28-30. By "the coming of the Son of Man," that is, of "Christ," is probably meant the destruction of Jerusalem, which happened about thirty years after this was spoken. The words are often used in this sense. See Matthew 24:30; Mark 13:26; Luke 21:27, Luke 21:32.”
19.) Mat 10:42, “And whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, truly I say to you, he shall by no means lose his reward.”
In a hot summer day, you do not how valuable is just a cup of cold water. Whoever does this to a disciple, he shall by no means lose his reward.
20.) Mat 11:11, “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the Kingdom of Heaven is greater than he.”
I always understand the first part, and do not understand the last part of what Jesus says.
Ellicott's Commentary for English Readers
(11) There hath not risen a greater.—The greatness of men is measured by a divine not a human standard. The prophet, who was more than a prophet, the herald or the forerunner of the kingdom, was greater in his work, his holiness, his intuition of the truth, than the far-off patriarchs, than David or Solomon, and, à fortiori, than the conquerors and the destroyers, such as Alexander, Pompey, Herod, on whom the world bestowed the title of “the great” ones.
He that is least in the kingdom of heaven.—The Greek gives the comparative, not the superlative—he whose relative position in the kingdom of heaven is less than that of John. Very many commentators have thought, strangely enough, that our Lord referred in these words to Himself. He in the eyes of men was esteemed less than the Baptist, and yet was really greater. But this is surely not the meaning of the words. (1) It would be but a poor truism to have declared that the King was greater than the herald; and (2) there is no example of our Lord’s so speaking of Himself elsewhere. On the other hand, He does speak of His disciples as the “little ones” who believe on Him (Matthew 10:42), and as applied to them the words have a meaning at once natural and adequate. The least of His disciples, rejoicing in His presence, in communion with Him, in His revelation of the Father, though less than John in fame, work, the rigour of ascetic holiness, was yet above him in the knowledge of the truth, and therefore in blessedness and joy.”
21.) Mat 11:22, “Nevertheless I say to you, it will be more tolerable for Tyre and Sidon on the
Day of Judgment than for you.”
Mat 11:24, “Nevertheless I say to you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”
You is referring to unrepentant cities. Mat 11:20
“Then He began to reprimand the cities in which
most of His miracles were done, because they did not repent.”
22.) Mat 12:6, “But I say to you that something
greater than the Temple is here.”
Ellicott's Commentary for English Readers
(6) In this place is one greater than the temple.—Better, Here is something greater than the Temple. The Greek adjective is neuter in the better MSS., and the word “here” we may think of as accompanied (like the “destroy this temple” of John 2:19) by a gesture which interpreted the words. The passage thus referred to furnishes obviously the true explanation of our Lord’s assertion of His greatness here, and spoken, as it probably was, to scribes from Jerusalem, may have been intended to remind them of it. The body of the Son of Man was the truest, highest temple of God, and the disciples who ministered to Him were entitled to at least the same privilege as the priests in the Temple at Jerusalem. The range of the words is, however, wider than this their first and highest application. We are taught to think of the bodies of other sons of men as being also, in their measure, temples of God (1Corinthians 6:19), and so there follows the conclusion that all works of love done for the bodies or the souls of men as little interfere with the holiness of a day of rest as did the ministrations of the priests as they laboured to weariness in the ritual of the Temple. Inasmuch as the disciples were not at the time engaged in any direct service to their Master, but were simply satisfying the cravings of their own hunger, their act, strictly speaking, came under the general rather than the special application of the words. Man, as such, to those who take a true measure of his worth, is greater than any material temple.”
23.) Mat 12:31, “Therefore I say to you, every sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven.”
This is most serious. Blasphemy against the Spirit shall not be forgiven. I think the female professor of Harvard who declared she discovered the wife of Jesus had committed the eternal sin against the Holy Spirit.
24.) Mat 13:17, “For truly I say to you that many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.”
Many prophets and righteous men ... - They wished to see the times of the Messiah.
They looked to it as a time when the hopes of the world would be fulfilled, and when the righteous would be happy, John 8:56. "Abraham rejoiced to see my day, and he saw it and was glad." Compare also 1 Peter 1:10-12; Hebrews 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes and the end of the prophecies, Revelation 19:10. The object always dearest to the hearts of all righteous people is to witness the coming and advancement of the kingdom of Christ. Compare Revelation 22:20.”
Yes, the early disciples were blessed to see the Messiah, to see what they saw, and to hear what they heard in person.
25.) Mat 16:28, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His Kingdom.”
This prophecy was fulfilled in Mar 9:2-8, “And six days later Jesus took with Him Peter, James, and John, and brought them up on a high mountain by themselves. And He was transfigured before them;
and His garments became radiant and exceedingly
white, as no launderer on earth can whiten them.
And Elijah appeared to them along with Moses; and they were talking with Jesus. Peter responded and said to Jesus, “Rabbi, it is good that we are here; let’s make three tabernacles, one for You, one for Moses, and one for Elijah.” For he did not know how to
reply; for they became terrified. Then a cloud formed, overshadowing them, and a voice came out of the cloud: “This is My beloved Son; listen to Him!” And suddenly they looked around and saw no one with them anymore, except Jesus alone.”
2Pe 1:16-18, “For we did not follow cleverly devised tales when we made
known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from
God the Father, such a declaration as this was made to Him by the Majestic Glory: “This is My beloved Son with whom I am well pleased”—and we ourselves heard this declaration made from Heaven when we were with Him on the holy mountain.”
26.) Mat 17:12, “but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wanted. So also the Son of Man is going to suffer at their hands.”
Elias is come already - That is, John the Baptist has come, in the spirit and power of Elias. See Luke 1:17.
They have done unto him whatsoever they listed - The word "list" is an old English word, signifying to choose, to desire, to be inclined. See Judges 3:8. It means, here, that they had done to John as they pleased; that is, they had put him to death, Matthew 14:10.
Mark adds Mark 9:12 that Jesus told them that it was "written of the Son of man that he must suffer many things, and be set at naught." This was written of him particularly in Isaiah 53:1-12. To be set at naught is to be esteemed as worthless or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Luke 23:11, Luke 23:14-21. This narrative, with some additions, is found in Mark 9:14-29, and Luke 9:37-43.”
27.) Mat 17:20, “And He said to them, “Because
of your meager faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,' and it will move; and nothing will be impossible for you.”
This is to prove that we do not even have faith the size of a mustard seed.
28.) Mat 18:3, “and said, “Truly I say to you, unless you change and become like children, you will not enter the Kingdom of Heaven.”
Verse 3. - Except ye be converted στραφῆτε); i.e. turned from proud, ambitious thoughts of worldly dignity. There is no question here about what is popularly known as conversion - the change from habitual sin to holiness. The conversion here spoken of is confined to a change in the present state of mind - to a new direction given to the thoughts and wishes. The apostles had shown rivalry, jealousy, ambition: they must turn away from such failings, and learn a different lesson. Become as little children. Christ points to little children as the model to which the members of his kingdom must assimilate themselves. The special attributes of children which he would recommend are humility, unworldliness, simplicity, teachableness, - the direct contraries of self-seeking, worldliness, distrust, conceit. Ye shall not enter. In the sermon on the mount Christ had said, "Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matthew 5:3). To all who are not such the gate opens not. That virtue which was unknown to pagan antiquity, the opposite character to which was upholden as the acme of excellence, Christ here asserts to be the only passport to his ideal Church on earth or its eternal development in heaven. Not the self-esteeming, proud man (μεγαλόψυχος) of Aristotle's worship ('Eth. Nic.,' 4:3), but the humble (ταπεινὸς), the lowly, the self-depreciating, is the man who can realize his position in the spiritual world, and shall be admitted to its blessings and benefits. St. Paul has summarized the ideal character of the members of the kingdom in 1 Corinthians 13, especially vers. 4, 5, and 7. Matthew 18:3.”
