Luke

Luke, the physician, was not one of the apostles, and his records are not therefore of apostolic authority. Such authority or plenary inspiration was not necessary, however, in the recording of plain, simple facts such as the Gospel of Luke and the books of Acts present. It is reasonable to assume that since the Lord used Luke's abilities in connection with the work of recording the facts of that time he was guided of the holy Spirit in the ascertainment of the facts, which his education and natural talents eminently qualified him to state succinctly. Luke was guided of the holy Spirit, in the same sense that all of the Lord's consecrated people are guided by his Spirit, which is to a different degree from the plenary inspiration granted to the twelve apostles. R2924:1
See also "THE FOUR GOSPELS—GENERAL"

[NTC - Luke 1:1]

Forasmuch— It would have been easy for dishonest men to have omitted these introductory words and have given the gospel the name of James, Paul, Andrew, Peter, or Nathaniel. R2816:4
Believed among us— Among us primitive Christians. R2816:3

[NTC - Luke 1:2]

Even as they— The apostles. R2816:3

[NTC - Luke 1:3]

To me— Luke, a physician. R2924:1
To write— The transition from oral to written teaching was gradual. R434:5*
Most excellent Theophilus— A friend, supposed to have been a person of considerable dignity and influence. R2924:1 Comparing this with Acts 1:1, we see that Luke is the author of that book as well. R5829:1

[NTC - Luke 1:4]

That thou mightest know— The oral word being committed to writing by apostles and evangelists, and accredited publicly by the churches in the lifetime of the writers. R434:5*
The certainty— The unerring certainty. R434:5*

[NTC - Luke 1:6]

Both righteous— John was given them in answer to prayer. R1671:6 The preparation for John's ministry began before he was born, in the hearts of his parents. R1915:3 The "chosen vessel" is always a prepared vessel and this preparation from God begins long before the chosen one knows of it. R1915:6

[NTC - Luke 1:13]

John— The Redeemer's forerunner and herald. R4940:4, 4939:2; B253; CR400:2

[NTC - Luke 1:15]

Shall be great— Because of favorable prenatal conditions. R1671:3, 1916:1 Most highly honored of all the prophets in that he was chosen to introduce the Son of God to Israel and the world.R1916:4 He was a great man, preacher and prophet; great in the sense that he that ruleth his own spirit, according to divine principles, is greater than he that taketh a city. (Prov. 16:32) R1916:1 At maturity he was ready for the work of introducing to Israel the long-promised Messiah. R1916:1 "He that is greatest among you, let him be as ...he that doth serve." (Luke 22:26) R1916:5 Patiently submit to the humbling now, and joyfully wait for the glory by and by. R1916:5
Sight of the Lord— Because meek and lowly of heart. R1916:2 But not in the eyes of man; never a guest in the palace of Herod, but a prisoner; no orator, but a "voice crying in the wilderness" (Isa. 40:3); not arrayed in purples, but in camels' hair. R1916:1 The great ones of earth have passed away; they have all come to naught, and in the Millennial judgment they will come forth to shame and confusion of face. R1916:4
Wine— From Greek, oinos, grape wine, which always intoxicates when used to excess. R509:4
Filled with the Holy Ghost— God's power began to operate upon him at his birth, and even before. CR400:2 After the same manner that the other prophets throughout the Jewish age had been under that holy Spirit. R2562:3 We must not understand this to mean that he was begotten of the holy Spirit, in the sense that Christians are begotten of it. R2562:3
From his mother's womb— The Scriptures make plain the fact that children may and should be consecrated to the Lord by their parents before their birth, or even their begetting; so that the little one may ratify the covenant of consecration at a tender age. R1671:3 His prenatal influences were such that, from his birth, his heart was inclined toward God and holiness. R1916:1

[NTC - Luke 1:16]

Shall he turn— Restore harmony between Israel and "the fathers", the patriarchs, etc. R557:4 Representing that the world shall come into a condition of harmony and peace with God. R557:4

[NTC - Luke 1:17]

Shall go before him— Jesus. R556:6
In the spirit— John the Baptist was not actually Elijah returned to earth, neither is the Church. B253 We know positively that John was not Elijah for we have his own testimony on the subject. "And they asked him, Art thou Elijah? And he said, I am not." (John 1:21) Q772:4, 817:2
And power of Elias— An uncompromising and fearless spirit, backed by the power of divine truth. R1379:2 Doing an Elijah work for fleshly Israel, introducing Christ in the flesh. B253 All who have this spirit and the power of present truth concerning the Kingdom and Christ's presence, constitute the Elias. R1379:2 As the man Christ Jesus was introduced by the man John doing an Elijah work, so the glorious Christ must be preceded by a great Elijah, making ready for the second advent. R2839:1 The Elijah class will now call attention to the present Christ. R557:2 Elijah and John represented the true and faithful witnesses of this Gospel age. R557:2 John the Baptist stood for, or represented, a multitudinous Elijah, as Jesus stood for, or represented, a multitudinous Christ. R557:1 "If ye will receive it, this is the Elias." (Matt. 11:14) R1379:1
To turn the hearts— To prepare the way of Messiah by performing a reformation work in preaching repentance and baptism for the remission of sins and declaring the Kingdom of heaven at hand. Q772:4 John's work as Elijah did not fail because of his own lack of faith, but because of the Jews' unreadiness of heart to be influenced by him. R2838:6
To the wisdom— In a word, to restore harmony between Israel and the "fathers," the patriarchs, and, in a fuller sense, the world whom Israel typified shall come into a condition of harmony with God, similar to that of the "fathers." R557:4 As a forerunner or introducer. R2838:6
Make ready a people— Preparing the way for the reign of the glorified Church and its glorious head, by making ready a people prepared, the Little Flock. R557:2

[NTC - Luke 1:19]

Gabriel— One of the most honored angels, but inferior to Michael. R490:5

[NTC - Luke 1:20]

Thou shalt be dumb— If Zacharias' faith was tested, it was found strong, and was assisted by his nine-month experience of dumbness. R4940:4

[NTC - Luke 1:24]

Elizabeth conceived— As, in the cases of Sarah (Gen. 18:9-14), Hannah (1 Sam. 1:5-27) and the Shunamite (2 Kings 4:14-17), the miraculous interposition of divine power quickened the natural forces where they had been dormant, inoperative or entirely suspended. R560:6*

[NTC - Luke 1:26]

In the sixth month— Probably on Christmas day of the year 3 BC. B62
Gabriel was sent— The chiefest messenger remaining in the courts of glory. R490:5

[NTC - Luke 1:27]

Virgin— This child was specially begotten by divine power though Mary was still a virgin when she brought forth the child. R4964:1

[NTC - Luke 1:28]

The angel came in— Christmas day is more properly the annunciation day, or the date of his human begetting. R3468:2, 3114:3, 2558:4; B61
Blessed art thou— The fact that Mary was honored by the Lord above all other women, in that she was chosen to be the mother of Jesus according to the flesh, would prove her nobility of character and purity of heart. R2558:3

[NTC - Luke 1:30]

Fear not— Not fearing reproach from Joseph or the world. E102
Found favor— Mary was full of faith and the joy of the Lord, to be an instrument in his plan. E102

[NTC - Luke 1:31]

Jesus— Signifies Savior, or Liberator—"For he shall save his people from their sins." (Matt. 1:21) R1006:1, 270:2, 134:2

[NTC - Luke 1:32]

He shall be great— Naturally sustaining the misconception of the character of the first advent. This was the Messiah they were looking for, not "a man of sorrows." (Isa. 53:3) Yet he taught, by precept and example: "He that would be great, let him be the servant of all." (Mark 10:43,44) HG72:1
Son of the Highest— Fulfilling the predictions respecting the Messiah; the long-promised seed of Abraham. R5157:2, 5300:5 The title of the Son of God officially applied to the man Christ Jesus before his birth, and this title he constantly approved. NS256:6
And the Lord God— The whole gospel dispensation comes between the beginning and ending of this text. HG52:5
Throne of his father— Christ Jesus is the promised scion of David's house, the heir of his throne, referring to the dignity, power and authority of office which David exercised. C257Not needful that he should have a human father of the Davidic line. The principle of inherited royalty through a mother is illustrated in the current (1883) heir apparent to the throne of Great Britain, the Prince of Wales, not through his father, but through his mother, the queen. R453:1 In Jewish genealogies it was customary to reckon lineage through either parent. R453:1 The throne of David is the emblem, or symbol, of David's reign, or kingdom; and David's reign, or kingdom, is a type, or figure, or shadow, of the reign, or Kingdom, of David's Son and Lord. R1283:1*
David— The throne of David is the symbol of David's reign; a type of the Kingdom of David's Son and Lord. R1283:1, 1063:1 The long-promised King of David's line, the Messiah. PD65/77; SM210:2; C257; E130, 133 Also called the "seed of Abraham" (Gal. 3:16; Rom. 4:13) and the "seed of
the woman [Eve]." (Gen. 3:15) R1063:1*

[NTC - Luke 1:35]

The Holy Ghost— Jesus was begotten, not by Joseph, but by the holy Spirit. R3291:2, 4964:1, 432:4, 84:3
Come upon thee— The narrative of Jesus' miraculous conception has the very best and oldest Greek MSS. to support it—the Sinaitic, Vatican and Alexandrian in Luke; though the account is missing in Matthew—not omitted. R434:4 The life principle by which Jesus was conceived came directly from the Heavenly Father. R5064:3, 1031:1*, 432:4
That holy thing— "Holy, harmless, undefiled, separate from sinners." (Heb. 7:26) E95; R5748:2, 3710:3, 3291:6, 776:1, 453:1, 432:4 Holy, because his life did not come from Adam, the contaminated fountain. E103; R777:1,5, 432:4 He knew no sin, while all other men are sinners by nature. (2 Cor. 5:21; Rom. 5:18; 1 Pet. 2:22) R776:2 He partook of the human nature without its condemnation. R1247:5 He did not partake of the condemned or forfeited life of Adam through Joseph, but of a life as directly from God as was the first Adam's; an unforfeited life which he could give for the life of Adam and all who died in him. R432:4*, 316:1* His life came directly from heaven (Heb. 1:5) and he was therefore, though human, yet free, both from Adamic sin and its penalty, death. R1031:1*, 997:6 The only obstacle to the generation of a perfect man is the lack of a perfect father to give a perfect life-germ. In the case of Jesus a perfect life-germ was transferred by divine power from a pre-existent condition to the embryo human condition. R777:1; E103 If we can have a perfect life germ we can have a perfect child from an imperfect mother. If a breeder of stock wishes to raise the standard of his stock, he selects a fine bull, and thus improves his entire herd. And so, if we had perfect fathers, we would soon have a perfect race. R4964:1 What was needed was not merely a sacrifice for sins, but a sinless sacrifice, which would thus pay the sinner's penalty. E96 Our Lord was unlike sinners in respect to sin, imperfection; but like them in the sense of having their same nature or flesh—he, in its perfection; they, in various degrees of imperfection through sin.R997:6
Born of thee— Though retaining perfection, he partook of the nature of his mother. R777:5, 1247:5 He was the seed of the woman (Gen. 3:15), and not the seed of man. His very nature was perfectly holy, unlike our nature. R84:3* Though life or being comes from the father, form and nature come from the mother. E103 Illustrated by the improper union between the "daughters of men" (Gen. 6:2) and those angels which kept not their proper estate or condition. The wonderful offspring were born of imperfect, dying mothers, but begotten by vigorous, unimpaired fathers. E103
The Son of God— He became man, and was a Son of God; as Adam was a son of God. R316:1*

[NTC - Luke 1:36]

The sixth month— John the Baptist was six months older than our Lord and began to preach six months before our Lord became of age and began his ministry. B58

[NTC - Luke 1:39]

A city of Judah— Ain-Karim, marked by tradition as the birthplace of John the Baptist. R1381:6

[NTC - Luke 1:42]

Blessed art thou— The hope to be the mother of the long promised "seed of the woman" (Gen. 3:15) seems to have filled the heart of Eve's daughters through the line of the family of godly Seth, all the way down to and including Mary. R1175:3

[NTC - Luke 1:44]

The babe leaped— "Filled with the holy Spirit even from his mother's womb." (Luke 1:15) R1671:6

[NTC - Luke 1:46]

And Mary said— Compare the language and sentiment of her poetic-prayer-prophecy with that of Hannah in 1 Sam. 2:1-10. R1813:2
My soul— Being; life and body combined. R205:1
Magnify the Lord— Not fearing the reproaches of Joseph or others. E103 The mind of Jesus' mother, instead of being antagonistic to his perfect development, cooperated to that result.E103

[NTC - Luke 1:52]

Put down the mighty— Solomon's line; from being Messiah's ancestors. E133
Exalted— The crown and diadem were removed from Zedekiah, and from the line of Solomon, to be given to him whose right it is—the Righteous Branch of the Davidic root. E133
Them of low degree— Nathan's line. E133

[NTC - Luke 1:53]

Filled the hungry— Referring to the restitution blessings to be granted to all the meek of the earth through the Millennial reign of Christ. R1754:6

[NTC - Luke 1:54]

His servant Israel— The whole twelve tribes. C293; R1341:1

[NTC - Luke 1:63]

John— Signifying, "the favor of God." R4940:2

[NTC - Luke 1:64]

His tongue loosed— His faith had been helped. He had triumphed over all doubts and manifested this by giving him the name mentioned by Gabriel. R4940:2

[NTC - Luke 1:68]

Blessed be the Lord— Praise to God, the Fountain of every good and perfect gift, comes first. R4940:3 In verses 68 to 70, of this prophecy praise to God comes first. R4940:3
God of Israel— The whole twelve tribes. C293; R1341:1
He hath visited— After the usual manner of prophecies, the thing about to be accomplished is spoken of as though it had been done. R4940:3 In fulfillment of his gracious promises of old. R4940:3
Redeemed his people— Greek, poieolutrosin, to make a loosing, i.e., to set at liberty, to deliver, occurring only once. Literally, wrought redemption for his people. E433 This word should not have been translated redeemed but rather delivered, as a guard against confusion of thought by the English readers. E433 Things not completed are here mentioned as though they had been accomplished: the first step toward Israel's deliverance had been taken, and it was spoken of joyously as though the entire matter were already accomplished. E433 Applies not only to the redeeming work accomplished by Jesus at baptism, but is comprehensive enough to take in the entire work of reclaiming humanity. R4940:5

[NTC - Luke 1:69]

Raised up an horn— Symbol of power. T42 The begetting of Jesus had already taken place. The holy Spirit spoke of the things begun, but not yet accomplished, as though finished. R4940:5

[NTC - Luke 1:71]

We should be saved— Verses 71 to 75, relate to the deliverance of God's people from the power of their enemies. R4940:5 None but God's people will ever be delivered from the enemies here referred to. R4940:5
From our enemies— Enemies through wicked works, blinded by the god of this world. R4940:6 Satan is an enemy. Sin is an enemy. And "the last enemy that shall be destroyed is death." (1 Cor. 15:26) R4940:6

[NTC - Luke 1:73]

The oath— The church are the children of the oath, the Abrahamic Covenant. R5300:5

[NTC - Luke 1:76]

And thou— Verses 76 to 79 tells of a work to be accomplished before the destruction of all enemies and the lifting up of those worthy to be sons of God. R4941:1
Shalt go before— Be the forerunner of Jesus. R4941:1

[NTC - Luke 1:77]

To give knowledge— To show them the "high calling" of this present age. R4941:4

[NTC - Luke 1:78]

The dayspring— The "Morning Star" or "Day Star," before the Sun of Righteousness arises to scatter the darkness of mankind during Messiah's reign. R4941:4 This "Day Star" guides the feet of the saints, even while still in the time of trouble, before the new dispensation is ushered in. R4941:4

[NTC - Luke 1:79]

To give light— Truth. A20, 25 Shining into the hearts of believers with sanctifying power and setting them afire with zeal for the truth. R4941:4 All shall have at least 100 years of opportunity under the clear light of "the Sun of Righteousness." (Mal. 4:2) R1772:5
Sit in darkness— Ignorance. A18, 25; B163

[NTC - Luke 1:80]

The child grew— Probably as a forester. R2562:5
Strong in spirit— Greek, pneuma—mind, character. E318
In the deserts— Not in the sandy deserts, but more properly in the wilds, the uncultivated regions, perhaps in the "hill country" where his parents resided. R2562:5 Possibly the Lord's providences ordered the affairs of his parents so that they were forced to reside in such a wilderness where they would have comparatively little intercourse with others. R2562:5
Till the day— The period, not the 24-hour day. R2836:1 When he was 30 years of age. R2563:1
Unto Israel— No longer regarded by our Lord and the apostles as the "ten tribes" merely, but, as it is expressed, "All Israel." R1341:1; C293

[NTC - Luke 2:1]

It came to pass— In a seemingly accidental manner the prophecy was fulfilled which foretold that Messiah would be born in Bethlehem. (Mic. 5:2) R3700:5
In those days— Especially auspicious because: (1) the spirit of world-conquering had brought the nations into close contact, broadening their ideas; (2) the transplanting of peoples to other lands made them more cosmopolitan; (3) Israel had been largely scattered, bearing influence and witness amongst other nations; (4) the Greek language had reached its zenith and was the literary language of the civilized world; (5) Roman conquest assured universal peace and hence a more favorable time for the announcement of the Gospel and the safety of its representatives; and (6) Israel was at its highest development, intellectually, morally and religiously. R2555:6, 1673:6 Also, the Old Testament had been translated into the Greek language three centuries before Christ. This version is called the Septuagint. R1674:1
Went out a decree— Thus, in a providential manner over which they had no control whatever, Joseph and Mary were brought to the very city in which most appropriately the great heir of David should be born, as foretold by Micah (Mic. 5:2).R2556:2
Caesar Augustus— The Roman Emperor. R2556:1, 3700:5 Representing Rome, the fourth universal empire. A253 Noted for his systematic collection of large taxes from all tributary nations. C29
That all the world— The Roman empire at that time bore rule over the whole world, the civilized world of that day. R3700:5, 3702:4; A253
Should be taxed— A poll or census of the whole world for the purpose of taxation. R3700:5, 2556:1 Corresponding faithfully to the prophetic description of Caesar Augustus in Dan. 11:20. C29

[NTC - Luke 2:3]

Went to be taxed— Every male citizen had to report to his native city. R2556:1 For tax registration. R4941:3

[NTC - Luke 2:4]

The city of Nazareth— In olden times there were honorable cities and mean cities. Nazareth was generally recognized as one of the latter, while Bethlehem was distinctly one of the former—the City of David, Israel's beloved king. R3700:3
Bethlehem— The chief city of their province. R1401:3
Lineage of David— Both Joseph and Mary, though through different lines. R3700:5, 3702:4, 2556:2

[NTC - Luke 2:5]

Mary— Luke shows the genealogy of Mary, by which our Lord was related to the family of David through the line of Nathan. R2555:6

[NTC - Luke 2:7]

She brought forth— It matters not that December 25 is not the anniversary of our Lord's birth, that really he was born about September 25. One day, as well as another, will serve us to commemorate our Savior's birth in the flesh. R4298:3, 3700:2, 3114:3, 2558:4, 2407:2; NS750:2 Though we reverence his flesh, and are deeply interested in all that pertains thereto, nevertheless, our still greater interest is in our risen Lord. R2556:4
Her first-born son— In a most humble manner. R3702:5 A gift of love divine. R5135:2 Implying that she brought forth other sons afterward. R560:2* About October 1st, 2 BC; 33-1/2 years prior to April 3rd, 33 AD; 29-1/2 years prior to the beginning of John's ministry in the 15th year of Tiberius Caesar. B60, 61
Manger— Became his most convenient cradle. R2556:3, 3700:6, 1247:3
No room for them— The experiences of Joseph and Mary were by no means exceptional. R2556:3, 3702:4 The same decree brought many others of the numerous family of David, and as the inns were comparatively limited and small, it is not surprising that the inn proper was full of guests. R2556:3 Neither Joseph, nor Mary, nor Jesus, nor the disciples, nor the Evangelist who recorded the incident, offers the slightest complaint or suggestion of dissatisfaction with the arrangement provided by divine providence. R2556:5 Had the people recognized who he was, how gladly they would have welcomed him into their inn. Similarly, wherever the Lord's people are, many would make them welcome, did they but recognize them as messengers of Jesus and the Heavenly Father. R2556:4

[NTC - Luke 2:8]

Shepherds— The vicinity of Bethlehem is a pastoral country and is today covered with flocks. R2556:5 The grand truth of the Savior's birth was sent through humble, trustworthy, human agents.R1674:1 The announcement was not made to an assembled world, nor even an assembled Israel, nor yet to all who, like Simeon and Anna, had long been looking for the hope of Israel, but to only a few devout shepherds. R1674:1 We may take for granted that the humble shepherds to whom the message of the Lord's advent first came were men who thus hoped in the promise of God; for to such, and such only, the Lord discloses his purposes. R1478:2 As a class, not particularly well educated as respects schools; yet many of them were thoughtful, and secured by reflection and conversation considerable knowledge. They might be termed an intellectual and thinking class of people. R2556:5
Keeping watch— As a guard against thieves, as well as against wild beasts. R2556:5 This account does not comport with a mid-winter birth for Christ. R562:4 Would that the shepherds of the Lord's flock were now watching: they would now be advised of the second coming of the Lord's Anointed. R1401:5

[NTC - Luke 2:9]

Were sore afraid— Fear is one of the dominating impulses of the human mind, especially in connection with any revelation from the Lord. Men realize they are imperfect and instinctively fear further curse and condemnation. R3700:6, 3115:2, 2556:6; NS750:3 All mankind more or less feels instinctively a fear of the supernatural, a trepidation at the very thought of being in the presence of the holy angels. R2556:6 Man's acquaintance with those in influence and power lead him to dread the still greater authority and power of the Almighty, lest it should be injurious to him. R3115:3 All humanity realize that they are sinners and naturally have forebodings. They find it difficult to believe that God is really gracious and loving. R4941:5 Satan has used this tendency of fear as a lash, wherewith to drive man away from God, and from the Bible, his revelation. NS750:4

[NTC - Luke 2:10]

The angel said— If we could only get all true Christians to study this verse and to see the depths of its significance, it would quickly revolutionize the teachings of Christendom. R2557:2
Fear not— The angel understood that through sin man becomes fearful in the presence of spirit beings. R3115:2, 3700:6, 2556:6 Only the true Christian has that perfect love which casts out fear. (1 John 4:18) R3115:3 It is for the true children of God today, as it was for the angels at that time, to assure the world that God is better than all their fears. R3700:6 So in approaching mankind with God's message, it is appropriate that we begin by saying, Fear not! The God we preach is not a demon, but a God of wisdom, justice and love, with all power to carry his program to a successful conclusion. NS750:3 As God's children realize that his work is surely going forward to success, doubts and fears give way, rejoicing takes the place of despondency. R632:5* "Their fear toward me is taught by the precept of men." (Isa. 29:13) The Lord would have his people free from this fear, though not free from a proper reverence toward him. R3115:3
I bring you— Reiterating the Abrahamic promise, "In thee and in thy seed shall all the families of the earth be blessed." (Gen. 12:3) NS554:6, 800:1 Glad would we be if we had a thousand tongues to sing our great Redeemer's praise, and a thousand hands and feet to use in the promulgation of this blessed message. R4103:5
Good tidings— The Gospel. R5126:1, 3701:1, 2596:1, 2557:1; HG615:2, 655:3 A good message, a glorious message, assuring the deliverance and blessing of all the world. R5717:1 A prophecy of good things to be accomplished for the Church and the world during the Millennium. R3701:4 When Messiah's Kingdom shall be established. R4848:2, 5370:3 When all the deaf ears shall be unstopped, and blind eyes shall be opened. (Isa. 35:5) R5370:3, 4523:1 Transcending anything and everything else in the world; all other philosophies are foolishness. R5126:1 The Gospel contains no reference to the damnation and eternal misery of any. R2596:1 That good message of God's love began to be lost sight of in the second century. R5970:6 Thus far it has been good tidings only to the Church. R5370:3 The meat in due season—the harvest message. R4105:3 We are to tell out these tidings by personal contact, by handing out literature, by preaching. R5893:4 The blessedness of these tidings is cumulative: first, "good tidings"; then "great joy"; and then the crowning feature of it is that it is "to all people." The sacrificial feature of the Lord's ministry was made less prominent than his power and majesty and glory, because the sacrifice related specially to God. R4098:2
Of great joy— Not great misery. R3701:1, 4523:1, 5893:4 Should be to all Christians a gladsome message; but rejected by nominal Christendom. R2708:6As there was joy at the return of the prodigal. (Luke 15:11-24) R3361:5 Of privilege, love, hope. R3115:4 Of remission of sins through Christ's blood, of reconciliation with the Father. R2564:5 "Blessed are the people that know the joyful sound." (Psa. 89:15) R2568:3 Man's joys will increase with every step taken on the return journey back from sin and death to perfection of life. NS614:6 Prefigured in the name Isaac, which signifies "laughter." R3952:6
To all people— In due time. (1 Tim. 2:4-6) R1908:2 God, who had a "due time" for calling natural Israel and who had a "due time" for calling spiritual Israel, has a "due time" for making known the riches of his grace to the non-elect world of mankind. NS767:4 As every member of Adam's race shared in his fall and the curse of death, as a result, so every member of the race was included in the great redemptive sacrifice which our Lord Jesus offered. R3701:1 "All the deaf ears shall be unstopped." (Isa. 35:5) SM174:2 Including those now in death. R1478:3, 659:1*, 9:6* Not only to those who, since his birth, have died in ignorance of the only name whereby we must be saved, but also to the billions who had died before God's salvation was brought to light in the Gospel. HG306:5 If only a few have yet heard the "good tidings" in any sense, must there not be a restitution to life as well as a future proclamation of the only name given? R412:6, 447:1* How prone the Lord's people seem to be to suppose, first of all, that he was to be a Savior merely for the Jews; or secondly, merely for a special elect class; or thirdly, for those who under present darkness manifest a special life for righteousness. R3115:3 The angels did not declare that our Lord came to bring universal and everlasting salvation to all people. R3115:4 Through natural Israel, to all the families of the earth. R4848:2, 447:4 Not merely to the Little Flock.A104 In great mercy, God has provided our ransom price. R1127:5 Redemption, restitution and everlasting life will be offered to all. R1674:4 Every member of our fallen race shall be blessed with a clear understanding of his imperfections and of the redemption provided. R3115:3 All who have lived and died, both before and after Jesus' birth. OV170:T; CR228:1 Only a small portion of the race has heard the "tidings" in this life. R556:4* All those who come unto the Father through him, by faith and obedience. R2407:3

[NTC - Luke 2:11]

For— Taking cognizance of the fact that it was to reasonable people, who would want to know why an unchangeable God, who had once pronounced a curse, should so alter matters to supplant the curse with a blessing, the messenger states the philosophy of the divine plan. R3701:2, 2557:3 Note the order of presentation: first a pronouncement of divine favor and blessing, that it is a cause for joy and shall extend to all people; second, the specific explanation of how it is to be accomplished—through a Savior. R2557:3
Unto you— Mankind. PD55/67
Is born— About October 1st, although generally celebrated on December 25th. R2407:2, 4298:3 He was transformed from the spiritual to the human nature, in order to give the exact equivalent for that which was lost. R1673:3 "For unto us a child is born." (Isa. 9:6) R2550:1 The promised seed of Abraham. R4963:2, 5300:5
A Saviour— Our Lord's name, Jesus, signifies Saviour. R2557:4 It was prophetically that the babe of Bethlehem was called a Savior. He was to be a Savior, The Christ, the Lord. But as the babe he was none of these. R4715:2, 4298:4, 3701:2 Signifying life-giver. The Syriac version is the one in which Savior is translated life-giver; and Syriac was, likely, the language spoken by Jesus and others of Palestine at that time. R4941:6, 4715:5, 3702:2, 2407:3; HG244:2, 306:4; NS800:1 The antitypical Moses, the antitypical Aaron, the antitypical Melchizedek, the antitypical David. He was also the Son of the Highest. He was to be the Savior—the Deliverer—the Mediator of the New Covenant. R4941:6 If the Redeemer was not perfect, then he could not be the Saviour of the world. R4964:1 A life-giver is a father. Jesus is to be the "Everlasting Father" (Isa. 9:6) to the world. R2407:3 The Bride and the Bridegroom, unitedly, will be the world's Savior. R4715:5
Christ— The Messiah, the long-promised seed of Abraham. R5300:5 The Greek word Christ signifies Anointed. R4715:2 He became the Christ before becoming the Savior and Lord. R4715:2 The angel first declared the divine favor and blessing, then how it should be accomplished; setting an example for us. R2557:3Called Anointed Messiah because it was foreseen of God that he would be. R5891:1

[NTC - Luke 2:12]

A sign unto you— To assure them that this was he. R1478:6
Lying in a manger— As one of the humblest of earth. R1063:2 Necessary, not only to their identification of Jesus, but also to bring down their thoughts from the great and grand results to its humble beginnings, lest they should be misled in their expectations. R2557:4 Similarly we are not only to tell of the future glory, greatness and grandeur, but we are to tell also of the present humiliation. R2557:4

[NTC - Luke 2:13]

The heavenly host— As the angels could sing and rejoice at the first budding of the divine plan of salvation, so also can all who have faith in the ultimate outcome rejoice with joy unspeakable and give praise to God in the highest and to his Son our Lord. R3701:3 Capable of appreciating what fallen man could not appreciate. R1674:4 This shows how the angels of God are interested in the affairs of men, and how they sympathize with us and rejoice over our prosperity. "There is joy in heaven among the angels over one sinner that repenteth." (Luke 15:7) R1478:6
Praising God— A kind of Hallelujah chorus, or angelic response to the message of the angel already given. R4942:4 It is not surprising that they did not weep for the sufferings and humiliation, but sang, grasping merely the culmination of the great divine plan which had its beginning in the birth of Jesus. R4098:2 Thankful for his mercy to the children of men. R3701:2
And saying— The anointing which we receive of the Lord is that which leads us to declare the good tidings of this great salvation in all its lengths and breadths and heights and depths. NS207:2

[NTC - Luke 2:14]

Glory to God— This was but a reiteration of the Gospel message already delivered. R2557:5 Properly the anthem begins with praise to him that sitteth upon the throne, to him who devised the great and wonderful plan of redemption and who sent his Son, our willing Redeemer. R3115:5 God will be glorified by all the angels, by his exalted Church, by restored humanity, by all the intelligent creatures on every plane, in every age! R5577:1 The proper glory to God is not yet rendered on earth as it is in heaven. R4942:4 If the jubilant songs of the angels hallowed the advent of the Lord into the world, can we imagine them to be silent when the Anointed Body is received into glory? R1821:3 As God's children come to a knowledge of God's glorious plan, rejoicing takes the place of despondency. R632:5*
In the highest— In the highest strain of heart and voice, with the fullest appreciation. R3115:5 It declared that the work which should be accomplished by the babe just born should redound to the highest glory and honor of Jehovah God, his Father. R2557:5 After the Millennial reign of Christ has accomplished its work. Not yet does God receive glory in the highest. R3702:1, 3701:6
Peace— After praising God, come the consequences on earth; namely, peace, peace with God. a peace which comes from a restoration to the race of the divine good will. R3115:5 A prophecy of God's purpose to bring about through the newly born child the abrogation of the curse and the establishment of peace and sinlessness among mankind. R5576:2 It will be during the Millennial age that this prophecy of the angel will have its fulfillment. R3701:5; Q752:T Not yet fulfilled. The birth of the babe was one step toward it; the death on the cross another; the resurrection and ascension were other steps; the selection of the Church is another, nearly completed; the Messianic Kingdom will complete the prophecy. PD67/55 The Millennium will be introduced by force—"The Lord shall fight in that day." (Zech. 14:3) NS131:2 Peace established upon a firm foundation—the lifting of the curse. R3115:6 In a world-wide Eden. R5715:2 Not such a peace as men might patch up between themselves, but a peace with God. R3115:5
Good will toward men— And not, "On earth peace amongst men, in whom he is well pleased." Even the Lord's people have no peace on earth. R3702:1 The expression "good will toward men" as rendered by a majority of translators is confirmed by the latest found manuscript, the Lewis manuscript of the Gospels, discovered in 1892 in the convent at Mt. Sinai. R1674:4 A declaration of what God purposes to do. He has not good will toward the present sinful, rebellious attitude of the race. He has never good will toward sin, God's curse indicated his ill-will toward man—in other words, his displeasure because of man's sin. R5576:2, 3701:6 Even when our Lord had died as man's ransom-price, God's favor did not come to the world. R5576:3 A prophecy of God's purpose to bring this about through the newly born child. R5576:1; PD55/67 In a sense, the grandeur and blessing of the new dispensation began at the birth of Jesus. C346 Steps toward this are the birth of Jesus, his death on the cross, his resurrection and ascension, and the selection of the Church. The Messianic Kingdom will complete the prophecy. PD55/67

[NTC - Luke 2:15]

Angels were gone— The shepherds recognized the angels and their message as from the Lord. R1479:1
Let us now go— So each one who has heard of the grace of God with an appreciative heart can do nothing less than seek the Lord. R2558:1

[NTC - Luke 2:16]

Mary and Joseph— Were pious, reverent, and obedient to the Law. R3711:1, 2558:3

[NTC - Luke 2:17]

Made known abroad— So we must reverence, and serve his cause by proclaiming his gracious message with which we have been favored. R2558:1

[NTC - Luke 2:18]

They that heard it— The grand truth was one to be received by faith; and it was sent through humble, but trustworthy, human agents, who were the honored instruments in God's hand. Any who proudly despised the instruments were unworthy of the good tidings. R1674:1

[NTC - Luke 2:19]

But Mary kept— Mother-like. R1479:4 She made no boasts, but waited for God's due time. R3702:5 Doubtless it was from her lips that Luke received the information contained in this chapter. R2559:5
And pondered them— Wondering what would be the consummation—little dreaming, we may be sure, how great her son ultimately must be made, according to the divine arrangement. R3291:3

[NTC - Luke 2:20]

Shepherds returned— Fully assured that the promised seed had really come. R1479:4

[NTC - Luke 2:22]

When the days— When Jesus was forty days old. (Lev. 12:1-4) Q757:5; R4942:1
To present him— Although the first-born had been exchanged for the tribe of Levi, nevertheless the first-born of each mother was to be devoted specially to God and his service. R4942:2
To the Lord— All of the first-born are represented as belonging to the Lord, to be devoted to God and his service. Q757:5; R4942:2 Similarly the elect Church, the Church of the first-borns, are "a kind of first-fruits unto God of his creatures." (Jas. 1:18) R4942:2 It is the custom of some parents to make a formal consecration of their children to God in the presence of believers. The influence upon the children cannot be other than beneficial, though this does not take the place of the child's personal consecration when it reaches the age of discretion. R4942:2; Q758:T

[NTC - Luke 2:23]

Called holy— The Church being gathered during this Gospel Age is styled the Church of the first-born. (Heb. 12:23) R4942:2 "A kind of first-fruits unto God of his creatures." (Jas. 1:18) R4942:2

[NTC - Luke 2:25]

Just and devout— One of the kind of characters to whom God reveals his truth. "Light is sown for the righteous, and joy for the upright in heart." (Psa. 97:11) R1674:2
Waiting— The expectation of Messiah was general at that time. B21 One of a minority in heart-harmony with the Lord and his Promise; an Israelite indeed. OV71:T
The consolation— The fulfillment of the Abrahamic promise. R4942:5 Through the long-promised Messiah. R4098:3
Of Israel— The whole twelve tribes. C293; R1341:1

[NTC - Luke 2:26]

Revealed unto him— That the accomplishment of the promises made to Abraham was nigh. R4942:3
Not see death— Until he had seen the Deliverance of Israel. R4942:3

[NTC - Luke 2:27]

Came by the Spirit— This aged prophet recognized Jesus. R4942:3
Parents— Considering the foster-father Joseph as father. R3291:2

[NTC - Luke 2:29]

Lord— Greek, despotes, better translated Sovereign or Autocrat. E70

[NTC - Luke 2:30]

Thy salvation— The way in which salvation shall come to Israel and all the families of the earth. R4942:3 Jesus' birth was the dawn of hope for our race. R1631:3

[NTC - Luke 2:32]

A light— Not yet is the Sun of Righteousness enlightening all the Gentiles, not yet has Christ become the glory of his people Israel; he is, nevertheless, all through this Gospel age, a great light to all those whose eyes are opened that they may see it. R3031:6, 1674:2 "That was the true light which lighteth every man that cometh into the world." (John 1:9) R1674:2, 3031:6 Let us walk as children of light. (Eph. 5:8) R3031:6
To lighten the Gentiles— Salvation unto the ends of the earth. R3010:2 Nations; all mankind, regardless of faith. A107
The glory— Not yet. R3031:6 Simeon is contrasting the two salvations. A107 Then believing Israel will glory in him. R1674:3
Thy people Israel— The whole twelve tribes. C293; R1341:1 Such as shall become Israelites indeed. A107 Simeon declared this under divine inspiration. R1674:2 The good tidings will be to all people, but the special salvation will come only to his people. A107 Christ is the glory of the Church, the true Israel of God (Rom. 11:7); and he will be the glory of fleshly, or natural, Israel when their eyes are opened and they are received by him under the New Covenant. R2126:1

[NTC - Luke 2:33]

And Joseph— Not called the father of Jesus. R4957:3, 2559:4

[NTC - Luke 2:34]

Simeon blessed them— It is not probable, however, that Simeon, who spoke under divine inspiration, understood fully the import of his words. R1674:5
Set for the fall— During the period of Israel's disfavor. B228 Israel stumbled over Jesus, except the few who became his disciples, probably ten or fifteen thousand. R4942:6 The world has witnessed the fall of Israel from divine favor and their sad conditions as outcasts for nearly two thousand years, because of their rejection of Christ. R1674:3 Reminding us of the words of Paul, that our Lord is a "stone of stumbling and rock of offence" to many in Israel. (Rom. 9:33) R4942:5; B228 "They shall fall backward and be snared and taken" (Isa. 8:15) R4942:6
And rising again— Greek, anastasis, without the Greek article, hence showing no emphasis, indicating no special peculiarity. R1512:1 Paul, quoting Isa. 8:15, proceeds to show the recovery of Israel as soon as the elect class of this Gospel age has been completed. (Rom. 11:9-11) R4942:6 St. Paul also told of the rising again of many who stumbled. He declares: "They shall obtain mercy through your mercy." (Rom. 11:31) R4942:5 Now the time for their rising again has come (beginning AD 1878). R1674:5 Restoring all things after their "appointed time," their double is complete. B228 Raised up nationally. R1674:5 To divine favor. R4942:6
For a sign— True all through the age, and the reproach of the cross has not yet ceased. R1674:5 A mark, or standard. R4942:3

[NTC - Luke 2:35]

A sword shall pierce— Referring to Christ's tragic death, and the trial of faith thereby instituted. R1674:5
May be revealed— Proving which are loyal and faithful to God as true soldiers of the cross, and which are not. R1674:5

[NTC - Luke 2:36]

Anna, a prophetess— Devout, faithful; a saintly woman. R1674:5, 4942:5 God requires faithfulness on the part of female as well as male stewards in the use of all their talents. R1549:4 The Scriptures utter no voice and establish no precedent contrary to female activity in the various legitimate pursuits of life for which nature and education have fitted her. R1549:3
The tribe of Aser— Another evidence that the entire house of Israel (twelve tribes) was represented at Jerusalem in our Lord's day, and not the tribes of Judah and Benjamin only. R1674:6;C295
Of great age— Over a century old. R4942:5

[NTC - Luke 2:38]

Spake of him— To the saintly ones, waiting for the fulfillment of the Abrahamic promise. R4942:5
For redemption— Greek, lutrosis, deliverance. E433 Anna spoke to those who were looking for deliverance in Jerusalem, expecting freedom from the Roman yoke, but not necessarily understanding that the greater deliverance was to come by payment of a ransom price. E433

[NTC - Luke 2:40]

The child grew— Prior to reaching his twelfth year. R3710:6 He was permitted to grow after the ordinary manner, gradually, getting stronger physically and mentally, being filled more and more with wisdom, and giving evidence that God's favor was upon him. R3291:1, 2558:3 He did not miraculously know all that was in the Law and the prophets. He acquired knowledge, but with that ease, rapidity and retentiveness with which only a perfect mind can grasp and hold it. R1916:3 His earlier years were evidently spent in studying prophetic utterances concerning God's Plan and his own share therein. SM643:2 Let us not forget the necessity for growth—adding to faith virtue, knowledge, self-control, patience, godliness, brotherly kindness and love. (2 Pet. 1:5-8) R2560:1 There is heavenly wisdom in the limited description given us of the childhood and youth of our Savior. Let us not, then, attempt to imagine with particularity what the Lord has seen fit to cover and not reveal R3710:6, 2558:1 Our minds are more drawn to the important features of the Lord's work by reason of the brevity of the sketch given us of his earthly life and interests. R3290:6, 3291:6, 2558:1 From what we know of childhood, we recognize it as the period of development. R5064:3
In spirit— In mind. E52 Siniatic and Vatican MSS omit these words. R1682:2
Filled with wisdom— This wisdom was intimately interwoven with the Law and the prophets. R3711:2 Our Lord was not only born under favorable religious influences, but trained in that way. His mother and her husband were pious, reverent, and evidently disposed to be obedient to every feature of the Law to the extent of their ability. R3711:1 Few were able to read, but Jesus was amongst those few—not because of schooling privileges, but because of his brilliant mind which retained everything that came to it and to which, therefore, the Bible was continually an open book. R4957:2, 2558:3 Jewish boys had an advantage over those of other nations because the services in the synagogues consisted of readings from the Law and prophets by course. Thus all Jewish children had excellent facilities for hearing the Word of the Lord. R4957:2, 2559:1
The grace of God— The blessing. C52 The word "grace" signifies that which gives pleasure, as loveliness of form or character, or the most admirable virtues. R3711:1

[NTC - Luke 2:41]

His parents— Not implying that Saint Luke supposed Joseph to be the father of Jesus. He was the foster father, his foster parent, or step-father. R4957:3, 3291:2
Every year— His "parents" were strict religionists and obeyed the Mosaic Law by attending regularly the feast of Passover at Jerusalem every year. R4957:3 This requirement of the Law was observed by the most devout Jews only. R2558:3
Feast of the passover— A great religious gathering; continued seven days. SM563:1; R3711:1, 3291:2, 2558:5 Represented the blessings and favors of relationship to God, based upon the merit of the Passover Lamb. SM563:1 He could not grasp the full import of the prophecies and his share in them until after he had been anointed with the holy Spirit. R1688:2

[NTC - Luke 2:42]

Twelve years old— It was a custom that Jewish boys should make a consecration at the age which Jesus did. R5064:4 A child, reasonably well born, raised under the influences of a Christian home, would, we believe, very generally be ready at the age of twelve years to make a consecration of himself to the Lord. R3711:5 It is a serious mistake to conclude that a child of 12 has sufficient mind to grasp elementary principles of secular education, and be prepared for higher studies of a secular character, but unfit for higher religious studies. R2558:5 It was a Jewish custom that a Jewish boy should be considered "a son of the Law" when he attained his twelfth year. He thus became responsible under the Law and thenceforth was required to keep its festivals, etc. R4957:3, 3711:2, 2559:4 In his thirteenth year.R2558:4
To Jerusalem— His first visit to the great city. R2559:1
Of the feast— The Jewish children were accustomed to attending religious services. R5064:4

[NTC - Luke 2:43]

Fulfilled the days— The Feast of Passover continued seven days, but it was the custom for many of the pilgrims from distant parts to remain over only two days, until after the principle ceremonies. R2558:5
The child Jesus— He could not begin his ministry because he was bound by the restrictions of the Law. R3291:5 Neither Mary nor Joseph seemed to have appreciated the greatness of Jesus. R3291:3
Tarried behind— So absorbed with the opportunities and studies. R3291:5 Not yet finished with his investigations as to when to begin his ministry. R4957:6 During the Passover Feast the great men were engaged in public functions. Hence his best opportunity for conference with them was at the close of the feast. R4957:5 He was apparently, for a child of his age, especially well able to take care of himself. R3711:3
Joseph— Not called the father of Jesus. R4957:3, 2559:4

[NTC - Luke 2:44]

In the company— The gathering of Jews from all parts of Palestine, yea, from the entire world, meant great crowds of people; on some occasions more than a million. R4957:3
They sought him— It was customary for the women of a caravan to move on ahead, the men coming after, and a boy of Jesus' age might be with either of the parents and not be missed until nightfall. R2558:5
Their kinsfolk— Naturally enough, close relatives traveled in each other's company. R3291:2

[NTC - Luke 2:46]

After three days— One day homeward, one day returning, and on the third day they found him. R2558:5, 4957:6 During these feasts great hospitality was exercised, especially toward strangers from a distance. Jesus was probably entertained by one and another of these new-found friends. R2559:2
Midst of the doctors— Not unusual. At that time information was gained less from books and more from oral teaching and the Doctors of the Law were supposed to be ready to instruct all who desired information, especially during the holy Passover week. R2558:6 The custom seems to have been for the Doctors to sit on a special semi-circle of seats, while before them were low benches for the older students: the younger boys sat on the ground, literally "at their feet." R2558:6 Similarly Paul, as a youth, "sat at the feet of Gamaliel," one of the chief Doctors of the Law in his day. (Acts 22:3) R2558:6
Both hearing them— And not instructing the doctors. R2559:2
Asking them questions— Not that the boy Jesus was bold, but recognized many questions upon which he would like to have further information, asking his questions honestly with a desire and hope of obtaining satisfactory answers. R2558:3 His superior ability did not puff him up nor cause him to forget the respect and deference due to the advanced years and position of the Doctors and teachers. R1916:2, 1682:2 Meekness is especially desirable as a sling for the truth. Let the truth be shot forth with all the force it can carry, but always with meekness; and the question form of suggesting truth will often be found the most forceful. R2559:3 Wondering if becoming a "son of the Law" implied that he, at that age, should become in some measure identified with the Law as a student, or in some other capacity. R3711:2 Inquiring of the Doctors of the Law what time would be appropriate for him to enter upon his ministry. R5128:2, 4957:6, 3711:3, 2559:1 Doubtless a part of his inquiry was whether or not the custom of considering a boy the "son of the Law" at twelve years of age was founded upon anything in the Law or was merely a human tradition. R3711:3 Fresh inquiries about other types and symbols and their proper meaning. R4957:6, 3291:3 Not satisfied with simply their opinion, he desired references to the Law and the prophets that he himself might judge, and not rely too implicitly upon the conclusions of others. R4957:5 The one who was asking the questions was the one who ultimately would give correct answers to those questions in his own experiences. R3291:3 Even a child can ask questions, and in asking the questions, may suggest wonderful and powerful answers. R3291:3 Manifesting his depth of mind, clearness of understanding and logical reasoning. R2559:3, 2558:6 A good method for those who, by reason of sex or insufficient years, are not permitted to teach. R3291:3 Some of the Lord's people greatly injure their influence in the Truth by the display of too large a degree of self-assurance in speaking of the Truth to others, especially to the learned. R2559:3

[NTC - Luke 2:47]

Were astonished— Doubtless remarking that they had never had such pointed questions asked them respecting the Law and the prophets, even by wise men of their day and by each other. R3291:4This little item gives us a suggestion respecting the ability of mind that would belong to a perfect boy, and what we may expect of the ancient worthies when they shall be resurrected to human perfection. R3291:4
His understanding— Nevertheless we are to remember that our Lord Jesus himself could not have understood the full meaning of the Law, shadows, and the prophecies at that time—not until after his anointing with the holy spirit. (1Cor. 2:14) R3291:4 His memory extended back to his previous existence with the Father. We have no reason to doubt that he then knew what in after years he affirmed, saying: "Before Abraham was, I am." (John 8:58)R1916:5
And answers— They, in turn, considered it not beneath themselves to ply the boy with questions. R3291:4

[NTC - Luke 2:48]

His mother said— Joseph, the foster father of Jesus, said nothing. R4957:6 Probably nothing was said to Jesus publicly respecting their disappointment and their subsequent search for him. It seems to indicate an unusual occurrence, which in turn speaks of parental obedience on the part of Jesus. R2559:3
Son— They did not know of his previous spiritual existence. R1682:5
Why hast thou— We must suppose that he had been so absorbed with the opportunities and studies that the time had passed without his appreciating the trouble and inconvenience he was causing to others. R3291:5
Thy father— Joseph, having accepted Mary, accepted also her son, Jesus, and became his foster-father. R2559:4

[NTC - Luke 2:49]

He said unto them— In his childlike simplicity seeming to think his mother and Joseph would fully realize and approve his course. R1916:3
Wist ye not— Having been told he was specially holy and miraculously born, he asked Mary, Did not you tell me of this thing? He was surprised that Mary and Joseph should not understand that this was the very thing for him to do. R5065:4
Must be about— On the alert to fulfil his mission. He surmised that, since at 12, Jewish boys came under the requirements of the Law Covenant, that that was the time at which he should begin his ministry. R4957:5
My Father's business— Evidence of zeal; the mind of Christ is the will to do the Father's will. R1916:3, 5228:4 Somewhere about his house, his courts. R3711:4, 1916:5 "Did you not know that I would be somewhere about my Father's house?" We prefer this free translation, in accord with the Revised Version, to the one given in our Common Version. R3711:4 "Did you not know that I had reached the age when I am a "son of the Law," and that therefore certain responsibilities have come upon me in respect to the Heavenly Father and his Word and his plan?" R2559:4 He would have in mind the Heavenly Father, just as any consecrated child of God might think of him. From the information which he had received from his mother, Mary, he would know of his miraculous birth and special mission in the world. R5065:4 Though he had not yet been impressed with his previous experiences with the Father and of the remote past. R5065:1 Jesus never acknowledged Joseph to be his father; nor did he ever acknowledge his earthly life to be the beginning of his existence. E89 Having learned that he could not yet attend to the Father's business, he remained quietly at home until thirty. R5847:1

[NTC - Luke 2:51]

Subject unto them— As a youth he was loyal and faithful to his earthly parents. R1114:4, 4958:1, 4809:2 Having learned that he could not assume the priestly function as a boy. R5064:4, 5128:2 He did not humble himself before he became a man, but afterwards. R5128:2
Unto them— All of this earthly authority was exercised by his personal inferiors, even though they were his legal superiors. R4809:2, 1114:4
In her heart— It was doubtless from her own lips that Luke received his knowledge of these events. R2559:5

[NTC - Luke 2:52]

And Jesus— This verse relates to his life from twelve years of age upward to the time of his presentation to Israel in his thirtieth year as the Lamb of God. R3711:6
Increased— It was not a boy who was to be the Redeemer, even as it was not a boy who had sinned. R4958:4 He kept on growing and he kept on coming up to full manhood and he did not reach full manhood until thirty years of age. Q378:2; R5748:2 Happily for us, we are not born under the Law nor under the limitations which hinders us from receiving the call and responding to it before 30 years of age. R2559:6 It is quite probable that the 18 years from this time to the time of his baptism were spent in the performance of the ordinary duties of life. What a thought this gives us with respect to our Lord's development of patience. R2559:5 Similarly all who hear the good tidings now would best not begin to minister the truth to others by explaining it until first they have received of God the unction from on high. R3711:6 The perfect babe became the perfect boy; the perfect boy became the perfect youth; the perfect youth became the perfect man. R4958:4; Q377:2
In wisdom— He did not miraculously know all that was in the Law and the prophets. He acquired knowledge, but with that ease, rapidity and retentiveness with which only a perfect mind can grasp and hold it. R1916:3 From the twelfth to the thirtieth year he kept growing in wisdom and grace of character. R4958:4, 3711:6
And stature— Though the wisdom of twelve years surpassed that of the sages among men, neither his mind nor his body had yet reached full development. R1618:3
With God— Not in the sense of becoming less sinful and more righteous, but in the sense of becoming more developed, reaching human perfection. R4958:4 The whole matter was pleasing to God, to whom Jesus became more and more pleasing as he neared maturity. R5157:2
And man— Humanity perceived that he was different from others. R5157:2 He was of winsome manner. R3711:2 In his early life of preparation for his public ministry and great sacrifice, his virtues commanded the admiration of all who knew him. R1916:6

[NTC - Luke 3:1]

The fifteenth year— This is a clearly fixed date of which there can be no reasonable doubt. Tiberius became emperor at the death of Augustus Caesar, in the year of Rome 767, which was the year AD 14. B58 An unequivocal date. Tiberius began to reign in AD 14. The fifteenth year of his reign would therefore be the year AD 29. B60 Those who claim that Jesus began his ministry AD 27, instead of AD 29, claim that John's ministry began in AD 26, and are obliged to count the reign of Tiberius Caesar two years before its admitted date. R2562:2 The only people to raise a question about it are those who, following the inaccurate records of Josephus, want to twist Luke's plain statement into harmony with a date two years earlier. B59; R2132:4,1975:4
Of Tiberius Caesar— Luke connected the beginning of John's preaching with the reign of Tiberius for the very purpose of locating or fixing the event chronologically. R2132:4

[NTC - Luke 3:2]

Annas— Was subsequently dragged through the streets, scourged and murdered. R3369:3
The word of God came— When John was thirty years of age. R2562:2 In the spring, about April first, just as soon as he was of age; for God's plans are always carried out on exact time. B60 The Lord made clear to John that the time had come for the beginning of his ministry, not merely by an impression or surmise, but with positiveness, as in the case of all the prophets. R2563:1 Exactly at the right time to introduce the Lord Jesus to the Jewish nation. R3292:3
John— The last of the prophets, none of whom was his superior, "There hath not arisen a greater prophet than John the Baptist." (Matt. 11:11) R4958:2, 3292:1 Six months older than his second cousin, Jesus. B58; R2562:2 John's work at the first advent foreshadowed the closing work of the Church at the second advent. B253
In the wilderness— Not in the sandy deserts, but more properly in the wilds, perhaps in the "hill country," where his parents resided at the time of his birth. R2562:5 The world is in a wilderness condition and needs the presence of the great King to bring order out of its confusion. R4113:5

[NTC - Luke 3:3]

About Jordan— Thickly settled regions. R2563:1 John sought the pools, or deep places of the river, sufficiently deep for the purposes of immersion. R2563:1 The work of John the Baptist was merely to the Jew, and proportionately only was he the antitype of Elijah. Jesus in the flesh and all his faithful members in the flesh have constituted the larger antitype of John the Baptist.R4958:5, 2563:2 John was not preaching to Christians, he was not preaching the message that Jesus preached, he was preaching merely the demands of the Jewish Law. OV199:2
Baptism of repentance— It is uncertain just when immersion was instituted as a symbol of repentance and reform. John the Baptist, it is claimed, followed a custom for some time in vogue among Jewish reformers. R1161:2
The remission of sins— Those addressed were all Jews, already in covenant relationship with God. R1421:1 Not that repentance and baptism would work for them a remission of their sins. John preached a baptism signifying repentance unto, or preparation for, a remission of sins. R2563:1 If repentance and immersion in water would bring the forgiveness of sins, the "Savior and a great one" whom God had promised to Israel for so long would have been wholly unnecessary. R2563:2 Not original sin, which could be removed only by the blood of Christ—"without shedding of blood there is no remission" (Heb. 9:22)—but sins against the Law Covenant. R2931:3

[NTC - Luke 3:4]

As it is written— A prophecy not even yet fulfilled, but which includes the entire work of the Millennial age. R2563:2
The voice— Not "The Word." (John 1:1) R2409:2
Crying in the wilderness— The Church has cried in "the wilderness" in the sense that she has been alienated and separated from the world. R4958:6 We are not, as John, to dwell in the wilderness, to criticize and denounce everything. We are to copy our Lord, not John the Baptist. R4978:5
Prepare ye the way— But John's mission was not successful to his nation, and profited only a few of the people. R2563:3 The mission of the Elijah class is to exhort to repentance and to prepare men for the glorious setting up of the Messianic Kingdom. R2563:4, 4958:6 A highway for the coming King. R4113:5 As John the Baptist was unsuccessful, the Church in the flesh has not succeeded in preparing men for a triumphal entry of God's Kingdom upon earth. R2563:5
His paths straight— Those who hear should walk circumspectly—make a straight pathway in the desert, a highway for the coming King. R4113:5 "An highway shall be there." (Isa. 35:8) R2563:5

[NTC - Luke 3:5]

Valley shall be filled— The lifting up of the poor. R4958:6 Signifying that the humble shall be lifted up out of degradation. R4113:5 Leveling up the deep crevices of character. R2563:5
Mountain and hill— Kingdom and less autocratic government. R4990:2, 5575:4; A318; D551
Shall be brought low— Those who have reached high positions of influence and affluence under the reign of sin shall be humbled under the reign of righteousness. R4113:5 Leveling down the hills of pride to the proper level of humility. R2563:5 The conditions of society will be leveled. R4990:2 Little by little coming down to the level of popular demand. D551 The city of Quito, Ecuador, the highest city in the world, has subsided 76 feet in the past 122 years, indicating that this prophecy may have a literal fulfillment also. R1215:3 Showing that society is to be reconstructed and equality of classes obtain. R332:4
The crooked— The great things which belong to the present time of sin and imperfection will all be straightened out. R4113:5 The perverse. R332:3
The rough ways— The incongruous things will all be smoothed over. R4113:5

[NTC - Luke 3:6]

All flesh— The dead, as well as the living. R2402:4 All flesh indeed shall see the salvation of our God, and so many as will may share therein. R2563:6 The world in general. T83 The promised deliverer is to bless not only Israel, but through Israel "all the families of the earth." (Gen. 22:18) A58
Shall see— Greek, optomai, recognize. R141:4 Appreciate, understand, experience. R4958:6 Recognize God's gracious love more and more. T83 Whose mission it is to seek to prepare all flesh to see the salvation of God. R2563:5
The salvation of God— As a result of the work of the "times of restitution of all things." (Acts 3:23) R4113:5 Both John and the Church declare that this salvation is to be brought through Jesus and his glorified Bride in Kingdom power. R4958:6

[NTC - Luke 3:7]

To the multitude— The prepared instruments of the Lord are powerful in his hand. The whole nation was aroused. R1916:3
Generation of vipers— Greek, gennema, race or posterity. D603 Rejectors of the divine favor. R2301:4 Their religion was one of outward forms and ceremony merely, and not of the heart. R2236:3 Some seemed to John to be so vile that he could not properly accept them until they had given some proofs of reform. R2563:6 We are not to understand that such language is proper to be copied by the Lord's people of today. "In meekness instructing those that oppose themselves." (2 Tim. 2:25) R2563:6Similarly, today many have "a form of godliness" (2 Tim. 3:5), a devotion to Sectarianism. R2236:5
The wrath to come— Not flames and torments after death, but divine judgments upon the Jewish nation for hypocrisy, formalism, and failure to live up to the light and privileges enjoyed. "There shall be great distress in the land and wrath upon this people" (Luke 21:23). "Wrath to the uttermost" (1 Thess. 2:16), which came upon the Jewish nation in the end of the Jewish age. R2236:6, 3292:5, 2564:1 The trouble that was about to come upon that nation unless they would receive Messiah, who had not yet been offered to them. R2564:1 There is a proper presentation of the truth, and a proper fear of God and his retribution, which may be properly kept before the mind of the transgressors; but this is wholly different from the terrorizing fear of eternal torment. R2564:5 Let us present the wrath to come truthfully, not misrepresenting the character of our God; for assuredly God will not hold them guiltless who blaspheme his holy name. R2564:4 "Wrath to come upon them to the uttermost." (1 Thess. 2:15,16) R2301:4Picturing the wrath to come in the end of this age upon Christendom. R2564:5

[NTC - Luke 3:8]

Begin not to say— Do not permit yourselves do be deceived into thinking that God is under compulsion to accept such as you, and that otherwise his word would become void. R2564:3
Within yourselves— As nominal Christendom says to itself. R2564:2
Abraham to our father— His hearers thought that they were God's specially chosen, "elect" people, whose glorification had been foretold in the prophets, and that since there were no better people in the world it was unreasonable to suppose that God would pass by the very best. R2564:1, 1457:3 The principle opposition to the teaching of holiness, entire consecration to the Lord, today throughout "Christendom," is the same error. R2564:2
Of these stones— Out of some that you consider as far from the possibilities of being Abraham's children as though they were these stones at your feet. R2864:3
Children unto Abraham— Who would have Abraham's loyalty of spirit. R2245:6 As a matter of fact we know, that after the "wheat" had been separated from the "chaff" of that nation, the Lord has been seeking from among the Gentiles others to complete the elect number of Israelites indeed, the true seed of Abraham. R2245:6

[NTC - Luke 3:9]

And now also— Typifying the end of the Gospel Age. R2237:5
The axe— Of divine judgment. R2237:1 The axe was about to be applied to that nation. Pruning would no longer do. R4958:6 Now the axe is laid to the root of the trees again, a test to every one in nominal Christendom. R2237:5
Unto the root— Not, for the new creature, to lop off some of the unsightly branches of the fallen disposition, but the axe of truth is to cut down the whole tree, branches and all. R3986:4
Of the trees— The three and a half years of our Lord's ministry to the Jewish nation, and their final rejection by him, are represented by the barren fig tree parable, in harmony with this statement of John (Luke 13:6-9). R2564:4
Good fruit— The fruitage of righteousness. R2237:1
Is hewn down— Nominal fleshly Israel was thus cut off from divine favor. R3292:5
Cast into the fire— The time of trouble in 69-70 AD. R2564:1, 4958:6, 3292:5, 2237:1 Picturing the great fire of trouble with which this Gospel age shall end. R2565:1

[NTC - Luke 3:11]

He answereth— If any now inquire, we answer: Practice righteousness, truth, godliness, kindness, benevolence, justice, trust in the Lord, seek to walk in his ways. (Zeph. 2:3) R2564:5
Let him impart— Thus would they show their repentance from the selfishness and hard-heartedness which evidenced them as sinful—thus would they show a condition of heart necessary to an acceptance of Jesus. R4959:1

[NTC - Luke 3:12]

Also publicans— Being cast off from the sympathies and friendships of the Jews in general, they were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3

[NTC - Luke 3:13]

Appointed you— No more than that to which you are entitled by the Law. R4959:1

[NTC - Luke 3:14]

The soldiers likewise— Just such advice would be applicable to a soldier today. OV199:2
Violence to no man— Not that they were to prove unfaithful to their duties as soldiers, not that they should let a man to be arrested go free or that, if attempted to escape, he might not suffer violence at their hands; but the responsibility was with their superior. OV199:3 The difficulty is not that the Law requires the soldier to do violent things, but that they frequently take advantage of the situation and give greater violence than the Law permits or sanctions. OV199:4 Violate no man's rights or interests, nor even his feelings or his reputation. OV199:4 Thus will you show that you have repented and that you are seeking to do the divine will, for such a course will be very different from the one to which you have been accustomed. R4959:1 Do not violate the laws of your government. F607
Accuse any falsely— Neither exact anything wrongfully. R4959:1 Either spite, revenge, malice or affronted dignity might lead some police officer to exaggerate some fault and thus to falsely accuse—to accuse more than would be proper, or to make an accusation out of whole cloth. OV199:5
Be content— Notwithstanding John's preaching of contentment he was apprehended as a disturber of the peace and beheaded. R4959:1 "Godliness with contentment is great gain" (1 Tim. 6:6). Only the unintelligent could be content without godliness. OV200:3 In addition to example, the counsel of the saints to those about them should be in harmony with their faith. It should be of the nature of ointment and healing balm, pointing the world to the good time coming. A341
With your wages— Not that those who love righteousness must take whatever wages are offered to them, and be content. But, having contracted for a certain period of time, being content, because it is what they had bargained for. OV200:2 Infidelity assails such scriptures as this as being opposed to progress and advancement, but, as in other matters: Blind unbelief is sure to err and scan God's work in vain, God is his own interpreter, and he will make it plain. NS63:1

[NTC - Luke 3:15]

The people— Even the Gentile world, as is manifest from the visit of the wise men from the east, possibly Persia. R1674:3; B21
In expectation— Thirty years before his anointing as Messiah at the beginning of his ministry. There was a corresponding expectation on the part of many, culminating in the year AD 1844, just thirty years before AD 1874, when Christ actually came. B240; C85 Even if they were not all able to receive him in the way he came. B66Yet, when he offered himself, they were ashamed of him and of his peculiar following of fishermen, publicans, etc. NS630:3 They were expecting a great general, king and lawgiver combined—full of dignity, hauteur, ambition, pride, self-will; haughty and domineering in word and in act—their ideal of the King who would conquer the world and make Israel the leading nation. E157 But his presentation was so different from all they had expected that their proud hearts were ashamed of him. E157 It was the hope of every Israelite that, as a people, God would exalt their nation under Messiah; and when the Lord came to them, it would be as their King, to establish the long promised Kingdom of God upon the earth. A273 The affairs of Israel were more prosperous than they had been for centuries, and they were hoping that this return of God's favor might culminate in the sending of the promised King for the exaltation of their nation. R3292:3 Roman dominion had brought peace, and the fame of the Jewish prophets had gone into all the world. The sudden announcement of his birth attracted wide attention, as it would not have done in less peaceful times. R1673:6 Now, in the end of the Gospel age, all men realize that we are in a transition period, and the horoscope of the 20th century is full of terrors and premonitions of great revolutionary changes. D167 Probably because of Daniel's prophecy of the seventy weeks. (Dan. 9:24) B66 Because God had promised centuries before that a holy child would be born. R4963:2 Even the Gentile world was in expectation of the coming Messiah. R1674:3, 4714:6
And all men mused— Just as all men are now considering whether the nominal church has fulfilled its mission. D167
John— Different from that of Jesus, John's mission was pre-eminently that of a reprover and reformer. R4978:5
He were the Christ— The establishment of the Kingdom of God was the hope of every Israelite. A273 Had he made the claim, how readily would the people have accepted it. R1916:4 So powerful was John's presentation of the truth. R2564:5

[NTC - Luke 3:16]

Baptize you with water— Not with the holy Spirit. R1916:6
One mightier than I— Assuring them he was so inferior to the Messiah. R2564:5, 4113:6
I am not worthy— It was this complete self-abnegation and singleness of purpose to accomplish the will of God that constituted John's moral greatness. R1916:2 We who antitype him may also feel very humble in respect to all of our privileges in connection with the announcement of the glorious Kingdom. Any other attitude would be unworthy of us as his representatives and ambassadors. R4113:6
He shall baptize you— Some of them (the few) with holy Spirit, the remainder (the mass) with the fire of judgment. R2564:6
With the Holy Ghost— The "Israelites indeed" were gathered into the garner of the Christian Church, and baptized with the holy Spirit at Pentecost. B233; E290, 314; R5443:2, 4959:4, 2927:2
And with fire— The remainder of the Jewish nation, who "knew not the time of their visitation" (Matt. 19:44), were burned as "chaff" (Luke 3:17) in a great time of trouble which overthrew their nation. R5443:2, 2090:5, 1916:6 After the holy Spirit had searched, sifted and winnowed out of the Jewish dispensation all of the true wheat, gathering it into the garner of the Gospel (spirit) dispensation, then the fire came upon the chaff.R2927:2 The fire of God's anger, wrath to the uttermost. (1 Thess. 2:16) R4959:4; F445 The fire of trouble on all others during the 36-1/2 years following their rejection. R2564:6, 5443:2, 4959:4, 2927:2; B233 Culminating in the destruction of the Jewish polity in the year 70 AD. E290; R4959:4, 1916:6 There will come a great time of trouble, symbolically a time of fire, upon the world, and especially upon rejected Babylon, even as similar fiery vengeance came upon Israel after the flesh. R2746:6

[NTC - Luke 3:17]

Fan is in his hand— Messiah was about to make a separation between the true wheat and the chaff class. R4594:3, 4113:1
Thoroughly purge— The great separating work of the Jewish harvest. R1917:1, 2564:6; B260
Gather the wheat— Only the true Israelites. C149; B233; R5443:2, 4594:3, 2245:6, 273:6 By begetting them of the holy Spirit at Pentecost. R4959:4 All the true wheat, we may be sure; not a solitary grain was lost. R2564:6 The first members of the Gospel Church. R2564:6 A small proportion of the whole. B205; R1916:6 A larger fulfillment—world-wide. In the end of this age all the wheat class are to be gathered into the heavenly garner by the change of the first resurrection. R4959:4
Into his garner— A place of safety, a higher dispensation. R2564:6 The Christian Church. B233; C149; R5443:2 Of the Gospel age. R2927:2, 2090:4, 1917:1
The chaff— The refuse part of that church and nation. R273:6 Devoid of the real wheat principle within. C150 The balance of the nation, the refuse. B233; C149; R4594:3, 273:6
He will burn— As the chaff class of the Jewish nation was consumed in the close of that harvest, so the tare class will be consumed in this harvest. The chaff ceased from all pretension to divine favor as the triumphant Kingdom of God.C148 Not physically destroy (though of course many lives were lost in their trouble), but were cut off from all Kingdom favors in which previously they trusted and boasted; and so also in the parallel or counterpart. C149 In the time of trouble coming all others than the true Church will be cut off from association with the Church and from all opportunity of membership in it. As tares they will be burned, reduced to the level of the rest of humanity. R4959:4
Fire unquenchable— The great fire of religious and political contention which destroyed the Jewish nation. B233; C148; R5443:2, 5363:3, 4594:3, 2564:6 A time of trouble which nothing could stop or hinder. Even the Roman Emperor was desirous of preserving the nation and establishing order there. The Roman army went, not to destroy them, but to establish peace in their midst. But the Lord declared that it should do its work to the full; and it did. R2564:6, 273:6; A229 Represented by figure f on the Chart of the Ages. A229; R273:6; F196 Likewise the great fire of trouble with which this Gospel age shall end will completely consume earthly governments and Churchianity in a fire of anarchy. Nothing shall quench that fire, or hinder that utter destruction of present systems. R2565:1

[NTC - Luke 3:19]

But Herod— Was living in adultery. R2621:4; 557:6 Representing the kings of the earth. B261
Reproved by him— Perhaps John acted imprudently and exceeded his duty. R3326:2 We should expect that, as John's reproving of Herod for having an unlawful wife led to his imprisonment, so here, the reproving of the church and the world for their unlawful union, provokes the displeasure of both and leads to the ostracizing (beheading) of the faithful reprovers. R557:6; 2621:4
For Herodias— Representing the unfaithful nominal church. B261
For all the evils— As a result of this typical union of church and State, contrary to Scripture. B261

[NTC - Luke 3:20]

Shut up John— Representing the Church in this harvest time. B261 Which surprised and stunned the people. R4138:6 After he had preached about a year. R3325:2
In prison— Typifying the coming restraint of the Church's liberties because of faithfulness in opposing and condemning error. B261 Where he remained about a year before execution.R3325:2

[NTC - Luke 3:21]

That Jesus also— Having reached 30 years of age, manhood according to the Law, and therefore the right time to consecrate himself as a man. A179 With the baptism of Christ the ordinance received a new signification of entire consecration to God. In this new view, some of the Jewish converts were baptized again. R1917:4, 1161:2
Being baptized— The Royal Priesthood began with the anointing of Jesus, the High Priest, at baptism. T27 This is the Spirit dispensation; hence, it is proper to say that the Gospel age began with the anointing of Jesus at the time of his baptism. A224 Not because he or any other Jew was commanded to do so, but as a fitting symbol of his consecration even unto death, and his faith in Jehovah's power to raise him out of death. R1161:2; A179 He sacrificed all the blessings and favors which were his under the Law Covenant. R5090:1
And praying— We should pray before believers and unbelievers. R2251:6, 3698:5, 2252:1 Literally, rent asunder. R4970:1 He began to understand the higher, spiritual things. R5080:6, 5157:5, 5128:5 His brain was impressed with the recollections of his pre-human condition. R5157:5, 2565:5

[NTC - Luke 3:22]

The Holy Ghost descended— He received the divine adoption and the spirit without measure. (John 3:34) R182:3 Thus beginning the Gospel age or Spirit dispensation. A224; R273:1
In a bodily shape— A manifestation representing the invisible. E212
Like a dove— Emblematic of peace and purity, representing the fullness of Jehovah's spirit of love in Jesus. E212 Not violently like lightning, but gently like a dove. R3296:6
Upon him— Jesus made the covenant to lay down his humanity as our ransom. R182:3 Giving him the "earnest of his inheritance" (Eph. 1:14), of the divine nature. A179 Anointing him. Jesus was not the Messiah, the Christ, until this anointing took place. B66; T27,37
Thou art my beloved— The witness of his relationship came at once. R182:3

[NTC - Luke 3:23]

Began to be— Note his promptness to engage in his Heavenly Father's business at the very earliest moment. R3291:5, 4427:2
About thirty— No Levite was permitted to engage in the work of the tabernacle under thirty. (See Num. 4:3.) So Christ did not begin the work of the antitypical tabernacle (the work of atonement) until he was thirty. R1161:2; B58 It was necessary that Jesus conform to the Law of Moses, given by God to the Jews; for Jesus as a man was a Jew, born under the Law and subject, therefore, to its every feature. R5536:2 The fact that our Lord Jesus waited until he was thirty years of age before making his special consecration and receiving his ordination and commission to preach does not mean that his followers should wait until they are thirty before they begin to preach. R5536:3 Happily for us we are not bound under the Law nor under the limitations which hinder us from receiving the call and responding to it before thirty years of age. R2559:6, 3291:5 Manhood according to the Law; in condition to be the sin-offering. R444:6, 5064:2, 4535:6, 4427:2 Able to begin the work of atonement of the antitypical tabernacle. R1161:2 When he emerged from obscurity and began to declare his mission. R1247:3 We may be sure he presented himself in sacrifice to the Lord at the very earliest possible moment. R4427:2, 3291:5
As was supposed— Some suppose the same thing now, reminding us of those Pharisees who sarcastically said, "We have not been born of fornication; we have one Father, God." (John 8:41) R443:3*
The son of Joseph— Luke shows the genealogy of Mary, by which our Lord was actually related, according to the flesh, to our race and to the royal family of David, through the line of Nathan. R2555:6; E129; Q791:2 A good illustration of the principle of inherited royalty through a mother is furnished in the heir-apparent to the throne of Great Britain—the Prince of Wales; not through his father, but through his mother, the present queen. R453:1 Legal father of Jesus, from Solomon's line. R2060:4
The son of Heli— The son of Eli, Mary's father, by marriage, or legally; or, as we would say, son-in-law of Eli. By birth, Joseph was the son of Jacob, as stated in Matt. 1:16. E129;Q791:2 A custom of that day was to reckon the genealogy through the wife's ancestry and treat her husband as in her stead, the son of her father. We would call such a son-in-law. Here Joseph is called the son of Heli, Mary's father, who was the son of Nathan the son of David. R453:2; E129 The necessity of thoroughly establishing the pedigree was the more important, since of this tribe (Gen. 49:10) was to come the ruling King of Israel, as well as the promised Messiah, hence the minutiae of detail not given in other instances. (Gen. 39) A42; HG532:4

[NTC - Luke 3:24]

The son of Matthat— Luke gives 42 generations, while Matthew gives 27. The difference need not be considered as remarkable. It would be remarkable had they been the same. Q791:2

[NTC - Luke 3:31]

Of Nathan— Mary's ancestor. Only the legal heirship came through Solomon, through his descendant Joseph, the legal father of Jesus. R2060:4 While Joseph came of the royal line, as Matthew testifies, Mary came of the obscure one, beginning with Nathan. R468:4*

[NTC - Luke 3:38]

Son of Adam— In the male of the human species has resided the power to communicate the spark of life, or living seed, to progeny. E99
The son of God— Adam's form or organism was of and from earth (which therefore served as his mother); but his spark of life, which constituted him a man, came from God (who thus was his Father or life-giver). E99, 110; R776:5 Before Adam fell he was a son of God. He had the Spirit of God, in the sense of having the right spirit, disposition, will, intention. (Eph. 2:3) R5582:3, 1717:2, 219:4; A225; E108; F40;T84 He was very good—morally, intellectually and physically—a likeness which God was not ashamed to own and to call his son. R1609:5, 1264:3, 1266:2; E407 From the moment of sin onward, Adam was not recognized as a son of God. R1005:2, 866:1; E108;SM615:1 The same Creator who, before his creation, called Adam his son, declares that Adam and we, his children, became "children of wrath" and passed under condemnation because of sin. F40 As God's creation. God was his Life-giver, Creator, Producer, or Father. R1005:2 God made a copy, an image of himself, a manifestation of himself in flesh. R1266:2 He was God's son, as well as his image. R1264:3 "If a son, then an heir" (Rom. 8:17), of the vast domain of earth, which he was to subdue and take possession of as his posterity would increase and require it. R1266:2 Every member of the human family is a human brother to every other human being. All are children of the one father, Adam, a son of God. D310 While Adam's transgression was a wilful one, it did not mean that Adam preferred to be "a child of the devil." R2707:1 From the time that sin entered the world through Adam's disobedience, God recognized none of the human family as his sons until Jesus came and died. R5859:1, 2843:5, 1005:1; CR498:6 Adam, before he sinned, "was very good." (Gen. 1:31) R1609:3, 1717:2, 816:3, 382:1, 364:1, 273:2 A "sheep" that wandered from the fold. R2707:1 God's energy operating on spirit substances produced angels; on earthly substances, man. E105All Adam's children are equally God's beneficiaries and are entitled to sympathy and aid in proportion to the degree of their impairment. D311 By our adoption into the divine family, God becomes our Father. R182:3
"As many as received him, to them gave he power [liberty] to become the sons of God" (John 1:12). "Beloved, now are we the sons of God" (1 John 3:2). R1005:5 Only those who have the right spirit, disposition, will or intention, can keep the divine law, and only those who are in perfect harmony with God will he recognize as sons. R5582:3 All who, at the end of the Kingdom, will have been restored to perfection will be recognized as sons of God, in the same sense that Adam was a son of God—human sons. R2607:2, 655:4, 382:1, 376:4 All who accept of Christ as their Redeemer are reckonedly on the plane of human perfection (N on the Chart of the Ages). All on this plane God calls sons—human sons, reckoned as restored to primitive purity. In consequence they have fellowship or communion with God. A225 The Church can now, being "justified from all things" (Acts 13:39), call God Father, as Adam did before sin, and be recognized by him as human sons. R364:1, 209:4 The Church is invited to be sons of God on a higher plane of sonship; higher than the angelic sons, as heirs of God, joint-heirs with the Logos, partakers with him of the divine nature. R2409:4 The father does not determine the nature. Jehovah, of the divine nature, has begotten sons of the same, as well as other natures—angelic (Job 2:1); human (Luke 3:38), and "new creatures," who shall be of his own divine nature. (2 Pet. 1:4) E104; R777:4, 354:5 God is a Father of his creatures on different planes. But there is no mother on either plane. As the Creator of angels and men, he is their Father, and they his sons, though on different planes. R315:3, 777:4, 376:4, 354:5 Freedom from death and trouble is the glorious liberty common to sons of God on whatever plane of being they may be, whether sons of the human nature, the angelic nature (Job 38:7), or sons of the divine nature (1 John 3:2; 2 Pet. 1:4). R816:3; T84

[NTC - Luke 4:1]

And Jesus— Not God, for "God tempteth not, neither is tempted of any." (James 1:13) R370:2
Being full— "God gave not the spirit by measure unto him." (John 3:34) T37; R72:5
Of the holy Ghost— The holy Spirit, from his baptism, but not before. A224 The zeal to accomplish his appointed mission. R1688:1 This new power is what Satan wanted him to use for the flesh, but it was not given for that purpose. R681:3
Returned from Jordan— Notice that special trials immediately followed consecration. R3296:2
Led by the Spirit— The Gospel age is the Spirit dispensation; hence it is proper to say that it began with the anointing of Jesus, "by the Holy Ghost, and with power." (Acts 10:38) A224;R273:1 His earnest desire to know fully and completely the will of the Father. R4641:5, 4970:2; CR95:6 We should never voluntarily go into temptation, but knowing our own imperfection, seek to avoid it. R3715:6 His own spirit, his new mind. Thus it is our new minds, the result of our full consecration, that lead us into temptations, trials and difficulties. R3716:1, 4970:2, 4641:5; CR95:6
Into the wilderness— For study and meditation relative to the great work to which he had just consecrated himself, represented in his baptism. R680:1 Away from every distracting person or thing, that he might study the Word treasured in his perfect memory, now fully intelligible by the power of the Spirit. "The natural man receiveth not the things of the Spirit." (1 Cor. 2:14) R3297:3, 3716:4, 1688:2, 680:1

[NTC - Luke 4:2]

Being forty days— Doubtless the entire period was spent in prayer and contemplation of the prophecies, including those which showed that he would be lifted up as the serpent in the wilderness (Num. 21:8, 9); be despised and rejected of men, and led as a lamb to the slaughter (Isa. 53:3, 7). He found it necessary, before attempting to serve God, to Study to show himself approved. (2 Tim. 2:15) R3716:5, 3717:1 While carefully studying the Law, he endured a most subtle and severe conflict with the powers of darkness. R1917:2
Tempted— Along the lines of selfishness. R3715:3 He was not tempted like the world—to godlessness, vice and criminality. R1689:4, 4970:3
Of the devil— Greek, diabolus. The word always appears in the singular and evidently refers to Satan. R3716:1 Whose very existence is now denied by many. F609
Afterward hungered— When he was weak from fasting and was overwhelmed with the importance and cost of the covenant he had made, the Adversary appeared—as a tempter. R4970:2 Up to this time his perfect mind was so absorbed in his great theme that he probably neither ate nor slept. R3716:6, 1689:2 Shipwrecked sailors have been exonerated for cannibalism when they have been without food much less than 40 days. In the siege of Jerusalem mothers ate their own children. R2243:4 The sin is not in being tempted, but in yielding to temptation. R1689:5

[NTC - Luke 4:3]

And the devil— Choosing the time when his overtaxed human powers sought refreshment and recuperation. R3717:2 Appearing not as an enemy and a fiend, but as a friend. R4970:3
Said unto him— Probably not personally, but by suggestion; representing himself as an "angel of light." (2 Cor. 11:14) R3717:3, 1688:1
Be made bread— Use your consecrated talents and powers, and your office as God's children and representatives, in such a manner as to further your "bread and butter" interests. R681:3,4970:6, 3717:6; E111, 123 For a man to use any or all of his powers to satisfy hunger would certainly, under normal circumstances, be no sin. But the circumstances were peculiar—Jesus had just consecrated himself as a man, and had received special powers in connection with the holy Spirit. R681:3 Illustrating our temptations to preach for worldly applause, wealth and social position, and to seek the healing of our bodies, which we have consecrated to death in God's service. R3717:6, 4970:6, 1689:2

[NTC - Luke 4:4]

Jesus answered— Ignoring all suggestions contrary to God's plan. R1125:5
It is written— Though tempted in all points like as we are, he ignored his own will and all suggestions from others contrary to God's plan, and obeyed God implicitly. Therein lay the secret of his success. HG292:6 Our Lord's success was by being rightly exercised by his knowledge of God; as it is written: "By his knowledge shall my righteous servant justify many," while bearing their iniquities. (Isa. 53:11) R1125:5 Our Lord's reply to temptation; the sure defense of the true child of God. F200; R1688:4
Live by bread alone— Refusing to use divine power for his personal comfort. F636, 650 My eternal life is not dependent upon the maintenance of this physical body. R4970:4 Our meat and drink should be to do the will of God. (John 4:34) R1689:3 I am not afraid of starving, God has more ways and means of sustaining my life than food. R681:4 Another thought, especially for the sisters: In your daily life remember that "man shall not live by bread alone," and, therefore, that all your energies should not be spent in merely gratifying the palate. (Luke 10:40-42) R681:4
Word of God— The Scriptures do claim to be the Word of God, though their authority by no means depends upon the finding of that expression in the Scriptures. R1584:3 My hope is in God and in his promise. R4970:4 Not merely the milk of the Word. R3622:2 Every admonition, encouragement and promise is necessary for those now called. R3060:4

[NTC - Luke 4:5]

The devil— Satan, "the prince of this world" (John 14:30), came to our Lord just as he comes to his followers—as an angel of light, and with his real character and purposes cloaked. R1688:1Again posing as a friend. R3719:3
Taking him up— Mentally, not physically. R3719:2, 3299:1 From no mountain on earth could all the kingdoms of the world be seen. R4970:5,3719:2, 3299:1
An high mountain— Kingdom; Satan's own dominion over the world. R1688:6, 4970:5, 3719:2
All the kingdoms— Christ clearly understood that at some time he was to have authority over these kingdoms, but probably he did not yet see how or when, hence the peculiar force of this temptation. R3299:1-3

[NTC - Luke 4:6]

The devil— He is the instigator; the natural and often legitimate desires of the flesh are the mediums through which his temptations are presented. R1689:5
Said— Some erroneously regard this as a sham temptation; that he offered what he did not possess. R680:2
Will I give thee— Satan's dominion has both an invisible spiritual and a visible human phase. A251 Saying, Let us unite to bring humanity out of sin and death. Thus you will attain your hopes without suffering. R4970:5 Satan says: "Serve God, bless mankind, and spread the Gospel; but do it my way." R681:5 Look well to it that no element of worldly ambition or worldly policy ensnare your feet and allure you from the narrow way. R2163:2
Delivered unto me— You realize that I am the prince of this world. R4970:5 Your church must first of all recognize these governments of mine, and must call them Christian governments, no matter how un-Christlike may be their rulers and laws. R680:6
To whomsoever I will I give it— Satan, faithful to his promise, exalted the nominal church. R680:6

[NTC - Luke 4:7]

Worship me— The thought is not of adoration and prayer, but of service, to follow Satan's directions. R680:3 Cooperate with me for the world's uplift. E113; R680:4 As does the nominal church when it seeks to increase its membership by resorting to worldly forms, customs, fairs, games, entertainments, etc. R3719:5 When Papacy did this, Satan was true to his promise. B293 The Adversary tempts the Lord's followers to compromise with the spirit and methods of the world, by church federations, etc. R4970:6, 3719:5 This same temptation beset the infant Church during the first five centuries, and finally was successful. Satan, faithful to his promise, exalted the nominal church, resulting in the placing over the world the Church of Rome as the head of both civil and ecclesiastical government. R680:5 Satan presented the same temptation to the Reformers, and again with success. R680:6 To us the same temptation is one of the most difficult to withstand—associate yourselves with some large and influential organization. Thus your influence among men will be greater and more good will be accomplished. R681:1 Others are tempted to think that they can serve God's cause and truth best by spending their best energies and talents in acquiring wealth, to be spent in spreading the Gospel. R681:2

[NTC - Luke 4:8]