29.) Mat 18:10, “See that you do not look down on one of these
little ones; for I say to you that their angels in Heaven continually see the face of My Father who is in Heaven.”
Ellicott's Commentary for English Readers
(10) Take heed that ye despise not.—The words remind us of what we are apt to forget in the wider range of the preceding verses. The child was still there, perhaps still folded in the arms of Jesus, still the object of His care, even while He spake of the wider offences that “must needs come” upon the world at large. Looking to the frequency with which our Lord’s words were addressed to the thoughts of His hearers, it seems likely that the faces of some at least of the disciples betrayed, as they looked on the child, some touch of half-contemptuous wonder, that called for this prompt rebuke. The words have, however, as interpreted by what follows, a wider range, and include among the “little ones,” the child-like as well as children—all, indeed, whom Christ came to save.
In heaven their angels.—The words distinctly recognise the belief in guardian angels, entrusted each with a definite and special work. That guardianship is asserted in general terms in Psalm 34:7; Psalm 91:11, Hebrews 1:14, and elsewhere. What is added to the general fact here is, that those who have the guardianship of the little ones assigned to them are among the most noble of the heavenly host, and are as the angels of the Presence, who, like Gabriel, stand before the face of God, and rejoice in the beatific vision (Luke 1:19). The words “I say unto you” clothe what follows with the character of a new truth, as they do the like utterances of Luke 15:7; Luke 15:10. Whatever difficulties may connect themselves with the whole range of questions connected with the ministry of angels, they lie outside the work of the interpreter. There can be no question that our Lord adopts as His own the belief in the reality of that ministry, and this at a time when the Sadducees, as a leading sect, were calling it in question (Acts 23:8). The words are indirectly important as a witness to the fact that the Lord Jesus, while He proclaimed the universal Fatherhood of God as it had never been proclaimed before, also (almost, as it were, unconsciously, and when the assertion of the claim was not in view) claims a sonship nearer and higher than could have been claimed by any child of man.”
30.) Mat 18:13, “And if it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine that have not gone astray.”
Verse 13. - If so be that he find it. The quest is not sure to he rewarded. Man's perversity makes the result uncertain. No one may safely go on sinning, or living in careless unconcern, with the expectation of being finally found and saved. There is a limit to the patience of the Lord. If a man will not open his heart to good inspirations and cooperate with preventing grace, he will not be found and brought home. God forces no one to be saved against his will. Rejoiceth more. A natural feeling. Thus a mother loves better an afflicted child whom she has nursed through a long malady, than the strong and healthy children who have caused her no trouble and anxiety. The joy at the recovery of the strayed sheep is proportional to the sorrow occasioned by its loss and the pains and trouble expended in the search; and this pleasure would at the moment be greater than the satisfaction with which the other members of the flock are regarded. Matthew 18:13.”
31.) Mat 18:18, “Truly I say to you, whatever you bind on earth shall
have been bound in Heaven; and whatever you loose on earth shall have been loosed in Heaven.”
Verse 18. - The following words are addressed, not, as the preceding verse, to the offended Christian, but to the apostles, as possessed of some superior powers above those of any individual congregation. Verily I say unto you. The Lord solemnly confers the grant made to Peter (Matthew 16:19) on the whole apostolate. The binding and loosing, in a restricted sense, and in logical connection with what precedes, refer to the confirmation and authorization of the sentence of the Ecclesia, which is not valid, so to speak, in the heavenly court till endorsed by Christ's representatives - the apostles. Whether the verdict was the excommunication of the offender ("bind") or his pardon and restoration ("loose"), the ratification of the apostles was required, and would be made good in heaven. The treatment of the incestuous Christian by St. Paul is a practical comment on this passage. The congregation decides on the man's guilt, but St. Paul "binds" him, retains his sins, and delivers him to Satan (1 Corinthians 5:1-5); and when on his repentance he is forgiven, it is the apostle who "looses" him, acting as the representative of Christ (2 Corinthians 2:10). In a general sense, the judicial and disciplinary powers of the Christian priesthood have been founded on this passage, which from early times has been used in the service of ordination. Each body of Christians has its own way of interpreting the promise. While some opine that, speaking in Christ's name and with his authority, the priest can pronounce or withhold pardon; others believe that external discipline is all that is intended; others again think that the terms are satisfied by the ministration of the Word and sacraments, as a physician gives health by prescribing remedies. Matthew 18:18.”
32.) Mat 18:19, “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in Heaven.”
Verse 19. - Again I say unto you. The following paragraph has been thought by many to be addressed especially to the apostles in confirmation of the powers conferred on them above; but from ver. 20 we should judge the promise to be general. Herein is set forth the privilege of united prayer. God confirms the sentence of his authorized ambassadors; he gives special heed to the joint intercessions of all Christians. Two of you. Two of my followers, even the smallest number that could form an association. Shall agree (συμφωνήσωσιν). Be in complete accord, like the notes of a perfect strain of music. Here one man's infirmity is upheld by another's strength; one man's short-sightedness compensated by another's wider view; this man's little faith overpowered by that man's firm confidence. Anything. Of course, this is to be understood with some restriction. The thing asked must be reasonable, good in itself, expedient for the petitioner; the prayer must be earnest, faithful, persevering. If such conditions are satisfied, the desire will be granted in some form, though, perhaps, not in the way or at the time expected. Thus the Lord sanctions guilds or bodies of Christians united together to offer up supplications for special objects or with some definite intention in which all ere agreed. Matthew 18:19.”
33.) Mat 19:24, “And again I say to you, it is easier for a camel to go
through the eye of a needle, than for a rich person to enter the Kingdom of God.”
Verse 24. - Again I say unto you. The disciples, St. Mark notes, "were astonished at his words," so he proceeds to state the startling proposition more unreservedly and energetically. It is easier for a camel, etc. This is a proverbial expression for an impossibility. A similar proverb is found in many countries, only substituting another great animal instead of the camel, e.g., the elephant. From taking a too literal view of the passage, some commentators have invented a gate at Jerusalem, low and narrow, designed only for foot passengers, which was called "the needle's eye." Others have remedied the supposed absurdity by reading κάμιλος (if, indeed, there is such a word) "rope," for κάμηλος, as if we were to say cable instead of camel. But there is no difficulty in the expression. Such hyperboles and paradoxes are common in all languages (comp. Matthew 23:24). The impossibility, indeed (as ver. 26 shows), is relative, but the warning is none the less real and terrible. The Lord says that the possession of riches prevents the owner from following him, and endangers his eternal salvation; for that is what it comes to. In St. Mark (whether the words are genuine or not is uncertain) we find a limitation introduced: "How hard it is for them that trust in riches!" Now, this is the effect of riches; men learn to trust in them, to deem that their earthly state is secure, that change and chance will not affect them, that they are, so to speak, independent of Providence; they love the world which is so good to them and so pleasant in their eyes, and they have no earnest longing for a better home. Such is the natural consequence of the possession of wealth, and that which makes the impossibility of entrance into the kingdom. Matthew 19:24.”
Am I glad that I am not a rich person.