Behind me, Satan— Adversary, opposing spirit. F611 I will not serve you nor cooperate with you in any sense of the word. R4970:6,3299:4;E74 The loyalty of the Lord's heart was shown. Q184:T He did not say, Let us talk it over and discuss it a little. Q184:T
It is written— This was his reply to temptation. R1688:4
God, and him only— As the great Supreme Ruler. E74 But reverence of others, if not rivals of Jehovah, is entirely proper. E73Jesus could not accept any suggestion out of harmony with God's plan. R1689:1 All of Israel's difficulties and failures to attain the blessings that were before them were because they did not sufficiently sanctify the Lord God in their hearts and let him be their only fear and only dread. R3468:1 Similarly, nominal spiritual Israel has neglected putting the Lord first and has been disposed to forget the Lord and to affiliate with the world, to seek worldly favor and cooperation. R3468:4
Shalt thou serve— Jesus escaped this temptation, not by arguing the reasonableness of God's plan, but by simply relying on the fact that under all circumstances it was right to obey God, and wrong to disobey. R680:5 He ignored his own will, and all suggestions from others contrary to God's plan, and obeyed God implicitly. R1125:5

[NTC - Luke 4:9]

To Jerusalem— Mentally, not physically. R3718:2, 4970:4
On a pinnacle— The roof of the southern wing. R3718:2 Probably the central part of the royal portico, which was very high and overlooked a deep ravine. Josephus says 100 cubits high over a 400 cubit valley. R681:4 Overlooking the valley of Gehenna. R3718:2, 3298:2 About 600 feet above the bottom of the valley. R3298:2, 681:4
And said unto him— Still posing as a friend, an angel of light. R3718:3
Cast thyself down— Recklessly expose yourself in proof of mission, thus drawing the immediate attention of all Israel to the fact that you are the Messiah. E111; R4970:4 This would have been reckless presumption and daring, and not the proper faith in God. R681:5 The Adversary tempts the Lord's followers by suggesting some wild, foolish way of capturing the world for God. R4970:6 "A wicked and adulterous generation seeketh after a sign" (Matt. 16:4), such as the laying on of hands, the gift of tongues, physical healing, peculiar dress, robes, mitres, relics of saints, etc. R3718:5 Illustrating additionally our temptations to go into debt without knowing how the debt can be paid, or to recklessly expose ourselves to any danger, moral, financial, physical or spiritual, expecting miraculous deliverance. R2244:3,2 We not only need the Bible, but we also need the guidance of the holy Spirit to apply the Word. R3719:1, 3298:3, 681:5 It is this temptation which sometimes leads men to call upon God loudly, to come down in power and convert fifty sinners here this evening. R681:5

[NTC - Luke 4:10]

It is written— The Adversary can use Scripture, and does use it often in the presentation of error. R681:5, 3718:6, 288:1

[NTC - Luke 4:11]

Bear thee up— Quotation from Psa. 91:12. R4970:4
Foot— Feet or last part of the Body of Christ. R288:1, 3719:1, 3298:4, 757:6, 681:5 This prophecy refers to the Christ as a whole; its personal application was rejected by Jesus; but when we apply the reference "foot" to the feet, or last part of the body of Christ, all is harmonious. R757:6, 681:6, 288:1 "The feet of him" have been privileged to say "unto Zion, Thy God reigneth." (Isa. 52:7) R288:5, 757:3 Possibly our Lord himself did not at this time know the correction of this Scripture; that the "feet" refer to the last members of the Body of Christ, and that he himself was to be the "stone" of stumbling and rock of offence to both the houses of Israel. (Isa. 8:14) R3298:3,4
Against a stone— The stone referred to, we understand, is the same as that of Isa. 8:14—that Jesus is the stone of stumbling. R757:6, 681:6

[NTC - Luke 4:12]

Jesus answering— Seemingly conflicting Scriptures could be harmonized by examining underlying principles. R3298:3 Ignoring all suggestions contrary to God's plan. R1125:5, 3718:4
It is said— Its personal application by Satan was rejected by Jesus as a misapplication of Scripture. R288:1, 757:6
Not tempt the Lord— Try the Lord. R681:4 By doing things which are directly contrary to the laws of nature, which would require miraculous intervention to save you. R3718:4, 4970:5, 1688:4 The Church is tempted as Jesus was: to a deceitful handling of the Word of God, to ambitious efforts to gain present power and advantage, to take the sacrifice off the altar. R1689:4

[NTC - Luke 4:13]

Departed from him— The sword of the Spirit did its work; Satan left in disgust. R1689:5; CR95:6 "Resist the devil, and he will flee from you." (James 4:7) R1689:5

[NTC - Luke 4:14]

Jesus returned— Remembering the proverb, "A prophet has no honor in his own country," our Lord did not begin his ministry in Nazareth, but in Judea. The people of Nazareth heard of his works and words. This would tend to prepare them to receive Messiah and his message, offsetting the familiarity which so frequently breeds contempt. R2579:1 Our Lord began his ministry in Judea, and is supposed to have spent a year there before going to Galilee.R3300:1
Power of the spirit— The people "were astonished at his doctrine, for his word was with power." (Luke 4:32) R1917:2, 1921:1 "God gave not the spirit by measure unto him." (John 3:34) R1917:1 The secret of all power in the work of the Lord. Learning, worldly wisdom or fluency of speech are no substitutes. No preaching, no teaching is of value, except it be in the power of the holy Spirit. R1917:1 Jesus obtained this power in the same way his followers may obtain it; viz., by entire consecration to God, faithfulness to that consecration, and by communion with him in prayer, and meditation upon his Word. R1917:2 The preacher or teacher acceptable to God must, like his Lord, be first sincerely and fully consecrated to God. Then, when tried and tempted, he must prove his faithfulness to that consecration.R1917:3
Fame of him— Because of his miracles and teaching. R1735:3 As Messiah, with power and authority. R1743:1 Tending to his immediate advancement to the kingly office. R1754:3 Attracting one class and repelling another. R3153:2, 356:5 As his fame increased, the opposition became more and more pronounced, especially from the chief priests, scribes and Pharisees, as they were brought into competition and unfavorable comparison with him as public teachers. R1735:3

[NTC - Luke 4:15]

Taught in their synagogues— The Lord and the apostles could go into the synagogues and teach the people for a time, but they were soon hindered. R986:5 Today the clergy keep out all who would feed the sheep "meat in due season" (Matt. 24:45); hence the sheep are called out of Babylon. R986:6 Jairus, the ruler of the synagogue in Capernaum, our Lord's home city, sometimes called upon him to read the Sabbath lesson. R4588:3
Glorified of all— Honored. R1069:3 So great was the attention which his teaching and works attracted that Pharisees and doctors of the Law came out of every town of Galilee, Judea and Jerusalem to hear and to see. R1921:2 On more than one occasion it appeared as though the people would take him by force to make him a king; but our Lord avoided the matter and withdrew himself and discouraged the efforts. NS629:3 As you enter a field mixed with tares, being filled with the Spirit, you may be received and welcomed, as was Jesus before the truth began to cut. R356:4

[NTC - Luke 4:16]

He came to Nazareth— Even when he did go to his home province he chose to go to Capernaum before going to his native city, Nazareth. R3300:2 The beginning of the second year of his ministry.R3300:1 A prophet is generally less esteemed at home than abroad. R3300:2 The people of Nazareth were proud of Jesus as the representative of their city, and hoped that he would perform great miracles there. R3301:6
Had been brought up— From about three years of age to 30. R3300:2
As his custom was— Not only to attend the synagogue meetings every Sabbath, but to be the reader for the congregation. R3300:3 Implying an education far beyond that of the majority of his day. R2579:1 "Forsake not the assembling of yourselves." (Heb. 10:25) R2579:2
Into the synagogue— Our Lord's example in seeking to associate as far as possible with the most religious people of his day, and his willingness to take part in the public services, are a lesson to his people everywhere. R2579:2 The synagogue more nearly resembled present-day Bible classes, where the Scriptures are read and freely discussed, a method still appropriate to the Lord's people and still beneficial for the elucidation of truth. R3300:3 A certain amount of pride in their fellow-townsman had been awakened, and we may be sure that there was a large attendance on the first Sabbath day after our Lord's arrival in Nazareth. R3300:2
For to read— Quite probably the passage was the stated Scripture lesson for that day. R2579:2

[NTC - Luke 4:17]

Delivered unto him— He had been recognized as one of the few able to read, and had done the congregational reading of the Holy Scriptures. R5068:1
The prophet Esaias— The Jews had a certain order in which the Scriptures were read in the synagogue, and apparently the book of Isaiah was the appropriate one for this occasion. R3300:3
Where it was written— A Greek translation of Isaiah 61. R2579:2

[NTC - Luke 4:18]

Spirit of the Lord— Not the "ghost" nor a person in any sense. E169 There is no ground for thinking of the holy Spirit as another God. Quite to the contrary, it was the Father's Spirit that was communicated to our Lord Jesus. E169
Is upon me— Since the time of my baptism. A224; R273:1
Because— The anointing is for the very purpose of fitting those so anointed, whether male or female, to preach the good tidings. Therefore all the anointed, male or female, Jew or Greek, bond or free, are anointed to preach. R1549:1
He hath anointed— At 30 years of age. R240:1 The holy Spirit had come upon the Lord Jesus about a year before, after his consecration at Jordan. It constituted his anointing. R3300:5 The value of the anointing was that by it the Father gave witness that the sacrifice was accepted; it was the seal or evidence to him that the Father would give him the promised divine nature when he had actually given his life. R240:4 Our Lord told how he was ordained to be a preacher; and the Scriptures tell us we are to walk in his steps. All who have received the ordination of God have the authority to preach according to their opportunities and abilities. R5807:3 From the time of Jesus' baptism God dwelt in him in a peculiar manner; as the Apostle John says of the Church, "God dwelleth in us and we in God." (1 John 4:16) R5291:6 The holy anointing oil was poured upon the head of Aaron, but ran down even unto the skirts of his garments, thus anointing in the figure, each member of his body. R3301:2, 72:3; F132; T37 As this ordination came upon Jesus, it later came upon the disciples at Pentecost; and all down the Gospel age it has come upon the followers of Christ, anointing them to preach the Gospel. Q514:3 Although this anointing did not come directly upon them until Pentecost, they had previously had a foretaste of it in that the Lord conferred upon them a share of his holy Spirit, power, when he sent them out to preach. F212 See what was the purpose of his anointing, and learn therefrom the purpose of your own anointing under him. R942:4 None but the anointed body of Christ are commissioned to preach the good tidings, and every member of that body is so commissioned, irrespective of human distinctions of "clergy" and "laity"; and whosoever does not fulfill this mission is unfaithful to his commission. R2580:5 All of those called of God to preach have the anointing of the holy Spirit of God as their necessary preparation for this service. Without this anointing they are as sounding brass and tinkling cymbals, having no commission from God to declare his truth. R2057:3, 241:2 They could teach the people in the synagogue, for a time, but as they shunned not to declare the whole counsel of God, they soon found little, and finally, no opportunity to teach the people in the synagogue. R986:5 The commission of the apostles was, in the main, the same as the commission of the Lord and of the whole Church. R1521:5 This commission, through the Prophet Isaiah, is the only divinely authorized commission that was ever given to any man to preach the Gospel. No man should be regarded by the saints as a minister of the Gospel, or received or heard as such, who cannot claim this commission. R1715:2 The Apostle John says that "the anointing which we have received of him abideth in us." (1 John 2:27) R5536:6, 241:2 The anointing of the Church is for a work yet future. R5537:1, 3301:2 Speaking of the ultimate result of his work. As we gladly accept the divine arrangement, so we must also accept the divine times and seasons, and realize that they are wisely ordained. R2098:5 With God, human ordination counts for nothing. In human ordination, each denomination qualifies its own ministers. But the ordained ministers of God are servants of God and not of error. R5537:2 Our Lord's authority to preach did not come from the Jewish ecclesiastics. "The anointing which ye have received abideth in you." (1 John 2:27) R1917:5 Every member of the anointed Body of Christ will be a preacher of the Gospel. R942:4
Me— To all appearance the prophet Isaiah was the person meant, yet when Jesus here points out its fulfillment in himself, we see that in him its conditions were fully met. R436:2, 240:1 While this prophecy was primarily fulfilled in Jesus and applied especially to him, we understand also that it applies to the members of Christ. R5536:5 Intimating that nobody is to speak in God's name except those who have been divinely commissioned to do so. R5537:2 As the unleavened wafers of fine floor were anointed with oil in Lev. 2:1. R84:3
To preach— The commission was one of service—they were to serve one another, to serve the Lord, and to lay down their lives for the brethren. These services were to be rendered especially in connection with the promulgation of the Gospel. F212 We are to distinguish between the preaching of the Gospel and the good tidings promised, which are to come to pass in due time. R2579:6 After this preaching of the Gospel shall have been given and shall have accomplished its purpose and intention, then will follow the glorious actualities referred to in it. R2580:1 Every member of the Body, however humble or obscure, being "anointed to preach," is failing in his mission if he does not preach. R1917:5 Preaching is not always public declaration. Every influence that we can send out is preaching the Gospel.R1917:5 Tract distribution, personal visits, personal letters and personal conversation (wise, discreet and backed by noble and consistent Christian character) are effective means. In these various ways all can preach the Gospel. R1891:2, 241:3 Some can do several of these things, some can do all of them, and all can and should preach by their life and customs the power of the good news to transform, for we are all living epistles, known and read of all men. (2 Cor. 3:2) R241:4 Preaching a good message rather than raising a great army. R3300:6
The gospel— Jesus preached the "good news" in two parts: first, to the world, a restitution of all things, illustrated by his miracles; second, the great prize obtainable by those who will now walk in the "narrow way," illustrated in his own person. R241:2 The news was so new to them and so good that the Pharisees and religious leaders could not believe it to be true. R241:3
To the poor— Not the literally poor any more than the literally broken-hearted, but the "poor in spirit," the humble minded, who are also the sympathetic, the tender, the heart-broken, as in contrast with the hard-hearted. R2580:1 To all who were meek enough to receive it by faith from the humble and unpretentious Nazarene. R1714:3 The meek of the earth, who gladly receive the truth and constitute the Church of God. R931:6 To the meek, not to the rebellious or indifferent; these are to be dealt with by and by. R5537:2 Not wasting time and effort upon those whom they find to be mentally "rich and increased in goods, and feeling that they have need of nothing." (Rev. 3:17) R2580:2 Rather than rallying round himself the rich, wise and proud. R3300:6 "I pray not for the world, but for them which thou hast given me." (John 17:9) R798:6 The meek, not the proud, hard-hearted, profane. E488; R3300:6, 2821:4, 2310:5, 798:6 The meek alone can or shall see Present Truth. E90 "The poor have the gospel preached to them." (Matt. 11:5) R5145:1
He hath sent me— Jesus merely proclaimed these things, with a few examples of healing, etc.; the actual blessings belong to the Messianic Kingdom time. R5068:5
To heal— Greek, iaomai, meaning to heal; also has the significance of saved, as in Matt. 13:15. R4099:3 As in "Pray for one another that ye may be healed." (James 5:16) R4099:3
The broken-hearted— Broken by the trials, difficulties, perplexities and adversities of the present life. R2580:2 The anointed ones are not to spend their time endeavoring to break the hard hearts of the worldly, for this is not part of their commission. R2580:2, 3436:1, 3301:2, 2965:6, 2821:4 They had expected their deliverer would be the one who would cause the loss of many lives and the breaking of many hearts with sorrow and trouble. R3300:6 How his words ought to have appealed to all that were broken-hearted! The difficulty probably was that they were hard-hearted. R5608:4 To tell those in trouble that by and by the Kingdom would bring order, peace and joy out of present confusion and trouble. R1714:3 Pouring in the oil and the wine of the divine promise to cheer, comfort, bless and prepare for joint-heirship in the Kingdom. R2580:3 Help to allay the sufferings of others, especially of the Lord's household, though they are to assist any as they have suitable opportunity. But their special work in blessing and comforting the world will be in the Kingdom. R5537:1 To point them to the ransom, the resurrection, and to tell them that "joy cometh in the morning." (Psa. 30:5) R3436:1
To preach— "The hour is coming, in which all that are in their graves
shall hear his [Jesus'] voice and shall come forth." (John 5:28) R240:6, 1903:3, 1714:6; NS119:1, 209:4
Deliverance— The gospel of the resurrection. E378 Signifying the liberation of Satan's captives from the bondage of sin, and ultimately the release from death and its bondage. R3300:6 By his death he secured the key. (Rev. 1:18) HG497:4; NS139:3, 209:3
To the captives— Surely our Lord opened no earthly prison doors at his first advent. HG497:4; NS118:6 John the Baptist was in Herod's prison at that very time, and the Lord never mentioned his deliverance, nor attempted it. NS209:3 The dead race, still lying in the prison-house of death, the grave. R1715:6 All in that prison-house shall be delivered, not one shall be left. NS209:4 Captives of sin, and receiving daily its wages—dying by inches and entering the great prison-house, the tomb. R1086:1 "Sold under sin." (Rom. 7:14) R2580:4, 2310:3; C315; E122; SM611:3 All are mentioned as "prisoners," some in the prison, and some prisoners in bondage, "captives" not yet barred in. R838:6Sin is represented as the great oppressive Monarch, from whose power we have been delivered by Christ. Regaining our liberty, we have become associated with the Redeemer of all the slaves of sin and death. R930:6 "Prisoners of hope." (Zech. 9:12) R2601:1 The grave is really a symbol of hope; for we would not speak of it as a prison house were it not for our hopes of resurrection. R894:1 Were they not captives, bound by the fetters of sin, bound also by the chains and fetters of heredity, sickness, imperfection and death? R5068:5 Their thoughts may have gone out to John the Baptist, who at this time was in prison, and they may have wondered whether Jesus would take any steps for his release. R3300:6 We have no hope for the opening of the blind eyes in the present age—only the few now get the eyesalve. It is better that the majority should be permitted to remain blinded, that when the eyes of their understanding have been opened, and their responsibilities proportionately increased, it may be under circumstances more favorable to them. R2580:5 Under "the bondage of corruption" (Rom. 8:21), decay and death. R838:6, 2310:4; SM611:3
To the blind— Mentally, morally and physically. HG293:3 The blindness which sin has brought upon the hearts of men, perverting their mental vision, hindering them from seeing the divine being and his divine attributes in their true light. R2580:5 Whose minds the god of this world hath blinded. (2 Cor. 4:4) R2310:5 Were not some of them actually blind also, as respected the eyes of their understanding? R5068:5
To set at liberty— Freedom from the domination of Satan and sin. R3301:3 To become members of the house of sons. R3302:4 They have no liberty so long as they are under the bondage of corruption (decay and death), hence the deliverance of the prisoners in the tomb, and the captives not entombed, to perfect life, are equally the work of the Restorer. R838:6
Them that are bruised— Were they not all bruised by the fall, imperfect, blemished, wounded, sore—mentally, morally and physically. R5068:5 This figure fitly represents the bondage of corruption, infirmity, etc., which are concomitants to the death penalty. R2580:6 How comparatively valueless would all the other features of blessings be if sickness, pain and imperfection continued. R2580:6

[NTC - Luke 4:19]

The acceptable year— Time, period. R3301:1, 2581:1 The Gospel age is the only opportunity to attain unto the divine nature, immortality—we see no "second chance" for that. R527:3* The time in which God will accept your sacrifices, because he accepts you as "members" of the Body of the Christ, the great High Priest, the great Mediator of the New Covenant. R4535:3, 3301:1, 2581:1, 241:6 The entire Gospel age, the "acceptable time" in the sense that, during this period, God is willing, through the merit of Christ's sacrifice, to accept from amongst the sinners a Little Flock of joint-sacrificers to share with their Redeemer the Kingdom. R5068:5 The Gospel age antitypes Israel's Day of Atonement, and the sacrifices of our Lord and his Church, his Body, are the "better sacrifices," foreshadowed by the bullock and goat offered typically by the Jews. SM48:2 The acceptance of the world, after their restoration by Christ, is very different from the acceptance of the Church in this present time. R3301:1

[NTC - Luke 4:20]

He closed the book— Our Lord read discriminatingly, "rightly dividing the word of truth" (2 Tim. 2:15). He read the part appropriate to the time, but did not read about the day of vengeance. R3300:3, 59:3*; A218 Similarly our Lord referred to two of the "three ways" in Matt. 7:13,14, because the third was not yet due to be opened up. A218 His teaching was to test the people: if his message were received, no day of vengeance would be necessary; if not received, the day of vengeance would follow, as it did follow upon that nation after it had rejected him. R3300:3 Omitting "and the day of vengeance of our God." That part of the prophecy was not due to be proclaimed. Today the passage is due to be given as a whole. R5537:5,1917:6, 241:6 It was not yet time to proclaim "the day of vengeance of our God," nor to comfort all that mourn—the whole "groaning creation," nor to grant unto the mourners in Zion beauty for ashes, etc. R1715:1
And sat down— It is better that we should read one verse understandingly and appreciatingly than that we should merely read chapter after chapter of the Lord's Word in a formal manner. R3300:3
Fastened on him— The audience had a mixed sentiment respecting him—the natural feeling of irreverence for those with whom we are intimately acquainted, and another feeling of pride in a fellow-citizen who had attained such renown. R2579:2

[NTC - Luke 4:21]

Began to say— The Lord's discourse is not given, but unquestionably it was a grand one, based upon so grand a text. R3301:6, 2579:2
This day— Why did he not read the entire commission? The answer is obvious: it was because the remainder was not fulfilled in that day. R1714:3 Now, in the harvest of their age, for the first time it could be said that it was fulfilled. R3300:5
Fulfilled— He did not, in any coarse or rude manner, say: "I am the Messiah, I am the anointed of Jehovah." He did it in a quiet, unassuming manner, by calling attention to the prophecy and declaring that its fulfillment had now taken place. R3300:5 Primarily fulfilled in Jesus, but applies also to the members of Christ. R5536:5, 1714:3

[NTC - Luke 4:22]

And all— Lengthy quotes praising Jesus from Rousseau and Napoleon Bonaparte. E154, 155
Bare him witness— His superiority as a reader and exponent was recognized, and the service was usually turned over to him. R4957:3 Yet faithfulness to the truth quickly aroused hatred and opposition. Very soon the great ones in the church began to oppose him bitterly; but still many of the common people heard him gladly. R1069:3 The people of Nazareth would of course feel a certain sense of pride in their fellow-citizen, whose fame was spreading throughout all Galilee and Judea. R5067:3
Wondered at— Recognizing him as far beyond the ordinary. "Never man spake like this man." (John 7:46) E154 They had never before seen one in whom was Life. R4107:4 Filled with admiration. R2579:3 The explanation of the matter is that Jesus was perfect, while all about him were imperfect. R4957:3,4107:4 Not merely because he was a perfect man, but also because his words were indited of the indwelling Spirit of the Father. R240:4 Receiving his testimony, but later deserting him, walking no more with him as he continued to enforce the lessons of divine truth. (See verse 28) R5507:6
Gracious words— Words of favor, of blessing, of comfort. R3301:3 Words of love, and promises of release from death. R241:3 "Never man spake like this man" (John 7:46); "Beautiful words, wonderful words of life." SM263:1
"He taught as one having authority [as one who understood his subject
thoroughly] and not as the scribes [not doubtfully]." (Matt. 7:29) R3803:2 "Grace is poured into thy lips" (Psa. 45:2); "Let your speech be always
with grace [with manifest love and kindness], seasoned with salt [a purifying and preservative influence]." (Col. 4:6) R1937:2 No threats of eternal torment to nine-tenths of the human family. R2569:6, 1502:4 Yet faithfulness to the truth quickly aroused hatred and opposition. R1069:3, 5068:2 The grace of our Lord's lips is manifest to us in the message which he left. SM55:1 Even at the age of twelve, he was intellectually superior to the mature and learned doctors. R1682:2
Out of his mouth— "Grace is poured into thy lips" (Psa. 45:2). "My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb and as the showers upon the grass." (Deut. 32:2) R1937:2
Is not this Joseph's son?— It was just as some remarked on other occasions: "Whence hath this man this wisdom?" (Matt. 13:54) Ah, it was by reason of the anointing. R1715:5 One of their humblest citizens. R1715:5

[NTC - Luke 4:23]

Do also here— Our Lord does not say that he was not permitted of the Father to do miracles at Nazareth, although this is implied in the fact that he did none, and in the examples and illustrations which he gave. R2579:3 He might not use his power selfishly in his own interest. We may likewise suppose that he would not be at liberty to use it simply as a gratification to curiosity, but that it could be used only in response to proper faith. R2579:4 We may surmise the reason the Lord did not perform any miracles at Nazareth was because the people, being in a right condition of mind, should have been ready to accept the good tidings without any attestation of miracles. R3494:2

[NTC - Luke 4:24]

Verily I say— Words of reproof to a heedless and merely curiosity-seeking people. R1715:5 Human nature esteems grander that which is distant. R3494:2

[NTC - Luke 4:25]

The days of Elias— Our Lord's reference to this incident confirms this entire piece of history respecting Elijah, the three and a half years of famine and his visit to Sarepta. R2326:4
Three years and six months— Foretelling the flight of the true Church into the wilderness from the face of the false church during 1260 years, while the harlot reigned as a queen. (Rev. 12:6) R389:3* Illustrating the period of Papacy's reign "as a queen." (See 1 Kings 17:1,7) B256; R389:3*
Great famine— Israel may already have had six months' drought when Elijah announced that no rain was to be expected until he would announce it. (See 1 Kings 18:1) R4740:1 As copious rains followed, so at the end of the 1260 years, AD 1799, the power of the truth and its witnesses was manifested. B256

[NTC - Luke 4:26]

Save unto Sarepta— In Zidon, implying that she, a Gentile, was more worthy of the blessings than were any of the widows of Israel. (See 1Kings 17:9) R5741:3, 2326:4
A woman— A Gentile, but more worthy of the blessings Elijah accorded than were any of the widows of the land of Israel. R5741:3 There was faith found in the widow. R2348:1

[NTC - Luke 4:27]

Many lepers— Had not thought it worth while to seek Elijah for help. R2348:1
Saving Naaman— There was faith found in Naaman. The "many lepers" of Israel had heard of this prophet, no doubt; but Naaman had faith in God to come seeking Elisha. R2348:1

[NTC - Luke 4:28]

In the synagogue— They could teach the people in the synagogue, for a time, but as they shunned not to declare the whole counsel of God, they soon found little, and finally, no opportunity to teach the people in the synagogue. R986:5
When they heard— The apt illustrations were unkindly received by his hearers because, drawing the parallel, it likened them to starving, poor and diseased lepers, and implied our Lord's comparative greatness and superiority to them as a dispenser of divine bounty. R2579:5
Filled with wrath— What a picture of the natural man in his fallen position! At one moment rejoicing in the Master's gracious words, at another desiring to destroy him because of the failure of their selfish hopes and ambitions. R3302:1 Those who followed the Lord for only a little season and then forsook him ceased then to be his disciples, and were no longer so recognized. R3153:2 What made the change? The plain declaration that, because they did not believe in him fully, therefore it would not be God's will that he should perform any miracles for them. R5068:2 The miracles were practical, and they could appreciate them; but his teaching that he was the Messiah seemed far-fetched, when they had known him for so long as the son of Joseph, the carpenter. R2579:3 Their pride and patriotism made them wild. R5068:2 What consternation would follow in the churches of today if the whole "counsel of God" (Acts 20:27) were declared! R5507:6

[NTC - Luke 4:29]

Thrust him out— It seems that persecution from his earthly kindred was not lacking, and that he was unwelcome in the home of his childhood. R1069:3 If you are faithful in proclaiming the truth, which is sharper than any two-edged sword, it will not be long before they will do with you as they did with Jesus. R356:5
And led him— Not daring to lay hands on him, but merely as a mob gnashing upon him and pushing onward in a direction in which they desired. R5068:2
Brow of the hill— A precipitous hill about forty or fifty feet high. R3302:1

[NTC - Luke 4:30]

Passing through the midst— Not a disappearance in the sense of becoming invisible to the people. It was merely an adroit, prompt movement, by which he eluded the murderous designs of his enemies. B126 Apparently our Lord permitted the matter to go far enough to show the real spirit of his opposers. R3302:1 By the exercise of some power, possibly a power natural to a perfect human being, our Lord mastered them with his mind, and passed from their midst. R2579:6 Overawing them by the dignity of his presence. R5068:2
Went his way— His hour had not yet come and therefore he seems to have exerted that power which belonged to him as a perfect man over the weaker, imperfect men—the power of his mind alone, we believe. R1715:6 The same power was exercised on similar occasions. (See John 7:30,43-46.) But when his hour was come he opened not his mouth nor resisted in any degree the throngs that sought his life. R1715:6 As the Father had a due time for the Son in which to accomplish his work, so, doubtless, divine providence is overruling and guiding the affairs of each member of the Body of Christ so that not even a hair of their heads could fall without divine notice. R3302:1
Went his way— Unmolested; his hour had not yet come. R3302:1, 1715:6

[NTC - Luke 4:31]

Taught them— The Lord has not seen fit to provide us with even a condensed statement of his discourse, but the clear inference of the following story is that he was speaking against sin, and incidentally mentioned demoniacal possession.R2581:3
The sabbath days— Type of the seventh thousand-year day. B40

[NTC - Luke 4:32]

They were astonished— Truth is stranger than fiction. The fallen condition seems to lead us to accept as more reasonable its own imaginings or those of others, rather than the direct, clear statement of the divine Word. R3861:1 Many, as they hear of the glorious plan of the ages, make the remark that they are astonished at the teaching, its beauty, its power, its reasonableness, and the way it glorifies God. R3861:4 Never imagine you can overturn an old lie without causing terrible confusion and alarm among the children of this world living under it, as illustrated by what transpires when your turn over a big, flat stone which for years has remained surrounded by grass. R3860:3
With power— Of the holy Spirit. R1917:1 He was the greatest teacher that ever lived. R1917:1 As one who knew the truth by an implicit faith in God which admitted of no doubt, and by the practical demonstration of its power upon his own heart. R1917:2 Our Lord had a clear understanding of the subjects he handled, and his presentations were not vague, but clear-cut and distinct; and well-proven by the testimony of the Law and the Prophets. R2581:3

[NTC - Luke 4:33]

In the synagogue— The devil went to church then as he not infrequently does now, and he was as opposed to having the truth preached then as he is now. R3309:2
There was a man— Similar to perhaps half of the insane of the present day. R3310:4
Which had a spirit— Apparently the human will must consent before these evil spirits have power to take possession. But when they do take possession apparently the willpower is so broken down that the individual is almost helpless to resist their presence and further encroachment, even though he so desires. R2173:3
Of an unclean devil— One of the fallen angels from the time of the flood mentioned in Jude 6, 7 and 2 Pet. 2:4. R3309:3 This tendency to congregate in one person indicates the desire they have still to exercise the power originally given them; namely, the power to materialize as men. R2173:3
And cried out— Believing that the Lord's teachings were condemnatory of himself and associates using the mouth of the possessed man. R3309:3

[NTC - Luke 4:34]

Let us alone— Jesus had evidently made some reference in his sermon to the subject of demoniacal obsession. R2581:5 There are many amongst men who have similarly perverted notions of their vested rights to defraud, mislead, pillage and injure others. R3772:2 Wherever the true Gospel goes, its effect is to cause uproar and confusion in the kingdom of the prince of darkness. R1633:3
To do with thee— In common with thee. R3772:2 To destroy us—Not only not attempting to deny their own identity, but admitting his lordship and power over them, and their expectation of some future termination of their present restraint or imprisonment—a culmination or judgment in their case. F626 Apparently this demon recognized that the time was still distant when the power of Satan and all the fallen angels is doomed to be overthrown. R3309:4, 2581:6, 254:5 It is expressly stated that those angels which sinned are to have a future trial. (2 Pet. 2:4) R697:1 These imprisoned spirits had in mind destruction as their final doom, but it does not prove that their suppositions were correct. R697:1; HG729:6 The faith of devils can only inspire trembling, dread and fear. (James 2:19) R606:5
I know thee— As Satan recognized Jesus in the temptation, so all of the fallen angels knew that the Holy One of God had become a man for the purpose of redeeming, reclaiming and restoring humanity. R3309:3
The Holy One of God— The testimony of the demon seemed to be reverential, and might by some have been construed in the Lord's favor. Jesus, however, was not willing to accept such a testimony from such a source. R3309:4, 3122:3 By contrast, the Pharisees said, "Is not this Jesus, the son of Joseph?" (John 6:42) R1680:1

[NTC - Luke 4:35]

Rebuked him— Our Lord did not deign to hold conversation with these spirit beings, a lesson to every one of his followers. R2581:6 The divine method seems to be to make a clear separation between the servants of God and the servants of evil. The privilege of testifying for God, being Ambassadors for the truth, is a favor reserved for the Lord's own people. R3309:4 Being unwilling to accept testimony from such a source. The Lord's people should resent the service of any who do not give evidence of heart-union with the Lord. R3309:5
Come out of him— Give up his hold upon the man's mind and body. R3727:2 Evil spirits can do nothing except as God permits them. R1722:1
When the devil— Today Satan, acting more skillfully than in the past, is leading on as a scientist and is pooh-poohing suggestions that there are evil spirits or a Beelzebub or prince of demons. R3310:5, 3122:5
Had thrown him— Tearing him, that is to say, causing a convulsion, a fit. R3310:3 Our Lord could have forbidden such manifestations of the demon spirit, but preferred to allow it to be so, that thus might be manifested the malignant disposition of the evil spirits. R2582:1, 3727:3 The demon was powerless to resist the authority of Jesus, but he caused the man considerable torture in going from him. R3727:2 There are no such obsessions or possessions by holy Spirits. R3727:3
In the midst— On the floor of the synagogue, in the midst of the people. R3310:4
He came out— Undoubtedly there are cases of demon possession today—obsession. The customs of our day removes these to asylums, where they are called insane. R3310:4
Hurt him not— Not having power to do him injury, under the Lord's command. R3310:4

[NTC - Luke 4:36]

What a word is this!— Inquiring, What new teaching is this which has authority to cast out the evil demons? R3310:4
He commandeth— Exercising in their very presence a superhuman power—controlling spirit beings. R2582:2

[NTC - Luke 4:37]

The fame of him— There was a reason why miracles were necessary at the beginning of this dispensation. Had our Lord Jesus performed no miracles, how could we today feel the confidence, the assurance, that we do feel respecting him? R3310:1 Today we have no necessity for such manifestations of miraculous power. R3310:1 As Messiah, with power and authority. R1743:1 Tending to his immediate advancement of the kingly office. R1754:3

[NTC - Luke 4:38]

Out of the synagogue— It was the Sabbath day, and the Jews, however irreligious and even devilish some of them were, were all strict Sabbatarians. R3311:1
A great fever— How many today are being consumed by a fever of ambition, pride or discontent? R2582:6 They besought him—The casting out of the demon suggested to them our Lord's power to heal diseases. R3727:4 How can we, who have devoted or consecrated our earthly advantages for the heavenly ones, ask to have again the earthly advantages? R3310:3

[NTC - Luke 4:39]

Stood over her— Took her by the hand and helped her up. R2582:2, 3727:5
It left her— Jesus is unquestionably able to heal the sickness of our bodies today, but should we expect such healings? R3311:4, 3301:6
Immediately she arose— Instead of being weak and enervated, as is usually the case after a severe fever. R3310:6, 2582:2
Ministered unto them— Probably in the setting forth of refreshments and other household matters. R3311:1 An operation of the mind could not have restored at once the strength lost by the fever. R3311:1

[NTC - Luke 4:40]

When the sun was setting— The cooler time of the day, in which the diseased could come in a warm country such as Palestine. R3311:1, 2582:2
Divers diseases— The lamenesses and impotencies of the past find analogies in the present: dead hands, worse than dead, used actively in the service of evil, have been recovered for activity in the service of the Lord; men and women, dead in trespasses and sins, awakened to newness of life in the service of the truth. R2582:6
Healed them— As Jesus preached freedom from evil maladies and death, he exemplified the power and authority of his preaching by "healing all manner of diseases." (Matt. 4:23) R241:1 Why such miracles? Why not more of them? Why not rebuke all the fevers? The miracles were merely a prophecy of the healing blessing which is to be fulfilled in due time in his Kingdom. R2582:3

[NTC - Luke 4:41]

And devils also— Persons; not human propensities. R2171:6
Out of many— Apparently there were great numbers thus possessed throughout Israel. R2173:2
Thou art Christ— Spiritualists talk much as we do; but every counterfeit is a proof of a genuine; second, only valuable things are counterfeited; and a counterfeit must resemble the genuine very closely, or it would not deceive. R267:4
Rebuking them— Praise and commendation from an evil source are never to be desired. R2582:2
Suffered them— Notice the personality and intelligence attributed to these demons. R2171:6; HG725:5
Not to speak— Further. R2171:6 The Lord does not desire the testimony of devils respecting himself or his plan. "Unto the wicked God saith, What hast thou to do to declare my statutes?" (Psa. 50:16) R3727:6

[NTC - Luke 4:42]

A desert place— A wilderness, a place deserted. R114:1

[NTC - Luke 4:43]

Preach the kingdom— Not only was the Kingdom the topic with which the Lord began his public ministry, but it was really the main topic of all his preaching, other subjects being mentioned merely in connection with or in explanation of this one subject. A273

[NTC - Luke 4:44]

Synagogues— The Lord could go into the synagogues and teach for a time; but soon found little, and finally no, opportunity to teach there. R986:5 Today the "clergy" keep out all who would feed the sheep "meat in due season" (Matt. 24:45); hence the sheep are called out of Babylon. R986:6

[NTC - Luke 5:1]

It came to pass— A period of about a year elapsed between the temptation in the wilderness and this scene on the Lake of Galilee. R3720:1 The people pressed—Hungry for the word of life.R3720:2 A different reception from his rejection in Nazareth. R3307:2

[NTC - Luke 5:2]

Two ships— Peter and his brother Andrew were managing one of the boats, and James and his brother John another of the same partnership. R3720:2
Washing their nets— These fishermen, and perhaps others in the same vicinity, proceeded with their work while the Lord was preaching, no doubt giving earnest attention to his words at the same time. R3720:2 Preparing for the next night's fishing. R3720:2 Christ did not call idlers but workers into his ministry. R2246:1
Lake of Gennesaret— Sea of Galilee. R3307:2, 5554:3, 3720:2

[NTC - Luke 5:3]

Thrust out a little— From which position he could the more easily address the large crowds on the shelving beach. R3720:2
Out of the ship— The voice carries remarkably well at this spot. R2627:2

[NTC - Luke 5:4]

Had left speaking— We wonder that more of our Lord's discourses have not been preserved for us. It is because that without the spirit of adoption, they could not understand spiritual things. R3307:2,3

[NTC - Luke 5:5]

Have taken nothing— For some reason the fish were not in that quarter of the lake at that time. R3307:6
The net— The Gospel call of the Gospel age. (Matt. 13:47) R3308:5

[NTC - Luke 5:6]

Multitude of fishes— Symbol of men of all classes, suitable and unsuitable for the Kingdom. C214; R3308:5
A great multitude— A miracle was performed however we may view it: the creation of fish on the spot, the Lord bringing a great school of fish to the vicinity, or the knowledge of the Lord that such a school of fish was in the vicinity.R3720:3 Teaching that the success or failure of their efforts, in any direction, he can control if he please. B118 Here also was a prophecy of their success as fishers of men. They were to catch multitudes. R1716:1 This furnished the precedent for them to recognize him when he appeared in another form to them after his resurrection, but performed a similar miracle. (John 21:6) B118; R941:4 The thickness of the schools of fish in the lake of Gennesaret is almost incredible. They often cover an area of more than an acre, packed closely together. R3720:3
And their net— Representing the nominal Christian church. C214; R1716:1

[NTC - Luke 5:8]

When— Peter's impulsiveness, by itself, is an attractive trait. R3308:1
Simon Peter— It was probably at an earlier interview that our Lord gave Simon this surname of Peter. R3307:6
Fell down— Recognizing that no ordinary human being could have produced such results under such circumstances. R3308:1
Depart from me— Peter's real sentiment was probably the reverse: "O Lord, although I am a sinful man, permit me to be near thee, that I may be blessed by contact with thee." R3308:1 He realized that he was in the presence of one possessed of more than human wisdom and power, and correspondingly he felt afraid. R3720:3
A sinful man— I recognize the great difference between us. R3308:1 A prayer which Jesus answered in making him one of the twelve. R3308:1

[NTC - Luke 5:9]

He was astonished— This miracle was performed for the purpose of finally convincing Peter, Andrew, James and John respecting the Lord's relationship to the Father, and his power of control in respect to things temporal as well as things spiritual. R3720:3

[NTC - Luke 5:10]

James...John...Simon— Men from the humbler walks of life. R1521:2,3 The three who seemed to have the zeal, energy and vim which the Lord appreciates. R3308:1
And Jesus— Who had doubtless performed the miracle for the purpose of fully convincing them of his control of things temporal as well as spiritual. R3720:3
Henceforth thou— Only four of all the multitude were specially chosen and called. R3720:5 They were already his disciples in a general sense of the word, followers, believers, but now the time had come for the Lord's selection of the twelve apostles who should be with him continually. R3307:6; F210
Catch men— For the Lord and his service; not for our personal profit or gain, not for sectarian upbuilding. R3308:4 The Lord does not invite at first to a full consecration, but rather gives instruction along the lines of justification, and after they have grown to some degree, the privilege of forsaking all to be his special disciples. R3720:5 Gathering them into the Gospel net, with a view to their ultimate glorification as new creatures in Christ. R3721:1 Not trying to get disciples into some sectarian bondage, but to catch men with the glorious hopes of the Gospel, to bring them into such relationship with the Lord that they would fully and gladly surrender their all to him. R3308:4 Fishing requires energy, tact, proper bait, and that the fishermen keep himself out of sight. These four things are requisites in the spiritual fishing in which the Lord privileges us to engage. R3308:3, 5555:3 The skillful fisherman catches the fish individually. Likewise, very much of the work of this age has been an individual work, accomplished by talking to people. R5555:1 Fishermen usually hide themselves, so that the fish will not see them, but the bait. So in drawing men to the truth, we should hide ourselves, and throw out as bait those features of God's Word which would apply to the one with whom we might be dealing. R5555:3 Fish are easily alarmed when they find out anyone wishes to take them, so humanity is shy of being captured by anything—especially if they suspect they may lose their liberties; and thus consecration appears to the world. R3308:4 However, the fishing business does not fully illustrate the matter, because all who are of the Lord's catch must be willingly his, else they will not remain caught, but be cast forth. R3308:4 The fishing of the next age will be different and on a much larger scale. R3308:5 They were to catch multitudes. R1716:1 The work of the Gospel age. R5555:1 All the fish have not yet been caught. R5555:3

[NTC - Luke 5:11]

To land— Represents the harvest time of this age. R3308:5
They forsook all— They had been with the Lord for more or less about a year, yet had not until now reached the place where they were ready to forsake all. R3720:5 Mark 1:20 informs us that the boats were left in the care of Zebedee. Nor need we suppose that these four started away that same day. It may have taken time to make proper arrangements for the fish and the business interests of the partnership. R3720:6 Not all are called to a ministry requiring all their time; the majority the Lord evidently intends to instruct while they are about their ordinary business. These also, however, must forsake their boats and fishing tackle in the heart from the moment that a full consecration is made to the Lord. R3721:2, 3308:2 Similarly, we have duties and responsibilities in life which would be wrong to abruptly cast aside and ignore. R3721:1 Evidently retaining some sort of interest, however, as they had no difficulty in regaining possession of the boats when they re-embarked in the fishing business after our Lord's death. R3308:2 If we would be his disciples we must forsake all ambitions and hopes for wealth, name or fame, and not look back. R3721:4
Followed him— The opposite course from what Peter had suggested—that the Lord depart from them because he was perfect while they were poor, weak and imperfect through the fall. R3720:4