34.) Mat 19:28, “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
Ellicott's Commentary for English Readers
(28) In the regeneration.—In the only other passage in the New Testament in which the word occurs, it is applied to baptism (Titus 3:5), as the instrument of the regeneration or new birth of the individual believer. Here, however, it clearly has a wider range. There is to be a “new birth” for mankind as well as for the individual. The sorrows through which the world was to pass were to be as the travail-pangs of that passage into a higher life. (See Note on Matthew 24:8.) Beyond them there lay, in the thoughts of the disciples, and, though after another pattern, in the mind of Christ, the times of the “restitution of all things” (Acts 3:21), the coming of the victorious Christ in the glory of His kingdom. In that triumph the Twelve were to be sharers. Interpreted as they in their then stage of progress would necessarily interpret them, the words suggested the idea of a kingdom restored to Israel, in which they should be assessors of the divine King, not only or chiefly in the great work of judging every man according to his works, but as “judging,” in the old sense of the word, the “twelve tribes of Israel,” redressing wrongs, guiding, governing. As the words that the Son of Man should “sit on the throne of His glory” recalled the vision of Daniel 7:14, so these assured them that they should be foremost among those of “the saints of the Most High,” to whom, as in the same vision, had been given glory and dominion (Daniel 7:27). The apocalyptic imagery in which the promise was clothed reappears in the vision of the four-and-twenty elders seated on their thrones in Revelation 4:4, in the sealing of the hundred and forty-four thousand of all the tribes of Israel in Revelation 7:4, and the interpretation of the words here is subject to the same conditions as that of those later visions. What approximations to a literal fulfilment there may be in the far-off future lies behind the veil. They receive at least an adequate fulfilment if we see in them the promise that, in the last triumphant stage of the redeeming work, the Apostles should still be recognised and had in honour, as guiding the faith and conduct of their countrymen; their names should be on the twelve foundations of the heavenly Jerusalem (Revelation 21:14); they should be sharers in the throne and glory of its King. The thought on which St. Paul dwells, that the “saints shall judge the world” (1Corinthians 6:2), in like manner refers not only or chiefly to any share which the disciples of Christ shall have in the actual work of the final judgment, but to the assured triumph of the faith, the laws, the principles of action of which they were then the persecuted witnesses. We must not ignore the fact that, in at least one instance, the words, absolute as they were in their form, failed of their fulfilment. The guilt of Judas left one of the thrones vacant. The promise was given subject to the implied conditions of faithfulness and endurance lasting even to the end.”
35.) Mat 21:21, “And Jesus answered and said to them, “Truly I say to you,
if you have faith and do not doubt, you will not only do what was done
to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,' it will happen.”
Ellicott's Commentary for English Readers
(21) If ye have faith, and doubt not.—The promise, in its very form, excludes a literal fulfilment. The phrase to “remove mountains” (as in 1Corinthians 13:2) was a natural hyperbole for overcoming difficulties, and our Lord in pointing to “this mountain”—as He had done before to Hermon (Matthew 17:20)—did but give greater vividness to an illustration which the disciples would readily understand. A mere physical miracle, such as the removal of the mountain, could never be in itself the object of the prayer of a faith such as our Lord described. The hyperbole is used here, as elsewhere, to impress on men’s mind the truth which lies beneath it.”
36.) Mat 24:47, “Truly I say to you that he will put him in charge of all his possessions.”
To whom Jesus is talking? Mat 24:46, “Blessed is that slave whom
his master finds so doing when he comes.”
The faithful and sensible slave whom His master finds doing what he should will be in charge of all His possessions.
37.) Mat 25:40, “And the King will answer and say to them, ‘Truly I say
to you, to the extent that you did it for one of the least of these
brothers or sisters of Mine, you did it for Me.”
In this world, Christians have brothers and sisters.
What is done to the least of the brothers and sisters of Jesus is the same done for Jesus.
38.) Mat 26:13, “Truly I say to you, wherever
this Gospel is preached in the whole world, what this woman has done will also be told in memory of her.”
Which woman is Jesus referring to?
The woman of Bethany who with an alabaster vial of very expensive
perfume, and she poured it on His head.
Matthew Henry's Concise Commentary
26:6-13 The pouring ointment upon the head of Christ was a token of the highest respect. Where there is true love in the heart to Jesus Christ, nothing will be thought too good to bestow upon him. The more Christ's servants and their services are cavilled at, the more he manifests his acceptance. This act of faith and love was so remarkable, that it would be reported, as a memorial of Mary's faith and love, to all future ages, and in all places where the gospel should be preached. This prophecy is fulfilled.”
39.) Mar 9:1, “And Jesus was saying to them, “Truly I say to you,
there are some of those who are standing here who will not taste death until they see the Kingdom of God when it has come with power.”
This was fulfilled in the Transfiguration, Mar 9:2-8, “And six days later
Jesus took with Him Peter, James, and John, and *brought them up on a high mountain by themselves. And He was transfigured before them; and His garments became radiant and exceedingly white, as no launderer on earth can whiten
them. And Elijah appeared to them along with Moses; and they were talking with Jesus. Peter responded and said to Jesus, “Rabbi, it is good that we are here; let’s make three tabernacles, one for You, one for Moses, and one for Elijah.”
For he did not know how to reply; for they became terrified. Then a cloud formed,
overshadowing them, and a voice came out of the cloud: “This is My beloved Son; listen to Him!” And suddenly they looked around and saw no one with them anymore, except Jesus alone.”
2Pe 1:16-19, “For we did not follow cleverly devised tales when we made
known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from
God the Father, such a declaration as this was made to Him by the Majestic Glory: “This is My beloved Son with whom I am well pleased”— and we ourselves heard this declaration made from Heaven when we were with Him on the Holy Mountain. And so we have the Prophetic Word made more sure, to which you do well to pay attention as to a Lamp Shining in a dark place, until the Day dawns and the Morning Star arises in your hearts.”
40.) Mar 10:29-30, “Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms,
for My sake and for the Gospel’s sake, but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life.”
Verse 29. - St. Matthew (Matthew 19:28) here introduces the great promise, to be fulfilled in the regeneration, that is, at the second coming of Christ - at the second birth of the world to a new and glorious state. It may be that St. Matthew was guided to record it, inasmuch as his Gospel was written for Jews. Its omission by St. Mark and St. Luke may be explained by the fact that they were writing, the one to Romans, and the other to Gentiles generally. Omitting further notice here of this great promise recorded only by St. Matthew, St. Mark's words seem general, common to all faithful Christians. This leaving, of house, or brethren, or sisters, etc., might be rendered necessary from various causes. But they are all covered by that one expression, for my sake, and for the gospel's. Mark 10:29.”
Verse 30. - But he shall receive a hundredfold now in this time (ἑκατονταπλασίονα). St. Luke (Luke 18:30) says (πολλαπλασίονα) "manifold more" - an indefinite increase, to show the greatness and multitude of the recompense. He who forsakes his own for the sake of Christ will find others, many in number, who will give him the love of brethren and sisters, with even greater affection; so that he will seem not to have lost or forsaken his own, but to have received them again with interest. For spiritual affections are far deeper than natural; and his love is stronger who burns with heavenly love which God has kindled, than he who is influenced by earthly love only, which only nature has planted. But in the fullest sense, he who forsakes these earthly things for the sake of Christ, receives instead, God himself. For to those who forsake all for him, he is himself father, brother, sister, and all things. So that he will have possessions far richer than what earth can supply; only with persecutions (μετὰ διωγμῶν). This is a very striking addition. Our Lord here includes "persecutions" in the number of the Christian's blessings. And no doubt there is a noble sense in which persecutions are really amongst the blessings of the believer. "If ye be reproached for the Name of Christ, happy are ye; for the spirit of glory and of God resteth upon you" (1 Peter 4:14). St. Peter, who must have had in his mind the "with persecutions" of our Lord when he wrote these words, here shows that the blessedness of the Christian when suffering persecution is this, that he has a special sense of the abiding presence of the Spirit of God, bringing with it the assurance of future glory. "Rejoice, and be exceeding glad: far great is your reward in heaven." The words are also, of course, a warning to the disciples as to the persecutions that awaited them. And in the world to come eternal life. This is that splendid inheritance in which the blessed shall be heirs of God and joint-heirs with Christ; and so shall possess not only the heaven and the earth, and all things that are in them, but even God himself, and all honor, all glory, all joy, not merely as occupiers, but as heirs for ever; as long as God himself shall be, who is himself "the eternal God." Mark 10:30.”
41.) Mar 12:43, “Calling His disciples to Him, He said to them, “Truly I say to you, this poor widow put in more than all the contributors to the treasury.”
This poor widow put in two lepta coins which amount to a quandrans; while others all put it out of their surplus. Many more organizations, individuals and missions live very well on donations.
42.) Mar 13:37, “What I say to you I say to all: ‘Stay alert!'”
I say unto all, Watch - This command was proper, not only for those who were expecting the calamities that were soon to come upon the Jews, but for all who are soon to die and to go to the judgment. We know not the time of our death. We know not how soon we shall be called to the judgment. The Son of man may come at any moment, and we should therefore be ready. If we are his friends; if we have been renewed and pardoned; if we have repented of our sins, and have believed on him. and are leading a holy life, we "are" ready. If not, we are unprepared, and soon - probably while we are not expecting it - the cold hand of death will be laid on us, and we shall be hurried to the place where is weeping, and wailing, and gnashing of teeth. Oh how important it is to be ready, and to escape the awful sufferings of an eternal hell!” To watch is to stay alert.
43.) Luk 3:8, “Therefore produce fruits that are consistent with repentance, and do not start saying to yourselves, ‘We have Abraham as our father,' for I say to you that from these stones God is able to raise up children for Abraham.”
Cambridge Bible for Schools and Colleges
7. Bring forth] The verb implies instant effort. “Produce at once.”
begin not to say] He cuts off even all attempt at self-excuse.
We have Abraham to our father] Rather, as our father. The Jews had so exalted a conception of this privilege (John 8:39) that they could scarcely believe it possible that any son of Abraham should ever be lost. This is seen in many passages of the Talmud, which maintain that a “single Israelite is of more worth in God’s sight than all the nations of the world.” “Thou madest the world for our sakes. As for the other people … Thou hast said … that they are nothing but be like unto spittle, and hast likened the abundance of them unto a drop that falleth from a vessel.… But we Thy people (whom Thou hast called Thy firstborn, Thy only begotten, and Thy fervent lover), &c.” 2Es 6:56-58. The Prophets had long ago warned them that privileges without duties were no protection (Jeremiah 7:3-4; Micah 3:11; Isaiah 48:2, &c.). Christ taught them that Abraham’s seed had no exclusive offer of salvation (Matthew 8:11-12), and it was a special part of the mission of St Paul to bring home to them that “they are not all Israel which are of Israel” Romans 9:6-7; Galatians 3:29; Galatians 6:15.
of these stones] He pointed to the rocky boulders, or the flints on the strand of Jordan, around him. He who had made Adam from the clay could make sons of Abraham from those stones (Bengel). St John’s imagery is that of the wilderness,—the rock, the serpent, the barren tree.”
There are fruits consistent with repentance.
44.) Luk 4:24, “But He said, “Truly I say to you, no prophet is welcome in his hometown.”
Cambridge Bible for Schools and Colleges
24–30. Rejection by the Nazarenes
24. is accepted in his own country] St Matthew adds (Matthew 13:57) “and in his own house,” implying that “neither did His brethren believe on Him.” This curious psychological fact, which has its analogy in the worldly proverb that ‘No man is a hero to his valet,’ or, ‘Familiarity breeds contempt,’ was more than once referred to by our Lord; John 4:44. (“Vile habetur quod domi est.” Sen. De Benef, iii. 2.).”
45.) Luk 7:47, “For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but the one who is forgiven little, loves little.”
Verse 47. - Wherefore I say unto thee, Her sins, which are many, are forgiven. Again, as in the synagogue, and no doubt on many other occasions, when these words were uttered, a thrill would run through the company present. Who was this, then, one would ask the other, who with this voice and mien dared to utter such things? Only One could forgive sins! Was, then, the Nazareth Rabbi, the great Physician, the Worker of awful miracles - was he the One whose Name was lost, but the echo of whose voice still lingered, they hoped, in that desecrated Holy Land? For she loved much. Are we, then, to understand by this that her love for Jesus was the cause of forgiveness? Many Roman and some Protestant expositors have believed this is the meaning of the Lord's words. But at once a contradiction is given to this interpretation by a reference to ver. 42, where, after the remission of the two debts - the great and the little - Jesus asks, "Which of these will love him most?" But had love been the cause of a forgiveness of either or both of the debts, the question should have run, "Which of the two loved him most?" not "will love him most." In addition to which the Master guards against any view of this kind being entertained, by his concluding words (ver. 50), "Thy faith hath saved thee; go in peace." The principle on which forgiveness was granted to the woman was faith, not love. Stier, in his comment here, writes that the expression of the Lord, "Her sins, which are many, are forgiven; for she loved much," is an argumentum, non a causa, sed ab effectu ; in other words, "I say unto thee, Her many sins are forgiven, and thou must infer from this that she loved much, or, she loves much, for (that is, because) her sins are forgiven." Stier gives another example of the meaning of "for" (ὅτι) in this place: "The sun is risen [it must have risen], for it is day" (Stier, 'Words of the Lord Jesus:' Luke 7:47). Some may ask - What great amount of sin is necessary in order to loving much? Godet well answers, "We need add nothing to what each of us already has, for the sum of the whole matter is - to the noblest and purest of us, what is wanting in order to love much, is not sin, but the knowledge of it. But to whom little is forgiven, the same loveth little. This saying refers to Simon the Pharisee; the first saying (in the former part of the verse) which we have been considering refers to the woman. The same principle exactly is presented as in the first instance, and viewed from the other side - the less forgiveness, the less love results. Our Lord is very tender in all this to Simon and men like Simon. This Pharisee had evidently tried to live up to his light, though his life was disfigured with censoriousness, narrowness, harshness, and pride - the many faults of his class. He too had heard Jesus, and had been moved and struck by his words, and, after a fashion, loved him; only the world - his world - came between him and his love, so that it was only a poor, pale reflection of the real feeling after all. But our Lord gives him full credit for that little love. He even excuses its poverty by saying that he, Simon, had only received a little forgiveness, and there fore only a little love was the result. Though the Lord implies in his sad irony that the little forgiveness which he had received was Simon's own fault, for he did not think, in his self-righteousness, that he had any need to be forgiven. "O Pharisaee, parum diligis, quia parum tibi dimitti suspicaris; non quia parum dimittitur, sed quia parum putas quod dimittitur" (St. Augustine, 'Serm.' 99.). Godet has a deep reflection on this state of Simon's. He asks, "May forgiveness be only partial? Then there would be men half-saved, half-lost The real forgiveness of the least sin certainly contains in germ a complete salvation, but only in germ. If faith is maintained and grows, this forgiveness will gradually extend to all the sins of a man's life, just as they will then become more thoroughly known and acknowledged. The first forgiveness is the pledge of all the rest. In the contrary case, the forgiveness already granted will be withdrawn, just as represented in the parable of the wicked debtor (Matthew 18.); and the work of grace, instead of becoming complete, will prove abortive." Luke 7:47.”
46.) Luk 11:9, “So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.”
I told my students, this is the secret of success: ASK - SEEK - KNOCK!