[NTC - Luke 5:14]

Tell no man— The testimony of his Messiahship was to be hidden from the common people until the rulers of the Jewish church had been given a full opportunity to decide for or against Christ. C168

[NTC - Luke 5:15]

Fame abroad of him— Because of his miracles and teaching. R1735:3 As Messiah, with power and authority. R1743:1 Tending to his immediate advancement to the kingly office. R1754:3 As the fame of Jesus increased, the opposition to him became more and more pronounced, especially from the chief priests, scribes and Pharisees as they were brought into competition and unfavorable comparison with him as public teachers. R1735:3
To be healed— Healings today, when the agencies employed are not in opposition to the Lord, may be slight intimations to men that the times of restitution are at hand. Other manifestations of healing through agencies in subtle opposition to the Lord we can only regard as the efforts of Satan to offset the power of God. R1921:6

[NTC - Luke 5:16]

And prayed— Our Lord frequently spent whole nights in earnest prayer. R1865:5 Let no child of God hesitate to come to him often or to tarry long. R1865:3

[NTC - Luke 5:17]

Pharisees— When they found that he received sinners and ate with them, they hated him. R1460:1
Doctors of the law— Rabbis, scribes. R2583:2

[NTC - Luke 5:18]

Men brought— It might be questioned whether the faith was that of the palsied man, or that of his friends. We think the circumstances warrant the latter thought, that the sick man exercised faith and prompted his friends to help. R2583:5 In the present time some, like this paralytic, are not past feeling and yet are so helpless as to need the assistance of friends to bring them to the Lord. R2584:4The chief business of every member of Christ, besides his own development, is to help others to the Redeemer. R3315:5
With a palsy— Representing a condition of sin in which the individual loses his power; in combination with this may come an insensibility of conscience, a deadness to all principles of righteousness, "past feeling." (Eph. 4:19) R2584:4

[NTC - Luke 5:19]

Upon the housetop— By the outside stairway customary in that country, the buildings being usually but one story in height. R2583:3
Let him down— We should not be readily stopped by impediments and obstacles but, like these, be ready and willing to take advantage of every proper circumstance and condition to place our friends near to the Lord and his power. R2584:4
Through the tiling— The extemporaneous device of plain peasants accustomed to opening their roofs and letting down grain, straw and other articles. R2583:3 Demonstrating a persevering, trusting faith in Christ. R1921:2

[NTC - Luke 5:20]

And when he— Jesus, acting as the special agent and representative of the Father. R3729:2
Saw their faith— The faith of the sick man and those interested in him. R1921:2 So far from feeling offended at the intrusion, he overlooked these because of the quality he so much admires—faith. We also should overlook rudeness, especially where there is evidence of sincerity of heart. R2583:4
Thy sins are forgiven— Evidently an unlooked-for answer. R1921:2 Forgiveness of sins is the first essential step toward acceptable Christianity. Some are inclined to put doctrine instead of faith and repentance, but this will not do. R2584:5 "Behold the Lamb of God that taketh away the sin of the world," said John. (John 1:29) R1921:5 While the forgiveness of sins is an assurance that the healing, or removal of the penalty of sin, will surely follow, it does not signify that the recovery from the penalty will immediately follow. R1921:5 Similar forgiveness of sins may be declared by members of the Body of Christ to all who come unto God in his appointed way. R3315:2 The Gospel Church receives forgiveness of sins in this age, and will be "delivered from the bondage of corruption" (Rom. 8:21) at the dawn of the Millennium. R1921:5

[NTC - Luke 5:21]

Who is this— The question was a very proper one, and they are not to be blamed for making the enquiry. R2583:6
Who can forgive sins— Our Lord's authority to pronounce the forgiveness of sins was in virtue of his having sacrificed his humanity; while he, as a new creature, was a priest of the new order, fully empowered to forgive sins. R2584:2 God never gave power to bishops, priests or ministers of any denomination to forgive sins. Nor did Jesus give authority to the apostles to forgive sins. They might preach forgiveness, but only in his name. HG737:5
But God alone— The divinely appointed way for the cancellation of sins was by means of the ransom as the legal settlement of the penalty, and faith in Christ the Redeemer. R1921:3 Though the ransom price had not yet been actually given, the Lamb for sacrifice had already been presented by our Lord at his baptism, and had been accepted of God and was on the altar of sacrifice. R1921:3

[NTC - Luke 5:22]

Perceived their thoughts— Even though their murmuring words did not reach his ears. R1921:2
He answering— Not wishing that the miracle would detract from the preaching which it interrupted, but, on the contrary, should impress it as well as illustrate it. R2583:5

[NTC - Luke 5:23]

Whether is easier— Equally easy, for both the authority and the power are committed unto Jehovah's Anointed. R1921:5 The same divine authority that was necessary to the forgiveness of sins was also necessary to the healing. If the forgiveness of sins was blasphemy, so also was the healing. R1921:3
Thy sins be forgiven— In every instance the healing of the soul from the sickness and condemnation of sin should be placed first, as the highest and most important thing, far outranking physical conditions and blessings. R2584:1 There was a provision in the Jewish law for the forgiveness of sins, through the offering of special sin offerings. The paralytic evidently brought to the Lord the sacrifice appropriate to the new dispensation, "a broken and a contrite heart." (Psa. 51:17) R2584:2

[NTC - Luke 5:24]

Unto the sick— Healing did not follow as a result of the forgiveness of sins. The forgiveness of sins was one thing and the healing was another. R1921:3
Arise— Thus our Lord called attention to his miracles of healing as the divine testimonials of his claims to be the Son of God, the long-looked-for Messiah of Israel. R1921:5 All our Lord's healings were both instantaneous and complete, showing the fullness of his authority and power. R1921:6

[NTC - Luke 5:25]

He arose— A proof, not only of our Lord's healing power, but also of his power to forgive sins. R2583:6

[NTC - Luke 5:26]

Filled with fear— Reverence, a fear in the sense of respect for the God whose love, sympathy and compassion had been so wonderfully manifested. R2583:6

[NTC - Luke 5:27]

Saw a publican— Probably Matthew had not only knowledge of our Lord, but also faith in him, as the Messiah. Not until now, however, had Jesus invited him to become one of his immediate disciples; not until now, therefore, could Matthew essay to become such. R2591:1, 2260:1
Named Levi— As Simon's name was changed by the Lord to Peter, so Levi's name was changed to Matthew, which signifies "the gift of God." R2591:1, 2260:3
The receipt of custom— A revenue collector. R2590:6, 2260:2
Receipt of custom— An occupation despised by the average Jew as being unpatriotic. R2591:1
Follow me— Our Lord's choice of a publican to be one of the favored apostles indicates the impartiality of his selections; and implies that Matthew could not have been one of the dishonest publicans. It also showed that he passed by no Israelite indeed merely because there was prejudice amongst the people against him or his class. R2260:2 The influence of the fact that our Lord would accept a publican to be his disciple was far-reaching, and no doubt inspired an interest in our Lord amongst the degraded and outcast classes. R2260:3 While the Lord called each apostle individually, there was also a special occasion upon which he dedicated them to their office as apostles. R1521:2

[NTC - Luke 5:28]

He left all— Not that he left his money-drawer open and his accounts with the Roman government unsettled, to immediately follow the Master. It may have taken days or weeks to straighten his affairs and enable him to respond to the Lord's call. R2591:1

[NTC - Luke 5:29]

A great feast— Probably several weeks after Matthew's call. R2591:5 As a man of influence he responded to the Lord's call by consecrating himself and his all, and set about to use these to draw others to the Savior by announcing his devotion under such favorable circumstances as might possibly win some. R2591:2 Each should seek to exert his influence where it is greatest, amongst those with whom he is acquainted and who are acquainted with him. R2591:3 From the connection of the narrative it is supposed that it was on one of the regular fast days of the Pharisees. R2591:5
In his own house— Hospitality should be used as a channel for the advancement of the truth. The homes of those who have consecrated themselves to the Lord should be consecrated homes, in which the first consideration should be the service of the Master. R2591:3
Of publicans— Publicans were counted unpatriotic, disloyal to their own nation, in that they accepted the service of an alien government, and made use of their knowledge of their country and people in assisting to collect revenues deemed unjust. R2591:1
Of others— Publicans, ostracized not because they were wicked, but because their business was disesteemed, were forced to have most of their social intercourse with the non-religious, called "sinners". R2591:2 Being cast off from the sympathies and friendship of the Jews in general, they were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3

[NTC - Luke 5:30]

Why do you eat— The objection was not that our Lord should not teach the publicans and sinners, but that he should not eat with them, which implied a social equality. R2591:5 Our Lord's strict observance of the Law no doubt made him at first a favorite with the Pharisees. But when they found that he received sinners, they began to realize that his righteousness was of a different sort from theirs and, as darkness is opposed to light, they hated him. R1459:6 They should have had the yearning compassion which would have delighted to lift them out of sin and brought them nearer to the Lord and nearer to righteous influences. R2592:1
With publicans— They were classed with sinners and harlots in New Testament usage. The Hebrew Talmud classes them with murderers and thieves, and regards their repentance as impossible. R2260:2
Sinners— Not necessarily vile persons and evil-doers, but rather persons who did not profess nor attempt the holiness claimed by the Pharisees, persons who did not claim to be absolute keepers of the divine law. R2591:2 One class of Jews at that time was designated the holy people, Pharisees, and another class was designated as not professing absolute holiness, sinners. R2591:3

[NTC - Luke 5:31]

They that are whole— Not that the Pharisees were not sick, and that they did not need our Lord's ministry. The fact was, that not admitting they were sin-sick, they were not disposed to receive his good medicine of doctrine. R2591:6
A physician— The physician had a right to go and mingle with those whom he sought to relieve, and might mingle with them in whatever manner he saw to be expedient for their cure. R2591:6

[NTC - Luke 5:32]

The righteous— Anyone who considered himself to be righteous would be beyond the call of repentance. R2591:6
But sinners— His call to the Kingdom was not a call of the righteous, but of those who realized themselves to be imperfect. R2260:4 In God's sight the publicans had the better standing, because of his acknowledgment of imperfections and his petition for mercy. R2591:6 Humility and the realization of the need of a Savior are essential to all who would come to the Father through Christ and his atonement. R2260:5

[NTC - Luke 5:34]

Fast— Fasting is a concomitant of mourning and sorrow. R2260:5 A very plain diet for a season, if not total abstinence. R2260:6
The bridegroom— Jesus, personally, is the Bridegroom, and not Jesus and the overcomers. R398:4
Is with them— Cheering their hearts, refreshing and strengthening them, opening the eyes of their understanding, and giving them hearing ears to appreciate the divine favor that was coming unto them. R2592:1 Now, in the Lord's second Presence, we might say that the feast has begun again. R2592:2

[NTC - Luke 5:35]

Then shall they fast— Throughout the Gospel age the Lord's people have frequently felt called upon, in time of darkness and adversity, to seek a very close approach to the Lord by humbling of the flesh, and have found fasting a valuable means to this end. R2592:2 Fasting has a typical significance. It means self-denial. When the Master was with his people it required little self-denial to be his follower. But later on, when he got into the toils of his enemies, it required self-denial to confess and follow him. R2592:2 Throughout the Gospel age none could be a follower of the Lamb without self-denial, fasting, refusing the desires and appetites of the flesh—sacrificing some and mortifying others in the interest of spiritual development. R2592:2 Fasting is proper enough when intelligently done and from a right motive, specially commendable to the Lord's people at times when they find themselves lacking in spirituality and exposed to severe temptations. By impoverishing the physical force and vitality, to may assist the full-blooded and impulsive to self-control in every direction. R2260:5 Discipline the body by abstaining from delicacies and relishes. R3659:5 Very plain diet or total abstinence from food is occasionally desirable to many of the Lord's people. R2260:5 Fasting is worse than useless when done as a formality or ceremony. R2260:5

[NTC - Luke 5:36]

A parable— Given to emphasize that before the blessing could come to natural Israel, spiritual Israel must be selected. R4987:5
No man putteth— Combining Christianity with Judaism would have been disastrous to both for they are opposites—the one demanding absolute righteousness, impossible for sinners; the other demanding that the impossibility of personal righteousness be acknowledged and that faith be the only condition of forgiveness and mercy. R2592:4 Perhaps the first intimation our Lord had given of the fact that Israel as a nation would not be found worthy of the Kingdom and would be rejected. R2260:6
A new garment— The fuller light of truth due at the first and second advents of the Lord. C160 An imputed righteousness according to faith, based upon the merits of his own sacrifice for sins. R2592:4
Upon an old— An old sect or organization; Judaism. C160; R4987:5 The impossible righteousness required by the law. R2592:4
Maketh a rent— Would only make the weakness more noticeable. C160; R4987:5

[NTC - Luke 5:37]

And no man— Similarly now, we perceive the impossibility of putting the new wine which the Master is now providing into the old wine-skins of sectarianism. R2592:5
Putteth new wine— Which has not finished its fermentation. R4987:5, 509:5 New doctrines. R2592:5
Into old bottles— Wineskins, whose elasticity had been exhausted. C160; R4987:5, 509:5 Old systems; Judaism. C160; R2134:2
Burst the bottles— New wine, put into such skins, in fermenting would stretch them to almost bursting point. Such skins could never be used again for new wine because, the elasticity having gone out of them, the new wine, in fermenting, would surely burst them. R2592:5 Showing that the wine in use at that time did ferment, and that therefore the wine used at the last supper was probably fermented. R509:5 By the fermentation process of trials, disciplines and testings. R4987:5 Rending them asunder by new truths which are out of harmony with sectarian pride, errors, traditions and superstitions of which these systems are built. C160
And be spilled— Left stranded, hampered by all the old errors of the sect and held responsible for its past record by the world in general. C160 Not only the Jewish nation would have been convulsed and wrecked by the spirit of the new teachings, but also the doctrines themselves would have gone down with the wreck of the nation. R2592:5

[NTC - Luke 5:38]

Into new bottles— New wineskins that will be able to stand the stress of the fermentation sure to come—trials, disciplines, testings. R4987:5 Our Lord's work was not like that of John the Baptist, not a work of reformation, patching up the Jewish system and arrangement. R2592:4 He was making an entirely new institution, gathering out a church, which would not be a Jewish church, nor a Reformed Jewish church, but a wholly different institution, a Christian church. R2592:4 God is now, as in the end of the Jewish age, calling out of the whole system such as are Israelites indeed, that they may receive at his hands the new wine, doctrine, of the new dispensation just at hand. R2592:6

[NTC - Luke 6:1]

That he went— Probably on the way to the synagogue. R3316:6
Through the corn— Through the wheat. R3754:1
Plucked the ears— The Pharisees claimed that rubbing the grain in the hands and blowing away the chaff constituted winnowing and threshing, thus violating the Sabbath. R3754:2
And did eat— The Pharisees had a rule that no food should be eaten until after worship in the synagogue. R3316:6

[NTC - Luke 6:5]

Is Lord also of— The proper teacher to set forth the real significance to the Jew. R3754:4

[NTC - Luke 6:6]

On another Sabbath— Type of the Millennial age. B40

[NTC - Luke 6:9]

To save life— Greek, psuche; better translated "being" or "soul" to prevent confusion. E335

[NTC - Luke 6:10]

Whole— Complete—not in the full sense of the word, but enough so to have a new start. R5167:4

[NTC - Luke 6:11]

Filled with madness— Manifesting a rabid spirit of sectarianism and self-importance imitated by some in our day who lack the spirit of the truth. R3754:5

[NTC - Luke 6:12]

Continued all night— Take time to pray. R5379:3* The Apostle urged the saints to "strive together (Greek, agonize) with me in prayers to God." (Rom. 15:30) R1865:5 Our Lord frequently spent whole nights in earnest prayer. R1865:5 To take counsel of God with reference to the interests of the prospective Church. F210; R1521:3

[NTC - Luke 6:13]

When it was day— While the Lord called each individually, there was also a special occasion where he dedicated them to their office as apostles. R1521:2
His disciples— Greek, mathetas, learners, or pupils. R1521:3 To the disciples belong the special teaching, training and discipline of the holy Spirit given unto them as the seal of divine sonship, and all the exceeding great and precious promises of the gospel. R2072:3
Of them— From amongst invited followers, disciples. F210 Because of humility and strength of character. F211
He chose twelve— Twelve alone were chosen, and not in succession, but at once. The last pages of inspiration show us that only the teachings of the twelve are foundations for the faith of the Church, the New Jerusalem. (Rev. 21:14) R1526:3 Only the males were chosen. F265 They were a distinct and separate class among the Lord's disciples, fully under the Lord's direction and careful students of his character, Gospel and methods. F210; R1521:3,5 The twelve wells at Elim remind us of the Apostles. R4011:2
Named apostles— Greek, apostolos, ones sent forth. Thus the twelve were marked as a distinct and separate class among the Lord's disciples. R1521:3

[NTC - Luke 6:14]

Peter— Bold and impulsive. R2261:1
Andrew— Far-seeing, careful, cautious. R2261:1
James— Elderly. R2261:1
John— Youthful. R2261:1
Phillip— Slow-witted. R2261:1
Bartholomew— Nathaniel, the quick-witted. R2261:1

[NTC - Luke 6:15]

Matthew— One of the heroes of faith. R2261:2
Thomas— The doubting, skeptical intellect. R2261:2
James— The advocate of works. R2261:2
Jude— Thaddeus, Lebbeus, a man of doctrine. R2261:2

[NTC - Luke 6:16]

Simon— The zealot, enthusiastic and independent. R2261:2
Judas Iscariot— The conservative economist. R2261:2

[NTC - Luke 6:17]

And the company— Making the distinction very clear between the twelve and the other disciples, not so chosen but also beloved of the Lord, and doubtless in full sympathy with the appointment of the twelve, recognizing it as in the interests of the work in general. R1521:3

[NTC - Luke 6:18]

They were healed— It was by these healings that Israelites were to recognize him as Messiah, in fulfillment of the predictions of the prophets. R1314:5

[NTC - Luke 6:19]

Went virtue out— Healing vigor. R2000:1 Strength, vitality, power. R574:4 Vitality. The Great Teacher's miracles were not performed without cost to himself. R4669:5, 4576:3 The healing of the sick, as performed by the Lord, was not by superhuman power, but, on the contrary, in healing the sick he expended upon them a part of his own vitality. Consequently, the greater number healed, the greater was our Lord's loss of vitality, strength. E124 "Being free from sin, he was free also from pain. Since he could not suffer pain and sickness because of sin, he was placed for a time among sinners, so their weaknesses and pains bore down upon him. R2000:1 Jesus experienced the woes and sufferings of humanity without sharing in the imperfections and sins.R454:3 Jesus took "the likeness of sinful flesh," but he took that likeness in its perfection. He did not partake of its sin or share its imperfection, except as he voluntarily shared the sorrows and pains of some during his ministry. A230 Every healing performed, to a proportionate extent, decreased the Lord's vitality. R4576:3 All of our Lord's miracles caused him a measure of self-sacrifice, loss of vitality. He thus daily, little by little, laid down his life. R4138:1 For three and a half years the Lord's ministry had been a constant drain upon his vital forces, not merely in connection with his public preaching, but specially in connection with the miracles which he wrought at the expense of his own vitality. R2787:2 The using of strength for the assisting of others continued to the end of his ministry, when through non-resistance, submission to the Father's will, he permitted himself to be crucified for sinners. R3727:5 A part of his dying, finally ending in death, even the literal death of the cross. SM645:1 Our Lord suffered pain from the infirmities of those whom he relieved because, being without sin, he was also without sickness and pain, except as he thus "took" and "bare" it from others that he might be touched with a feeling of our infirmities. R2028:6, 1359:3; F632 He, as the one who was giving his life as man's substitute and redeemer, violated no law that we understand or can appreciate, when he healed the multitudes by letting his vitality go out into them. R1314:5 It is the most refined and perfect organisms which can suffer most. R454:3 It is possible to share the troubles of a friend, and sympathetically to relieve in a measure the depressed one, and, to some extent, impart increased vitality and lightness of spirit. E125 The gift which costs nothing cannot be so highly esteemed as that gift which costs much. R4138:2 "Himself took our infirmities." (Matt. 8:17) A230; E125; F632; R3727:5, 574:5, 4576:3 He impoverished himself to bless others.R1735:4, 1359:3 "Surely he hath borne our griefs and carried our sorrows." (Isa. 53:4) R1359:3, 574:5
Healed them all— In mind and body. SM645:1 He kept back nothing for the purpose of recuperating his vigor, but was daily yielding his life in obedience to what he understood to be the Father's will. R5085:3

[NTC - Luke 6:20]

Lifted up his eyes— Tenderly and approvingly. R1735:2
On his disciples— The twelve especially. R1735:2 Beginning St. Luke's account of the sermon on the Mount. It does not profess to be a regulation for the world, but merely applies to saints, to those who have consecrated their lives fully to follow in the footsteps of Jesus. R5005:1
Blessed— Impressing on their minds a sense of blessedness of their privilege of service, and even of suffering. R1735:2 All of their experiences tend to develop faith, while those of the rich tend rather to develop self-reliance, self-assurance. The experiences of the poor and ignorant tend to develop meekness, teachableness, whereas the experiences of the learned tend naturally toward self-conceit. CR423:4 Relates to that permanent joy and comfort which are the result of the atunement of character to harmony with the divine. R3733:2
Be ye poor— Not all the poor are to be blessed and to inherit the kingdom of God—but, to the disciples, he said "ye poor." R5004:2 Those who were poor, or became so, as his disciples; or, as Matthew records it, "Blessed are the poor in spirit." (Matt. 5:3) R1920:5; CR423:5 "In spirit" was Matthew's comment, and not our Lord's exact words. R1493:3 Some poor, instead of being drawn to God by their poverty, cultivate a spirit of anger, malice, hatred, strife, and are thus not only embittered in spirit, but have their faces turned in the opposite direction from the one in which God's blessings come. CR423:5 Poor in any sense of the word, whether financially, socially or otherwise, by sacrificing themselves. Blessed are all the sacrificers. R1493:5; CR423:5 Having nothing of their own, they can lose nothing. CR424:5 Who having nothing to call their own. R1735:2 Undoubtedly poverty is a greater aid to discipleship than wealth. The cost of discipleship is the surrender of every earthly ambition to follow in the footsteps of Jesus. The rich are disadvantaged because theirs would be the greater sacrifice. "How hardly shall a rich man enter into the kingdom of God." (Matt. 19:23) R5004:2 Not the rich, the learned, the rulers, the self-contented; but those lacking self-confidence and self-esteem, who appreciate their own littleness and imperfection. R3733:6; CR423:5 Not necessarily the poor in pocket. Some who are poor in pocket are very proud in spirit. R2585:5 Those who have sacrificed earthly blessings in order to become "heirs of God and joint-heirs with Christ." (Rom. 8:17) CR423:5 Those who follow their Lord who, "Though he was rich, yet for our sakes he became poor, that ye through his poverty might be rich." (2 Cor. 8:9) R1493:5
Yours is the kingdom— As inheritors of that promise, they are rich with the wealth which moth and rust cannot corrupt, and which thieves cannot destroy or steal. CR424:5

[NTC - Luke 6:21]

That hunger now— For righteousness and truth. R1735:2
Shall be filled— Your hunger shall be satisfied. R1735:2
That weep now— The sympathetic, who realize their own imperfections, and are touched with pity for the poor groaning creation, dying in sorrow, pain and disappointment. R3734:2,1, 1735:2
Ye shall laugh— Your sorrow shall be turned into joy. R1735:2

[NTC - Luke 6:22]

Blessed are ye when— As a result of making the Gospel the all-absorbing theme of life. A347
Men shall hate you— "Ye shall be hated of all men for my sake." (Mark 13:13) E490
Separate you— Those who use their liberty to preach the good tidings in the synagogues of today will succeed, either in converting whole congregations, or else in awakening a storm of opposition. C182
Shall reproach you— "When he was reviled he reviled not again." (1 Pet. 2:23) R3736:3 Consecration of reputation. R465:4
Cast out your name— Boycotted, socially or otherwise. HG694:1 When the blind man (John 9:34-39) was cast out for confessing Jesus, then it was that Jesus "found him" and graciously revealed himself more and more unto him. R805:3 As the Word of God becomes the all-absorbing theme of life, it will not only separate one from the world and from many nominal Christians, in spirit, but it will lead to separation from such entirely. A347
Son of man's sake— Every ache, pain or wound of person or of feelings, and beheading socially or literally for the truth's sake becomes a witness of the spirit testifying to our faithfulness. R2007:5 By the favor of God, the endurance of the reproaches of Christ are not in vain. R785:4 "Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified." (Isa. 66:5) (We do this for the Lord's glory.) C182

[NTC - Luke 6:23]

Rejoice ye in that day— "He shall see the travail of his soul and shall be satisfied." (Isa. 53:11) R785:4
In heaven— In spiritual things, not temporal matters. R3223:2 The Kingdom of heaven is yours. R1735:2

[NTC - Luke 6:24]

Woe— In "a time of trouble such as never was since there was a nation." (Dan. 12:1) R1735:3 The woes of the Bible apply to the present life. CR423:1
Unto you— You are less likely to gain this wonderful high calling of God than if you were in humbler circumstances. R4969:4 The rich, the learned, the favored, have trials and difficulties, perplexities, cares, doubts and fears, which the poor, the unlearned, know nothing about. CR423:3 As we see retribution coming upon the rich, proud, mighty and hypocritical, let us each endeavor that our own life be honest, humble and Christ-like that we may be spared in this day of exposure of sin. R2045:5
That are rich— Not only those who are rich in a financial sense, wealthy; but he includes also those who are rich in the honors of men, rich in education, or in any particular sense of special privileges, advantages and opportunities. CR422:4 The intellectually, politically, socially and financially rich at that time were very self-satisfied, very prosperous, and looked for the Messianic Kingdom in an opposite direction from that which Jesus taught. So also today. CR423:2 The rich have more on which to set their hearts, more to occupy their time, more to cultivate self-will, more opportunity for self-gratification, more riches for which to be responsible, more education by which errors are more likely to influence, more to divert them and cultivate their pride. R423:3 Who revel in luxury and pleasure now, unmindful of the suffering, death and sorrow that reign abroad. R1735:3 God, himself very rich, is able to sympathize with both the poor and the rich; so is the Savior, who, being rich, for our sakes became poor, that we through his poverty might become rich in the truest sense of that word. CR422:6 A great disadvantage, because it leads to pride and self-conceit. R5839:6, 4969:3 Our Master was actually betrayed and killed by the "money-lovers." R2045:5 Does not mean that the great, noble, wise and rich are condemned to eternal torment. R4969:4
Ye have received— Not that, if they had riches of learning, they must ignore their knowledge and speak and act ignorantly. It means, however, that their learning is no longer theirs, but the Lord's. CR423:6

[NTC - Luke 6:25]

Woe unto you— "Go to now, ye rich men, weep and howl for your miseries that shall come upon you." (Jas. 5:1) R4997:1; CR424:5
That are full— Satisfied. D634 Who enjoy the favor of the world because they partake of its selfish spirit. R1735:3 Many who are now stewards of wealth, influence, position and honor of men, will be called to account and dispossessed of their stewardship. R4997:2
Ye shall hunger— Be dissatisfied. Those previously accustomed to riches will find difficulties not experienced by those previously disciplined in the school of adversity. D634
Ye shall mourn— St. Paul, living near the close of the Jewish age, when the woes were being poured out, declared: Wrath has come upon this people to the uttermost. (1 Thess. 2:16) CR423:1 In the "day of recompense" with the levelling of things that are high, proud, domineering, and the lifting up of the poor and humble; rewarding the well-doer in proportion to his zeal and self-sacrificing spirit, and the evil-doer according to his knowledge of better things and the selfishness to which he yielded. NS220:2 A time of trouble such as never was since there was a nation, the iron rod of Christ's rule, must bring down every high thing, and subdue all things unto him. R1735:3 Their course in life will come under reprobation and stripes. R4997:1

[NTC - Luke 6:26]

Woe unto you— Look well to it that no element of worldly ambition or worldly policy be in it to ensnare your feet and to allure you from the narrow way. R2163:2
Speak well of you— Not that honor of men is to be disesteemed. It will always be true that "a good name is rather to be chosen than great riches." (Prov. 22:1) It means that worldly reputation will be held secondary to the Lord, the Truth and service for the Lord's cause. CR423:6 The popularity with the world for which the sects so much seek, and in a large measure have gained, is a bad and not a good omen to them, as well as to their prototype, the nominal Jewish church at our Lord's first advent. R730:3

[NTC - Luke 6:27]

But I say— The two tables of the law given to Israel were requirements of justice, but Jesus and his followers take a still higher plane and, waiving their own rights, they become sacrificers of their own comforts, preferences and desires. R5005:3 Applies to the consecrated, but all mankind may be measurably enlightened by this lesson. R5005:1,3
Love your enemies— The mark of perfect love. F189 Make due allowance for hereditary taint and weakness and temptation. R1735:5 The Law given Israel at Mt. Sinai expressed merely justice in its command, "Thou shalt love thy neighbor as thyself." (Lev. 19:18) PD84/97 Do not merely observe the Golden Rule toward your enemies, but love them. R5005:5 The standard for the Lord's people is still higher than that of gratitude, though it must include this. Our standard is benevolence, a forgiveness of those who transgress against us. R4200:5 How may we determine that it is the sin that we hate and not the sinner? R3849:6
Do good to them— Seek to heal the wounds and bruises which have resulted to them from the fall, rather than to have revenge upon them. R1735:5 Not wish to do them harm, but on the contrary wish to open the eyes of their understanding and to do them good. R5260:4 Not only are we not to do unrighteousness, but if another proposes to do an evil in our interests, we would be so in sympathy with the law of brotherly love that we would oppose the act with all our energy. R4226:5
Which hate you— The majority of those who perpetrate evil do so because they do not appreciate the principles involved in the matter. R5260:4

[NTC - Luke 6:28]

That curse you— Greek, kataraomi, signifying the very opposite of blessing, a curse in the sense usually understood. Webster defines it thus: execrable, hateful, detestable, abominable. R701:5
Pray for them— Pray for their deliverance from the snares and delusions of Satan and the blindness which hinders them from discerning the beauty of holiness. R1735:5
Despitefully use you— Be willing to suffer violence and injustice, if need be. R606:2

[NTC - Luke 6:29]

That smiteth thee— Cause you to suffer injustice. R5897:2
Also the other— In the indirect sense of not opposing the law; or, if smitten illegally, as were Jesus and Paul, by kindly expostulating with the evil-doer for his own good. R2470:1, 3738:2 A figurative expression signifying the willingness to have both cheeks smitten rather than to do injury to another. OV357:3 We are not authorized to retaliate. R3738:3
Offer also the other— Signifying simply, do not render evil for evil, even though he smite thee on the other cheek also. R5005:5 Simply teaching: Don't strike back or try to get even with them. Show them that you are willing to endure hardness, and even to suffer violence and injustice if needs be. R606:2 Our Lord himself, when smitten, did not invite the smiting of the other cheek, but rather he defended himself to the extent of criticizing the evil deed. R5005:5 The Apostle Paul defended himself, frequently, before priests and kings, explaining the justice of his cause. Nevertheless, whenever the laws did not support him, we find him bringing no railing accusation against the laws, nor against magistrates, but submitting himself. R2944:6
That taketh away— That would sue thee at law to take away. R1735:6, 2945:1 Our Master was not addressing nations, but individuals, his disciples. SM451:2
Forbid not— If no lawful redress can be obtained—lawfully, even though unjustly. (Matt. 5:39-42) R1735:5
Take thy coat— Matthew adds, "at the law." The follower of Jesus may flee from an adversary, or he may resist him to the extent of proper expostulation, but he is to be thoroughly responsive to all government. R5005:5, 2518:2 Settle peaceably with him, even if it costs more than you would have lost by letting the case go into court. R3738:3 Unmurmuringly submit to what the court demands. R5005:5

[NTC - Luke 6:30]

Give to every man— A spirit of generosity, which prefers to let some men take advantage in temporal things, rather than, by contention, to have their treasure on earth instead of in heaven. R1735:5 A spirit of liberality that will shame their meanness. R606:2 Not to be taken with absolute literalness, but to be generous, tender-hearted, to err on the side of too great generosity rather than to be hard-hearted and selfish. R5005:6 Love and justice would, if possible, feed and clothe your neighbor if he is unable by industry and economy to do it for himself. But neither love nor justice to him nor to yourself would encourage indolence, prodigality or meanness. R606:2
That asketh of thee— That demands your valuables. R2518:3 To a certain extent we are to permit ourselves to be imposed upon. R5897:5
Ask them not again— Don't be exacting with the debtor. R1735:6

[NTC - Luke 6:31]

As ye would— Not as they would have you do to them, but, as you would have them do to you. R606:1
Do ye also— Measure every act, word and thought of life by the Golden Rule. R2329:3 It does not say that we should do to our neighbor as he might wish us to do to him, because he might wish a very unreasonable thing. R2688:4
That men— Chiefly the household of faith. R2690:5
Should do to you— Putting off anger, malice, hatred, strife, envy, slanders, etc.; charging only a reasonable profit on goods sold and expecting to pay a reasonable profit to him who sells. R2688:6,5
Do ye also— This is a positive rule to do good, not a negative rule to abstain from doing evil. R2329:2, 2688:2
To them likewise— By acting kindly, speaking gently, being patient toward weaknesses, not expecting too much. F376; R2329:2 Be generous to others, but not granting requests which might harm them. R5005:6 Doing for them now the kind of work which God desires to have done; leaving for the future the things which God has planned to have done in the future. R2690:2 This is the golden rule; and by comparison the rule of Confucius, "Do not do to others what you would not wish them to do to you," might be considered the brazen rule. R2688:1 The Christian businessman's ideal is the Golden Rule; it applies to his buying, selling, dealings with clerks and customers. OV369:2 The Golden Rule is rejected as impracticable, but it has not been given a trial. R5723:5

[NTC - Luke 6:32]

If ye love them— We are to distinguish between natural love and the love of God—unmerited, sacrificing love—wholly different from anything that is known to fallen humanity. R2648:2 From a selfish motive. R5005:6 It is easy enough to love some of the refined or wealthy or naturally noble or the educated. R4253:6
Which love you— Implies that it is not the love of God. R2648:2 Nothing specially creditable in this. R5005:6 It is easy enough to love some of the brethren. We are apt to love those who are about on our plane and of our own style and liking. R4253:6
What thank have ye— What merit is their in it? R4805:1, 1938:5 What proof have you that you have passed from death unto life? R4253:6 The standard of the Lord's people is higher than gratitude, though it must include this, which is a keeping power in our lives. R4200:5,6

[NTC - Luke 6:33]

What thank have ye— Let us examine ourselves, let us be very humble lest the thoughts of self-congratulation and self-satisfaction which we may consider in our hearts, even if we do not utter them aloud, bring our condemnation. R4805:1 It would be doing from a selfish motive. R5005:6 Our standard is benevolence, a forgiveness of those who transgress against us. R4200:5
Sinners also love— All mankind has some share of natural love; love of self, family, friends. R2648:2
What thank have ye?— What merit is there in it? R1938:5, 4805:4

[NTC - Luke 6:35]

Love ye your enemies— The more noble, the less of the Lord's grace is sufficient for them; the more degraded, the more of the Lord's grace is necessary and will be supplied. Thus we are to love the brethren. R4254:1 Be kind to all men, but not friends in the sense of having communion and fellowship. R1588:1 The mark of perfect love. F189 Be large-hearted and generous toward them, illustrated by David's forbearance toward King Saul. R3739:1, 5672:6, 5673:1, 2933:4 Even an "enemy" should be fed, if hungry. R2933:5 In order that our characters may be developed. R5266:5 Show a spirit of liberality that will shame their meanness; show love and mercy that will win their respect. R606:2
Do good— A love and mercy that will win their secret respect even while they openly oppose us. R606:2 For principle's sake, for goodness' sake. R5005:6 To be in accord with the Heavenly Father. R5005:6, 3738:6 Exercise a benevolent spirit whenever possible and proper. R3739:1, 3738:6 "Do good unto all men, especially unto them who are of the household of faith. (Gal. 6:10) R4971:1
And lend— Bear with neighbors who wish to borrow for the truth's sake, for the Lord's sake—not directly, but indirectly—but not, of course, to an extreme which injures your own interests. R2539:2 We may do good and lend according to our opportunities and abilities, but are not to obligate ourselves beyond what we would be willing to give or lend outright. R2241:2 There is nothing in the Scripture that says that we should lend to everybody that wishes to ask for a loan, either of goods or money; but we should not turn away with a deaf ear from those in need. R4971:1; Q135:3 Meaningless if we should understand Jesus' teaching to be that we were to give away every farthing to the poor; for then we should be the poorest of all the poor, and have nothing either to lend or to give. R855:1If we cannot always give much money, we can give a word of encouragement, a kindly look, a helping hand over difficulties; and these will be often more valuable than money, and sometimes more appreciated. R2933:5 What course does brotherly love dictate in the matter of "borrowing and lending"? R3654:2 Not without security; if security cannot be given it should be given as a gift. F567, 568 The Lord's people may be lenders, but not borrowers. R2539:2 Merely in case of necessity, not impairing your own credit or family obligations. OV369:5
Hoping for nothing— For no interest unless it is a business loan, and without thought of gaining favors in return. F567, 568; R2933:5,2241:2, 854:6; OV358:3 No reward. R2933:5
And your reward— Corroborative of the view of future rewards and punishments. R2613:6, 723:4 Kind unto the unthankful—Reminding us afresh that we should pray, "Forgive us our trespasses as we forgive those who trespass against us," and thus it tend to make our hearts and minds more tender, more gentle, more forgiving toward all with whom we have to do. NS674:6 Not a cruel God, as depicted by men. R5834:3; CR353:5 So we should be who have God's spirit. R5006:1, 2539:2
And to the evil— Even an "enemy" should be fed, if hungry; but neither friend nor foe should be encouraged in indolence, nor in wastefulness. R2933:5 Similarly, we should not be unkind or unneighborly to the unbelieving. R1588:1

[NTC - Luke 6:36]

Merciful— But so far as the general principles of righteousness are concerned, we must not interfere. R5259:6 We must expect divine mercy to cover our many imperfections only in proportion as we show mercy to others. R5006:1
As your Father— Where the interests of the Lord's cause are involved, it is our duty to say something in defense of the truth; but not in a personal matter. This is illustrated in the case of the Apostle Paul at court. (Acts 13:10,11)R5260:1

[NTC - Luke 6:37]

Judge not— New creatures are not competent to be judges one of another for two reasons: (1) few of them have fully comprehended and appreciate the Divine Law of Love governing all; (2) evidently few can read their own hearts unerringly.F403 Harshly, unmercifully, ungenerously. R2329:3 We should not reckon ourselves as competent judges of men's hearts. But in the cases of disguised wolves, swine and dogs, the condemnation of that law, which is God's judgment, not ours merely, should always be recognized. R1712:5 Some people must be held at arm's length, but at the same time we should be careful to give them credit for any good motives they claim to have. N'05-3-26
Condemn not— No one but the Lord certainly, truly, knows which are the goats. OV123:1
And ye— Not applicable to everybody; to so understand it would be to ignore the ransom and faith in the same, and other conditions of discipleship. It is applicable only to believers, already justified and brought into harmony with God.R2294:2
Shall not be judged— He who stands upon justice will fall before the sword of justice. Realize your own weakness and imperfection and need of help and exercise a similar generosity with your fellows in tribulation. R2294:6 A condition upon which we receive divine mercy is that we ourselves are governed by the same rule of love and mercy toward our fellow-creatures. R2329:3
Forgive— Heart forgiveness leaves no sting, no animosity, no grudge. R2296:1 Our hearts should be so full of this disposition toward forgiveness that our face would not have a hard look, nor our words a reproof, a bitter sting. R2296:4 Forgiveness in our hearts is the condition which is always to obtain there: we should never harbor any other feeling than that of forgiveness and good will toward all, no matter how seriously they may have trespassed against us. R2296:4 The very essence of Christian principle is love, sympathy and the forgiveness of the faults of others. We may not forgive in the absolute sense until our forgiveness is asked, yet we should be always in a forgiving attitude. R2253:3,4, 4650:5, 2295:6
Ye shall be forgiven— Believers, already justified and brought into harmony with God. R2294:2 This does not relate to the Adamic guilt of the saints, but to their daily shortcomings. Their share in original sin and condemnation was cancelled through the merit of Christ before they were accepted as his disciples. R5006:1

[NTC - Luke 6:38]

Give— The general principle of divine dealing—"The Lord loveth a cheerful giver." (2Cor. 9:7) R2514:4 Reckon yourself God's steward, commissioned by him to use all your goods, as well as your personal talents, to his glory in serving those about you. R855:2 Love may go beyond the law and do more than justice could require, in self-sacrifice, but it cannot do less. R5006:4
Running over— The salesman fills the bushel, then jars or shakes it down solid and fills to the top, then puts in his hand and presses it, then spreads out the top so as to pile on as much as possible and then, running over, empties it to his customer. R1396:4 Exemplifying the good measure of the glorious work of Christ's Millennial Kingdom. R1396:4
Ye mete— Measure to others. R2253:4 The forgiving of God's children is dependent upon their having a spirit of forgiveness towards the brethren. R5135:5
To you again— Because you will have shown yourselves either children of wrath or children of love, and God must deal with you accordingly. F403

[NTC - Luke 6:39]

Can the blind— The scribes, Pharisees and Doctors of the Law. R5029:1
Lead— The destination sought by the Jews was fellowship with, and relationship to, God. R5029:1
They both— Both leaders and masses stumbled and fell. So, too, Jesus says of the nominal church here, "Thou knowest not that thou art poor and blind" (Rev. 3:17). Again, for the same reasons, many stumble and fall. R178:4
Fall into the ditch— The entire Jewish race was blinded and turned aside and fell into the pit of confusion, darkness and separation from God. R5029:1 Into the labyrinths of error. R1875:1 General doubt and unbelief; difficulties. R2948:1, 5029:1 The great time of trouble in the end of the Jewish age. R2615:3 Not into a hell of torment. R2615:3

[NTC - Luke 6:40]

Not above his Master— As our Lord suffered violence from the prince of this world, so will his followers. OV343:2; R1816:1 "All that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3:12) R1816:1

[NTC - Luke 6:41]

And why— "Busybodying in other men's matters. " (1Pet. 4:15) F583 The Master here inculcated the necessity of humility on the part of those who would be taught of God. R5029:3
The mote— A grain of sawdust. R2589:3 The little difficulties and weaknesses with which all the Lord's people have to contend. R2589:3 It is wrong to encourage in oneself a fault-finding disposition. R1922:1
Thy brother's eye— True brotherly love remembers that, while our neighbor's faults are unpleasant to us, ours may be equally unpleasant to them. R1922:1 Busy-bodies. There are some who are so constituted that it is second nature for them to attempt to regulate everybody else according to their own ideals and standards. R4282:2
Not the beam— The great fault of lovelessness. R2589:3 Satan possesses this to such an extent that he is called the "Accuser of the brethren." (Rev. 12:10) R2589:4

[NTC - Luke 6:42]

Pull out the mote— Busybody themselves with other men's affairs. R4282:2 The continual fault-finder, who sees great blemishes in others, but is blind to his own defects. R4567:6
Beholdest not— Those who think they know everything can learn nothing. "The more a man does examine, the more does he discover the infirmities of his own character"—Chalmers. "Ten thousand of the greatest faults in our neighbors are of less consequence to us than one of the smallest in ourselves"—Wheatley. R5029:3
Thou hypocrite— A vain pretension to a zeal for righteousness which is not sincere. A sincere zeal for righteousness will always begin with self-discipline. R1922:1 Wishing to give the inference that they are not afflicted with the malady of sin. R2589:4 A loveless, fault-finding, brethren-accusing class. R2589:4
Then shalt thou see— If any man does not submit his own heart to the leading and teaching of the Lord, he has no authority from him to teach others to do so. R1922:1

[NTC - Luke 6:43]

A good tree— A healthy Christian. R3747:3
Bringeth not forth corrupt— Either God, in causing evil, was unholy, impure and sinful; or else he is pure and holy and, as such, could not be the creator or producer of any other quality. R848:3
A corrupt tree— A Christian that has failed to grow in grace, knowledge and love, one that has not appropriated the nourishment provided, not submitted to pruning, and whose heart has become decayed. R3747:3,4 A perverted and misguided Christian. R3747:3
Good fruit— The fruit of the lives of the Lord's people is nourishing and refreshing toward all who have fellowship with them. R3747:2

[NTC - Luke 6:44]

Known by his own fruit— All of our words and actions in the little, as in the great things of life, testify in judgment, either for or against us, every day. R1922:4 While not condemning the heart, we are to judge of the outward character. R5029:4 The fruit-bearing test of being his disciples. R3317:2
Of thorns— Some people, like thorns, continually reach out to impede, irritate, annoy, vex, poison and injure all those with whom they come in contact. R3747:2
A bramble bush— Mankind in general, ready to scratch, tear and injure at the slightest provocation; merely self-sustaining and not bringing forth fruitage that would be a blessing to others. R5029:4, 3318:2 It is said at times that a bramble bush will be entirely covered by a vine, so that the grapes would appear to be coming from the bush. We are not to be mistaken. A good tree cannot bring forth evil fruitage, neither can an injurious tree bring forth good fruitage. R5029:5, 3318:2 Should we find some of the fruits of the spirit commingling with a thorniness of life, an evil and injurious disposition, we are to assume that, in some sense of the word, the fruitage is merely put on and does not belong to the bramble-bush character. R5029:5 "By their fruits ye shall know them." (Matt. 7:20) R5029:4
Grapes— God's people are likened to the grape-vine, which produces no thorns, but luscious clusters of fruit. R5029:4

[NTC - Luke 6:45]

Good treasure— As one thinks upon good, pure, holy things, the mind becomes stored with good treasure. R5518:5,6
Evil treasure— An evil disposition—a mind in which evil has been stored. R5518:6
That which is evil— Despite all endeavors to hide it. R5518:6
Abundance of the heart— Hence the importance of having our hearts filled with good things, in order that out of the abundance of these good things our mouths may speak continually good things that the Lord would approve, and that would minister blessing to those who hear. R2588:3
His mouth speaketh— The heart is representative of the character, and the mouth is the index of that character. The heart is used with the force of the word mind. R5518:4 How are words the index of our hearts? R3769:5 All of our words and actions testify in judgment, for or against us, every day. R1922:4 If it speaks slander, it shows the real heart condition. F408 Whatever is stored up in the mind is sure to be spoken. R5518:6 Those who think on true, lovely, good and beautiful things will speak to each other of the same. R2588:3

[NTC - Luke 6:46]

And do not— Many seem content simply to know things. Knowledge does not bring, nor produce, happiness. Obedience does. R1802:2*

[NTC - Luke 6:47]

Heareth my sayings— Understands my teaching. R3318:4
Doeth them— To do, as the Lord indicated, signified, not an insincere outward show of righteousness, but radical and thorough reform. R1922:4

[NTC - Luke 6:48]

He— Not the heathen in any sense of the word, but believers. R3318:4
A man— A prudent and careful believer. R5029:6 In this parable our Lord gives a forceful picture of the tests to come upon Christendom at the close of this age. R5443:4
Built an house— The faith structure of all professed followers. R5443:4, 5029:6, 564:2
Digged deep— Digging down deep through all the rubbish of pride and conceit, and laying well the foundations of a sincere and righteous character. R1922: One who seeks for the doctrines and principles of the divine Word. R5029:6
Laid the foundation— No man can build a proper life unless he has some foundation, some doctrine, some faith. A man with no faith, no hope, is sure to be correspondingly lacking in character. R3318:4
On a rock— Christ is the rock. R1922:5 The solid rock, the ransom, the only sure foundation, which God hath provided. R3823:1
Flood— Of temptation. R1922:5 Ere long the storm of truth will wash out the quicksand foundation upon which nominal Christianity is built. "The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding places." (Isa. 28:17-19) R5443:4

[NTC - Luke 6:49]

A man— An unwise believer. R5029:6
Built an house— Whether they use good or bad materials. R3823:1
Upon the earth— The sand alongside the rock. R564:2 In ourselves we find no ground of stability upon which to rear our building of character and faith. R1922:5 The traditions of the elders and the creeds of the dark ages. R5029:6, 1922:5
The stream— The floods of temptation. R1922:5
Beat vehemently— Time of stress and storm with which this age will end. R5029:6
It fell— Their faith will surely be swept away; and character must necessarily suffer from the decline of faith. R1922:5 There will be a general fall of Babylon. Everything not well founded upon the sure Word of God will give way. R5029:6 Well illustrating the overthrow of all systems which reject the only foundation. R564:2
Ruin of that house— The utter wreck of nominal Christendom. R3748:5, 5443:4
Was great— Those whose faith structure will fail will thereby suffer great loss, though they themselves may be saved as by fire—through great tribulation. (1 Cor. 3:13-15) R5029:6Confusion, darkness and separation from God. R5029:1

[NTC - Luke 7:1]

When he had ended— Following the Sermon on the Mount. Matthew and Luke, in thus arranging matters, show that he who had given the wonderful teachings on the mount was fully attested by the miraculous powers shown to reside in him. R3755:3
Capernaum— The home city of Peter and others, and now the home city of Jesus, since he had been spurned and rejected at Nazareth. R3755:3

[NTC - Luke 7:2]

Centurion's— In our judgment the circumstantial evidences are strong that this centurion was Cornelius. R1922:6, 2132:2 A captain of the Roman guard. R3755:3, 2620:2, 1922:1 All three of the centurions mentioned in the New Testament were evidently reverential: this one; the one who put Jesus to death and subsequently declared, "Surely this man was the Son of God"; and Cornelius, the first Gentile convert. (Matt. 27:54; Acts 10:1) R3755:4
Servant— One lesson connected with this subject which should especially commend itself to any of the Lord's people who are masters or employers is the lesson of kindness for servants. R2620:6Masters and servants in olden times occupied a much closer relationship to each other than they do today, a relationship which took on more of paternal sentiment. R2620:1 The employer, under present conditions, feels no responsibility for the employee. All discern that this division between the interest of masters and servants stands closely related to the great time of trouble which now impends. R2620:1
Dear unto him— So loved, that he went to much trouble to secure his healing. R1922:3

[NTC - Luke 7:3]

He sent— The fact that it was not presented personally is presumed not to signify any lack of respect, but the very reverse, a realization on his part that Jews were not to having any dealings with Gentiles, except along strictly business lines. R2620:3
The elders— Not the elders of the Synagogue, but the chief men of the city. R3755:4
Of the Jews— Realizing that, as a Gentile, he could have no special claim upon this Jewish prophet. R3755:4

[NTC - Luke 7:4]

They— Jairus, the ruler of the synagogue in Capernaum, with others. R4588:3, 2620:3

[NTC - Luke 7:5]

He loveth our nation— Testifying that although he was not a Jew, he was a noble character, a lover of Israel. R3755:4
Built us a synagogue— Evidencing his feelings of reverence for God and love for righteousness and truth. R1922:3 Or, house of worship and Bible study. Its ruins described in detail in article. R2581:2 Evidently respecting the religion of the Jews. R2620:3 In which he himself could not engage, because a Gentile. R3755:4 The ruins of which are supposed to have been found recently and described in the article by Edersheim. R2620:3 The ruins of this synagogue show that great wealth was expended in its elaborate carvings of cornices, tablets, capitals and niches. R2620:2, 2581:2

[NTC - Luke 7:6]

Went with them— Possibly toward Caesarea, about 45 miles away, with Nain being on the way, about 20 miles from Capernaum. R1922:6
The centurion— Possibly Cornelius, "A devout man and one that feared God with all his house, which gave much alms to the people and prayed to God alway." (Acts 10:2) "Them that honor me, I will honor." (1 Sam. 2:30) R1922:6, 2620:6, 2123:3
Sent friends— Not servants. R2620:3
I am not worthy— He was like the Syro-Phoenician woman who desired a crumb from the children's table without claiming to be one of the children. R3755:4 We, too, should concede that we have nothing of right or of merit to demand, that we should approach the Lord from the standpoint of unworthy suppliants, seekers of grace and mercy, not justice, at his hands. R3755:5
That thou shouldest enter— According to Jewish custom, a certain measure of defilement would be implied. R3755:5, 2620:3

[NTC - Luke 7:7]

Say in a word— Let all the Lord's people, instead of requiring signs and further evidences and assurances, rest content that he who has so graciously done for us in the past is equally faithful today and will fulfill to us all his good promises. R2620:4 Possibly he had heard of the healing of the son of the nobleman of his own city, Capernaum, when Jesus was at Cana and merely spoke the word. R3755:5

[NTC - Luke 7:8]

Go, and he goeth— Recognizing Jesus, as the Lord's anointed, had control over the influences of nature as his servants, so that he could bid the disease go from the servant and he should be well. R3755:6, 2620:4

[NTC - Luke 7:9]

He marvelled— Only in one other place do we read that Jesus "marvelled," and that was at the instance of the people of Nazareth. (Mark 6:6) R3755:6
Turned him about— Having already started toward the Centurion's house, he discontinued his journey and instantly granted the healing of the servant. R1922:6
So great faith— Nevertheless he could not and did not invite the centurion to become one of his disciples, because "the gifts and callings of God were not things to be repented of." (Rom. 11:29) R2620:5 It is certainly within the range of possibility that this centurion might have been removed from Capernaum to Caesarea, another fortress, and may have been the centurion named Cornelius, the first Gentile convert. R2620:5
No, not in Israel— Where he had much more reason to expect it. R1922:5 Indicating that the Lord's favor had been confined to Israel not merely because of worthiness and faith. R2620:5

[NTC - Luke 7:11]

The day after— Soon afterward (Revised Version). R3756:1
Nain— About 20 miles from Capernaum. R1922:6

[NTC - Luke 7:12]

Dead man— In the great prison-house of death. R3755:1

[NTC - Luke 7:13]

Had compassion— We have an High Priest who can touched, was touched and is still touched with a feeling of our infirmities. (Heb. 4:15) R3530:3

[NTC - Luke 7:14]

They— The pall-bearers. R3756:1
Arise— Greek, egeiro, to awaken, arouse, stir (Liddell and Scott). This word is used in speaking of the temporary awakenings of our Lord's miracles. R1512:2 These restorations of a faint spark of life are never called a resurrection (Greek, anastasis) in the Scriptures. R360:2

[NTC - Luke 7:15]

He that was dead— Having died, paid the penalty, he was not free from death after Jesus restored life to him, but died again. R392:1 Foreshadowing the resurrection. R4603:4

[NTC - Luke 7:16]

A fear on all— A reverential fear. R1923:1 The very thought of the imminence of God is very sure to bring awe to mankind as they realize the holiness, the absolute perfection of the Almighty, and their own blemishes and imperfections in contrast. R3756:1
They glorified God— Not with loud hosannas, but with a reverent appreciation of the fact that a great Prophet, a great Teacher, was in their midst, and that God was thus with them. R3756:2
God hath visited— That, in him, God had visited his people to bless them with his love and grace. R1923:4 A realization that God was very near to them as represented in the power of Jesus.R3756:1

[NTC - Luke 7:17]

Throughout all Judea— As the fame of Jesus increased, because of his miracles and teaching, the opposition to him became more and more pronounced, especially from the Chief Priests, Scribes and Pharisees, as they were brought into competition and unfavorable comparison with him as public teachers. R1735:3

[NTC - Luke 7:19]

John— Signifies "The favor of God." R4940:2 Then in prison, about 120 miles from where Jesus was laboring so successfully. R2620:6 We are to be copies of Jesus, not of John the Baptizer. R2621:5 To be shut up in a dark dungeon, and to have the Lord proceeding with his work, raising no voice of protest on his behalf and exercising none of his mighty power for his deliverance, probably seemed very strange to John. R2621:1 Notwithstanding the great disappointment he felt, his faith continued in its firm hold on the Lord, as is indicated in his sending of his disciples to Jesus. R2621:1 The proper course of all God's servants when perplexed is the one followed by John, namely to go to the Lord with the perplexity—not doubtingly, but inquiringly—and be set at rest by his word. R2621:3
He that should come?— Seeking a sign that he was the true Messiah, then present. R712:4
For another— For a still greater Messiah of whom even you are but a forerunner. R2621:1

[NTC - Luke 7:20]

Look we for another— Strictly speaking, this was exactly the case. Jesus, in the flesh, was indeed the forerunner and preparer of the way before the still greater glorified Christ of the second advent. R2621:1

[NTC - Luke 7:21]

In that same hour— While John's messengers were with Jesus, a number of miracles were performed in their sight. R2621:2

[NTC - Luke 7:22]

Jesus answering said— Calling attention to transpiring events, the fulfillment of their own Scriptures as proof that he was the Messiah. He might have said: "I am he." An imposter might have made the same claim. Jesus called their attention to evidence such as would convince them of the truth of his claim. R821:3*
And tell John— We may not always hear the Lord's words with our own ears, but we can receive it second-hand as did John—through the testimonies of the apostles and prophets, by whose writings God has provided in advance replies to all proper queries. R2621:4
What things ye have seen— Another pointed proof of his own identity with the predicted Messiah. R1736:3 Similar manifestations will accompany Jesus' second presence in this world. Since now he is a spiritual being, we might expect he would use human agencies as his channels and, in harmony with other parts of his plan, it is now on a higher plane R712:4.
The blind see— Are not eyes and ears long closed by prejudice, superstition and human tradition being opened? R712:4 It should not, and does not, surprise us that now both phases of healing, spiritual and physical, are in progress and being blessed, each to its class. Notice that physical healings now, as at the first advent, are not performed upon the saints, but upon those not consecrated to sacrifice. R712:2
The lame walk— Are not those who have long been lame, and who have halted between the service of God and the devil, been healed by the truth? R712:4
The gospel is preached— Is not the gospel, "good tidings," being preached to the poor and to them that have no money? R712:4

[NTC - Luke 7:23]

Be offended— Made to stumble. R821:3*

[NTC - Luke 7:24]

Were departed— So that his words could not be construed as a sop of flattery to hold John's confidence. R2622:1
Unto the people— The multitude who stood about must have heard the message which John's disciples brought to Jesus, and no doubt queried within themselves, if not audibly, Is John losing faith in Jesus as the Messiah? R2622:1
A reed— Because God spoke through him as a Prophet as the wind makes music through the reeds. R5031:1
Shaken with the wind— Pliable to those who would influence him. No, they found a rugged character, strong, independent in the advocacy of the truth. R4595:1, 2622:1

[NTC - Luke 7:25]

In soft raiment— Giving evidence of being related to the great, the wealthy, the noble of that time. No, he was simply clad, living in seclusion. R4595:1

[NTC - Luke 7:26]

More than a prophet— A special ambassador and messenger of God at this present time. R2622:1 God's chosen servant for heralding the Messiah to Israel. R4594:3

[NTC - Luke 7:27]

My messenger— His message was that the kingdom of heaven was about to be offered to them, and that only the holy would be ready to receive it. R5031:1 Neither John nor his hearers fully realized in what way the kingdom would be offered, namely, that it would be an offer, first of a place or share in the kingdom, and that the terms would be full consecration to the Lord. R5031:1
Prepare thy way— For those able to appreciate the matter, John the Baptist did a work which was in full accord with the prophecy which declared Elijah must first come and do a reformatory work before Messiah would come. R5030:6

[NTC - Luke 7:28]

Not a greater— It would be difficult to express in words a higher tribute to John the Baptist. R5030:2 Attesting that John the Baptist was the last of the ancient worthies, the last prophet, the last of the faithful under the Jewish dispensation. R5859:2, 4940:2, 4595:4 Because none of them was entrusted with a more important service of the Lord. R4112:6A great holy man; he will have a great reward of being one of the glorious princes on the earthly plane. R5069:2
Prophet— Proclaimer. R4112:3 He was supernaturally guided in the course he took. R2621:5 He was also a special ambassador of God to do an introductory work related to the Kingdom. R2622:1, 1737:4
John the Baptist— John's mission was pre-eminently that of a reformer. R2621:5 The last of the prophets, he introduced Jesus as the Head of the kingdom class. R5030:6
He that is least— To have the humblest position in the Church class, in the Bride class being selected during this age, is a higher honor than that which belongs to the very noblest of the previous dispensations. SM251:2 John does not belong to the kingdom class at all, but to the previous dispensation. R2622:2
The kingdom of God— God had promised a Messianic kingdom, and Jesus had come that he might be the Head of that kingdom. "To him that overcometh will I grant to sit with me in my throne, even as I overcame and am set down with my Father in his throne" (Rev. 3:21). These would be followers in his footsteps, none could precede him. R5030:3 The spiritual phase of the Kingdom. A288; R1737:4
Greater than he— John could not be of the Kingdom class. His grand work terminated before the Redeemer's sacrifice was finished. R4940:2, 4653:5 This applies to the entire class of ancient worthies. It refers not merely to the earthly status of the Gospel church as being superior, but also marks the church as a superior class in the future. R4653:1 In God's providence their reward will be different from that of the Church—theirs will be an earthly reward. R5030:3 They will come forth as perfect human beings as a reward of their faithfulness. God promised them the earthly perfection, while he has promised the bride of Christ the heavenly perfection. R5030:5 This does not imply that the ancient worthies will be disappointed; their cup of blessing, being full, and never having been begotten to a spirit nature, they will not be able to comprehend or appreciate any blessings higher than their own. R5030:6 None, prior to Jesus' time, manifestly, could have been invited to "follow in his steps." (1Pet. 2:21) R5774:6 Therefore greater also than Enoch, Abraham, etc.; not because they were more worthy than these, but that the opportunity of becoming members of the house of sons has been granted only since Pentecost. R5775:1, 5030:3 While we draw lessons from the experiences of the noble characters of the past, our patterns are Jesus and his apostles, whom we are to copy—walking in their footsteps in the narrow way of self-sacrifice even unto death. R3248:5 The least one in the house of sons is on a higher plane than the greatest one in the house of servants. R2562:3,5775:1,2, 2622:2 Greater than the entire class of Ancient Worthies. R4653:1 We are not to infer that those glorious characters who lived before Christ were less faithful than the Gospel Church. R5030:3 In justice God could not show any preference; but by grace he may do what he will with his own. R5069:4 Because only from the time of Christ has the prize of joint-heirship with the Lord been open. T108 "God having provided some better thing for us." (Heb. 11:40) F86; R5030:5, 4595:4, 3248:5 As Christ was to have the pre-eminence in the Kingdom, it was necessary that he should be the first member of it. F86; R5030:2 Only those justified to life could be invited to the high calling, and John died before the sacrifice of the atonement had been completed. D625; F112; R4653:5, 4940:2, 5774:6

[NTC - Luke 7:29]

And the publicans— Being cast off from the sympathies and friendship of the Jews in general, they were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3
Justified God— Making manifest his justice. R1246:3

[NTC - Luke 7:30]

Rejected— Jesus testified, "If ye had received John ye would have received me." R5031:4

[NTC - Luke 7:32]

Like unto children— Having no interest in what was going on. R1737:1
Market-place— Greek, agora, root of agorazo, to redeem. E429
Ye have not wept— No matter what kind of evidence was produced, they were so out of harmony with the truth, that they objected to everything which our Lord did. R1737:1

[NTC - Luke 7:33]

Neither eating nor drinking— John lived a very abstemious life. R2621:5
Wine— The word is oinos, and signifies grape wine of the usual sort, which always intoxicates when used to excess. R509:4

[NTC - Luke 7:34]

Eating and drinking— He attended wedding feasts and banquets made in his honor. R2621:5

[NTC - Luke 7:35]

Wisdom— The divine wisdom, divine truth. R1737:1
Is justified— Proved right, accepted. R1737:1
Of all her children— Those who have the spirit or disposition of the truth are not slow to understand the evidences nor to accept the facts. R1737:1

[NTC - Luke 7:36]

One of the Pharisees— Who believed on Jesus, but did not confess the Lord lest he should be put out of the synagogue, for he "loved the praise of men more than the praise of God." (John 12:43) R2201:1
Desired him— Evidently considerably impressed with our Lord's character and teachings, and more favorably inclined toward him than the majority. R2625:6 Our Lord's strict observance of the Law no doubt made him at first a favorite with the Pharisees. R1459:6 Not that Simon was a disciple and believer, but rather that, as a prominent man, he posed as a liberal one also. R3761:1 But when they found that he received sinners and ate with them, they realized that his righteousness was different from theirs, and they hated him. R1460:1

[NTC - Luke 7:37]

A woman— Possibly Mary of Magdala, but surely not Mary of Bethany. R3761:2, 2200:3 Scholars are generally coming to the opinion that it is a mistake to suppose that Mary Magdalene had ever been an unchaste woman—a mistake to identify her with this woman at the house of the Pharisee. R2797:4
Of the city— Evidently a common character, widely known to the people of the city, though she might not be known to Jesus and the disciples, who were not residents. R2626:2
Which was a sinner— A harlot, deeply penitent. R5032:5 The Gospel of Christ is the message of divine compassion toward sinners. The Bible, of all the religious books we know, alone tells of a God touched with the feeling of human infirmities and with sympathy toward sinners. R5032:1
An alabaster box— Our alabaster boxes of perfume, our daily endeavors to serve and please him who has done so much for us. R3762:4 It was about a year and a half after the incident here related before the other anointing of Jesus by Mary, the sister of Lazarus, took place in the house of Simon the Leper. (Compare Matt. 26:6-13.) R2625:3

[NTC - Luke 7:38]

Stood at his feet— Privacy in the home is still unusual in the East. Neighbors, friends and visitors feel at liberty to come and go as they please, sometimes coming in to converse with the guests while dinner is being served. R3761:2
Weeping— Without our recognition of our sins and of his forgiveness we could bring nothing acceptable to him. R3762:4
To wash his feet— As was sometimes done with dignitaries of that time. R5032:5 It is not our privilege or opportunity to anoint the Head of the body, the Lord Jesus. With us the privilege remains of anointing the feet members of the body of Christ, and day by day we are tested along this very line. R3762:6
With tears— By her tears he should know, more eloquently that she could voice her sentiments in words, what were the true longings of her heart for forgiveness and for reconciliation. R2626:3How merciful and considerate of our needs is the Lord's provision that when we come penitently to his feet for forgiveness, he can read our hearts and accepts our tears and even our humblest efforts to make amends. R2626:3 Kind words and looks, a little assistance, may be the tears or the perfume, as circumstances may permit. R3762:6 Many, who would resent well-meant efforts to wash their feet as interferences with their private business, would be very amenable if approached by such evidences of true devotion and loving interest as would be symbolized by tears. R2202:4
With the hairs— Her tears having fallen quite contrary to her intention, and dishonoring the very feet she intended to honor, she loosened her hair, using it as a towel, entirely regardless of the fact that for a woman at that time it was considered dishornorable to let down her hair in public. R5032:5
Kissed his feet— Repeatedly, so implied in the Greek text. R3761:2
Anointed them— As an honor to the One from whom she had heard "wonderful words of life," words of divine compassion and pity for sinners, words of hope for herself. R5032:5

[NTC - Luke 7:39]

When the Pharisee— A holiness professor. R3762:3 We see Simon indifferent because he felt his sin was less, the woman repentant because she felt her sin was great. R3761:5
Would have known— Thinking that Jesus evidently did not know her character and therefore is permitting her to anoint his feet. This seems a proof that he is not a prophet. R2626:3 The Pharisee seems to have entertained no thought of impurity on the part of our Lord, or that there was any acquaintance between him and the sinful woman who did him honor. R3761:3 Although Jesus recognized the woman as a sinner, he had compassion upon her, especially in view of the evidence she gave of shame, contrition and reformation. R3761:3
She is a sinner— When the Pharisees found that he received sinners, they began to realize that his righteousness was of a different sort from theirs, and, as darkness is opposed to light, they hated him. R1460:1 Some noble characters, like Simon the Pharisee, know not how much they miss; they realize not that some of their more blemished neighbors receive forgiveness, which they lack, not sufficiently humble in heart to make the request.R3761:6

[NTC - Luke 7:40]

Simon— A Pharisee. R2625:6 A very common name amongst the Jews. Hence it is not remarkable that there were two Simons at whose home Jesus was entertained. It is a little peculiar that at both of them our Lord's feet were anointed. (Matt. 26:6-13) R2625:3

[NTC - Luke 7:41]

The one 500— Representing the woman, living in open violation of the Law. R2626:5, 3761:4
And the other 50— Representing Simon, trying to keep the Law. R2626:5, 3761:4 Not that Mary was ten times as guilty before the divine law as was Simon. Strictly speaking, both owed the same amount, the lives of both were forfeited because of sin. The ratio does not represent Jesus' view of the situation, but illustrates the sentiments of Mary and Simon. R2200:3

[NTC - Luke 7:42]

Forgave them— Greek, karazomai; nearly the same meaning as pardon, signifying to forgive freely. E462; R1058:5, 324:4 It is not Jehovah, but Christ and the disciples who do the free forgiving. R324:4, 1058:6; E463
Love him most— Zeal is the measure of love. R3830:4

[NTC - Luke 7:43]

I suppose that he— Up to this moment not realizing the bearing of the parable upon his own case and that of the woman—that he represented the debtor owing fifty pence and the woman, the greater sinner, owing five hundred. R3761:4, 2626:4
To whom he forgave— Greek, karazomai, pardoned. E462; R324:4, 1058:6

[NTC - Luke 7:44]

Unto Simon— From God's standpoint, undoubtedly Simon was in a better attitude than this sinful woman—he was nearer to God and to righteousness; but he also must depend for divine mercy for forgiveness, as had the woman. R3761:5, 2626:5
This woman— Her greater love was developed by a greater realization of sin and a greater desire to be relieved from it. R2626:4
I entered into thine house— Simon treated him kindly and politely, but did not go to any extreme of politeness in his entertainment; perhaps thinking of him as not being used to special attentions. R2625:6
Gavest me no water— As is customary in that land to those one desired to honor. R5032:6, 3762:2 For the washing of the guest's feet, uncomfortable by reason of travel along the dusty roads of that time. R2200:6 Nor send his servant to take off the Master's sandals, and wash his feet. R2626:1 It could not be that Simon had accidentally omitted these courtesies, for all Pharisees were punctilious on the subject of washings; nor need we suppose that it was an intentional slight put on our Lord. R2201:1 To prevent the thought that he had anything more than a general interest and curiosity respecting Christ, and to maintain the good opinion of his co-religionists, he entertained Jesus as an inferior. R2201:1 Simon, as a wealthy and prominent man, knew all this, and would doubtless have followed the ordinary custom had his guest been one in high social standing; but his invitation had been of a patronizing sort. R3762:2
But she hath— The still greater attentions of the woman, and the still greater marks of respect which she showed, were evidences that, while they both loved, the woman loved the more. R2626:4Mary, at this time, had no knowledge of the extent to which the Master would go on her behalf and ours, to redeem us from sin and its sentence of death—Calvary was then still in the future. R2201:2
Washed my feet— It is still possible to wash and to anoint the Lord's feet. The Lord is still in the flesh, representatively; his faithful are to be esteemed "members of his body." (Eph. 5:30; Col. 1:24) R2201:2 As members of the feet class, many are weary, discouraged, needing rest, refreshment and comfort, such as was bestowed upon the literal feet of the Master. R2201:3
With tears— It is the sympathetic ones that are most successful in helping the various members of the Body of Christ out of the difficulties, besetments and defilements which will always be theirs so long as they are in the world. R2202:4

[NTC - Luke 7:45]

Gavest me no kiss— As is customary amongst friends, as it is now our custom to shake hands. R2200:6, 5032:6, 3762:2

[NTC - Luke 7:46]

Thou didst not anoint— With special guests, sometimes perfumed ointments for the hair and toilet were provided. R2201:1
Anointed my feet— How few pour upon one another the spikenard ointment of comforting words, helpful suggestions and encouragements. R2201:4

[NTC - Luke 7:47]

Which are many— A sin is a sin, a violation of divine law, whether in a great or lesser matter. We are not to understand that in God's sight there is any difference as to enormities of sin, but that some are more deeply involved in it than others. R3761:4
Are forgiven— Not that our Lord loves less those who are more moral, but when the moralist spurns divine favor and ignores his own blemishes, and when the degraded, realizing their sins, cry out for mercy, the contrite heart is more acceptable to God than the other. R3762:1 Although Jesus knew what was in man he was very charitable, which leads us to suppose that if we were perfect we would be all the more charitable towards sinners, though not at all sympathetic with sin. R5032:4
She loved much— Her greater love was developed by a greater realization of sin and a greater desire to be relieved from it. R2626:4 Those who are helpful to one another will be found filled with a genuine love for the "Head," the "body," and even the "feet." The secret of their love, as in Mary's case, will be found in a large appreciation of their own imperfections and of the Lord's mercy and grace toward them in the forgiveness of their sins. R2201:4 The majority of those who love the Lord most are such as realize their own sinful and fallen condition most. R5032:6
Loveth little— The secret of the difference of sentiment lay in the fact that Simon loved him little, and that Mary loved him much. R2201:1 Having less to be forgiven, he had been less appreciative of the privilege of forgiveness. R3762:3 Those who are most moral, and therefore might be said to have less to be forgiven, have correspondingly less love. But this should not be the case. The less degraded ought naturally to be more able to love and appreciate divine goodness. R5032:6
Little is forgiven— Frequently we see people living moral lives, evidently seeking to walk in the paths of righteousness, much less prepared to accept forgiveness through the Lord Jesus Christ than are some others who have been living more carelessly. R2626:6

[NTC - Luke 7:48]

Thy sins are forgiven— The woman was justified, her sins forgiven, while the Pharisee, with really fewer sins, was unforgiven because he had not appealed for forgiveness, nor appreciated properly his need therefor. R3761:5 On the strength of his covenant and sacrifice he had authority to tell the woman that her sins were forgiven, because he was making the Atonement which would be applicable to her. R5033:4 It was one of his unostentatious methods of calling attention to the fact that he was the Messiah, and that as such, and in view of this work which he has yet to do, all power to forgive sins was in his hands. R2627:1 Every other hope, every other blessing, is based upon this one—the forgiveness of our sins. R3762:4 Her prayer was answered; all the past was treated as forever blotted out. R2626:5 As the Messiah, and in view of the work he was yet to do, all power to forgive sins was in his hands. R2627:1, 2583:6 The ransom price for the sins of the whole world was already on the altar. R1921:3 A blessed illustration of the Lord's sympathy for those who come to him accepting his mercy, love and forgiveness, however unworthy they may be. R3761:3 Forgiveness must be the first message to each one of us; otherwise we could have no peace, joy, or hope of a glorious future. R3762:3 The broken and contrite heart is more acceptable to God and justified rather than the other. R3762:1 Jesus was in the very act of paying the ransom-price. R324:4; E463; 4981:2, 3730:5, 1058:6

[NTC - Luke 7:49]

Who is this— The only satisfactory answer is that he is the one he professes to be, the Son of God, the Redeemer of the world. R5033:1

[NTC - Luke 7:50]

Thy faith— It was not the woman's works that saved her, nor the ointment, nor the tears, nor the kiss—it was the faith. But faith must work. If it does not work, it is a sure sign that it is dead. R3762:5, 2627:1 Tears and offerings could avail us nothing except as we present to the Lord our faith, accepting him as the one who has power to forgive sins and to cleanse us from all unrighteousness. R2627:4 True faith produces worship and praise. These conditions will surely manifest themselves, as did the woman's, by tears, by services to the feet of the Master, by an anointing of the most precious perfume that we can bring. R3762:5
Go in peace— None but the forgiven know the peace of God. Their peace will be in proportion to their faith, and their faith in proportion to their knowledge. R3762:5

[NTC - Luke 8:1]

Glad tidings— Thus far, only to God's servants; but it shall be to all. R5370:3 The same good tidings that were heralded by the angels at Jesus' birth. R5370:3
Of the kingdom of God— This is the key to all the preaching that Jesus did; his one message was the good tidings of the Kingdom of God. R5370:2 Not only was the Kingdom the topic with which the Lord began his public ministry, but it was really the main topic of all his preaching, other subjects being mentioned merely in connection with, or in explanation of, this one subject. A274 The very center and essence of the hope of the Church and the world. R5370:3

[NTC - Luke 8:2]

Mary— Apparently a woman of wealth. R5370:6, 2797:5
Called Magdalene— Not the same woman who washed and anointed our Lord's feet in the house of the Pharisee. (Luke 7:37) R2797:5 Signifying that this Mary was of, or from, Magdala, a town on the sea of Galilee. R2797:5
Went seven devils— The poor woman was in the condition which many are who are in insane asylums. Her trouble was not organic, but caused by the harassing of the seven fallen angels who had taken possession of her. R5370:6 Being set free from their control, she became a very loyal servant of the Lord. R2173:3

[NTC - Luke 8:3]

The wife of Chuza— Some suppose Chuza to be the nobleman of John 4:46 who traveled 25 miles from Capernaum to Cana to appeal to Jesus for the healing of his son, who was at the point of death. R4132:6
Herod's steward— Or chamberlain, the king's officer. R4132:6 Ministered unto him—Voluntarily contributing to the Master's support. R5552:1The moneys contributed were given to Jesus, and not to the disciples. He voluntarily shared with them. R3257:2 The disciples evidently never lacked, though it is equally evident that they never solicited alms. F286 We have no suggestion that he ever took up a collection or in any manner solicited money. Many think that this is a suggestion that the followers of Christ should likewise make no appeals for money, but merely use of their own substance and such other moneys as shall voluntarily be given unto them. R5370:3 Such voluntary donations made it proper that there should be a common treasurer for the company, and that he should be of superior business acumen. R5552:1 His seamless robe, so beautifully representing his own personal perfection, had probably been a gift from one of these noble women. R2316:1

[NTC - Luke 8:4]

Much people were gathered— As the fame of Jesus increased his opposition became more and more pronounced; especially from the chief priests, scribes and Pharisees, as they were brought into competition and unfavorable comparison with him as public teachers. R1735:3 Many of them illustrated truths not revealed at that time, and hence not understood. R1742:1

[NTC - Luke 8:5]

A sower— It is never said, "The kingdom of heaven is likened unto a sower." There was no Church of Christ, or Kingdom of heaven, until the day of Pentecost. R97:3* The work of sowing the word was to prepare them for a place in the Kingdom. Thus this parable prepares the way for that of the wheat and tares. This deals with the individual, the other with the Church collectively. R97:4*
Sow— First the Jewish wheatfield, then that of Christendom, and not in heathendom where the Word has never gone. R3764:3
By the way side— The fields of Palestine are not fenced and the paths of travel frequently cross them. R3763:2
Trodden down— By life's experiences. R3764:3
And the fowls— Representing Satan and his agents. R2634:6 The birds of Palestine are so numerous as to be one of the farmer's chief pests. R3763:2

[NTC - Luke 8:6]

Upon a rock— Palestine abounds with limestone, which renders the soil very rich but, when shallow, very hot. R3763:2
It withered away— Under the hot sun of persecution. R5650:5, 4910:5

[NTC - Luke 8:7]

Among thorns— There are fifty kinds of thorny plants in Palestine, and the thistles sometimes grow to a height of 15 feet. R3763:2

[NTC - Luke 8:8]

An hundredfold— A single grain of barley has been known to produce a fruitage of 276 grains. R3763:2

[NTC - Luke 8:10]

Unto you— The Little Flock, the faithful, the saints. NS524:2 So constituted through acceptance of Christ, consecration to him, and begetting of the holy Spirit. NS598:1 The meek, honest and faithful of God's people only—in God's due time and way. D614 Not only to the disciples of that day, but to the disciples all through the age. R1742:1 The wise who will understand the mysteries of the Kingdom of the Melchizedek Priesthood are not the worldly-wise or great; they are chiefly the poor of this world, rich in faith. SM13:2 Truth is not intended for all. SM109:2 Not for the blind, not for the deaf, but for those "blessed," favored ones who have eyes and ears. R2414:5 "Blessed are your eyes for they see, and your ears for they hear." (Matt. 13:16) SM109:2
It is given to know— At the first advent, the humble Israelites indeed were not confused, but enlightened; and the same is true now in the second advent. D599 Passing from grace to grace, and from knowledge to knowledge. SM14:2 Our Lord thus indicated that his disciples should have been able to interpret this parable, because of their knowledge of the truth it was designed to illustrate. R1742:1 While "given," it is not given indiscriminately; it is given only to those of certain character. R4444:6 Those wholly consecrated now, and gladly following the "Lamb whithersoever he goeth" (Rev. 14:4), know that their Master will continue to give them meat in due season (Matt. 13:52), both in things new and old, as they are able to bear it. (John 16:12) R1151:1*
The mysteries— Even partially. R1149:1* "The Mystery hidden from past ages and dispensations, but now revealed unto the saints." (Col. 1:26) SM246:T The Mystery is this: that God's purpose from the first was that the great Deliverer should be not only the Lord Jesus, but should include also the elect Little Flock of this Gospel age. SM246:T It is proper that the saints should know this Mystery, for now the strength which this knowledge would give will be of special value in their combat with the special trials and difficulties immediately before them. SM246:T The Pentecostal blessing, evidencing our forgiveness, has reached every member of the consecrated class to enlighten the eyes of our understanding and to enable us to see the deep things of God and his gracious promises. R3590:6 We may tell of these mysteries, knowing that none will be able to comprehend thoroughly all of these mysteries except such as have taken several degrees in the Order of the Melchizedek Priesthood. SM14:2 Parables, which illustrated truths, can only be seen as the truths they illustrate become manifest. R1742:4 "Ye, brethren, are not in darkness that that day should overtake you as a thief." (1 Thess. 5:4) C215 Israelites indeed, learn precept upon precept, line upon line. (Isa. 28:9, 10) SM109:2 The permission of evil was not understood until the Gospel age, and more fully in this harvest period; but only by the spirit-begotten. R1506:1
But to others— All not members of the inner circle of Israelites indeed. NS632:3; SM109:2 Not disciples. R72:2 The masses of Christendom. NS307:2 "Them that are without"—outside the pale of the believing disciples, which included the whole nation of Israel except a small "remnant." R1742:4 We need not be afraid of giving away the secrets of the Lord. SM246:T
In parables— Not understood by the people who heard them, and which seem to be but little better comprehended today. HG394:6 Because they are not in the right attitude of heart to properly profit by the knowledge. NS524:2 Dark sayings.D614 It was not because of Israelitish stupidity that they did not perceive the antitypes, not because of superiority of acumen that we see them now and they do not. NS598:1 So that they might fail to perceive the blessings of which they were proving themselves unworthy. R1742:4 Jesus taught a punishment and trouble now and in the future for the wicked, but it was always by parable. R1151:1*; A128
That seeing— They had indeed the natural sight and the natural hearing, but they lacked the mental sight and hearing. R2414:4
They might not see— So hard for the Jew to understand, and equally impossible for the natural man of the Gentiles to comprehend. R3590:6 Our Lord spake in this dark manner with the very intention that the majority might not understand. NS307:2 Natural men and not new creatures, never begotten of the holy Spirit, cannot see and understand spiritual things. R3328:4
Might not understand— Even if we tell it, all cannot hear. SM246:T "I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." (Acts 13:41) NS632:3 The parables and teachings were not uttered with the intention of making the blind see and the deaf hear, but purposely so that the deaf might not hear, and so that the blind might not see. R2414:4 Even now the dark sayings of our Lord are not understood except by his footstep followers. A128; D614; R2414:4, 1149:1*; SM109:2 Parables can be understood only as the truths they illustrate become manifest. R1742:4

[NTC - Luke 8:11]

The word of God— The good seed represents the message of the Kingdom, not a truth about the philosophies of men, or some scientific truth. R5736:5 Even as false teaching, human philosophies and doctrines of devils are not wheat-seed, but tare-seed. R2627:3 Matthew says, "the word of the kingdom." Our Lord, no doubt, used both expressions. R2628:5 The entire revelation which God has made to us—the Bible. R3764:1, 2627:3

[NTC - Luke 8:12]

By the way side— Hardened by prosperity, needing the plowshare of trouble. R3764:3 Their hearts being solid and compact with selfishness; not bad people, but unsuited to the Lord's present work and call. R2627:3
They that hear— But into whose hearts it did not enter at all. They simply heard with the outer ear and forgot. It made no impression. R5736:2
Cometh the devil— We have so much more to contend with than the weaknesses of our own flesh and the imperfections of fellow men. F609 Whose very existence is denied by many. F609
Taketh away the word— Stealing away from them every element of truth they once had seen. R3764:3 The Adversary would always, if possible, prevent the seed from entering the heart and taking root. R5736:2
Out of their hearts— In this parable the field of operation is the heart of each individual, while in the wheat and the tares the field is the world. (Matt. 13:38) R97:2*

[NTC - Luke 8:13]

They on the rock— Having a veneer of outward grace but at heart a character of selfishness. R2627:5
Receive the word— At first give evidence of great fruitfulness and vigor. R2791:2, 5650:5, 4910:4, 3764:4
With joy— At first very much enthused, but they lack depth of character. They will not bring forth the fruitage, for they have not sufficient depth for rooting. They are shallow. R5736:2
Have no root— They lack depth of character. R5736:2, 5650:5, 3764:4, 2627:5
In time of temptation— As soon as they find out that the truth is not popular, they foresee persecution or social ostracism; then their ardor cools and their interest in the harvest message wanes and gradually dies out. R5736:2
Fall away— Not endure. R4910:5, 2791:2 Wither under the sun of persecution. R4910:4, 5736:2, 2791:2, 3764:4, 5650:5 Such cannot be of the Kingdom class. R2791:2, 4910:5, 2627:6

[NTC - Luke 8:14]

Among thorns— Good ground, with fine prospects for developing the fruits of the holy Spirit, but it is infested with thorns—not frivolous pleasures, theater, cards, dancing, etc., but the cares and ambitions of life, the deceitfulness of riches. R5736:3 Earthly projects and ambitions whose interests conflict with the interests of the Kingdom. R3764:5 In Palestine these thorns or thistles grow in the very best kind of soil. R2627:6
Are they— They may be good business men, fine politicians, or immersed in some kind of study. Others may be fine housekeepers, having a pride in how well things are kept, or they may be leaders in society or in works of reform. R5736:3
And are choked— The ground, while good, is otherwise occupied, and the message of the Kingdom and its work are crowded out to a large degree, so that no fruit is brought to perfection. R5736:3
Riches— There are but few of the Lord's people that can be trusted with riches. R2520:2
And bring no fruit— "Ye cannot serve God and mammon." (Luke 16:13) We cannot bring forth both thorns and wheat. R3764:5