Gill's Exposition of the Entire Bible
And I say unto you, ask, and it shall be given you,.... This is said by Christ, to encourage to prayer, and importunity in it; that if any one asks of God, in the name of Christ, and in faith, whether it be bread for the body, or food for the soul; or any blessing whatever, whether temporal or spiritual, it shall be given; not according to their deserts, but according to the riches of the grace of God; who is rich unto all that call upon him, in sincerity and truth:
seek, and ye shall find: whether it be Christ, the pearl of great price, or God in Christ; or particularly, pardoning grace and mercy through Christ, or the knowledge of divine things; and both grace here, and glory hereafter, as men seek for hidden treasure; such shall not lose their labour, but shall enjoy all these valuable things, and whatever they are by prayer, and in the use of other means, seeking after:
knock, and it shall be opened to you; the door of mercy with God; the door of fellowship with Christ; the door of the Gospel, and the mysteries of it and of the Gospel dispensation and church state, into which is admission, to all that seek; and the door of heaven, into which there is entrance by the blood of Jesus: the several phrases denote prayer, the continuance of it, and importunity in it; See Gill on Matthew 7:7”
47.) Luk 12:4, “Now I say to you, My friends, do not be afraid of those who kill the body, and after that have nothing more that they can do.”
Verse 4. - And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. All this the Master knew was true and would shortly happen, His words were verified before fifty years had passed. The triumphant success of the great Christian preachers and the discredited condition of the old rabbinic schools is testified to by snell words as we find in St. Paul's letters. "Where is the wise? where is the scribe?" (1 Corinthians 1:20). But this success the Master well knew would be accompanied with many a suffering on the part of the heralds of his message. Persecution in its many dreary forms would dog their footsteps; a death of agony and shame not unfrequently would be their guerdon. It was, for instance, we know, the earthly recognition of that devoted servant of the Lord (Paul) who, we believe, guided the pen of Luke here. This painful way, which his disciples must surely tread, had already been indicated in no obscure language by the Master ("some of them" - my apostles - "they shall slay and persecute," Luke 11:49). A triumph, greater than any which had ever been given to the sons of men, would surely be theirs, but the Master would not conceal the earthly price which his chosen servants must pay for this splendid success. There was a point, however, beyond which human malice and enmity were utterly powerless; he would have his servants turn their thoughts on that serene region where men as men would have no power. Luke 12:4.”
48.) Luk 12:8, “Now I say to you, everyone who confesses Me before
people, the Son of Man will also confess him before the angels of God.”
Verse 8. - Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God. The great Teacher pursues the subject of the future of his disciples. It is by no means only to a wise fear of that God, whose hand stretches beyond this life, that he appeals as a mighty inducement for his servants utterly to disregard all dangers which may meet them in the course of their service; he tells them, too, of a splendid recompense, which will assuredly be the guerdon of all his true followers. Before that glorious throng of heavenly beings, whose existence was a part of the creed of every true Jew; before the mighty angels, the awful seraphim; before that countless crowd of winged and burning ones who assisted at the awful mysteries of Sinai, would they who witnessed for him, and suffered because of him, be acknowledged by him. Their sufferings in the service of the King of heaven, whom they knew on earth as the poor Galilee Teacher, would be recounted before the angels by the same King of heaven, when he returned to his home of grandeur and of peace in heaven. Luke 12:8.”
49.) Luk 16:9, “And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it is all gone, they will receive you into the eternal dwellings.”
Verse 9. - And I say unto you, Make to yourselves friends of the mammon of unrighteousness. Then, with his usual solemn formula, "I say unto you," the Lord gave out his moral interpretation of the parable. His words were addressed to possessors of various degrees of wealth. "You will soon have to give up all your worldly goods; be prudent in time, make some real friends out of the mammon of unrighteousness; by means of that money entrusted to your care, do good to others who are in need." The mammon of unrighteousness. This word "mammon" does not denote, as some have supposed, the name of a deity, the god of wealth or money, but it signifies "money" itself. It is a Syriac or Aramaic term. The words, "of unrighteousness," are added because in so many cases the getting of money is tainted with unrighteousness in some form or other; and, when possessed, it so often hardens the heart, as the Lord himself said in another place (Luke 18:25), that it was easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. "What the steward of my story," said the Master, "did to men of his world, see that you with your money do toward those who belong to your world." That, when ye fail, they may receive you into everlasting habitations. So that when you shall be dismissed from being stewards of God's possessions, that is, when ye shall die, "when ye suffer the last eclipse and bankruptcy of life," that then others, your friends, may receive you (welcome you) into everlasting dwellings. The majority of the older authorities here, instead of" when ye fail," read, "when it (money) shall fail you" (by the event of your death). The sense of the passage, however, remains the same, whichever reading be adopted. But now a deeply interesting question arises - When the Lord speaks of friends receiving us after death into eternal homes, to what friends is he alluding? Great expositors, Ewald and Meyer, for instance, tell us that he means the angels. But the plain sense of the parable points, not to angels, but to poor, weak, suffering persons whom we have helped here; these, then, must be the friends who will receive us, or welcome us, in the world to come. A further query suggests itself - How will these be able to receive us? To such a question no definite reply can be given. We know too little of the awful mysteries of that world to be able even to hazard a surmise as to the help or the comfort which grateful, blessed spirits will be able to show to their brethren the newly arrived, when they receive them. His word here must suffice us; well will it be for us, if one day we practically discover the holy secret for ourselves. Godet has a weighty note with which he concludes his exposition of this difficult but most instructive parable: "There is no thought more fitted than that of this parable, on the one hand to undermine the idea of merit belonging to alms-giving (what merit could be got out of that which is another's? and is not all money, are not all goods out of which we bestow our alms, God's?); and on the other, to encourage us in the practice of that virtue which assures us of friends and protectors for the grave moment of our passing into the world to come." One beautiful and exquisitely comforting thought is shrined in this playful and yet intensely solemn utterance of Jesus. The eternal tents, the "many mansions," as John calls them, will have among their occupants, it is certain, many a one whose life on earth was hard and sorrowful. These are now enjoying bliss indescribable, these poor Lazaruses, to whom this world was so sad, so dreary a habitation. And perhaps a portion of their blessedness consists in this power, to which the Lord makes allusion here, of assisting others - the helped here becoming the helpers there. Although the teaching of Christ and his chosen servants here and elsewhere shows us distinctly that no merit can attach to almsgiving, seeing that our alms are only given out of property entrusted to us for a short time by God for this and other similar purposes, yet the same authoritative teaching informs us that God has regard to almsdeeds done in the true spirit of love, in determining our eternal destiny. Thus a message direct from heaven informs the Roman legionary Cornelius that his prayers and alms were come up for a memorial before God. Paul writes to Timothy to charge the Ephesus Christians "that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." In the parable of Lazarus and Dives we shall find this principle yet more clearly illustrated. These are only a few out of the many passages where this generosity and almsgiving is commended to the believer with peculiar earnestness. Luke 16:9.”
50.) Luk 22:18, “for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.”
Ellicott's Commentary for English Readers
(18) I will not drink of the fruit of the vine.—Better, of the product. (See Notes on Matthew 26:29; Mark 14:25.) Here the words precede, in the other Gospels they follow, the institution of the Lord’s Supper. It is not probable that the same words were repeated both before and after. The position which it occupies here, as standing parallel to what had before been said of the Passover, seems on the whole in favour of St. Luke’s arrangement. On the other hand, it is noticeable, whatever explanation may be given of it, that St. Matthew and St. Mark omit (in the best MSS.) the word “new” as connected with the “covenant,” and emphasise it as connected with “the fruit of the vine,” while he omits in the latter case, and emphasises it in the former. It is, perhaps, allowable to think of him as taught by St. Paul, and possibly by Apollos, to embrace more fully than they did, in all its importance, the idea of the New Covenant as set forth in Galatians 3, 4, and Hebrews 7-10.”