[NTC - Luke 8:15]

But that— The truth is represented by the seed, and the individuals are also represented by the seed. A grain of truth is planted in an honest heart and it produces a character which is in harmony with that truth. R5736:5
On the good ground— This condition represents entire consecration to God. Everything which would hinder has been cast out. The cares of this life are not permitted to enter this heart and choke the word. R5736:3
Honest and good heart— Proper quality or depth of character, honesty being the most important feature of all. R5736:3, 5 Keep it—His words should lead to self-examination, as not the hearers only, but the doers of the Word, are acceptable with God. R1741:3
Bring forth fruit— Those of this class grow daily in knowledge, in love, and are building one another up in the most holy faith. R5737:1 Their very best, according to circumstances, conditions and ability. R5736:5 To the very largest degree of our possibilities, surroundings and opportunities. R3765:4 Which will be measured by the degree of our zeal and our love for the Lord. R2628:4
With patience— The Greek word hypomonee has a deeper and fuller significance than attaches to the English word. It signifies rather constancy—the thought of being an endurance of evil in a cheerful, willing, patient manner. R2971:1, 4910:4, 3584:3 Patient endurance follows after the receiving and sprouting of the seed, and is necessary in order that the fruit may be developed and thoroughly ripened. R5650:5, 4910:5, 2791:2

[NTC - Luke 8:16]

Lighted a candle— "Ye are the light of the world." (Matt. 5:14) E293; R3243:2, 2036:3 A measure of light in the world, emanating from our dear Redeemer, and still shining forth from all those who are truly his. R3686:2, 5769:5 It is "the light that is in you," a light of faith, hope and love ignited in the heart. R3686:2
Covereth it— If unfaithful in shining for the light under the present conditions of prevalent darkness, they will not be esteemed worthy of a place with the glorified faithful in the Kingdom which shall shine forth as the sun. HG438:6 The extinguishing of their light, the stoppage of their growth, if persevered in, would mean second death. R2966:5

[NTC - Luke 8:17]

Nothing is secret— Faithfulness consists in a proper and diligent use of our gifts in harmony with the divine purpose and methods; and both the Lord and the Apostle point to a day of reckoning when the secret things will be brought to light. R1972:3 The day of his presence will bring to light the hidden things of darkness and make manifest the secret counsels of the heart. (1 Cor. 4:5) R2979:6
That shall not— In the Millennial age. A303
Be made manifest— A testimony dreaded but disbelieved by unjust stewards of wealth and power. C20 The murderer will be faced by his victim, the debtor by his creditor, the thief by his dupe, the defamer by the one defamed. R1655:1

[NTC - Luke 8:18]

Take heed— Divine truth, coming to us through the appointed channel of God's Word, comes with a moral and logical power, proving its authority and enforcing it with an emphasis which carries warning with it. R2057:3*
How ye hear— See that your heart is in a right condition to receive the truth. R2627:3
For whosoever hath— Hath used. R2496:6
Whosoever hath not— Hath not used. R2496:6
That which he seemeth to have— The flood is sweeping away what little faith nominal Christians have. R2142:5*

[NTC - Luke 8:21]

And my brethren— In my new family, the "household of faith." (Gal. 6:10) F589

[NTC - Luke 8:23]

He fell asleep— Evidently thoroughly exhausted with the labors of his journey and ministry. R3324:3
Came down a storm— Picturing the experiences of the Church during the Gospel age, tempest-tossed by the Adversary. R3325:1
Of wind— The Sea of Galilee is quite subject to such wind storms. R3324:2 This storm may have been supernatural and of the Adversary. R3324:4

[NTC - Luke 8:24]

Awoke him— Tired, weary and asleep. R1063:2*
Raging of the water— Symbolizing the restless, anarchistic masses. A318
There was a calm— "Peace be still" (Mark 4:39)—after the time of trouble. R3325:4, 5058:3,6 Waters lashed to a fury cannot thus be quickly calmed except by a miracle. R3324:4 Yet he refused to miraculously deliver himself from his captors in Gethsemane. F650 "He maketh the storm a calm." (Psa. 107:29) R3324:1 Whoever can, by faith, take hold upon the Lord will find a great peace and calm come into his heart and affairs. R5058:6 Picturing the world's great rest from the evil one for a thousand years. R3325:4

[NTC - Luke 8:25]

Where is your faith?— When the adversary brings a whirlwind of temptation, opposition or persecution, with waves of adversity or affliction, and the Lord seems heedless, our faith is being tested. R3324:6 We today, by faith, are able to see the Lord with us in the ship, about to speak peace to the world. R3325:4

[NTC - Luke 8:27]

Which had devils— Apparently the human will must consent before these evil spirits have power to take possession. But when they do take possession apparently the will power is so broken down that the individual is almost helpless to resist their presence, even though he so desires. R2173:3

[NTC - Luke 8:28]

Torment me not— Implying that an interference with their tormenting of mankind would be an injury to their rights. Similarly today, some men claim that their rights are interfered with when they are stopped from pillaging and injuring their fellow-creatures. R3772:2

[NTC - Luke 8:30]

Many devils— The tendency of fallen spirits to congregate in one person indicates the desire they have still to exercise the power originally given them—namely, the power to materialize as men. R2173:3

[NTC - Luke 8:31]

Out into the deep— Into the abyss, the second death, utter destruction. R3772:4

[NTC - Luke 8:32]

Herd of many swine— Unclean to the Jew, and unlawful for them to eat. R2173:3
And they— Not attempting to palm themselves off as spirits of deceased human beings. F626 Assuredly these were persons and not merely a disease of the man's mind. R3772:5
Besought him— Evidently fallen angels cannot impose themselves upon even the dumb animals until given some sort of permission. R2173:3

[NTC - Luke 8:37]

Depart from them— Wherever the true Gospel goes its effect is to cause uproar and confusion in the kingdom of darkness. R1633:3

[NTC - Luke 8:38]

Might be with him— "Unto you which believe he is precious." (1 Pet. 2:7) R3773:2

[NTC - Luke 8:39]

Had done unto him— Our Lord's journey on that occasion seems to have resulted in the conversion of but one person, the demonic, who then became the Lord's mouthpiece there. R3773:4

[NTC - Luke 8:41]

He fell down— Figuratively expressing his homage, obedience and faith. R4588:5
Besought him— Here the faith was exercised by another on behalf of the patient, who, being dead, had no ability to exercise faith. R1939:2

[NTC - Luke 8:44]

Touched...his garment— Believing in his greatness and power, she immediately felt the thrill of life and strength in her body like an electric current. R4588:6
Who touched me?— Our Lord was full of vital energy, and felt the loss of it as electricity is drawn from a battery. R4588:6

[NTC - Luke 8:46]

I perceive— He felt the consequent weakness. R1359:4
Virtue is gone out— Since he could not suffer pain and sickness because of sin, he was placed among sinners, where their weaknesses and pains bore down upon him—he "himself took our infirmities and bare our sickness." (Matt. 8:17; Isa. 53:4,5) R2000:1 Every cure performed by Jesus served to exhaust his very life forces, yet he gave himself—spent his life in acts of love and kindness to poor, fallen humanity. R105:4 Jesus experienced the woes and sufferings of humanity without sharing in the imperfections and sins. R454:3 He impoverished himself to bless others. R1735:4 It is daily more recognized among scientific men that some persons possess greater vitality than others, and can communicate it to others who have less, though such are liable to feel for a time the weakness which is cured in the weaker one. R574:4 Power, vitality, strength, healing vigor. R574:4, 4588:6, 2000:1, 454:3, 105:4 See also comments on 6:19.

[NTC - Luke 8:47]

She came trembling— Fearful she had stolen a blessing of which she felt unworthy. R4588:6

[NTC - Luke 8:49]

Trouble not— Their faith in the power of Jesus was a very weak faith. When they saw the child was dead all hope departed. They had considerable faith in Christ, but they did not believe that his power extended to the raising of the dead.R1939:2

[NTC - Luke 8:50]

Shall be made whole— Merely an awakening; nowhere styled resurrection. R5578:3; OV352:1 Not in heaven, purgatory, or hell. R5611:5

[NTC - Luke 8:52]

But sleepeth— As in the case of Lazarus, our Lord here referred to death as a sleep, in view of the fact of the resurrection. R1939:4 All the dead are to be reckoned as sleeping, waiting for his return and his exaltation with his elect bride in glory. R2197:6 The second death, from which there shall be no resurrection, is never called "sleep" in the Bible. R1939:4

[NTC - Luke 8:54]

He put them all out— Because they manifested their lack of faith. While he rewarded their faith, weak though it was, he reproved them also. R1939:4

[NTC - Luke 8:55]

Her spirit came again— Simply signifying, "And her breath returned," and is so rendered in the Diaglott. The Greek word pneuma, translated "spirit" in the Common Version, signifies breath, wind, or the spirit or breath of life. R1939:4
And she arose— Thus the Lord rewarded even the weak in faith, and gave them additional and overwhelming evidence to strengthen and establish their faith. R1939:4 Did not come back from heaven or hell, and was not resurrected, but was merely awakened out of the sleep of death. Christ was "the first fruits of them that slept" (1 Cor. 15:20), "the first that should rise from the dead." (Acts 26:23) R2618:2,4; OV352:1 Foreshadowing or illustrating the resurrection. R4603:4

[NTC - Luke 9:1]

His twelve disciples— His apostles; specially called and ordained, a class distinct and separate from other disciples. R1522:3 They were continually under his training, witnesses of his teachings, personal character, manner of life and miracles; the only ones invited to partake with him of the last Passover Supper; witnesses of the agonies of Gethsemane, his betrayal and arrest, his crucifixion, death, burial and the fact of his resurrection. R1522:3,4 Only "the eleven" were the chosen witnesses of the Lord's ascension. R1522:5
And gave them power— Not until they had received considerable instruction from him were they recognized in their office as apostles and fully empowered for their special work. R2261:1
Over all devils— Apparently there were great numbers possessed throughout the land of Israel. R2173:2
And to cure— At the expense of Jesus' vitality. R2636:1
Diseases— Illustrating our present privilege of opening deaf ears and blind eyes to the knowledge of the Lord's great plan. R2636:4

[NTC - Luke 9:2]

He sent them— Some little time before sending the seventy, whom he probably sent in the last year of his ministry. R2674:1
Preach the kingdom— Not only was the kingdom the topic with which the Lord began his public ministry, but it was really the main topic of all his preaching, other subjects being mentioned merely in connection with, or in explanation of, this one subject. A273 The hope of every Israelite. A273

[NTC - Luke 9:3]

Said unto them— During our Lord's earthly ministry the work of the apostles differed nothing from that of the "seventy" (Compare Luke 10:17); yet they were more directly and continually under his training and were the chosen witnesses of every remarkable feature and event of his course. R1522:3
Take nothing— Not going as travelers, but rather as persons who were thoroughly at home, and who expected to find a home and the necessities of life wherever they went. R2261:5
Nor scrip— That is, no valise or satchel wherein to carry surplus. The apostles had something to give, but not to sell. R2261:5

[NTC - Luke 9:4]

There abide— He sent them to a covenant people, whose duty it was to receive and entertain the messengers of the Lord. Their receiving or rejecting would be a test of their fidelity to God as his covenant people. R1988:2 The family would be blessed of the Lord because of the presence of his representatives. R2261:6 The messengers of present truth are not self-seekers, or money-gatherers, but merely accept, in exchange for the blessings which they confer, enough financial support to meet their expenses, economically. R2262:1

[NTC - Luke 9:5]

Will not receive you— They were not to stay in any place where the Lord's blessing would not be appreciated. R2261:6
Shake off the very dust— Not as a vindictive expression of hatred, but rather as a symbolic act implying that they renounced all responsibility for what the consequences might be. R2262:4

[NTC - Luke 9:6]

And they departed— Himself going also. R1754:2
And healing— Merely as foregleams of the blessings which, in fuller measure, would result from the inauguration of Messiah's Kingdom. R2261:5

[NTC - Luke 9:10]

When they were returned— The news of John's death and the possible effect of this sudden outburst of royal wrath seems to have brought them all together again to take counsel of the Lord. R1754:2
Told him all— Just so, the Lord would have all his disciples come to him for counsel, rest and refreshment. "He never asks of us such busy labor as finds no time for resting at his feet." R1754:3
Went aside privately— Probably in part for private meditation and conference with his disciples, who undoubtedly would be greatly agitated by the news of John's beheading, and needed his calming influence and assurance that Herod could have no power over them except such as might be permitted by the Father. R2435:2
Bethsaida— Just outside the boundary of Herod's dominion. R2435:3, 1754:3

[NTC - Luke 9:11]

He received them— He could not refrain from giving them his vitality in curing their ailments, and pouring in the oil and wine of truth, and satisfying their hungers and thirstings of heart with the good promise of the Kingdom, and finally providing them natural food; and such should be the spirit of all the Lord's followers. R2435:3 Our delight will be, not in self-gratification, but chiefly in "doing good to all men as we have opportunity, especially to the household of faith." (Gal. 6:10) R2435:5 He is today looking with sympathetic compassion upon the multitudes of so-called "Christendom" and beholds them, dissatisfied with the husks of human tradition and philosophy, hungering and thirsting after righteousness. R2436:1

[NTC - Luke 9:12]

And get victuals— The people themselves seem to have been so entranced with the good tidings that they entirely forgot their own necessities. R2435:5

[NTC - Luke 9:13]

Give ye them to eat— It is remarkable that the Gospels do not parade our Lord's generosity and kindness, but content themselves with recording the simple facts. R2435:3 Seeing the dark night approaching, the Lord today instructs his disciples to supply them with something to eat—spiritual food, truths pertaining to the Kingdom, which will afford them some strength and encouragement in the time of trouble. R2436:1 We should be ready at any time to distribute our store of truth. It should be sufficient for us to know that someone present is hungering and thirsting after righteousness. R3333:5
And two fishes— The Lord takes our time and talents, little and unworthy as these are, and blesses them and uses them in his service, and accomplishes great things. R3780:5 Our Lord's miracles of feeding and healing were performed, not upon the consecrated disciples, but upon others. R1754:6

[NTC - Luke 9:14]

Five thousand— The largeness of the company is accounted for by the fact that it was near the time of the Feast of the Passover, and according to custom large numbers of the religiously inclined were on their pilgrimage to Jerusalem.R2435:3
Men— Besides women and children. R1754:3 Yet at the time of his temptation he refused to miraculously appease his own hunger. F650

[NTC - Luke 9:16]

And the two fishes— We offer no objection to those who claim better health as a result of a purely vegetable diet, but we do object to the claim of special sanctity on account of it. R3098:3
And looking up— It is incomprehensible how any consecrated Christian dare to neglect to render thanks for his daily food. R2643:6, 3780:6, 2644:2
He blessed them— The giving of thanks did indeed bring a blessing upon the food. R3780:6
To the disciples— Representing the Little Flock during the Millennial age. R3781:4 Though he could have fed the multitude without their help. R2644:4Similarly, he could feed hungry spiritual Israelites with the harvest message without our aid, but is pleased to use us as disseminators of the truth. R2644:4

[NTC - Luke 9:17]

They did eat— The Lord's miracles of feeding and healing were performed, not upon his consecrated disciples, but upon others. His followers were covenanted to share with him in the work of sacrifice. R1754:6
Were all filled— Plainness and simplicity of food would not only be more healthful, but would leave much more time for the spiritual refreshment. R3781:1 The skeptics who deny this miracle cannot question but that this grain and these fishes could in due time, in the course of nature, have brought forth a harvest sufficient for the 5,000. R3333:2
There was taken up— A good supply for their future necessities. R2435:5
Of fragments— Those who receive of the Lord's bounty should be none the less appreciative of it, and careful in its use. R2435:6 We are not to waste spiritual privileges because they are God's free gifts. Rather, we are to prize every spiritual morsel and to gather up in store for future needs of ourselves and others. R2435:6 Not the fragments left by the multitude, but those broken by the Lord and not distributed. R3781:4
Twelve baskets— Haversacks, in which the twelve apostles carried their provision. R2435:5 So that none of God's provision for his people might be wasted. R3333:3 It was those who scattered to others who had their haversacks full in the end. Those who are most intent upon feeding others the Bread of Life are themselves most bountifully supplied. R3504:2 Our memories are our haversacks in which we are to gather up in store for ourselves and others every spiritual morsel. R2435:6

[NTC - Luke 9:20]

Whom say ye— The teaching of Jesus was chiefly by induction. R5767:5
Peter— Probably the oldest of the disciples and their spokesman. R3339:6
The Christ of God— The word Christ or kristos is a Greek word, introduced into our English language, but not translated into it. Its translation is anointed. R270:2, 134:2 Jesus was always his name, but from the time of his baptism, when the holy Spirit descended upon him and anointed him as the High Priest, his title has been "The Anointed." R270:2, 134:2 Jesus was frequently called by this title instead of by his name; as English people most often speak of their sovereign as "the Queen," instead of calling her by her name. R270:2, 134:3 As Jesus was the "anointed one," we also, the Church of Christ, have the same anointing of the Spirit, as members of his Body. R134:3, 270:3 He indicated that Jesus was the son of God, not the son of Joseph. R5767:5

[NTC - Luke 9:21]

Tell no man— The Lord preferred to give the people the evidences, rather than the assertions, of his Messiahship, and to let the logic of his mighty works lead them to the only reasonable conclusions. R1939:2 Because it might interfere with the divine program respecting his crucifixion, either hastening or hindering it. R3790:1

[NTC - Luke 9:22]

Must suffer— Even with this forewarning, the faith of most of those who believed proved very superficial. They were swayed in judgment by the opposition of their leaders, and only a few stood firm in the midst of the trials following.R1939:3 Testings of faith and loyalty to God are as necessary to Jesus' followers as they were to himself—to develop and crystallize character. PD76:4/90Consequently if any followed him from wrong motives, the trial coming would sweep them away. R1939:2

[NTC - Luke 9:23]

If any man— Already a disciple. R3235:6 If we turn aside from the path of humiliation and daily cross-bearing, and strive for present exaltation and preferment, we are forgetting the very conditions upon which the future exaltation depends. R1988:2
Will come after me— He had showed them how he must suffer, and that, if they would follow him and continue to be his disciples, they must do as he did. R1939:5 Will follow my example. Our Lord's life was an illustration. R3790:3, 5654:1, 4557:4 As sheep. R5654:1
Let him deny himself— Sacrifice himself, his personal interests and ambitions. R3846:4, 4557:4 Kill his will outright, not merely hack and mutilate it. This is not and must not be a cross. The desire to give up our will and accept God's will must be a pleasure, or God will take no joy in our service. "I delight to do thy will, O my God." (Psa. 40:8) R5654:1, 5719:2, 3237:1,2; Q399:T "If we be dead with him we shall also live with him." (2 Tim. 2:11) R2615:6 "Blest Savior, Thou knowest the weakness of man; With strength that thou givest, we answer, We can." R401:4*
Take up his cross— At the very beginning of our course we each found the cross confronting us. Had we not taken it up we would not have been accounted worthy even to look with intelligent appreciation into the precious truths of God's plan. R3103:6 Having counted the cost of discipleship. R3235:6, 3236:4 The trials, difficulties, disappointments, the crossing of the human will made necessary by the doing of God's will under present unfavorable conditions. R3236:4, 3237:3 Being sacrificed of earthly interests. Q399:T As soon as we take hold of the cross and put forth our efforts, our Lord lifts the real weight of it. R3236:6, 5222:4
And follow me— Who has set an example, to live separate from the world, to live for God and the truth and for the blessing of fellowmen. SM383:2 The difference between the masses of nominal Christians and the true Christian is that the latter take the name Christian to mean followers of Christ, and not merely to mean respectable and moral people. NS263:2 This Kingdom class must all be footstep followers of Jesus. R4754:4 "Walk not after the flesh but after the spirit." (Rom. 8:4) R3237:5

[NTC - Luke 9:24]

Lose his life for my sake— The Greek word is psuche, signifying existence or being. R248:6; E336 Our Lord's human life and restitution rights, applied "for us," give us by faith those rights, as a loan, on condition that we do not keep them, but follow his example and sacrifice them, that God might reward the sacrifice with the new, spirit nature. R4556:5 Only by sacrificing present interests and life itself can any now obtain eternal life. R4556:5, 1939:5 Loss of worldly and sectarian life is really gain. R508:5*
The same shall save it— Faithfulness to our covenant of sacrifice insures eternal life as spiritual beings, while the repudiation of it would surely forfeit that life. R1939:6 That we may be members of the Christ—the world's Prophet, Priest, King, Mediator. R4556:6

[NTC - Luke 9:26]

Be ashamed of me— Ashamed to confess themselves his followers; ashamed to own his "brethren," the members of his Body. E237; R3777:1,3776:3 To know the Song of Moses and not to sing it, to understand the good tidings and not to proclaim them, would mean fear, shame or lack of zeal, any of which would be quite sufficient reasons for losing a knowledge of the Song. NS636:5 As of one unfit for the Kingdom—unfit to be entrusted with so great power, honor and glory, and with immortality. R4115:3 It is not a matter of favoritism, but of character-development. If they will not endure to the end, if they do not prove overcomers, they will not be fit for the Kingdom and association with their Lord. R5669:4 The Lord is still present in the world in the flesh—in the flesh of his consecrated members. The world is still ashamed of Christ. R3776:6 Love for the brethren means love for the Lord. "He that despiseth you despiseth me; he that rejected you rejecteth me and him that sent me." (Luke 10:16) R3777:1
And of my words— Ashamed to confess the doctrines which he taught. E237; R5120:4 The Bible and the literature which expounds and illustrates it. The Lord puts his Word on a parity with himself—his representative. R3777:4, 3776:3, 2597:4, 2430:5 The teaching of the great Teacher and of his chosen twelve apostles is to be the kriterion or rule of judgment (Greek: krino) to his followers. R2430:5 Not addressing those who burn the Bible, or do not have one, or neglect to read it, or fail to take their texts from it, or quote it incorrectly, but those who in their hearts are ashamed of the Word of God, and give evidence of that shame by failing to take a stand in support of the truth. R3777:1 The Word of God is not merely the Bible, but it includes sermons, tracts, books, etc., in proportion as they contain and truly represent the message of God's dear Son. R3777:4
The Son of man— The seed of Adam, through Eve; the Son of the Man. E152, 153; R944:1
Be ashamed— Not fit for the Kingdom. R2966:5, 5669:4, 4967:6, 4115:3, 3777:1 One must not, cannot, keep silence nor put their light under a bushel. If they do, it means the extinguishment of their light and the stoppage of their growth. R2966:5 Will not own them as members of his Bride Class. R4967:6 When he makes up his jewels (Mal. 3:17) at his second coming. E237
When he shall come— In the Kingdom of God. C302
Of the holy angels— "The Lord cometh with ten thousand of his saints." (Jude 14) C302
"The Son of man shall come in his glory, and all the holy angels [the saints, his holy messengers] with him." (Matt. 25:31) C302

[NTC - Luke 9:27]

See the kingdom— A prophecy which received almost immediate fulfillment. R1761:1 Little did the disciples imagine that our Lord's statement would be fulfilled within six days to Peter, James and John in the Mount of Transfiguration. R2288:3 He did not explain to them whether they would see the Kingdom in reality established in eight days, or whether they would see a vision of the Kingdom. R3793:2 Showing clearly that the transfiguration vision, eight days later, was intended to be a foreshadowing of the glories and honors of the Kingdom in some sense of the word. R3793:5 A vision of it, as explained in next nine verses. R3790:5, 1939:6, 1761:1

[NTC - Luke 9:28]

About an eight days— Six days later; the eight counts the one in which this was uttered and the one in which it was fulfilled. R2659:1
Peter and John and James— The Lord showed distinctly his appreciation of the warm, ardent temperament of these three in the fact that they were his closest companions. F135 The three most advanced of the Lord's followers. So since then, it is the most advanced followers, the most humble, zealous and faithful, who are granted the clearest perceptions of the Kingdom, to reveal to others of the elect Little Flock. R3794:2, 2659:1 If we would be closest to the Master and most frequently privileged to have fellowship with him, we should have a similar earnest and zealous spirit. R2289:3 The three favorite disciples who accompanied the Lord on this occasion and had also done so on several other occasions. R2289:2 Representatives of the twelve. R3793:6
Into a mountain— Presumably Mount Hermon. R3793:2 Type of the Kingdom. A318
To pray— From a comparison of the accounts some have surmised that possibly the Lord and the apostles remained in the mountain all night, as Jesus sometimes did. R3793:2

[NTC - Luke 9:29]

As he prayed— The "vision" came in answer to the Lord's prayer. R1761:4 So all those who seek God in prayer may, to a large extent, with the eye of faith realize this same blessed vision of the Kingdom. R2660:1
Countenance was altered— Not changed actually. The change from human to divine began at his baptism, but did not actually occur until three days after Calvary, when he was raised from the dead by the glory of the Father. R3793:6, 2659:5
White and glistering— Radiant like the sun, as in Rev. 1:14-16. R3794:4 After the manner of angels, the vision thus representing the Lord after having experienced his resurrection change from earthly to heavenly conditions. R5121:2 Representing him as no longer the man Christ Jesus, but the risen, glorified, Son of the Highest. R2659:4 Representing the "Glory to follow" (1 Pet. 1:11), when the sufferings are all complete. B20; R1761:2

[NTC - Luke 9:30]

There talked— Probably while the disciples were asleep and, therefore, specially for his own comfort. R1761:4
With him— The central figure of the vision was Jesus himself. Moses and Elias were merely accessories to fill out the picture. R3793:5 The object of the "vision" was probably two-fold: for the comfort and strengthening of the Lord; and for the enlightenment of his chosen witnesses. R1761:4
Moses and Elias— They appeared to be present, but they were not actually present, because it was merely a "vision." R2659:5, 2288:3, 1761:2 Moses represented the faithful of natural Israel, the "house of servants," and Elijah represented The Christ in the flesh, the "house of sons." The glorified one stood between the Moses class, called previously, and the Elijah class, which had just begun to be called. R5121:5, 3794:3, 2659:4, 2289:1, 1761:2 Representing the Law and the Prophets. Moses spoke of the sufferings of Christ in all the arrangements of the Law, its sacrifices, etc., and the prophets declare not only the coming glories, but also the sufferings which must precede them. R2659:3 These two, like Jesus, had each fasted forty days: thus, representatively, they were one with the Lord in a remarkable devotion to the heavenly Father—in the practice of self-denial. R3794:3 A figure of Moses, representing the Ancient Worthies. F677; B20;R3794:3,4, 2659:4, 2289:1 A figure of Moses, representing the earthly phase of the Kingdom. R1761:2, 2289:2 A figure of Moses, representing the Mosaic or Law dispensation. B255; R5772:4, 3794:3 Jesus and the Church, spiritual Israel, their spiritual resurrection shown by Moses' hidden grave. R4054:4; D629 A figure of Elijah, representing the Gospel age Church. R3794:3; F677; B20, 252; R2659:4, 2289:1 A figure of Elijah, representing a united work of Christ and the Church.B255 A figure of Elijah, representing the spiritual or heavenly phase of the Kingdom. A288; R1761:2A figure of Elijah, representing the Gospel or Christian dispensation. B255; R5772:4

[NTC - Luke 9:31]

Appeared in glory— It was only an appearance, because Christ was the firstborn from the dead, and neither Moses nor Elias is as yet "made perfect." (Heb. 11:40) R2659:5, 1761:2; Q761:3; F676 A picture of the glory of the Kingdom. R2659:2 Radiant, but less so than Jesus. R5121:2
Spake of his decease— Intended for the ears of the disciples to convince them that the matters which should occur before long on Mount Calvary would all be features of the divine plan. R2659:3Intending to assure the apostles respecting the certainty of the Kingdom, notwithstanding the apparent failure of all Kingdom hopes in our Lord's crucifixion. R2659:2 Drawing their minds gradually to a realization that his death would not mean a repudiation of the promise of the Kingdom and its glory. R5121:1 There could have been no Kingdom glory without the redemptive work. But this vision portrays the Kingdom glories which will ultimately result from our Lord's death. R2289:1 Not only the ancient ones trusted in a sacrifice to come, but the Gospel Church trusts in the sacrifice already accomplished for her, and there is a full communion of fellowship between the two. R3794:4 Illustrating how the death of Christ was fully attested beforehand. Moses spoke of it in the sacrifices of the Law, and all the Prophets declared it and the coming glories. (Luke 24:25-27) R2659:3

[NTC - Luke 9:32]

Peter and they— In this tableau, the three disciples formed no part. They were merely witnesses. R2288:6
They saw— So far as the apostles were concerned, what they saw was so actual, so real, that they supposed the whole matter actual. Our assurance that the transfiguration was a vision is in our Lord's words, "Tell the vision to no man." (Matt. 17:9) R3793:3, 1761:1 A vision was just as useful to the purpose as a reality could have been. R2659:5 In this vision, as in all visions, the unreal appears real. R2288:3
His glory— The "vision" was a vivid and refreshing symbolic view of the Kingdom, but without the "sure word of prophecy" (2 Pet. 1:19), it would have been unintelligible. R1761:4

[NTC - Luke 9:33]

Make three tabernacles— Evidently thinking that the Master would be rejoiced at such blessed fellowship, and willing to do anything for his aid. R5121:2 We cannot build tabernacles on the mountain heights of faith and hope, and expect to dwell there in enraptured vision always. We must remember that the duties and trials of present experiences in conflict with sin and self and the Adversary are essential to our development and part of our covenant. R2660:1,4 How many there are who, Peter-like, want to be doing something, want to be rearing earthly tabernacles. All about us we see the disposition to rear costly temples of an earthly kind to the Lord, and a neglect of the vision in its real meaning. R3795:1
Not knowing what he said— He was bewildered and confused, but in harmony with his natural temperament, he wished to say something. R2289:3 Peter's rash expression found a reproof in the voice from heaven which said, "Hear ye him." And fear fell upon the disciples. R2289:4

[NTC - Luke 9:34]

There came a cloud— A misty cloud of light, saying to the apostles and to us, that glory will, in a considerable measure, be obscured for a time, so that you will see your Lord only with the eye of faith; though more or less cloudy, the cloud will nevertheless be bright unto those who look unto him. R2659:6 Representing the darkness and trouble which would be permitted to come upon the Lord's followers in the midst of all the trials of the dark days that were coming upon them in connection with Jesus' rejection by the Jews. R3794:5
And they feared— Overpowered by the brilliancy of the vision; so we, in our weak and imperfect conditions, sometimes find it difficult to grasp the glorious things which God hath set before us. R3794:6 Not only is the fear of the Lord valuable as a beginning of true wisdom, but it is valuable all our journey through. R2289:4 The fear which we are to lose entirely is the "fear of man which bringeth a snare." (Prov. 29:25) He who loses the fear of God and of losing the great prize is in a very dangerous position. He is likely to become self-conscious and self-satisfied. R2289:5 One account shows that it was necessary for the Lord to touch the apostles, saying, "Arise, and be not afraid." (Matt. 17:7) R3793:3 Representing our fears lest we should fail in the great undertaking. R3794:6

[NTC - Luke 9:35]

There came a voice— The voice of God. R2659:6 "This voice which came from heaven we heard when we were with him in the holy mount. (2 Pet. 1:18) B255; R5121:1, 4649:3, 1761:1
This is my beloved Son— Their faith was corroborated; God himself had testified in this miraculous manner that Jesus was his Son. R5121:3 At his birth the heavenly messengers announced him; at his baptism the heavenly voice declared him the acceptable Son of God, and here it is reiterated. R1761:5 Jesus was the first Son of God after Adam; and since our Lord's time, the Church have been called sons of God. (1 John 3:2) R5623:5
Hear him— The voice seemed to say, Be still! hearken rather to the words of my beloved Son. Not a few need to learn the lesson of quietness—to hear and learn, be taught of God. R2289:3Hear and obey his word. All through the Gospel age, we will have great need to continually hearken to the Word of the Lord. R2659:6 We have taken the first step of belief; we have taken the second step of response, and agreed to do these things; the important question with each of us, therefore, must be—Am I obedient? R3163:6 Continually hearken to the Word of the Lord, the very essence of wisdom and righteousness. R2659:6, 3163:6 "My sheep hear my voice." (John 10:27) R3346:5 "Let every man be swift to hear, slow to speak." (James 1:19) R2289:4

[NTC - Luke 9:36]

Was found alone— Only Jesus with them, no longer with radiant appearance. R5121:2, 4649:3, 1761:5 The vision, the voice and the cloud had all passed away, while the lessons of that solemn hour remained to gain a yet broader significance after Pentecost. R1761:5
Which they had seen— A symbolic representation of the glory of Christ's Millennial Kingdom. R1761:1

[NTC - Luke 9:46]

Should be greatest— A question naturally suggested by the Lord's selection of the three to witness the experiences on the Mount of Transfiguration. R1766:2 While the humility of the Lord's apostles is very marked in their subsequent career, in the beginning of their course they were all to some extent influenced by old ideas which it was the object of Christ's teaching gradually to eradicate. R1766:2To aspire to advancement for self-glory or self-gratification, to desire personal preferment above others, is contrary to the spirit of God's plan, which is love. R875:4* It would be the very height of presumption on the part of any human being, as it was on the part of Satan, to aspire to the divine nature if we were not invited to that position by God himself. R875:2* We have no intimation that either Jesus, or any of the angels that kept their first estate, ever aspired to anything beyond that sphere to which divine wisdom had appointed them. R875:1* It was to ambition that Satan tempted Eve, saying, "God doth know that in the day that ye eat thereof, your eyes shall be opened, and ye shall be as gods." (Gen. 3:5) R875:1* 9:47
And Jesus— Avoiding personalities, as it is always best to do wherever possible. R3796:2
Took a child— The special characteristics of a little child are: simplicity of heart, meekness, truthfulness, freedom from ambition and rivalry, faith, confiding trust, love, obedience, teachableness, indifference to social distinctions and popular opinions, guilelessness. R1766:6, 3796:4

[NTC - Luke 9:48]

And said unto them— His manner is impressive and solemn, as though he would say, I want you to take this lesson to heart and ponder it well. R1766:6
Receive this child— Recognize, and show kindness to the least and humblest of God's children. R1767:4 If we would be pleasing to God, we must have the spirit of a little child with regard to others—an unselfish, guileless spirit, full of love and without hypocrisy. R875:4* Receiving such disciples as have this childlike character. R3797:2
In my name— Because he is mine. R1767:4
He that is least— Not only a warning to the individual seeking preferment in the Church, but also an instruction to the Church to accept as its honored servants only such as he describes. R875:4*Jesus was a perfect illustration of humbling himself; first, to become a man; and then when a man, to become obedient unto death. R875:1*
Shall be great— Not by any arbitrary law of retribution, but on the philosophical principle that humility leads to greatness. R1767:2 Will be most honored. Humility and child-likeness among the brethren now should be considered a mark of true greatness. R3796:5

[NTC - Luke 9:49]

We forbad him— This one forbidden by John would correspond well with some now holding meetings other than those which we attend. R5501:3
Followeth not with us— In the school of Christ there are various classes. Their exercise and instruction is under the direction of the principal teacher, Christ, who will lead each class as it may be able and willing to advance. R226:3

[NTC - Luke 9:50]

Forbid him not— Conscience is always to be respected, never to be throttled or violated. Nor is any one who stands faithful to his conscience to be disesteemed therefor by his brethren, even if their consciences view the matter differently. R5501:6 Where brethren find it advantageous to meet in different classes, it will usually be found, we believe, that originally too great restraint of personal liberty was exercised, and that the majority were too careless of the sentiments of the brethren constituting the minority. R5502:1 It is for the Lord to bless them or not to bless them, according to his wisdom. R5501:3
Is for us— We should love and wish Godspeed to all who love the Lord and manifest his Spirit, whether they associate with us or not. R3747:1

[NTC - Luke 9:51]

Steadfastly set his face— He knew his hour was come, that his sacrificial life of three and a half years should be accomplished. He was full of courage. "But of the people there were none with him" in the sense of sympathetic appreciation of the conditions. (Isa. 63:3) R4701:3

[NTC - Luke 9:52]

Of the Samaritans— Of mixed blood, Jewish and Gentile. They were counted by the Jews as though they were Gentiles; hence "the Jews had no dealings with the Samaritans." (John 4:9) R2960:3Could not receive special blessings until the seventy weeks of favor to the Jews was ended. R4132:3
To make ready— Another account intimates that James and John visited the Samaritan city for the purchase of bread and supplies. R4701:3

[NTC - Luke 9:53]

Did not receive him— Or permit him to pass through their city on his journey. R2574:2 In contrast with the Samaritan city of Sychar, where he was received and stayed for two days. (John 4:19-29) R4132:2 Refused to sell the disciples food. R4132:3, 5698:6, 4540:4, 2960:3; CR480:3
Would go to Jerusalem— Would the Great Teacher recognize them and heal their sickness, or would he treat them as Jews generally treated them—unkindly? They believed the latter. R4701:6

[NTC - Luke 9:54]

And John— Nevertheless this earnest, active disciple was specially loved of the Master, and doubtless he himself was very loving. NS818:1
We command fire— Said in their zeal, but not according to knowledge. R2289:2 Let the brethren of exuberant and effervescent disposition learn the moderation which the Apostle commanded. F135 In comparison with eternal torture, this proposal of burning up the city, and incidentally burning them for a few minutes, would be as nothing. R4702:1;NS839:1 So there are some today who are ready to quarrel on every occasion. Although this tendency does not prove that they are not children of the Lord, nevertheless it demonstrates that they are not in the right attitude and that improvement is necessary. R5699:1 Reminiscent of the translators who translate John 5:28,29 as the "resurrection of damnation," instead of "judgment." NS315:4 An illustration of what an impulsive temperament may lead to; yet these were specially close to the Lord in the Mount of Transfiguration, at the raising of Jairus' daughter, and in Gethsemane's garden. F135 The same delusion caused men to be burned at the stake, and put through torture, in the name of Jesus. CR480:3

[NTC - Luke 9:55]

What manner of spirit— They had not yet realized what is the spirit of a true disciple. It was therefore no wonder that they did things contrary to the Lord's spirit. CR495:2; OV433:4 They had a vengeful spirit, contrary to the loving kindness and tender mercy of God who planned the salvation of mankind. CR480:4

[NTC - Luke 9:56]

Destroy men's lives— Greek, psuche, souls, beings. E336 "For God sent not his Son into the world to condemn the world." (John 3:17) A255 A guide for all the Lord's followers for today, as well as before. We are not to render evil for evil or slander for slander; but, contrariwise, to speak kindly, lovingly and generously of those who say all manner of evil against us falsely for Christ's sake. R4540:4 God's work in Christ was not to sacrifice the world, but to save it. R539:1*
But to save them— Jesus had the Father's spirit; his teaching was sympathetic, loving, kind. R4702:1 Thank God for the coming Kingdom and its righteous judgments and assistances. R3320:5 Nevertheless, we remember that Jesus would not perform miracles in healing the Samaritan sick, and that it was for this reason that the Samaritans resented and would not receive him. R2574:2 The first work of the Savior is the redemptive work of Calvary. His second work is the selection of his Church to be joint-heirs in the Kingdom. His third work will be the saving of Adam and all his race from sin and death. R4702:4

[NTC - Luke 9:57]

I will follow thee— Evidently with the thought that one so gifted and so well supplied with the necessities of life must be wealthy. R5370:6

[NTC - Luke 9:58]

Hath not where— That is to say, Are you willing, if need be, to be thus homeless and comfortless that thereby you may render greater service to our Heavenly Father? R540:3* Apparently his ardor was cooled when Jesus informed him that he had no property. None but the very sincere would likely be attracted to follow a leader under such circumstances. Wealth attracts many, poverty few. R5370:6

[NTC - Luke 9:59]

Suffer me first— As honey was forbidden in sacrifice, so whatever is sweet to nature must be disowned, if we would walk after the example of Christ, who pleased not himself. R84:6*
Bury my father— After my father's death I will come and be one of your disciples. While the old gentlemen lives I had better stay with him, but after he is dead I will become one of your disciples. Q217:1

[NTC - Luke 9:60]

Let the dead— The whole world is already dead from the divine standpoint. R5371:1; Q287:4 His father, not being united to the Life-giver, and still therefore under the curse of death as the wages of sin, would find plenty of others similarly dead in Adam to perform the necessary services down to the very last. HG357:4 "The hour is coming and now is when the dead shall hear the voice of the Son of God." (John 5:25) R2435:1
Bury their dead— Not that our Lord required the disciple to absent himself from the funeral of his own father; but the young man probably thought to leave the Lord's service and serve his father until his death. In doing this, other business or pleasure would crowd upon him, and he might never return to the higher service. R1987:1 There are plenty in the world who can attend to the earthly things; few who can attend to the greater and more important work of proclaiming the Kingdom and gathering the Kingdom class. R5371:1
But go thou— The young man should consider himself as figuratively risen from the dead, as no longer one of those dead in trespasses and sins. HG357:4 As one figuratively risen from the dead and alive through faith in Christ, and hoping to have that life perfected in the First Resurrection, should live and act in all the affairs of life from this new standpoint. HG357:4
Preach the kingdom— The sum and substance of the Gospel theme. R1579:3, 1351:3, 702:2* Most of God's people grasp earthly reforms and push them, instead of prosecuting the work for the promised but deferred and unseen Kingdom. R1227:5 Jesus' reply shows the importance he attaches to every service we can render in the Father's cause. R5371:1 The present embryo Kingdom in its humiliation, and the Kingdom to be established in power and glory. R1579:3

[NTC - Luke 9:61]

Bid them farewell— Spend a little time with them. R5371:2

[NTC - Luke 9:62]

And Jesus said— It was not heartlessness on Jesus' part that suggested this answer. R5371:2
Having put— We should make up our mind to use all of our powers, or else stand aside. R5422:5
Hand to the plough— The Lord counsels those who would come to him to "first count the cost." (Luke 14:28) R854:3, 5223:2, 2081:4*; SM390:1 The consecration, the covenant, the promise, will avail nothing if we prove unfaithful to it. R2154:5
And looking back— Through fear that the Lord is abandoning him in trial, or through unwillingness to longer submit to polishing. R2405:2 It would be better not to take up the cross unless we have the determination to go on unto the end. R5223:2 We are to have no thought of turning back. SM347:T; R1775:4 "If any man draw back, my soul shall have no pleasure in him." (Heb. 10:38) R1775:4, R2081:4* "Remember Lot's wife." (Luke 17:32) C194 Preferring the world. R854:3 Holding back the word of truth. R3211:2 "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay." (Eccles. 5:5) R2154:5 Regretting your consecration, and desiring to be excused from faithful service as the Lord's steward. R819:3 Looking back regretfully, desiring to abandon the plow, and really doing it. NS746:1 In the sense of declining to go forward, in harmony with the consecration of their lives, unto death. NS746:1 Do not think of reconsidering the question of consecration now. R935:5* "Sit down first and count the cost," before you undertake such a consecration of your life, such a sacrifice of your earthly interests. (Luke 14:28) SM390:1; R5223:2 Day by day, week by week, month by month, we are to carry out the terms of our covenant. We are to have no thought of turning back. SM347:T To look back is one step, and a long one, towards ignoring and breaking our covenant. It is the first step in unrighteousness, and if not quickly retraced, it will sooner or later lead to darkness and apostasy. R947:1 To even look back longingly at the things of the present time, to even in their hearts rue the sacrifice which they had made, would mean that they would be unworthy of a place in the Kingdom. NS308:4 Looking back at the things behind prepares the way for turning back, and makes onward progress in the narrow way more and more difficult, and finally impossible. R955:5* It is not enough that we have consecrated ourselves to God as living sacrifices; that we have covenanted to follow in the footsteps of Jesus; for the consecration and covenant will avail nothing if we prove unfaithful to them. R2154:5 "If any man draw back, my soul shall have no pleasure in him." The Apostle Paul shows that some, at least, will draw back unto perdition, destruction. (Heb. 10:38,39) R2081:4* However difficult and thorny the path may be, forget not the privilege of walking in it. We may not repine and wish it otherwise. R1263:4 When, in answer to our inquiring prayer, "What lack I yet?", the Lord applies some test to prove our standing before him, let us bravely determine that, by his grace, we will not draw back. R1775:4 This class must be thoroughly imbued with a zeal for God and for righteousness, else they will not be persevering enough, nor zealous enough, to fight the good fight of faith, and overcome. R3236:1 Many not only are looking back and making special provisions for the social amenities of life, but additionally are plunging into many of the luxuries, pleasures and frivolities of the world. R5371:2
Is fit— There is one certain standard of fitness for the Kingdom; but there may be quite a variety of conditions which make one unfit for the Kingdom. (Article describes three—murder, drunkenness and pride—in detail). NS745:2 Not fit to be of the Bride class, whatever else they may be fit for. R3211:2, 819:6; SM390:1 It would unfit you for the world, and you would not be fit for the Kingdom of heaven. R854:3 It would be better not to take up the cross unless we have the determination to go on unto the end. R5223:2 We may require much more trimming on some sides of our characters than on others. The disposition often is to "draw back," to be not fully submissive. But to draw back would leave us unfit for the Kingdom. R2405:2 To be fit, such must have a zeal for righteousness, a conception of what God has in reservation, and an appreciation of Kingdom privileges. R3236:1 Must be absorbed with interest in the Kingdom blessings and in conferring blessings upon others. R5371:4 Only the saints are fit. R3507:1 Fit for a place with himself in that glorious Messianic empire. R5371:4
The kingdom of God— Not the Millennial reign, nor the perfect Kingdom as it will be turned over to the Father at the end of the Millennium, but the Church class, now called of the Father to be the "Kingdom," in the sense of being the kings and priests of that Kingdom. NS744:3 Our Lord could not refer to the Millennial Kingdom, because that Kingdom is designed for the very purpose of dealing with the unfit and gradually uplifting them out of sin and death conditions. NS744:4

[NTC - Luke 10:1]

After these things— Our Lord had previously sent forth the twelve apostles. The sending forth of the seventy was evidently some little time afterward, probably in the last year of his ministry. R2674:1 The harvest work during the three and a half years of our Lord's ministry seems to have been crowded chiefly into the last nine months of that period. R3346:2 As the principal part of the Lord's work at the first advent was crowded into the closing six months, so we anticipate that the principal work of the present harvest will be crowded into the last six years. R3347:4
The Lord appointed— Ordination does not relate to a ceremony, or form, as many suppose. It signifies an authorization, a commission to preach. R5362:6 Not to be apostles, but to be general ministers, or missionaries. R5363:1 Partakers of the pre-anointing that had already come upon their Master. Although this anointing did not come directly upon them until Pentecost, they had a foretaste of it when the Lord conferred upon them a share of his spirit, power, when he sent them out to preach. F212
Other seventy— Representatives of a much larger company of deeply interested ones. R2674:1 Undoubtedly a part of the "five hundred brethren" mentioned by the Apostle as having seen our Lord after his resurrection. (1 Cor. 15:6) R3346:3 As the twelve apostles corresponded to the twelve tribes of Israel, so the seventy evangelists corresponded to the seventy elders of Israel appointed by Moses in the wilderness, afterward represented in the Jewish Sanhedrin. R3346:3 The honor and privilege passing by those of influence and education who might have enjoyed it had they been worthy—the seventy members of the Sanhedrin. R2674:5 They represented all the elders or leaders amongst God's people today. R3346:3 Ready to send as many more as might become ready. R1742:3
Also— Not apostles in the special sense, but additional to the twelve apostles, they were evangelists. R3346:3 Typified by the seventy palm trees at Elim. R4011:2 If the Jewish nation had been in a proper condition of heart, the 70 members of the Sanhedrin would by that time have been proclaiming the Messiah throughout the length and breadth of Palestine. R2674:5
Sent them— Across Jordan into the district known as Perea. R5369:2 On a work of service, not lordship. F212 Under his direction and supervision. R1742:3
Two and two— Similarly we, at the present time, encourage the colporteurs to go two and two, for mutual encouragement and helpfulness. "So when two work together, each for each, is quick to plan and can the other teach." R2674:4 As advance missionaries to proclaim the Kingdom of God. R3346:2
He himself would come— They were to prepare the people for the later arrival of Jesus in the various cities of Israel east of the Jordan. R3346:3

[NTC - Luke 10:2]

Said he unto them— Their commission reads almost in the same words as that given to the twelve, though they are not recognized anywhere as apostles, on an equality with the twelve. R2674:1,1521:5 During our Lord's ministry the work of the apostles differed nothing from that of the "seventy," nor were there labors any more signally blessed; yet they were more directly and continually under his training and the chosen witnesses of every remarkable feature and event of his course. R1522:3
The harvest— The Lord designated the end of the Jewish age as the "harvest" time for the reaping of the wheat of that people; a figure, type or foreshadowing of the harvest time in the end of this Gospel age. R3346:6
Truly is great— Not necessarily that the amount of ripe "wheat" to be garnered is great. It means rather, that the difficulties and oppositions, and multitudes of "tares," make it difficult to reach all of the "wheat" class. The work is great. R2674:2 The harvest there, so far as Jesus was concerned, was the gathering in of 500 brethren, but that was not all of the Jewish harvest, more were gathered later. Q319:6 Relatively—there is a great work to do in comparison with the few that are ready and willing to do it. Q319:6 Sympathizingly drawing the attention of the believers of that time to the ripeness of the conditions around them. R3346:6 And so it is today. As we look all about us we see nominal Christendom like a great wheat field, ripe and ready for the reaping. R3346:6 So now, do not expect that the harvest work here will include millions, but a considerable number, and in my judgment there is yet a great work to be done. Q319:6
Labourers are few— Too few to properly consummate the work in the time appointed of the Father. R2674:1; Q319:6 We have more opportunities for using unencumbered brethren, filled with the Spirit, than ever before. R5200:2 The Lord is opening up the use of worldly newspapers and sending them to millions of people. Why? There are not enough reapers.Q320:1
Pray ye therefore— While praying, ask yourself, What can I do? If he has a work going on you want to get your share, so with everyone. Q320:1 Pray to the Lord to send them forth into his service, or if already engaged in it, that he would graciously open to them doors of opportunity for greater usefulness in his service. R2674:2 Apparently it was those who prayed who consecrated themselves to this service, this evangelistic ministry. R3346:6 It is not supposable that our Lord meant that any should appeal to him to send forth more laborers who, at the same time, would not be willing and anxious, to the extent of their ability, to enter the harvest service themselves. R2674:3 We may be sure that those who are most earnestly sympathetic and most earnestly praying are those who are most earnestly laboring in this harvest. R3347:1
Lord of the harvest— None could engage in the service unless they were sent forth by him—the Lord of the harvest. R3347:1 That age ended with a harvest, in which Jesus in the flesh was the reaper, the disciples being the assistant reapers, under his direction. Our age also ends with a harvest, of a spiritual house, in which Jesus a spiritual body is the reaper, while the angels, also spiritual bodies, are the assistants. R175:5
Send forth labourers— All of the Lord's faithful ones at the end of the Jewish age were to recognize the great privilege of being engaged in the harvest work, and the same must be true now. R5363:4 The Lord is sending forth more laborers continually; yet only such as recognize the Kingdom as nigh, the parousia of the King, have the zeal to tell the joyful tidings to others. R2674:3
Into his harvest— The harvesting of the Jewish Age did not close with AD 70, and we know of no time limit here. R5950:6, 5951:1 At one time we supposed that the harvest work would be fully accomplished with the ending of Gentile Times. That was merely a supposition; the gathering in of the ripe grain has been progressing since 1914 as never before. Ci; R5950:6

[NTC - Luke 10:3]

Go your ways— The fact that seventy men would voluntarily go forth as ministers of the Lord, without hope of earthly reward or salary, is sufficient evidence that a strong influence had already been exerted by Jesus' teaching. R2674:1
I send you— Harvest workers acceptable to the Lord are fully consecrated to him. Other cannot expect the same success and blessing as such. Thus we find unbelievers—book agents and book stores—are not successful in handling our publications. R3347:2 Now, as then, we cannot hope that any would succeed in doing harvest work unless specially commissioned or sent forth by the Chief Reaper. R2674:2
As lambs— Gentle, inoffensive. R5363:4 Innocent and almost helpless creatures, harmless. R3347:2
Among wolves— Jews, Israelites, nominally God's favored people for centuries—now ravenous, destructive, selfish. R3347:2 The self-righteous, Sabbath-keeping, street-corner praying, tithe-giving scribes and Pharisees, who had the form of godliness, but not the power of it in their hearts and lives. R3347:3 The selfish, unregenerate world. R5363:4Should the sheep suffer at their hands, we may be sure it will not be permitted until the due time. It will not be permitted to interfere with the harvest work, and none can be seriously molested except by permission of the Chief Reaper. R3347:4 Consecrated to self and selfishness, sect and party. R2674:6 Nominal Christendom of today is likewise wolflike. R3347:3

[NTC - Luke 10:4]

Carry neither purse— Special instructions were given to these special sent-forth ones. They had a peculiar work to do and the conditions accorded. They were not, therefore, a criterion for subsequent workers under different circumstances. R2674:6 Both testing the faith of those who went forth, keeping them continually dependent upon the Lord's supervising care; and furnishing an opportunity for hospitality to those to whom they preached. R2674:6 Depending wholly upon the Lord and making no attempt to provide for their needs, Later, Jesus sent forth his disciples, telling them to provide for their wants to the best of their ability.R5363:4 These evangelists were not to take up any collections. R3347:5 Similarly the pilgrim brothers go from place to place taking no collections. The same is true of the colporteurs. Although the message is sold for a price, that price is no more than the seventy received when they went from place to place. R3347:5
Nor shoes— Their journey was to be quickly made and all attention was to be given to their missionary duties. They were not to attempt to make themselves specially comfortable. R3347:5Extra shoes; house shoes or slippers. R2674:6, 3347:4
Salute no man— Not that they might not say "Good morning," but that they were not to follow the custom of their times of stopping by the way to discuss whatever matter of news might be carried from one village to another. R3347:5, 2675:1; Q618:3 We have no time for ordinary converse; the time is short; the harvest work is great; the laborers are few; our time is consecrated; we must work while it is called day. R2675:2 Less time should be spent in news reading and gossip. Q618:3 What time have we for frivolities or worldliness or the many social amenities? R2675:2; Q618:3

[NTC - Luke 10:5]

Whatsoever house— Their message was to be a house to house message, and not a public one, not given in the streets or in the public squares. R5979:3 Inquiring for the most worthy people in every village. R5363:4
Peace be— Wherever the Lord's representatives go peace should go, not strife, contention, turmoil or quarreling. R3347:6 How few, comparatively, have learned how to speak the truth in love; and always to give a soft answer which turneth away wrath; and always to avoid the grievous words which stir up anger. R2675:2 Upon entering any house, our thought should be to do good, to carry blessing, to exercise an influence favorable to the peace, joy and uplift of those within. R5980:2, 3348:1 The Lord's people should be peacemakers, peace-promoters, peace-lovers. R2675:2, 5979:6, 5980:2 The heart-sentiment of every one of the Lord's people, that peace and blessing may accompany them wherever they go. R3484:3 "So far as lieth in you live peaceably with all men." (Rom. 12:18) R3348:1, 5980:2 It is not the great time of trouble that constitutes our message, but a message of peace. R5979:6 It was a custom in Palestine 19 centuries ago to salute a house thus. R2675:2 This form of salutation sounds rather peculiar to us; for it is not our custom to use this style of greetings. But it is still customary in Eastern countries to salute one another thus. R5979:3 This salutation was to prove a test to the people. R5979:5

[NTC - Luke 10:6]

The son of peace— A child of God. R2675:1 If we find one having the same spirit of the Lord we should rejoice to meet him as a brother and communicate to him the harvest message as he might have ears to hear it. Thus a blessing would be his. R3348:2
Turn to you again— Our Lord would not have us violate courtesy by imposing ourselves or our teachings upon those who are unappreciative. R3348:2, 5980:3

[NTC - Luke 10:7]

Remain, eating— They were to find those in Israel who would have an ear for God's message then due to be presented—the "Israelites indeed." These would gladly entertain them free of charge. R5979:2 Today conditions are different. With us it is much better to take some tracts, or to sell literature at a moderate price, which will stir up their interest and fix it. R5979:6
As they give— Not considering these hospitalities in the light of alms; for as the Lord's representatives they were to confer blessings greater far than they would receive; and even as common laborers the service they rendered should be worth at least their keep. R5980:3, 3348:2, 449:5* The Lord's true people should be on the lookout to entertain hospitably any servants of the Lord, who they are sure carry his message; and just as careful not to entertain, assist, or bid Godspeed to any who are bearing a false gospel, denying that the Lord bought us. (2 John 10) R2675:3
Worthy of his hire— Our hire is, in this present life, difficulties and sacrifices as respects earthly things; but the divine favor and blessing upon our hearts, and our faith and hope beyond the veil constitute the chief elements of our wage. NS489:3 The necessities of life in exchange for the spiritual blessings bestowed. R2261:5 Even the strongest statements of Scripture refer not to princely salaries, but to bare necessities. F287 If the labor is desired and accepted, it is equivalent to hire. R449:5* These instructions, afterwards changed by the Lord, are not applicable to the present time. R2500:2, 5363:4 Later, Jesus sent forth his disciples, telling them to provide for their wants to the best of their ability. R5363:4 Subsequently the apostles acted very differently. The Apostle Paul, for instance, made tents; and their change of course was under the Lord's direction. (See Luke 22:35,36.) R2500:2
Go not— Not to change from house to house during their stay in the place. R5979:5
From house to house— As beggars, to get a meal here, a lodging there. R5980:3, 3348:2

[NTC - Luke 10:8]

Into whatsoever city— The same principle was to apply, not only to a house, but to a city. R3348:2
They receive you— Inquire for the most worthy people in the village; if received, remain there until having given a witness in that village. R5363:4

[NTC - Luke 10:9]

Heal the sick— The Master's spirit was given to them in such measure that they were enabled to do as he did—heal the sick, etc. R5363:4 Their commission was one of service—they were to serve one another, to serve the Lord, and to lay down their lives for their brethren. These services were to be rendered specially in connection with the promulgation of the Gospel. F212 Might at first appear applicable to the Jewish harvest only; but not so. There is spiritual as well as physical sickness, and the Lord's ambassadors today should consider it their business to open blind eyes, unstop deaf ears, and assist the spiritually sick by pouring the balm of Gilead upon bruised and broken hearts. R5980:4, 5363:4, 3348:2 We are not to understand that there is such an authorization of the Lord's people today. R5363:4 We are to help others out of soul-sickness by administering the good medicine of the present truth. R2675:6
The kingdom of God— The hope of every Israelite. A273 This announcement has not been proper all through the age, but has been appropriate merely in the ends, or harvests, of the two ages. R5980:4 It is not the great time of trouble that constitutes our message. The time of trouble, if referred to at all, should be mentioned only as a necessary accompaniment of the change of dispensation.R5979:6
Is come nigh— The Kingdom of God would be so different from what was expected. The Kingdom of God would be a spiritual one. All who would be its members would be spirit beings, as invisible to mankind as are the angels at the present time. NS100:6 The Jews had been waiting for the coming of Messiah and the establishment of the Kingdom for many centuries. NS100:5 In its glory and completeness now, as, at the time of the Jewish harvest, it was at hand in its embryo condition. R1742:3 It is this message which was the test of natural Israel and is now the test of spiritual Israel. C136 Peter's suggestion to return to fishing after Jesus' crucifixion was because he did not then see how he could continue the message. B117

[NTC - Luke 10:10]

Go your ways out— The message is not now for the swinish, quarrelsome, selfish and wicked. R5980:1
And say— Peradventure they found no entertainer in the village, they were, nevertheless, to give their testimony. R2675:1

[NTC - Luke 10:11]

We do wipe off— To the Oriental mind, a very solemn and final testimony. R2675:1 If, as the Lord's ministers, we should be rebuffed and disdained, not welcomed, we should be careful not to intrude ourselves further, hastening away to find those whose hearts are hungry for the Word of grace. R5980:2, 3348:1 To leave the place, figuratively shaking the dust of that city from their feet. R5979:5
Is come nigh— The Israelites had been waiting for it many centuries. R5363:5

[NTC - Luke 10:12]

More tolerable— More favorable for them to fall in line with the Lord's gracious arrangements. R3349:4
In that day— The Millennial day. R3348:5 The terms of the Millennial age will be equally open to all mankind, but all mankind will not be in equal readiness to profit by those blessed conditions of the kingdom. It is a law of nature that a blessing, once despised, and truth, once rejected, is on that account more difficult to be grasped if offered again. R3349:1
For Sodom— Degraded ones who never heard of the grace of God, never tasted divine favors, never witnessed divine healings, nor were taught of the Lord. R3348:5 Because its sin was against less light and privilege. R5363:6 The eternal fate of the Sodomites is not sealed. R5179:6
Than for that city— Those who had such large favor and were not moved to repentance and obedience. R3348:4

[NTC - Luke 10:13]

Woe unto thee— They rejected the privilege of becoming disciples and joint-heirs in the Kingdom. That will never be offered to them again. When next divine favor is exercised toward them it will be with the privilege of restitution to the human nature. R3348:6, 624:2 "That servant that knew his Lord's will and did it not shall be punished with many stripes." (Luke 12:47) R2612:2.
Chorazin— The people of Bethsaida, Chorazin and Capernaum were regular attendants of the synagogues—decent people, having a form of godliness, but knowing little or nothing of its power. HG647:6
Tyre and Sidon— Both of which then were in ruins, brought down to hades, down to the dust. R5363:5 All six cities mentioned are utterly destroyed, and their inhabitants all totally dead. R3348:4 Notoriously unholy, licentious, unclean cities. R2623:3
While ago repented— Yet the worldly wise and prudent tell us that these poor sinners long ago passed into eternal torment. R2624:4

[NTC - Luke 10:14]

More tolerable— Meaning that in the Millennium it will be favorable even for those who were not moved by the Lord's miracles to repentance; and still more tolerable for the heathen of Tyre and Sidon. R3348:5 If they will, they may then learn the lessons necessary and eventually attain everlasting life. But because of their greater privileges, the blessings they will enjoy in the future will be correspondingly curtailed. HG647:6 The Sodomites were not so great sinners in God's sight as were the Jews who had more knowledge. A110
Than for you— Under Millennial arrangements conditions will be favorable or tolerable, even for those people who witnessed divine healings, or had opportunities of being taught of the Lord, or being accepted as disciples of Christ. R3348:5

[NTC - Luke 10:15]

Exalted to heaven— Hyperbolically speaking. It was highly privileged in that it had our Lord as a resident for some time, enjoyed the privilege of his teaching, and witnessed many of his mighty works. E376; R2600:4
Thrust down— The people of the cities of Galilee and of all Palestine were involved in the great time of trouble with which the Jewish age was wound up and that nation blotted out of existence as a nation. R3349:1
To hell— Because of the misuse of God's favors, it would be debased, overthrown, destroyed. It is now so thoroughly buried in oblivion that even the site where it stood is a matter of dispute. R2600:4; E376 Greek, hades, oblivion, death, as a city. R2623:2; E376; R5363:5, 4557:1, 2600:4

[NTC - Luke 10:16]

He that heareth you— These faithful members of Christ are in every Church and outside of every human system. PD88/102
Heareth me— It should prompt us to feel the dignity of the smallest service rendered to the Lord's cause. It should banish fear of man and all feelings of weakness and trepidation. It should make us more dignified in manner, more earnest in service, as well as less careful of what man might say to us. Our whole concern would be that we might please him who hath chosen us. R3349:4
Despiseth you— Demonstrating that a wrong condition of heart and mind prevailed. R3777:1
Despiseth me— He who is ashamed of the brother or sister or tract or book by which God was pleased to send him the truth shows clearly that, had he lived in the days of our Lord's humiliation, he would have been ashamed of him and the humble men he chose and used to promulgate his Gospel in the beginning. R2026:2 In despising the brethren, they are despising the Lord, and not fit for the Kingdom. R3777:1 "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed." (Luke 9:26) R3776:3 Nominal Christians are as much ashamed of him today as was natural Israel then. R3776:6 This is one of the great tests of our relationship to him and the Father. R3777:1
Him that sent me— The Father. R5363:6

[NTC - Luke 10:17]

The seventy— These all had the Lord's special love, fellowship and instruction. R2072:3* Whom the Lord appointed to the ministry, though not to the apostleship. R1521:6
Even the devils— Those who deny the Scriptures say that these people were deceived and that our Lord was unscientific. Our holding is the reverse: that the Lord and the Apostles were scientific, and that the people of our day are deceived in supposing that there are no evil spirits. R4976:3 Apparently there were great numbers possessed throughout the land of Israel. R2173:2 Our Lord and the apostles had frequently cast out these evil spirits. R5908:2 Some physicians say that more than half of those in insane asylums are obsessed by evil spirits. R4976:3
Are subject— Their success in their work was as marked at that time as were the apostles in their work. R1521:6 Through thy name—By the power of the spirit, Jesus had communicated to them.R5392:6

[NTC - Luke 10:18]

I beheld— In his pre-human condition. R2675:3
Satan— Whose very existence now is being denied by many. F609 It is for those who deny the personality of Satan and who deny that there are any fallen angels, to explain away these plain statements of Scripture. R2675:4
As lightning— An angel of light. R1833:3 As a bright one. R2675:4 Spiritual bodies are represented as shining as the lightning. (Matt. 28:3; Dan. 10:6; 1 Cor. 15:8) HG25:5
Fall from heaven— Fall from high glory, privilege and position to his present attitude of chief adversary of God. R2675:4 When all is complete Satan will fall from his present position as ruler "like lightning." This Jesus saw in vision. R519:1*

[NTC - Luke 10:19]

I give unto you power— Confined to the twelve and the subsequent seventy, never given to the Church in general. The only text that seems to so imply is Mark 16:9 to the end, and these verses are not found in the oldest Greek manuscripts, and are evidently interpolations. R2675:5 Granting us the privilege of successfully contending against the great Adversary and his servants, and hindering us from being stung or "hurt" by their words, looks or deeds. R2675:6
Serpents and scorpions— All enemies, but specially the enemy, Satan. R2675:5
Hurt you— As new creatures in Christ. R5862:5, 2675:5 Surely anxiety would be a lack of faith, a lack of confidence, or else ignorance of the divine promises, character and arrangement. SM271:2

[NTC - Luke 10:20]

Rejoice not— Cautioning them against thinking too highly of such miraculous gifts, assuring them that their chiefest cause of joy lay in another direction. R2675:5 They were overlooking their chief cause of joy. So with us, salvation is a personal matter, and works and preachings are merely incidentals connected with the work of personal salvation. R5369:2 In harmony with 1 Cor. 13:1, where Paul assures us that the miraculous gifts are not proofs of spirit-begotten conditions; that a greater proof is the possession of the spirit of the Lord, the spirit of love that never faileth. R2675:5
Written in heaven— But we have no record to indicate that they were enrolled on earth. R1420:6, 1309:2 God's Church is separate from all human institutions. Only saintly persons, regardless of denominational lines, are members of the true Church. HG693:4 We belong to no earthly organization. We adhere only to the heavenly organization. All the saints now living, or that have lived during this age, belong to our church organization. R584:3 Some would have followed Jesus and have been willing to join his church, if he had one—but the Church He represented was bound together by the truths he taught. R213:5 As prospective joint-heirs with Christ in his Kingdom, prospective members of the Body of Christ. R2675:5 And not in any human organization called a church. R4033:1 They can be blotted out because of unfaithfulness. (Rev. 3:5) R1908:3 Our first work now is to prepare our own hearts and characters for divine approval that we may share in the glorious Kingdom work of the future. R5369:3

[NTC - Luke 10:21]

Rejoiced in spirit— From the standpoint of the flesh he was in very unfavorable and uncongenial surroundings, but from the standpoint of his mind, his heart, he was in a very favorable condition. NS190:6
And said— Prayer may be properly offered audibly, in the presence of fellow-believers. This prayer could not have been recorded if it had not been heard by the apostles. R2251:3, 2023:3
Hid these things— In the sense of permitting it to come through unpopular channels. Sometimes the unpopularity is deserved and sometime undeserved, but it always serves to keep away those who are not in the right attitude of heart. R3483:2 This gracious plan which provides such wonderful future opportunities for the people of Tyre, Sidon and Sodom. R2624:4
The wise— Their position in society and professionally has made them arrogant and self-conceited. From their standpoint the words of the Bible have become to them foolishness. As the Scriptures declare, the world by wisdom knows not God.R3328:4 The "remnant" which the Lord will own as his, will contain few of the chief priests, scribes, Pharisees—few of the clergy or great ones, more of the "laity"—those reckoned publicans and sinners in comparison with the "holier than thou" ministers and priests. R921:1 Their school will open by and by—during the Millennial reign of Christ and the Church, who will be their instructors. R2882:4 Among the Apostles, only Paul was before a theologian—a Pharisee. R921:4 The truth is not intended for the worldly-wise, proud or the dishonest. R2026:5 Some preachers and teachers hide the truth from the Lord's people, so they might use it for their own benefit; but such make little progress. R3138:4
And prudent— Those who might preserve God's Word to themselves and dole it out second-hand to the church, either as a whole or such parts of it as in their judgment would be prudent. R3138:4Prudence, as generally exercised by the world, has greatly hindered the truth always. It is better termed policy. We want none of it. R508:4
Unto babes— Those who will utter it unreservedly. R508:4 We are not to despise the least, the most ignoble or illiterate of those who give evidence of a purity and honesty of heart toward God, and to whom he seems to give the anointing of his spirit. R3226:6 Those who make no boast of wisdom according to the course of this world. R2492:6 "God looketh on the heart." (1 Sam. 16:7) R3226:5 By candor and humility and zeal let us keep ourselves in the love of God. R2026:5 "Humble yourselves therefore under the mighty hand of God." (1 Pet. 5:6) R2882:4

[NTC - Luke 10:22]

But the Son— Whose prehuman fellowship with the Father was impressed with sufficient clearness to enable our Lord to say that "what he hath seen and heard, that he testifieth." (John 3:32) E91

[NTC - Luke 10:23]

Unto his disciples— Confined, during the Gospel age, to a special few. HG145:5
The eyes which see— There are many who have not this sight and
hearing, for the Apostle says, "The god of this world [Satan] hath blinded the minds of them that believe not, lest the light of the goodness of God should shine unto them." (2 Cor. 4:4) HG145:5

[NTC - Luke 10:25]

A certain lawyer— One well versed in the teachings of the books of Moses, a theological doctor. R5369:3, 2683:2 Probably of the Sadducees, who denied a resurrection and any future or eternal life. R2683:3
Stood up— Thus politely intimating his desire to say a word in connection with the subject under discussion. R2683:2
Tempted him— That is, to prove him, to draw him out, to expose the weakness of his argument. R2683:3 The insincerity and evil disposition toward Jesus on the part of the Jewish teachers was very manifest in the questions they publicly propounded to trap him. It was for this purpose that they mingled with the multitudes. R1939:3 Jealousy of Jesus sprang up among the Doctors of the Law. To them he was a rival teacher, and accordingly they sought to entrap him, with a view to exposing him to ridicule before his followers. R3803:2 The questioner probably thought he would say, You must believe that I am the Son of God, the promised Messiah. Then they would have said, He repudiates the Law. R1939:6
What shall I do— A scribe, a Doctor of the Law, a teacher; one, therefore, who is living a godly and upright life, so far, at least, as his neighbors and pupils may be able to discern. R2683:3There are some people of the same kind today, who are ready to acknowledge that God has a perfect standard, but believe that they are sufficiently near the divine standard to have eternal life, and are therefore not looking for any Savior. R3803:5
To inherit eternal life— The best of the nation had not inherited eternal life; on the contrary, they had died as other men—whether it be of the Lord's failure to fulfill his promise, or man's failure to comply with the conditions. R2683:3

[NTC - Luke 10:26]

What is written— Practically saying, I stand by the Scriptural record. R2683:5 The answer was politely deferential to the office of the inquirer. R1767:3 Note how, in meekness, the Lord instructed those that opposed themselves (2 Tim. 2:24-26). He did not bluntly say to his insincere inquirer, Your heart is not right, but rather sought carefully and wisely to lead his opposer to this realization and to consequent repentance. R1767:6
In the law— God has but one standard, which is fully set forth in the Scriptures. The law of God is the standard. NS690:4 Referring the inquirer to the law for his answer because he was vainly trusting in the Law for salvation, and opposing the new and only way of life through Christ. R1767:3 Why did Jesus thus refer to the Law? Why did he not avail himself of this opportunity for preaching the Gospel? It was necessary that the lawyer recognize his own inability to keep the full letter of the divine law, so that he might be prepared to look for divine mercy through Jesus. R3803:4
How readest thou— Quote, as you understand it, the teachings of the Law on this subject. R2683:5

[NTC - Luke 10:27]

He answering said— Quoting Deut. 6:4,5. He added nothing, because nothing could be added. R5521:3 The Ten Commandments are divided into two parts: one part related to the duty and obligation toward God; the other to the duty and obligation to fellow-men. R5699:3 The Ten Commandments delivered to Moses were written upon two stone tablets. One bore the first four commandments, which appertain to God; the other bore the remaining six, which appertain to humanity. R5287:2
Thou shalt love— This love (Greek, agapee) which God exemplifies, is the kind he sets before us as the highest standard or "mark" toward which we must run if we would gain the prize. R2807:4Love is the principal thing. R5521:3, 5370:1 Substantially the same law of God which is now over mankind must ultimately govern all of God's intelligent creatures, and that law is briefly comprehended in the one word, love. A136 The "thou shalt nots" might be multiplied indefinitely to fit the thousands of occurrences in daily life, but the one "thou shalt" covers the entire situation. R5287:2 We should judge ourselves by this law, to see to what extent we are loving God thus, and are loving our neighbors as ourselves. This is our primary work of judging. R5887:2 The law is the Father's law. It existed before Jesus came. It still exists. It will always be in existence. Jesus did not put it to an end, and never will put it to an end. Q431:5Failure to keep this law is the direct cause of the time of trouble. A309 This is the very essence of the great law of God. R5887:2; Q179:6 "Love is the fulfilling of the Law." (Rom. 13:10) A246
The Lord thy God— Jehovah. E40; R5521:3
With all thy heart— Meaning that the sum of all our affections would center upon the Lord, so that our love for him would far excel all of our dear ones of the home and family and of the whole world. R3803:6 The true God is to be recognized and have first place in our heart; any division of the heart or strength or mind or soul violates this commandment. R5286:3, 3803:6 The first test of relationship to the Lord, preceding meekness, gentleness, patience, etc. R4480:4 It is impossible to live up to this standard without the Redeemer's merit to cover our shortcomings. R5638:6 The Church must reach this standard in the spirit of their minds and hearts. R4479:2 Such love does not wait for commands, but appeals for service. F124 Obedience to this part of the Law enabled Christ to fulfill the Law Covenant and to become heir of the Abrahamic Covenant at the same time that he redeemed Adam. F357 The Lord thus epitomized the Ten Commandments, which are in themselves a brief epitome of the whole Law. A45; R5521:3 Ultimately, obedience to this law will be required of all who shall have life on any plane. A136
With all thy soul— With all our being—to manifest our love not merely by our words and looks, by our praises, but by our services and all of our conduct in life, everything testifying that God is first in our affections and in all of life's interests. R3803:6
With all thy strength— Signifying that time, talent and influence would all be at the service of our God. R3803:6
With all thy mind— Implying that we are to intellectually attempt to appreciate the Lord, to understand the divine laws, and to enter into heart sympathy with them, so that our service and worship would be the more intelligent. R3804:1 We are not being judged according to the flesh, but according to the spirit, according to the mind, according to the new creature. Q458:T
And thy neighbor as thyself— Whoever loves his neighbor will not intentionally injure him in act, word or thought. Hence love expresses the full measure of the Law's requirements. (Rom. 13:10) R5287:2 But must first love God to the extent of being anxious to do those things which are pleasing in his sight. R4662:3 Neither should we expect a neighbor to love us better than himself.R3805:1 Every one in adversity and needing our help is our neighbor, whom we should love sympathetically, and should help. R3804:5, 5369:6 Our Lord requires his disciples to go beyond this; to have a sympathetic love for our enemies. R3804:6 Only Jesus kept that law of love in perfection of letter and spirit and we, to the best of our ability, keep the spirit of the divine law. R3805:4, 5287:4 "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Rom. 8:4) R3805:4,5287:4 Our love for the Lord and the brethren is love of the very highest type. R3804:6 It does not say "better than thyself," hence Christ's course of self-sacrifice in our behalf went beyond this requirement. R3804:6

[NTC - Luke 10:28]

Answered right— Showing that this Doctor of the Law was well versed, for he quoted correctly the most direct statement on the subject to be found in the Law. R2683:5 Jesus implying, "I confirm the Law, I uphold it; I vouch for its truthfulness; none who keep that Law can possibly die. The difficulty with all Jews who have died has been that they did not fulfill that Law requirement toward God and man. R2683:5
This do— This is the simplest and slightest obedience that the Lord will accept. If you and I do not come up to that standard you and I will not get perfect life. This is the standard of all creation. No angel will be granted eternal life unless they have this perfection. Q439:T The Great Teacher pointed out that the fault was not in God, that God was not unfaithful to his agreement under the Law, that the fault lay with the people. R2683:6
Thou shalt live— The Law covenant proposed everlasting life upon the terms of keeping the Law. R5072:5 So Jesus life was not taken from him; for his life could be taken from him only by his disobedience. R5342:4 Showing him out of his own testimony that he was not keeping the Law as he and the Pharisees pretended to do. R5369:3

[NTC - Luke 10:29]

To justify himself— In the estimation of some present who, by their incredulous faces, indicated that they did not think this man always acted as if he loved his neighbor as himself, and God supremely. R1940:4
Said unto Jesus— Very shrewdly avoiding discussion of the first commandment, respecting love for God, because no one can thoroughly judge another in respect to this feature of the Law. R2683:6
Who is my neighbor?— The lawyer sought to imply that God's Law did not include everybody as his neighbor, but only special ones. R5369:5 In a special sense the Jews recognized themselves as being God's people. Therefore under the Law they recognized each other as neighbors; for they were all the people of the Lord. R5699:3 There was a difference of opinion here amongst the most learned Jews—some claiming that it meant all Jews, and Jews only. Others claimed that it would mean only those Jews who lived holy lives. R2683:6 The scribes and Pharisees felt that their neighbors were those who belonged to their class, to their set, to their station in life. R3804:2 Apparently recognizing this as his most vulnerable point. He knew, in his daily life, he was not loving his neighbor as himself, but making a wide discrimination between his own class and the common people, the publicans and sinners. R3804:1 We are to recognize every one who is in adversity and needing our help as our neighbor. R3804:5

[NTC - Luke 10:30]

Jerusalem to Jericho— Along a bridle path, in some places quite steep, passing through a gorge in the mountains, a vicinity infested with robbers, who lived in the numerous caves. R3804:2,2684:4
Fell among thieves— Even today it is the custom for travelers to have an armed escort of Arabs on this journey to Jericho. R3804:2

[NTC - Luke 10:31]

A certain priest— One of the highest representatives of the Law. R5369:5, 2684:1 Jericho was one of the appointed cities of the priests and Levites. It is estimated that 12,000 of them resided there. They took their turns at the service in the Temple at Jerusalem, and, consequently, were frequently on this road. R2684:4
He passed by— The priest, most fully consecrated to the service of God in the temple, is represented as having least interest in the brother in distress. R2684:4 As if he were afraid he would be contaminated by even paying attention to the sufferer. Q808:2 Lest he also might be beset by robbers. R3804:2 We are inclined to believe that the priests and Levites, on account of their office, were generally exempted from molestation by the robbers. R2684:5
On the other side— His effort to evade responsibility by passing by on the other side of the roadway proved that he understood the neighborly obligation of human brotherhood. R1767:6

[NTC - Luke 10:32]

A Levite— Not so close, in relationship to God, as a priest. R5699:3, 5369:5 Consecrated to God's service, set apart as instructors of the people, to guide them by word and example. R3804:3, 2684:5, 5369:5 Most of the Doctors of the Law were Levites. R2684:2
Came and looked— The Levite was more disposed to consider the poor brother. He went so far as to stand and look at the sufferer and to think over how much trouble would be involved in assisting him and how much risk he himself might run in so doing. R2684:5
Passed by— Unwilling to spend the time necessary to render assistance. R3804:2

[NTC - Luke 10:33]

A certain Samaritan— One not in relationship to God at all. R5699:6, 5369:5 A mixed people, common, and despised by the priestly class of Jews. Q808:2 Unrecognized by God and disowned by his favored people. This heightens the force of the picture. R2684:5 Introduced into the parable to make a strong contrast before the minds of the hearers, and to say, A neighbor is one who does a neighborly act, however high or low he may be on the scale of intelligence, dignity or divine favor. R2684:2 It might be that some who are strangers to God as yet, might be good Samaritans by nature, rather than by grace; and some, who have been begotten again may naturally have less of this good Samaritan element of kindness and generosity, because low born according to the flesh. R2684:5

[NTC - Luke 10:34]

Took care of him— Sacrificing his own time and strength in the wounded man's interest. R5369:5

[NTC - Luke 10:35]

Two pence— Representing two days' wages. R4622:3
Come again— Return from Jerusalem. R5369:5

[NTC - Luke 10:36]

Was neighbor— Would fulfill the requirements of the Law, in your judgment? R5369:5 Not that the Samaritan of the parable, by doing a kind and neighborly act, won for himself the inheritance of eternal life. R2684:1 If we appreciate the conception of a true neighbor which our Lord gave, then let us observe the Golden Rule. R5699:6 The whole world are neighbors, no matter how far apart they are. R5699:6 Every man is neighbor to every other man. To ignore the claims of human brotherhood is meanly selfish and inhuman. R1940:4; Q808:2

[NTC - Luke 10:37]

And he said— He himself belonged to the Levite class condemned by the parable. R3804:3
That shewed mercy— Jesus showed him out of his own testimony that he was not keeping the law as he pretended to do and as the Pharisees in general pretended to do. R5369:3 We are to express our love for our neighbor by being thoughtful and considerate of his welfare and interests, and helpful to him as far as in our power, other obligations being considered. R5700:1
Do thou likewise— Go and understand that any man in the world, friend or foe, is your neighbor and is to be loved and served by you as you may have opportunity. R3804:3 Be kind, thoughtful, generous, toward any human being who is in affliction, in need of help. R5369:6 Be a living exemplification of the Apostle's injunction: doing good to all men as you have opportunity, especially to the household of faith. (Gal. 6:10) R2684:6; Q808:2 Show the spirit of love toward any man in the world, friend or foe. R3804:3, 5699:6, 5369:6, 1768:1, 1767:6 The evil designs of the unbeliever were frustrated. R1940:4 Recognize the obligations of human brotherhood, and the Golden Rule. R1768:1

[NTC - Luke 10:39]

Heard his word— The Lord's people should not think that time taken for communion with the Lord and for study of his Word is wasted time. NS86:6 Let us have in mind that he is specially pleased when we give earnest attention to his words and seek to be filled with and guided by his Spirit. R5371:4

[NTC - Luke 10:40]

Much serving— Martha chose a good part. She was indeed "not slothful in business, fervent in spirit, serving the Lord." (Rom. 12:11) NS86:3
Dost thou not care— Our Lord's contrast between the two sisters would probably not have been brought out had not Martha murmured against her sister, thinking her indifferent to the proper hospitality of the home. NS86:3

[NTC - Luke 10:41]

And Jesus answered— The remark being called forth by Martha's complaint against her sister. R2743:3
Thou art careful— Worried. R4489:2* Jesus did not disapprove of Martha and her carefulness as a cook in providing for his comfort. R5371:4

[NTC - Luke 10:42]

Chosen the good part— Martha loved the Lord so that she wanted to do for him. Mary loved the Lord and the things which the Lord loved and delighted to talk about, to such an extent that she could not forego the pleasure of his company and fellowship. NS86:3 Mary appreciated more than Martha the spiritual food which the Lord was dispensing. NS86:4 Every day and every hour we are confronted with conflicting interests and propositions. NS80:2 A principle illustrated in the choices of Abraham, Jacob and Esau, Joseph and our Lord, as compared to that of Satan. NS81-84 While service is quite acceptable and appreciated, veneration and fellowship are still more appreciated. R2743:3 He is specially pleased when we give earnest attention to his words, and seek to be filled with his spirit. R5371:4 The Lord never taught the multitudes to pray nor intimated that they should. The privilege of prayer implies intimate acquaintance with the Creator. R3805:2 The prayer of God's people should not be for temporal things. R5624:4 "Prayer is the soul's sincere desire, uttered or unexpressed." R2251:2 There is a difference between worship—adoration, homage—and prayer. Expressing thanks anyone may do; but making requests of God in prayer is a limited privilege. R5379:1 None is privileged to pray unless he is a consecrated disciple of Jesus. R5379:2 As children of God, we are to conform our prayers to what he has said. R5624:6

[NTC - Luke 11:1]

As he was praying— Realizing the importance of his mission, Jesus kept properly in touch with the great Author of the plan of salvation, his Heavenly Father. R5378:6 If he, in his perfection, needed to have spiritual fellowship and communion with the Father, we, his disciples, imperfect, have much more need to look continually to the Lord for guidance and comfort. R3351:3 Apparently Jesus usually prayed alone. On some occasions he spent the entire night in prayer to God. R5378:3, 3351:3 Instead of urging them to pray, Jesus by his example taught them to desire the privilege and blessing of prayer. R5379:1 Perceiving his intimate communication with God, and that God always promptly heard and answered him, they evidently felt that there must be something in his manner of approach to God which secured such prompt recognition and answers. R1945:5
His disciples said— The Lord waited until they asked him for instruction on the subject. R3805:2 No doubt they noted the Master's frequency in prayer, and the blessing which he seemed to receive therefrom. R5379:1
Lord, teach us to pray— Not that the disciples had never prayed. In common with the Jews in general, they had been accustomed to go to God in prayer. They realized that, as our Lord's teachings were different from the scribes and Pharisees, so also his conception of prayer was probably different. R3351:2, 1945:1 Had he been much in the habit of praying with them audibly, we may presume that they would have known to take his style of praying as proper copy for their own. R3351:6 It is well that we inquire who may pray, and for what things we may petition the great Creator, else we might be praying without authority, or praying amiss, as St. James declares some do. R5379:1

[NTC - Luke 11:2]