51.) Luk 23:43, “And He said to him, “Truly I say to you, today you will
be with Me in Paradise.”
This was what Jesus said to the repentant robber on the right.
Luk 23:39-42, “One of the criminals who were hanged there was
hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” But the other responded, and rebuking him, said, “Do you not even
fear God, since you are under the same sentence of condemnation?
And we indeed are suffering justly, for we are receiving what we deserve for our crimes; but this Man has done nothing wrong.” And he was saying, “Jesus, remember me when You come into Your Kingdom!”
The clear statement of Jesus proves there is no purgatory as the Roman Catholic Church teaches. Any repentant sinner who dies will go directly to the Paradise of God.
52.) Jhn 3:5, “Jesus answered, “Truly, truly, I say to you, unless someone
is born of water and the Spirit, he cannot enter the Kingdom of God.”
This is most serious matter because if you cannot enter the Kingdom of God, you will be cast into Hell.
There are many commentators who argue and suggest what is born of “water” and the Spirit means. Most of them know that “water” does not mean water baptism. No one is saved by water baptism. Except the Roman Catholic Church who teaches the salvation by water baptism. The converted robber on the cross never had a chance to be baptized, yet the Lord assured him, Luk 23:43, “And He said to him, “Truly I say to you, today you will be with Me in Paradise.” There is no argument, we all know many who have been baptized in churches are not saved.
Everybody knows the Spirit is the Holy Spirit. Many do not know that the Bible interprets itself. Eph 5:26, “so that He might sanctify her, having cleansed her by the washing of water with the Word.”
Jesus means we must be born of the Holy Spirit and the Word of God. The Word of God is like water which can sanctify and cleanse us from our sins. Another instance proves the case, Jhn 15:3, “You are already clean
because of the Word which I have spoken to you.”
So we must be born again by the Holy Spirit and the Word of God.
53.) Jhn 3:11, “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you people do not accept our testimony.”
Jesus speaks of what He knows and testifies of what He has seen.
Ellicott's Commentary for English Readers
(11) Once again the “Verily, verily” of deeper truth. “We speak that we do know” is in sharp contrast to their formal teaching of matters external to the truth. The plural is not usual in the language of Christ, and the immediate passage to the singular forbids us to accept the usual grammatical explanation that it is the plural of majesty. He apparently joins others with Himself,—those who have spoken and known and testified, and whose testimony has been rejected by the Jews. We have to think of him whose life-work was to bear witness of the Light (John 1:8), and of the band of disciples who form a little school round their Master, and who in Jerusalem, as in Galilee, testified of Him; and it may even be that in the house and presence of one of that band this conversation took place (comp. John 3:2). They knew the power of the new life, and had been baptised of water and of spirit. In their measure and degree, as He in fulness, they spake what they knew, and testified what they had seen. (Comp. John 15:27.)
And ye receive not our witness—i.e., “ye Jews,” the teachers, of whom Nicodemus was one, the representatives of His own who received Him not (John 1:11). This attitude of the mind which refused to accept the evidence of witnesses as to things they had known and seen was of the essence of unbelief, and made further revelation impossible. When the will closed the faculty of faith, it left open no access for fuller spiritual truth.”
54.) Jhn 5:24, “Truly, truly, I say to you, the one who hears My Word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.”
He that heareth my word - To "hear," in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word "hear" is often used in this sense, Matthew 11:15; John 8:47; Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.
My word - My doctrine, my teaching. All that Jesus taught about Himself, as well as about the Father.
On him that sent me - On the Father, who, in the plan of redemption, is represented as "sending" his Son to save men. See John 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who "sent" his Son, without faith also in him who is "sent." The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.
Hath everlasting life - The state of man by nature is represented as death in sin, Ephesians 2:1. Religion is the opposite of this, or is "life." The "dead" regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the, things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is "life." The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living for God - being sensible of his presence, and glory, and power - and rejoicing in that. There shall be no more "death" there, Revelation 21:4. This "life," or this religion, whether on earth or in heaven, is the same - the same joys extended and expanded forever. Hence, when a man is converted, it is said that he "has" everlasting life; not merely shall have but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance - that inheritance which is everlasting.
Shall not come into condemnation - He was by nature under condemnation. See John 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, John 10:28. Compare the notes at Romans 8:1.
But is passed from death unto life - Has "passed over" from a state of spiritual death to the life of the Christian. The word translated "is passed" would be better expressed by "has passed." It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto "everlasting" life. Because Christ is the author of this life in the soul, he is called the "Life" John 1:4; and as he has "always" existed, and is the Source of "all life," he is called the "eternal life," 1 John 5:20.”
55.) Jhn 6:32, “Jesus then said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the True Bread out of Heaven.”
Ellicott's Commentary for English Readers
(32) Moses gave you not that bread.—Again His solemn words bring to their thoughts the deeper reality which they are passing over. They had implied a contrast between their fathers and themselves, between Moses and Jesus. They expressed the glory of the Mosaic sign in the language of the Psalm; but there the gift is ascribed to God, and it is named to mark the darkness of their unbelief. The gift of God was ever the same. He it was who gave then; He it is who ever giveth. “You think of Moses; but Moses was the messenger of My Father. You speak of bread from heaven; but heaven is My home, from which I am come to give the true bread to the world, which in very truth is its sustenance.” (Comp., for the full sense of “true,” the Note on John 1:9.)”
56.) Jhn 6:47, “Truly, truly, I say to you, the one who believes has eternal life.”
The requirement to have eternal life is so simple that an illiterate, a pauper, a nobody can do it; that is to believe in Jesus Christ. This is the plain meaning,
Eph 2:8, “For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God.”
Ellicott's Commentary for English Readers
(47) He that believeth.—This thought gives a new force to what He has said in John 6:40. He there declared the Father’s will, that every one seeing the Son and believing on Him may have eternal life. No man had ever seen the Father, but the Son was then standing in human form before them, and this will was being accomplished, and for the believer eternal life was not only of the future but of the actual present, “He hath eternal life.” (Comp. John 3:15; John 5:24.)”
57.) Jhn 8:34, “Jesus answered them, “Truly, truly I say to you, everyone
who commits sin is a slave of sin.” The truth explains how a powerful world leader, the richest tycoon, the greatest scientist, etc. can be a slave because everyone who commits sin is a slave of sin.
Cambridge Bible for Schools and Colleges
34. Whosoever committeth sin is the servant of sin] Better, Everyone who continues to commit sin is the bond-servant of sin. ‘Committeth sin’ is too weak for the Greek: Christ does not say that a single act of sin enslaves. ‘To commit (poiein) sin’ is the opposite of ‘to do the Truth’ (John 3:21). Again, ‘servant,’ though often a good translation where nothing degrading is implied, is not strong enough, where, as here, the degradation is the main point. Moreover, the connexion with John 8:33 must be kept up. The words for ‘bondage’ and ‘servant’ are cognate; therefore either ‘bondage’ and ‘bond-servant,’ or ‘slavery’ and ‘slave,’ must be our renderings.
Some have thought that we have here an echo of Romans 6:16, which of course S. John may have seen. But why may not both passages be original? The idea that vice is slavery is common in all literature: frequent in the classics. 2 Peter 2:19 is probably an echo either of this passage or of Romans 6:16. Comp. Matthew 6:24.”
58.) Jhn 8:51, “Truly, truly I say to you, if anyone follows My Word,
he will never see death.”
This is most serious promise.
If a man keep my saying - If he believes on me and obeys my commandments. He shall never see death - To see death, or to taste of death, is the same as to die, Luke 2:26; Matthew 16:28; Mark 9:1. The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See John 6:49-50; John 3:36; John 5:24; John 11:25-26.”
And there is more: Jhn 11:25-26, “Jesus said to her, “I AM the
Resurrection and the Life; the one who believes in Me will live, even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?”
60.) Jhn 8:58, “Jesus said to them, “Truly, truly I say to you, before
Abraham was born, I AM.”
Jesus Christ was not only before Abraham the father of faith; LEADING patriarch; – 2091 BC – 1991 BC; JESUS CHRIST was before everything, before time and space.
Cambridge Bible for Schools and Colleges
58. Before Abraham was, I am] Here our translators have lamentably gone back from earlier translations. Cranmer has, ‘Ere Abraham was born, I am;’ and the Rhemish, ‘Before that Abraham was made, I am,’ following the Vulgate, Antequam Abraham fieret, Ego sum. See notes on ‘was’ in John 1:1; John 1:6. ‘I am’ denotes absolute existence, and in this passage clearly involves the pre-existence and Divinity of Christ, as the Jews see. Comp. John 8:24; John 8:28; Revelation 1:4; Revelation 1:8; and see on John 8:24.”
61.) Jhn 10:1, “Truly, truly I say to you, the one who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.”
Jesus Christ is the only Way to God, false prophets and false teachers are some other ways. I will be a target if I list the names of thieves and robbers who were founders of false religions.
Cambridge Bible for Schools and Colleges
1–10. The Allegory of the Door of the Fold
1. Verily, verily] This double affirmation, peculiar to this Gospel (see on John 1:51), never occurs at the beginning of a discourse, but either in continuation, to introduce some deep truth, or in reply. This verse is no exception. There is no break between the chapters, which should perhaps have been divided at John 9:34 or 38 rather than here. The scene continues uninterrupted from John 9:35 to John 10:21, where we have a reference to the healing of the blind man. Moreover John 10:6 seems to point back to John 9:41; their not understanding the allegory was evidence of self-complacent blindness. This chapter, therefore, although it contains a fresh subject, is connected with the incidents in chap. 9, and grows out of them. The connexion seems to be that the Pharisees by their conduct to the man had proved themselves bad shepherds; but he has found the Good Shepherd: they had cast him out of doors; but he has found the Door: they had put him forth to drive him away; the Good Shepherd puts His sheep forth to lead them. We are not told where these words are spoken; so that it is impossible to say whether it is probable that a sheepfold with the shepherds and their flocks was in sight. There is nothing improbable in the supposition.
He that entereth not by the door] The Oriental sheepfolds are commonly walled or palisaded, with one door or gate. Into one of these enclosures several shepherds drive their flocks, leaving them in charge of an under-shepherd or porter, who fastens the door securely inside, and remains with the sheep all night. In the morning the shepherds come to the door, the porter opens to them, and each calls away his own sheep.
some other way] Literally, from another quarter: the word occurs here only in N.T.
the same] Better, he; literally, that one. It is a pronoun of which S. John is very fond in order to recall with emphasis some person or thing previously mentioned. Comp. John 1:18; John 1:33, John 5:2; John 5:39, John 9:37, John 12:48, John 14:21; John 14:26, John 15:26. In John 1:33 (‘the same said unto me’), John 5:11, and John 12:48 it is inaccurately translated, as here, ‘the same.’
a thief and robber] Everywhere in this Gospel (8, 10, John 12:6, John 18:40), as also 2 Corinthians 11:26, these words are given correctly as renderings of the Greek equivalents; but everywhere else in N.T. (Matthew 21:13; Matthew 26:55; Matthew 27:38, &c., &c.) the word here translated ‘robber’ is less well translated ‘thief.’ The ‘robber’ is a brigand, a more formidable criminal than the ‘thief;’ the one uses violence, the other cunning.
1–18. “The form of the discourse in the first half of chap. 10 is remarkable. It resembles the Synoptic parables, but not exactly. The parable is a short narrative, which is kept wholly separate from the ideal facts which it signifies. But this discourse is not a narrative; and the figure and its application run side by side, and are interwoven with one another all through. It is an extended metaphor rather than a parable. If we are to give it an accurate name we should be obliged to fall back upon the wider term ‘allegory.’
This, and the parallel passage in chap. 15, are the only instances of allegory in the Gospels. They take in the Fourth Gospel the place which parables hold with the Synoptists. The Synoptists have no allegories distinct from parables. The fourth Evangelist has no parables as a special form of allegory. What are we to infer from this? The parables certainly are original and genuine. Does it follow that the allegories are not?
(1) We notice, first, that along with the change of form there is a certain change of subject. The parables generally turn round the ground conception of the kingdom of heaven. They … do not enlarge on the relation which its King bears to the separate members.… Though the royal dignity of the Son is incidentally put forward, there is nothing which expresses so closely and directly the personal relation of the Messiah to the community of believers, collectively and individually, as these two ‘allegories’ from S. John. Their form seems in an especial manner suited to their subject matter, which is a fixed, permanent and simple relation, not a history of successive states. The form of the allegories is at least appropriate.
(2) We notice next that even with the Synoptists the use of the parable is not rigid. All do not conform precisely to the same type. There are some, like the Pharisee and Publican, the Good Samaritan, &c., which give direct patterns for action, and are not therefore parables in the same sense in which the Barren Fig-tree, the Prodigal Son, &c. are parables.… If, then, the parable admits so much deviation on the one side, may it not also on the other?
(3) Lastly, we have to notice the parallels to this particular figure of the Good Shepherd that are found in the Synoptists. These are indeed abundant. The parable of the Lost Sheep (Luke 15:4-7; Matthew 18:12-13).… ‘I am not sent but unto the lost sheep of the house of Israel’ (Matthew 15:24).… ‘But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no Shepherd’ (Matthew 9:36), which when taken with Matthew 11:28-29 (‘Come unto Me all ye that labour,’ &c.), gives almost an exact parallel to the Johannean allegory.” S. pp. 167–169.”
62.) Jhn 10:7, “So Jesus said to them again, “Truly, truly I say to you,
I AM the door of the sheep.”
It was not Mary, Peter, or any other man who is the Door of the sheep.
Cambridge Bible for Schools and Colleges
7. Then said Jesus unto them again] Better, Therefore said Jesus again. They did not understand; therefore He went through the allegory again more explicitly, interpreting the main features. ‘Unto them’ is of doubtful authority.
Verily, verily] This is the important point, to recognise that the one door of the fold, through which the sheep and the shepherds enter, is Christ. I (with great emphasis) am the Door. Comp. ‘I am the Way’ (John 14:6).
the door of the sheep] Better, ‘the Door to the sheep’ (John 10:1-2), and also ‘the Door for the sheep’ (John 10:9). Sheep and shepherds alike have one and the same door. The elect enter the Church through Christ; the ministers who would visit the flocks must receive their commission from Christ. Note that Christ does not say, ‘the Door of the fold,’ but ‘the Door of the sheep.’ The fold has no meaning apart from the sheep.”
63.) Jhn 13:16, “Truly, truly I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him.”
Mary the mother of Jesus, Mary of Bethany, Paul, Peter, John, James, etc. are only slaves, Jesus is the Master.
Verse 16. - The Verily, verily reveals the solemnity with which our Lord touched the frequently quoted aphorism (Matthew 10:24; Luke 6:40; and again John 15:20). The servant - the slave - is not greater than his lord; you have already called me Lord, and so I am; neither is (one that is sent) an apostle greater than he that sent him on his great mission. Therefore if I, your Lord and Teacher, have set forth this principle of self-abnegating service, a fortiori should ye in love serve one another, the greatest should render even menial service to the humblest; he that would be first to him that is the last, and each to all. This is one of the essential marks, and ever will be, of the mind that was in Christ Jesus (comp. Matthew 10:23, 24, where an analogous phrase justifies the disciples in expecting and fleeing from persecution - a step in which they would simply be following their Lord's example; cf. a very different use of the proverb in Luke 6:40, where it is used to warn a blind man from assuming the office of a guide, and the resemblance of the character, etc., between the Teacher and disciple). John 13:16”
64.) Jhn 13:20, “Truly, truly I say to you, the one who receives anyone
I send, receives Me; and the one who receives Me receives Him who sent Me.”
The one who receive anyone Jesus sends, receives Jesus; and the one who receives Jesus receives God.
65.) Jhn 14:10, “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own, but the Father, as He remains in Me, does His works.”
The Words that Jesus says are the Words of God. The Father remains in Jesus, does His works.
Cambridge Bible for Schools and Colleges
10. Believest thou not] S. Philip’s question seemed to imply that he did not believe this truth, although Christ had taught it publicly (John 10:38). What follows is stated in an argumentative form. ‘That the Father is in Me is proved by the fact that My words do not originate with Myself; and this is proved by the fact that My works do not originate with Myself, but are really His.’ No proof is given of this last statement: Christ’s works speak for themselves; they are manifestly Divine. If matters little whether we regard the argument as à fortiori, the works being stronger evidence than the words; or as inclusive, the works covering and containing the words. The latter seems to agree best with John 8:28. On the whole statement that Christ’s words and works are not His own but the Father’s, comp. John 5:19; John 5:30, John 8:26-29, John 12:44.
the Father that dwelleth in me, he doeth the works] The better reading gives us, the Father abiding in Me doeth His works (in Me). And thus the saying ‘Ye have seen the Father’ (John 14:7) is justified: the Father is seen in the Son.”
66.) Jhn 14:12, “Truly, truly I say to you, the one who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I am going to the Father.”
I believe greater works only in quantity, never in quality.
For example, in the DAY OF Pentecost, Act 2:41-43, So then, those who had received his word were baptized; and that day there were added about
three thousand souls. They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone kept feeling a sense of awe; and many wonders and
miracles were taking place through the apostles.”
67.) Jhn 16:20, “Truly, truly I say to you that you will weep and mourn, but the world will rejoice; you will grieve, but your grief will be turned into joy!”
The present life of the saints in the world is not happiness, but weep and mourn, and grieve as Jesus says.
68.) Jhn 16:23, “And on that day you will not question Me about anything. Truly, truly I say to you, if you ask the Father for anything in My name, He will give it to you.”
Cambridge Bible for Schools and Colleges
23. in that day] Not the forty days of His bodily presence between the Resurrection and the Ascension, but the many days of His spiritual presence from Pentecost onwards. Comp. John 16:26 and John 14:20.
ye shall ask me nothing] The Greek is as ambiguous as the English. It is the same verb (erôtân) as is used in John 16:19, and may mean either, as there, ‘ask no question,’ or, ‘make no petition’ (see on John 14:16). The former is better. When they are illuminated by the Spirit there will be no room for such questions as ‘What is this little while? How can we know the way? Whither goest Thou? How is it that Thou wilt manifest Thyself unto us and not unto the world?’ His going to the Father will gain for them (I) perfect knowledge.
Verily, verily] See on John 1:51.
Whatsoever … give it you] The better reading gives, If ye shall ask anything of the Father, He will give it you in My name. The word for ‘ask’ here and in the next verse is aitein not erôtân. Note that the answer as well as the prayer (John 14:13, John 15:16) is in Christ’s name, and all such prayers will be answered. His return to the Father will gain for them (2) perfect response to prayer.”
69.) Jhn 16:12,“I have many more things to say to you, but you cannot
bear them at the present time.”
Cambridge Bible for Schools and Colleges
12. many things to say] They are His friends (John 15:15), and there is nothing which He wishes to keep back from them; He would give them His entire confidence. But it would be useless to tell them what they cannot understand; cruel to impart knowledge which would only crush them. ‘Now’ is emphatic (see on John 16:31): at Pentecost they will receive both understanding and strength. The word here used for ‘bear’ appears again in John 19:17 of Christ bearing the Cross.
12–15. The Disciples and the Paraclete
The Paraclete not only convicts and convinces the world, He also enlightens the Apostles respecting Christ and thereby glorifies Him, for to make Christ known is to glorify Him. These verses are very important as shewing the authority of the Apostles’ teaching: it is not their own, but the truth of Christ revealed by the Spirit.”
I believe the “many things” that Jesus said disciples could not bear must be found from the Book of Act to Revelation. So besides the Four Gospels we need to study the rest of the New Testament. We must follow the Words of Jesus.
Will you accept Jesus Christ as your Lord and Savior now?
WILLIE WONG THOUGHT
WILLIE WONG
February 22, 2025
Copyright © 2018 - 2025 by Willie Wong
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International community, knowingly or unknowingly, is greatly mistaken. Gaza does not belong to Palestinians. Gaza belongs to Israeli. Palestinians are originally Arabs who invaded Palestine under British rule. It is good and right for Palestinians to relocate permanently in lands of Arabs to establish a Palestinian State of their own.
Hamas released 3 Israeli hostages, Israel released 369 Palestinian prisoners of war. That is stupidity, the numbers are stupidity. Hamas who killed hostages must be killed. Hamas who mistreated hostages must be punished.
Palestinians do not have homeland. Gaza, West Bank, Golan Heights, etc. belong to the Jews. It is good and right that Palestinians be resettled permanently in any Arab land to build a Palestinian State of their own.
Palestinians must be evacuated from the Jewish lands and resettle permanently in Arab lands to build their own Palestinian state. Hamas, Hezbollah and Houthis are terrorists to be destroyed completely. That is the only way to peace.
The world intentionally believes in a lie. Palestinians are originally Arabs who surreptitiously moved to Israel without pay under the British colony called Palestine. Arabs bred like rabbits and called themselves Palestinians. It is most reasonable for Arabs to move to lands of Arabs. For Palestinians do not have claim or resettlement right in the Jewish land of Gaza, West Bank, etc. No one would object for Palestinians to build a Palestinian state in lands of Arabs, but Palestinians cannot build a Palestinian state in the Jewish land. Palestinians prefer to be called refugees in order to receive international aid every thing for free. Palestinians must move out or be removed from the Jewish land. TERRORISTS HAMAS, Hezbollah and Houthis MUST be destroyed completely.
There has been undeclared war in the southern border between Mexico and America, which has been neglected by previous American administrations. Mexico flagrantly serves as the open conduit for illegal migrants to enter California and crossing the river to enter Texas. The US must bomb Mexico to warn them there can not be business as usual; in particular Mexico rejected American airplanes which carried deported illegal migrants to land. America must use its powerful military and National Guards to patrol the borders 24 hours. Fire and shoot at unlawful migrants who climb the wall; who try to destroy the wall; who do graffiti on the wall; who congregate within 100 feet of the wall; who cross the river; who cut the wire to deter the invasion. America declares to REJECT all asylum applicants for 100 years. No humanitarian aid shall be given to any unlawful migrants. In addition to American troops, state National guards must also be used to end the unlawful migrants invasion of America. They are despicable and deplorable peoples who fail in their countries and dream of entering America to live happily and doing nothing on welfare. Immigration Officers must raid Los Angeles, East Los Angeles, San Bernardino, Santa Ana, San Diego, Miami, etc. -- dens of illegal aliens; the Welfare Department has their names and addressees.