When ye pray, say— Not "say ye," but rather, as elsewhere given, "after this manner pray ye." (Matt. 6:9)—our Lord gave not the words for our prayers, but a general sample of style. R3351:6,3806:4 Our prayers should be uttered, formulated, and, if possible, not be left merely to incoherent feelings. R2251:3 A sample prayer, a suggestion of the general character of their petitions, and not to be understood as binding their terms, their expressions, their words. R3806:4 The account of this prayer, as given by Luke, differs considerably from the account given by Matthew, which is apparently the much more complete statement. R3351:6 Our spirit or intention is accepted by the Lord in seasons of distress, when we cannot utter the words. R2251:2 We are to be constantly in an attitude of prayer. R3351:5, 3806:1
Our Father— The term, Our Father, would necessarily be a new one to the Jews, for they were a house of servants. This prayer would assure them that God recognized them, not as servants merely, but as sons. R3352:1 Implying that the suppliant is on terms of intimate acquaintance with the great Creator of the universe, so that he is welcomed into the divine presence and heart. R3805:3 Only those who have become God's children by forsaking sin and laying hold upon Christ as their Savior are accorded the privilege of approaching the throne of grace. R3805:3 Implying: (1) faith in the divine being; (2) dependence upon him; (3) faith that a way of reconciliation has been effected through the Redeemer; and (4) a realization that the Creator no longer condemns the suppliant, but accepts him as his son. R3805:3The God and Father of our Lord Jesus Christ is our Father who hath begotten us. R297:1 It is devoid of selfishness. Instead of "I" and "me," the prayer is comprehensive of all who are truly the Lord's people, in any class—we, us, our. R5379:2, 3805:5 Does not imply the fatherhood of God to all mankind. R2252:6 We might reasonably suppose that the children of believers and justified believers, who have not yet reached the point of making a consecration, would have the right of addressing the Redeemer in prayer. R3806:3 The man of the world, when first getting a view of his lost condition, should "come to Jesus." (Matt. 11:28) After his justification he comes to the Father in Jesus' name. R469:4* What could be more reverent than this bold approach, direct to the throne of the heavenly grace. R2005:1 God, in calling himself our Father, does not borrow the epithet from earth. In the very beginning he founded the earthly parental relation that it might explain the heavenly. It is the invisible world which is the fact; it is the visible world which is the metaphor. R29:5* "Children of wrath" (Eph. 2:3), "children of the devil" (1 John 3:10), have no right to pray thus. R2252:6 "To as many as received him, to them gave he power to become the sons of God." (John 1:12) The affection of a true father for his child is one of the most precious in the world. R3352:1 The word "our" implies an interest in the other sons of the family of God. R3805:5 The prayer of the publican, approved by our Lord, did not address Jehovah as "Father" but as "God." (Luke 18:13) R2251:3 How inconsistent if Jesus himself were the Father!. R5378:3 In the type none but the priests offered incense before the Lord, teaching that only the Royal Priesthood now have this privilege. R3806:3 No unconsecrated believer has any acceptance at the throne of grace. R3806:3
Which art in heaven— As the heavens are higher than the earth, so are the Lord's ways and provisions higher than our conception and in every way to be preferred. R3806:1 The Bible gives God a home, or locality, and does not teach that he is everywhere. OV375:2
Hallowed be— Expressing adoration and appreciation of divine goodness and greatness, and a corresponding reverence. R3352:2 An acknowledgment of God's greatness, and implies our humility and littleness. R2252:6 We honor his name—put it first in our petitions. R5624:5 We should approach with humility, simplicity and reverence, and in the name of Jesus.R2251:3 The proper reverential attitude of a believer toward God. R1945:6, 5379:3, 3806:3, 3352:2, 2005:1 Reverence for God should be first in all our thoughts, but is losing ground everywhere in our day, even among the Lord's true people. R5624:5, 3352:2
Thy name— Even his very name is revered as holy by the true worshipper. R2253:1 Thy character. R5379:3 His name stands for everything that is just, wise and loving. R3806:4 We are to pray for nothing that would not be in accord with the honor of our Heavenly Father's name, considering first the will and honor of God as superior to our own and every other interest. R3352:2 A name represents the character, the disposition or qualities or powers of an individual. R3687:3
Thy kingdom come— These words are not found in the older manuscripts in Luke, but are found in the Matthew manuscript, and therefore properly considered a part of the petition. R3806:4 Not proceeding hastily to the lesser things of a personal character. R2005:1 As God and his glory and honor are to be first in the minds of his children, so the next thought should be for the glorious Kingdom, which he has promised shall bless the world. R3352:3 Carrying the thought of joint-heirship with our Lord in the great Millennial Kingdom. NS141:5 The promise and hope held before the Church was always the hope of the Kingdom. R1855:3 The Church is the Kingdom in the embryo sense. When glorified with full Kingdom power and glory, it shall bless the families of the earth. HG146:3 We must be born again; begotten of the Spirit now, and in resurrection power born of the Spirit, if we shall share with our Lord in this wonderful Kingdom. HG145:3; NS102:3 The "manifestation of the sons of God" (Rom. 8:19) will be their glorification as the Kingdom Church in glory. HG234:6 We are not to permit our own personal needs to be too prominent, but are to remember that the whole creation is groaning and travailing in pain together, waiting for this glorious Kingdom. R3352:3 It is fitting that all who approach God in prayer should previously have searched to know something of what he has revealed concerning his will and plan. R2005:1 We do right to pray this week after week, year after year, century after century. To grow faint or weary in prayer would not be right. The proper course is to believe what God has promised. Q539:4 Not a demand; rather, an acknowledgment of faith in the divine promise that a heavenly Kingdom shall, in God's due time, be established in the earth. R2253:1 Not a petition that God would bring in his Kingdom before his appointed time, nor an expression of an impatient longing for it, but an expression of hope, trust and patient waiting. R2005:1 No attempt to tell the Lord what must be done, and how and when his Kingdom must be established; but merely expressing acquiescence with the divine arrangement, and rejoicing therein. R2253:2 Not only manifesting faith in God and in his promise to establish righteousness in the earth, but that the suppliant is in his heart in sympathy with God and his righteousness and out of sympathy with the Reign of Sin and Death. R5379:3 Longing for the Kingdom that will bless the world, they also long for the promised privilege of being joint-heirs with their Redeemer as members of that Kingdom class. R3806:5 Our thoughts respecting the Kingdom will remind us that if we are to be heirs of the Kingdom it will be necessary that we have the appropriate discipline and training. R3352:4 World-wide, as pictured by the stone which smote the image becoming exceeding great and filling the whole earth. (Dan. 2:35) NS27:5 Established upon the ruins of present institutions. NS13:5, 57:5 Following the Armageddon of anarchy. HG674:3 This thought will make all the afflictions and trials of the present time seem to us light afflictions. R3352:4 This petition is not a demand, but an expression of faith in God's promise. R2253:1, 5379:3, 5020:2 To abolish sin and establish righteousness in the earth. R5379:3, 3352:4 For the blessing of the whole world. R1945:6, 3352:3 For a thousand years The Christ will bless mankind, uplifting them to human perfection, mental, moral, physical. R5768:5 Eventually shall be "the desire of all nations." (Hag. 2:7) R2685:2 In glory and power. R1908:3, 3352:3, 2231:1; OV359:3 The very thing that the whole world needs. R5624:5 The panacea for every ill and trouble, for ourselves and all men. R3352:3 Messianic Kingdom, the Kingdom of God's dear Son. R4973:4; SM60:2 Those who have part in the first resurrection will share in the throne, in its glory and work of blessing. R3832:5, 5761:6, 3352:4, 2924:3 There can be no paradise until his Kingdom shall come and present empires pass away. R3902:4, 5789:4 A humble acknowledgment that it has not yet come, although this prayer has been offered for nineteen centuries. R2253:1, 3353:6, 3355:3, 2375:2, 1718:4; SM14:T We are now living in the time when the new Reign of Righteousness shall be inaugurated. OV350:2 According to the prophecies, Messiah's Kingdom began in 1878, and will be fully inaugurated at the close of the great time of trouble. R5762:1 There are evidences on every hand that we are in the dawning of the Kingdom, even though its Sun of Righteousness cannot fully arise until the Church shall have passed beyond the veil. R5762:2 If Christ had his Kingdom, we would not be praying thus. Q523:5 Many peculiar ideas prevail because of a false theory that the Kingdom has
already been set up in glory. The present war [1915] is the beginning of a series of troubles which will wind up the present order of things and inaugurate the new dispensation of Messiah's Kingdom. R5761:6When the Church shall all have been gathered, then Messiah's Kingdom will be established for which we pray. R5768:5 All blessings are of the Father. E45Messiah's Kingdom has various stages of inauguration. First, in his parousia, the resurrection of the sleeping saints; next, his dealing with the living members of his Body and their glorification; then the dominion of the world, revealed in a great time of trouble. Thus, the Kingdom of Messiah will be born in a terrible travail, after which "the desire of all nations shall come." (Hag. 2:7) Civ,v The complete overthrow of all human government will open the way for the full establishment of the Kingdom. Bix The establishment of the long promised Kingdom of Messiah is just before us, and is now in progress. B363 We pray especially for the spiritual phase, where our inheritance is. R287:4 While continuing to pray thus, let us continue to labor in character-preparation that we may be found worthy of a place in that Kingdom. R5762:2 The thought that it consists merely of a sovereignty in the hearts of his followers in the present life is unscriptural. R5049:3 Messiah's Kingdom began in 1878. It will be fully inaugurated at the close of the great time of trouble, already beginning in Europe and Mexico. R5762:1,2
Thy will be done— Implying that the offerer has made a full consecration of his will, wishing that God's will rule in his own heart—now, in the earthly condition, even as he hopes to have it perfected in the Kingdom. R3352:5; C22 An expression of confidence that the Kingdom will effect the full restoration of the earth to its Edenic condition and of man to his primeval perfection in the image of his Creator. R5379:4 This would be impossible aside from the associated promise of the Bible that the present dispensation of preaching the Gospel is eventually to give way to the Messianic Kingdom and its reign of force. HG669:2 Surely no sane mind would claim that the conversion of the world to so-called Christendom fulfills this description of the Millennial peace and good will. C178
As in heaven— The world of mankind will be as happy in God's favor as are the angels now. R5379:4
So in earth— Many Christians seem to have forgotten the import of these words. B13 Our great Messiah is about to overthrow sin and evil, and establish righteousness, which will insure that to all eternity God's will shall be done as perfectly in this earth as it is now done in heaven. OV341:8 When Jehovah's feet will be established, and his footstool made glorious. (Isa. 66:1; 60:13) R287:4The glory of God will fill the whole earth, destroying all willful opposers. R5379:4

[NTC - Luke 11:3]

Give us— The only petition that can be construed to apply to even the simplest of earthly blessings. This may also be understood to signify more particularly spiritual nourishment. R5379:3Contentment is the very spirit of this petition. R2253:2 Bless our efforts at procuring and eating. There are occasional spiritual dyspeptics who eat and work not, but the great difficulty with most Christians is that they eat not at all, or else eat so sparingly that they are dying of starvation. R23:5 God knows what we have need of, and provides these things aside from our asking. R5624:5 Whoever "asks the blessing" at table should ask something in connection with the food and not attempt to pray for neighbors, relatives, etc. R5020:4
Day by day— Literally translated, "be giving continually our daily bread." R2253:2 Matthew's statement is preferable, "Give us this day." The thought seems to be that of continual dependence upon the Lord for the things needed. R3352:5 Not for a long time ahead. R2253:2 Not for superabundance or for luxuries. R2253:2, 3806:5, 3352:6, 2005:2, 1945:6
Our daily bread— "Our needful bread" (American Rev.). There is no attempt here to supplicate delicacies. R3806:5, 3352:6, 2005:2 In the broad sense of food and raiment—things necessary. R3352:5 The child of God on common fare and in common clothing may really be much happier than are some much more prosperous in temporal matters. R3352:6 If we do nothing more than pray, God might let us starve. He puts within our reach the needful means of procuring the food, and we say the food comes from him. Neither will the asking of a blessing on food fill you, you must eat it. R376:2 Implies our realization that our sustenance, both temporal and spiritual, must come from God. The failure to specify any particular kind of food implies a full resignation to the provision of divine wisdom. R5379:4 To the Spirit-begotten these words imply more particularly the spiritual food. It is the new creature offering the petition. This will imply that it is the nourishment of the new creature that is chiefly under consideration. R3806:5 The spiritually-minded will be asking for the spiritual food, the spiritual necessities, day by day. R2253:3 Not specialization in prayer. Whatever we have, we acknowledge our dependence upon the Lord for what he provides for us; and we ask for nothing beyond what he does provide—"your bread and water shall be sure." (Isa. 33:16) R5202:4

[NTC - Luke 11:4]

Forgive us our sins— Not original sin, we were freed from that condemnation in justification, but those unintentional imperfections which appertain to all, and which all the followers of Jesus are striving to overcome. R5379:4, 3806:6, 3353:1 Appropriately acknowledging, daily, that we are trespassers. R2005:2 To petition the Lord for forgiveness of sins implies that we are at heart opposed to the sins, and signifies that we recognize that the robe of Christ's righteousness granted to us has become spotted or sullied, and that we desire to have it cleansed. R3353:1 Thus we (1) learn to keep track of our blemishes; (2) are continually reminded of our dependence upon the merit of our Savior; and (3) are assisted in being merciful, compassionate and gracious toward others. R3807:1 Walking after the flesh we find that we cannot come up to the Spirit, hence our "debts." R3806:6 In his own appointed way, through Christ. R1945:6, 4615:4 "If any man sin, we have an Advocate with the Father, Jesus Christ." (1 John 2:1) R4615:5
For we also forgive— God's mercy is proportionate to ours. R3806:6, 2005:2 Let every Christian in approaching the throne of heavenly grace daily inquire of his own heart, whether or not he has forgiven those who are indebted to him. R2253:4 A reminder of the general terms of our relationship to God. We cannot grow in grace except as we cultivate the spirit of love, which is the spirit of God—a forgiving, generous spirit in our dealings with others. R5379:5 Equivalent to a bargain with God, that we accept his terms of mercy, and will expect none, except as we ourselves exercise it toward others. R2005:2 None will gain a place in the Kingdom class, in the Bride, except they have this forgiving quality of love. R3353:4 How just and wise is the divine arrangement which requires of us, in applying for mercy, to pledge ourselves to the Lord that we are also merciful, forgiving to others. R3807:1 If fully appreciated, it would influence God's sons to be kind and generous, in thought as well as in word and deed. R2005:3 The Lord would develop in his consecrated people the spirit of the Father. R3353:3 This does not mean the forgiveness of financial indebtedness and destruction of our account books, except those of the debtor willing, but unable, to pay. R2253:4 This does not imply that we should pay no attention to the transgressions of others against ourselves, that we should not recognize offenses. R2253:4 Only as we are merciful to others will he deal mercifully with us in respect to our trespasses. R5624:5, 5379:5 The very essence of Christian principle is love, sympathy, and the forgiveness of the faults of others. R2253:3 We may not forgive in the absolute sense until our forgiveness is asked; yet we should be always in a forgiving attitude. R2295:6, 2296:4, 2253:4, 4978:1, 4650:5
Everyone that is indebted— Matthew's rendering is better: "Those who trespass against us." As we are imperfect and cannot keep the divine law, so likewise others are imperfect. R3353:3
Lead us not— These words are not in the original in Luke's account, but they are found in Matthew's account, and hence are properly a part of the prayer. R3807:2 The Diaglott renders it, "Abandon us not to trial". R2005:3, 5379:5 Not that we fear God will tempt us, but that we entreat him that he may guide our steps so that no temptation or trial come upon us that will be too severe for us.R3353:4, 3807:2 Implies a determination to resist sin, as well as a leaning upon God for assistance. R1945:6 To amplify for better understanding: "And bring us not into temptation
[merely], but [also] deliver us from the evil one." It is a part of the divine arrangement to permit us to be put into positions of trial and testing. R2253:5
Into temptation— "God tempteth no man." (Jas. 1:13) R2253:5 A man is tempted when he is led astray and enticed by his own selfish, fallen desires; he sins when he yields to those desires. (Jas. 1:14) R2005:3 Indicates that we are aware that we are surrounded by the powers of evil, and that as new creatures we would be unable to withstand these successfully except as we should have divine aid.R5379:5 Temptations are of the Adversary, and of our own fallen natures—through our flesh and the weaknesses of others. R3353:4 Since chastisements and temptations (or trials) are necessary to our preparation for the Kingdom, it would not be appropriate for us to pray that the Lord would spare us from all trials. R2005:3, 3807:2, 2253:5 We will not be tempted above that we are able. (1 Cor. 10:13) R3353:4, 3807:3, 2253:5 Expresses a desire for assistance in the hour of temptation, that we may not be overcome by it. R1945:6 How foolish to pray thus and not watch! R3939:5
Deliver us— These words are not found in the original, but corresponding words are found in Matthew's record. R3353:5 A recognition that Satan is our great Adversary; and that we are on the alert to resist him, and yet realize our own insufficiency, our need of divine aid. R5379:5 As we pray, we surely will labor in the same direction. R3353:5Provide a way of escape when we are sore distressed. (1 Cor. 10:13) R3353:4, 2005:3
From evil— From the Evil One. R5379:5 Never more needed than at present. God is permitting the Adversary to bring strong delusions upon the world and the nominal church because the time has come for a complete separation of the wheat from the tares. R3353:5 Also the Evil One, ever ready to attack us, to the extent the Lord permits. R3807:2, 5379:5, 3353:5, 2253:5, 2005:3

[NTC - Luke 11:5]

Said unto them— Our Lord gives us a parable. R3353:6, 5020:2, 3807:4

[NTC - Luke 11:8]

Because of his importunity— Not by way of implying that God is averse to his people's requests and will only grant them when their comings become tedious to him. R3353:6 Pray perseveringly.R5381:2* God has the blessing, and not only is able to give it, but has promised to do so. The delay in granting the request is because his due time has not come. Hence we are not to give up nor to become weary, but to be constant in our prayers. R5020:2; Q539:4 The Lord's people need to be much more solicitous and earnest in respect to the heavenly blessings they desire. R3353:6, 3807:5 So earnest for the Kingdom, the honor of the Father's name, the bread of life, for deliverance from the evil one, for God's keeping power, that we go to him day by day. R3807:5 This is very different from the "vain repetitions" which our Lord condemned. (Matt. 6:7) R5020:4; Q539:6
He will rise— We are not to think that our prayers for the Kingdom are unheeded. R5379:5
And give him— This should strengthen our faith and earnest desire to come often to his footstool and tarry long in his presence. R1946:1

[NTC - Luke 11:9]

Ask— Sincerely, truly. R2590:1 He would have us feel our need, he would have us appreciate the privilege, he would have us look for the response, and in all these experiences he would develop us as his sons of the new creation. R3807:4 The intimation is that the asking of the Father is a means by which we may more and more receive of the sap of the Vine, the holy Spirit, and be enabled to develop the fruits of the Spirit. R2466:3 Ask nothing that will not be hallowing and honoring to our Heavenly Father's name, nothing that would be an interference with the coming of his Kingdom, ask in harmony with the divine plan. R3354:1 Nothing here implies the seeking or finding of earthly good things. R2466:3 To be done individually. Because someone is dear to us we should not necessarily conclude that the Lord would choose such a one. We are to preach the word to such, encourage their consecration, and, in connection with that consecration, we are to urge them to ask for themselves. R3354:1
It shall be given you— You will receive his grace and help in the direction asked. R2590:1 Let your faith grow strong by meditation upon the promises. R5381:5*
Seek— While asking, it is our duty to be seeking the things which we lack, the holy Spirit of love to fill our hearts. R2590:1 The believer, assuming that there is superhuman wisdom in the divine Word, investigates from that standpoint. NS63:2 In the "Law and the testimony." (Isa. 8:20) E167 The more he seeketh, the more he findeth. R4983:6We may ask for a share in the Kingdom. R3354:1 Desiring to be filled with God's Spirit, to be in harmony with him, in his character-likeness. R5379:6, 3807:6
And ye shall find— In proportion to his consecration and Christian development, one finds more and more that the testimonies of the Lord's Word are sure, "making wise the simple." (Psa. 19:7) NS63:2
Knock— Upon the Lord's store-house of grace and blessing by continued efforts, as well as by prayer. R2590:2 The door of knowledge shall be opened. E167 The door of privilege, of opportunity; continual knocking means increasing desire to enter. R4983:6

[NTC - Luke 11:10]

For every one— If we come in the frame of mind indicated by our Lord, we shall never be turned away empty. R1946:1
Findeth— He will reveal his true character to them. OV2:2

[NTC - Luke 11:11]

Ask bread— As earthly parents set the food within reach of the family, but do not force it upon them, so our heavenly Parent has set within the reach of his spiritual family the good provision of his grace, but he does not force them upon us. E225
That is a father— The human father's love is to men a helping image of the Heavenly Father's. R29:4*
Give him a stone— The force of our Lord's language is seen if we remember that the bread of oriental countries very much resembles a stone. R3807:5 Traditions as indigestible as a stone. HG692:3 We should not be afraid that our Heavenly Father would give any bad answers to our requests. R5379:6 The experiences of life, its trials, disappointments, discouragements, oppositions, are not as stones, but are blessings in disguise, if we receive them in the proper spirit. R3807:6
Give him a serpent— Some kinds of serpents resemble certain kinds of fish. R3807:6

[NTC - Luke 11:12]

Offer him a scorpion— There is a small white scorpion which rolls itself up in the shape of an egg. R3807:6

[NTC - Luke 11:13]

To give good gifts— A comparison between kind earthly parents giving natural food to their children, and our kind Heavenly Father giving his holy Spirit to them that ask him. E224Earthly gifts. R1581:4, 3665:4, 2006:1 We are not to pray for earthly things—food, drink, clothing, etc. F685; 3354:2 Not injurious things instead.R3807:5
How much more— We may expect that he will give what is best, and we may rest ourselves content in that promise of the Father. E223 The thing received will never be harmful or useless.R1946:1 He will have pleasure in giving us the desires of our hearts if in harmony with his plan. R4983:6 Jesus set forth the glorious standard of our Father. R5834:2
Your Heavenly Father give— Although "all things are by the Son" (1 Cor. 8:6), yet here, as everywhere, he gives the glory and honor, as the fountain of blessings, to the Father. E222Our Heavenly Father has good things; he has promised them to us; he takes delight in giving them to us, yet some of them are afar off. R3353:6 The Father will be pleased to so order the affairs of such that hindrances to the Spirit shall be overcome, that his loving Spirit may abound in them. E223 Though he give it gradually to us, and not perhaps as rapidly and as fully as we request it. R3665:4 We are to think of him as rich, benevolent, kind and generous, wise as well as loving. R4983:6
The Holy Spirit— This is exactly what is needed, as an offset to the unholy, unloving, selfish, judging and fault-finding spirit of the flesh. R2590:2 Not the miraculous gifts of the spirit enjoyed by the primitive Church, but to the holy spirit, or disposition, "the mind of Christ". R3153:4 While it is entirely out of harmony with God's Word to pray for another baptism of the holy Spirit, it is right to pray to be kept filled with the holy Spirit. R376:2; E223 The graces of the holy Spirit are specially stated to be open to our requests and corresponding efforts. R2006:1 The one thing for which we should specially seek and specially pray is the holy Spirit—the spirit of holiness, the spirit of God, the spirit of Christ, the spirit of the Truth, the spirit of a sound mind, the spirit of love. F685; R5036:6, 2722:4 The holy Spirit is the spirit of love—to God and man. It cannot be given to us under present conditions except gradually, as the old, selfish, wrong spirit is deposed from our hearts. R3665:4 The requests of the advanced saints are for spiritual favors. R1581:4 As new creatures our desires should be specially for the things that pertain to the new creature, and it is this class of blessing the Lord invites us to ask for and to wrestle to obtain. R2865:6 The "Spirit of truth" stands ready to give us the filling we desire, but we must partake of—eat—the feast, or we will not be filled. He who will not eat of a full table will starve as truly as though there were no food. R376:2; D225 Nothing in this Scripture can in any manner be construed to imply that the Heavenly Father would be pleased to have his children ask him for another God—a third person of a trinity of co-equal Gods. E224 Given only in a very special manner, during a very special age, for a very special purpose. R5133:3 The spirit of the truth, of Christ, of a sound mind, of wisdom. R2866:1, 5202:4, 5036:6, 193:1* The spiritual blessings and experiences which develop in his children his own Spirit.R3806:6; OV404:3 "The words that I speak unto you...are spirit." (John 6:63) E225 Set before the family as bread, fish and eggs, but not forced on any. E224 We need not, as do the unregenerate and the heathen, pray for earthly blessings. E223
To them— Consecrated disciples of Jesus who earnestly seek it. R5379:6
That ask him— When we ask for anything, it implies that we want it, and if wholly consecrated, we should want to receive the holy Spirit in the way God wishes to give it. R376:2 It is God's good pleasure to give us this spirit of love; but he gives it only to those who desire and seek it with patient perseverance. R3153:4 The Lord has revealed himself to his people for the very purpose of giving them this blessing; nevertheless, he withholds it until they learn to appreciate and earnestly desire it. R2866:1, 2123:4* If we merely pray for the Spirit and do not use the proper means to obtain the Spirit of truth, we will continue to be at most only "babes in Christ." E225 Not that we must necessarily use the words, "Give me the holy Spirit," or that we should ask for a Pentecostal blessing; but that we should ask for the spirit of the truth, of a sound mind, for the wisdom which comes from above. R5202:3 Ask for more and more of the holy Spirit—a disposition more and more fully in harmony with his Spirit.E223 So that we can go forth from victory unto victory. R2123:3 It is useless to pray if we neglect to feed. E225

[NTC - Luke 11:15]

Casteth out devils— Everywhere the Scriptures set forth that this host of spirit beings are associated with our earth, and not in some far-off fiery furnace torturing the human dead. R5378:1It is estimated that fully one-half of those in insane asylums are demon-possessed. R5378:1
Through Beelzebub— The first, and for a long time the only, enemy of the divine government. R2171:5 Satan, the prince of the demons. R3310:4,3309:4 Some evilly declared that the demons obeyed Jesus because he himself was Beelzebub. (Matt. 10:25) R5378:2 Refuted by Jesus' refusal to accept the testimony from this demon. The Scriptures everywhere represent Satan and his fallen spirits as lying spirits, deceiving the people. R3310:4
The chief— Doubtless because of being by nature a superior order of being. R2171:5
Of the devils— The angels which fell at the time of the flood. R2171:5; SM548:1,2

[NTC - Luke 11:16]

A sign from heaven— Saying, Your miracles are all earthly. R5378:2

[NTC - Luke 11:18]

If Satan also— It would be foolish for Satan to cast out Satan; consequently their argument should have no weight. R5378:2 Whose very existence is now denied by many. F609
Be divided— Satan has considerable of "the power of death," including disease, but we are not informed that he has the power of life, which includes health; and if he had that power, he surely has not the desire to do good and bless except as a means to delude and counteract by counterfeiting the truth. R760:4 Would signify a warfare in the camp of the evil ones. R5378:2
Against himself— By aiding the miraculous cure of the sick. F641 As he is now doing through "Christian Science." R2189:1, 3784:3
How shall— When he has to resort to such desperate measures as working against his own plans. R3784:2 I cast out devils—The power of Jesus in casting out demons showed that he was thoroughly competent to deal with the prince of this world, the prince of darkness, Satan. R5378:3

[NTC - Luke 11:19]

Your sons cast them out— You never charged them with being the prince of demons. R5378:2
Be your judges— Judge according to this whether your argument against me is good. R5378:2

[NTC - Luke 11:20]

The finger of God— The power of God. R5378:2 God's power in small portion. A hand represents power, so the little finger represents a little bit of power. So Jesus said, If I by the finger of God do so and so, God is able to do more. These are little things in comparison to God's power. Q496:T Each individual Christian, so to speak, is a finger of the Lord, as our Redeemer said, "I, as a finger of God." If we would be useful as God's agencies, we should seek to be guided by him. R4357:2 Which I do not claim as my own power. E271
Is come upon you— The power of the Kingdom is being exercised in your midst. R5378:3

[NTC - Luke 11:21]

A strong man armed— Satan. R5378:4
Keepeth his palace— Maintaining his control of the world. R5378:4

[NTC - Luke 11:22]

Stronger than he— The Messianic Kingdom will be stronger than that of Satan. R5378:4
And overcome him— "And he laid hold on that old serpent, which is the devil and Satan, and bound him a thousand years." (Rev. 20:2) C341

[NTC - Luke 11:23]

Is against me— There are only the two masters—people are serving either the one or the other. R5378:5

[NTC - Luke 11:25]

Findeth it swept— He did not receive into it the good Shepherd of his soul, but stood for righteousness merely in his own strength. R4218:4

[NTC - Luke 11:26]

Then goeth he— Satan will seek to regain control through the spirit of the world—pride, anger, malice, hatred, strife. R5378:5 If Christ has not been enthroned in the mind already weakened by previous obsession. R2173:3
They enter in— Even if justified from past sins, we need an occupant for our hearts—the Divine One. R4291:5 With any departure from loyalty to righteousness and truth comes a corresponding separation from holy protecting influences and a consequent exposure of heart to the malevolent influences of the fallen angels. R4218:4 Remembering that the Memorial is not only the anniversary of our Lord's sufferings, but also of Judas' treachery, false kiss and question, "Is it I?", let us remember the constant danger of Satan entering into our hearts. R1943:5
Worse than the first— If Satan be not resisted, the danger is that the blessing received through the knowledge of God will become a curse. R5378:5 The fallen angels, ever ready to enter into such, and more seriously than ever defile them. R4218:4

[NTC - Luke 11:28]

And keep it— If we had all knowledge and zeal and had not the spirit of obedience it would evidence a lack of the spirit of love, and prove us unworthy of the divine favor and blessings promised. R3678:5

[NTC - Luke 11:30]

For as Jonas— The Jonah story corroborated by a report in a secular journal. R3373:3 Contrary to the belief of many modern theologians. A61;R3373:3

[NTC - Luke 11:31]

And condemn them— Just as heathendom will condemn Christendom for its misuse of divine favor. D72

[NTC - Luke 11:33]

Hath lighted— With the light of the truth. R5378:6; E293 A light of faith, hope and love, ignited in the hearts of the Little Flock. R3686:2 The holy mind or Spirit of God. E264; R5378:6
Under a bushel— Showing lack of courage, appreciation, earnestness. R4967:5
On a candlestick— Be exposed, so as to do good. R5378:5

[NTC - Luke 11:34]

Thine eye is single— The eye represents intelligence. As long as we have the true enlightenment, or intelligence, the whole body is blessed thereby. R5378:6
But when thine eye— The eye, the light, here represents the enlightenment of the holy Spirit, which has the greatest power to bless us; and if lost, means an even greater darkness than was experienced before coming to a knowledge of the Lord. R5378:6

[NTC - Luke 11:35]

Be not darkness— Does not become darkness, become extinguished. E264, 294 11:36
Light— The enlightenment of the holy Spirit. R5378:6; E264
The bright shining— Greek, astrape. Here correctly translated; mistranslated "lightning" in Matt. 24:27. B156

[NTC - Luke 11:37]

A certain Pharisee— Amongst the various sects of the Jews of our Lord's day we have every reason to believe that the Pharisees constituted the best—the one most loyal to God and his law. Their name signifies "holiness people." R5389:2
Went in and sat down— Purposely ignoring the Pharisees' usual formalism of washings. R5389:2

[NTC - Luke 11:38]

He marvelled— The host thought of Jesus as a holy man, not a publican or a sinner. R5389:2
Not first washed— Not that Jesus was careless; rather, the washing of hands by the Pharisees was a ceremony which Jesus especially wished to ignore in order that he might have the opportunity of criticizing that spirit which the ceremony well illustrated. R5389:2 This gave Jesus the opportunity for a discourse on the subject. R5389:2

[NTC - Luke 11:39]

Ye Pharisees— Not deigning to mention the other sects, which had entirely departed from God. R5389:2 With all their boasted holiness, they came far short of what would be acceptable to God.R5389:2
Your inward part— In God's sight the heart is the important matter; outward cleansing is secondary. R5389:3 Those who do come into heart harmony with the Lord are cleansed by obedience to his message and its spirit, and are thereby made clean every whit—outwardly, as well as inwardly. R5389:3
Full of ravening and wickedness— Given to extortion—spiritual wickedness. R5389:3

[NTC - Luke 11:42]

Woe unto you— Not condemning them to eternal torment; the woe to the Pharisee was that they were about to lose the great blessing which God had promised to the Jewish nation; namely, that of chief association in Messiah's Kingdom. (Gen. 12:3) R5390:1 The expression, "Woe unto you," is to be regarded sympathetically, pityingly. R5390:1 It is not for us to judge all or any of the sects of Christendom and apply the Master's words to them. Unlike Jesus, we have not the power to read men's hearts, nor the authority to pronounce them hypocrites. R5389:5
Ye tithe— Giving one-tenth of their income every year. R5389:3
Mint and rue— Small seeds of which they grew but a trifling quantity. R5389:5
Love of God— Be benevolent rather than covetous and self-seeking, otherwise God could not be well pleased with them. R5389:5,3
Ought ye to have done— Jesus did not object to their giving 1/10 of everything, but that they should not leave the more important things undone. R5389:5

[NTC - Luke 11:43]

The uppermost seats— Their covetousness took the form of pride, as well as dishonesty. R5389:5 Does not mean he was condemning them to eternal torment. R5390:1

[NTC - Luke 11:44]

Hypocrites— Who proclaim the way of the Lord to others, yet ignore that way in their own dealings. NS853:4 Addressed to a class, not an individual. R5980:1 We do not have the authority to pronounce anyone a hypocrite. R5389:6, 5980:1

[NTC - Luke 11:45]

One of the lawyers— Some of the Pharisees, especially educated, talented and well-versed in the teachings of the Law and the prophets, were style doctors—Doctors of the Law, the equivalent of what today are termed Doctors of Divinity.R5389:6

[NTC - Luke 11:46]

Ye lade men—They gave such hard interpretations of God's Law as were discouraging to the common people—setting before the publicans and sinners standards of excellence and perfection which they themselves would not think of every trying to live up to. R5389:6
Ye yourselves touch not— Let us take heed that we practice what we preach. NS853:4

[NTC - Luke 11:47]

Woe unto you— Our Lord seems to have arraigned the clergy as a class, and to have held the modern representatives responsible, because they gave evidence of having the same spirit that their predecessors had, even though they condemned some of their practices. NS504:4 This does not apply to every individual of the Jewish clergy, the doctors of the law, but rather he spoke of them as a class, ignoring the few exceptions. NS504:5 Very soon a period of disintegration set in, which affected everything and every prospect of the wealthy and professedly religious class of the Jews, especially the Doctors of the Law. This led up to anarchy and ultimately the destruction of their national polity in AD 70. NS503:6

[NTC - Luke 11:48]

Ye allow the deeds— How apt we all are to think of our own day as being different from other periods. So today many extol the Lord and the Apostles, and denounce their persecutors, while they similarly persecute. SM218:T

[NTC - Luke 11:49]

Them shall they slay— Their fathers killed the prophets, while they killed the Lord himself and persecuted his followers. NS504:5

[NTC - Luke 11:50]

Blood of all the prophets— Similarly, respecting the end of this age, the Scriptures imply that there is a great back-account of retribution owing to the rest of the world which will be fully squared up in the awful trouble with which this age will end. R4273:6; OV346:1 The sins of the persecutors must be liquidated, even though the persecutors themselves will all eventually be forgiven. OV346:1
May be required— As expiation for the taking of the life of Jesus was required of the Jewish nation, so at the end of the Gospel age, the sacrificed life of the Church will be in a measure required of nominal spiritual Israel. R5256:5 Declaring the great time of trouble which came upon that nation at the time of Jesus' crucifixion, and reached its completion in AD 70 in the total destruction of their city and polity. R5390:4 Civil strife and hostile invaders accomplished the fearful recompense. D48 The Scriptures indicate that a great time of trouble similar to that which came upon the Jewish nation will now come upon all Christendom. The experiences of Israel in the year 70 will be paralleled in the experiences of the year 1915. R5256:5; D49 The trouble day with which the Jewish age ended is paralleled exactly in time and in character by the period of trouble which will consummate this age. NS504:2 It is the "recompense of the controversy of Zion" (Isa. 34:8)—the saints, the true Church. OV345:6 The great tribulation is a legitimate effect from preceding causes. D49 The law of cause and effect is nowhere more prominently marked than on the pages of history. D51 The same principle applies to the rich—a realization of the wrongs done by the rich toward the poor in past times should, under the light of this day, lead the same class to greater sympathy for their less fortunate fellows. R1423:6 While mercy comes to all mankind through the sacrificial death of the Savior, this does not alter the fact that Justice calls for punishments for crimes more or less wilful and therefore not included in the Savior's atonement. OV345:2
Of this generation— Greek, genea; not used with the significance of race, but in reference to people living contemporaneously. D603 The last generation of the Jewish age. OV345:5 It may seem strange that a subsequent generation of humanity should suffer the penalty of the accumulated crimes of several preceding generations. D47 Those people had far more responsibility than all who preceded them. They had a great light amongst them, shining from Jesus and the early saints. OV345:5 The Great Company will suffer for the sins of others—the accumulated sins of this age against light and knowledge. R4274:1 As a legitimate effect from preceding causes. D47 Because the chief light of each Age comes at its close, bringing responsibility and more severe judgment. R5462:6; OV345:5 A squaring up of sins against divine justice, leaving the world without anything against them on the books of justice. R4856:2 There are certain things charged up against Christendom for their evil deeds, including all the persecutions of this Gospel age. R5256:5

[NTC - Luke 11:51]

Of Abel— Who typified Isaac, Jacob, Spiritual Israel and the wheat class. R2778:3,4
Shall be required— The satisfaction for wilful sins is shown in the scapegoat, the Great Company. These will pass through an experience similar to that which our Lord foretold would come upon the Jewish nation, squaring up for sins against divine justice. This will leave the world at the opening of the Millennium without anything against them on the books of justice. R4856:2

[NTC - Luke 11:52]

Lawyers— This word corresponds in meaning to the present title of D.D.—Doctors of the Law they were then called, but now Doctors of Divinity. R1001:6; Q798:2
Have taken away— Through their traditions and speculations. Q798:2 Whoever misrepresents the divine character and the divine plan is taking away the "key of knowledge" of God. NS503:5 The ecclesiastical powers of today, professedly sitting in the seat of Christ, have been to a greater or less extent hiding "the key of knowledge," to a greater or less extent imposing on the superstitions of the people. R5750:1 By substituting your own traditions and doctrines for those of God's Word and thus misrepresenting God. Q798:2 Putting "darkness for light, and light for darkness." (Isa. 5:20) R2693:4 Those who relied on the Pharisees for information were hindered from joint-heirship with Christ. R5390:4 Evidently the "key of knowledge" is as thoroughly lost to the Doctors of Divinity of our day as it was to the Doctors of the Law at the first advent. R2485:4 It was lost during the "dark ages." Luther and some of his coadjutors did valiantly in striving to recover the key, and at least got hold of the handle. But, alas! little progress has since been made. NS504:5 "My people perish for lack of knowledge." (Hos. 4:6) NS505:5
The key of knowledge— The Bible, the Standard of Truth. Q798:2 Today the learned of the colleges and the principal pulpits are telling the people that the Bible is not the divine message which Jesus and the Apostles declared it to be. R5087:2 "The reverence of the Lord is the beginning of knowledge." (Prov. 1:7) NS503:5 Knowledge of God and reverence for him. R1532:2 The holding of the ransom is the key to every truth; the "hub" from which all other truths must radiate. R1452:5
Ye entered not— We would probably find a larger proportion of honest Bible students out of the pulpits of the nominal churches than in them. R1001:6 The elder son "would not go in" (Luke 15:28) to greet the returned prodigal. "The publicans and sinners shall go into the Kingdom before you." (Matt. 21:31) R1460:2,4
Yourselves— To this day they are jealous, and will not go in. R1460:4
Ye hindered— In avoiding the knowledge, they were hindering others who were in quest of it. NS505:1 By their false teachings and misrepresentations, putting darkness for light, and light for darkness. R2693:4 Their hypocrisy was not only hindering themselves from preparation to be joint-heirs with Messiah in his Kingdom, but was also hindering the masses of the people, who relied upon them for information. R5390:4 The common people, relying largely upon the holy professions and teachings of these leaders, were the more thoroughly deluded and the more thoroughly alienated from God by reason of their professions of sanctity. NS503:6

[NTC - Luke 12:1]

The leaven— Symbol of an evil influence; the hypocrisies of the Pharisees were impurities, contaminating in their influence. R5390:2
Of the Pharisees— The false doctrines and corrupt influences proceeding from the scribes and Pharisees. R2635:1, 1670:6 The learned people of that time. R5390:2

[NTC - Luke 12:2]

Is nothing covered— This prophecy is as true in the judgment of nations as of individuals. D541
Be revealed— Greek, apokalupto, uncovered, unveiled. R2979:3,2 A testimony dreaded but disbelieved by unjust stewards of wealth and power. C20When the power of the resurrection shall be exercised, all the hidden things of darkness shall be abolished. R5390:2 A feature of retribution upon the world during its Millennial trial will be the publicity which will then be given to the deeds of the past. This will come about in a natural way when all that are in their graves shall come forth: the murderer and his victim, the debtor and his creditor, the thief and his dupe, the defamer and the defamed. R1655:1 This judgment, in the case of the Lord's consecrated people, culminates with the present life; in the case of the world, it will culminate in the age to come. R2058:5* "The eyes of the Lord are in every place, beholding the evil and the good." (Prov. 15:3) R1653:3
Neither hid— Not only the hidden things of creeds and systems of iniquity, but also the hidden things of individual character. R1362:4
Be known— The secrets of mankind will be exposed, no doubt constituting the basis of the shame and contempt which will be the punishment of many. (Dan. 12:2) R5390:2 All hypocrisies, sins and secrets will be exposed. R5390:2 Our words and works should be such as need not to be covered. R5390:2

[NTC - Luke 12:3]

Heard in the light— Today we see that many real exhibitions of vice, immorality and wrong-doing are brought to light. Q579:4

[NTC - Luke 12:4]

My friends— Those who believe in a future existence secured through Jesus, the life-giver. R581:1
Be not afraid— Honesty of life would bring persecution from the hypocrites, but they should not fear even though the persecution resulted in their death. The present life is but ephemeral, at best. R5390:3
Kill the body— The killing of the body represents the loss of the present measure of life. R581:1 Revived souls will have new bodies (spiritual or natural), and these none will have liberty to kill. R2602:4
No more that they can do— Nothing they can do will affect our future being. R2602:4; OV169:3

[NTC - Luke 12:5]

Fear him— Be fearful of anything that would separate from God and his gracious provision of a future life. R5390:3 The fear of God is the beginning of wisdom, and a reverential fear is always proper. R5390:3 To lose fear of God, in the sense of losing fear of his displeasure, would be a most serious loss, as it would probably cost us our eternal life. R2289:6
After he hath killed— And brought again from death. R527:5*
Cast into hell— God alone has power to destroy utterly—soul and body. Fear him who is able to destroy in Gehenna, the second death, both the present dying existence and all hope of future existence. R2602:4, 581:1; OV169:3 Gehenna in the Greek; primarily a valley outside Jerusalem where offal was cast for utter destruction, a type of the second death. R5390:3, 2601:2 This is the "fiery indignation which shall devour the adversaries" (eat up opposition). (Heb. 10:27) R527:5* Jesus used it as a type of the second death, the portion of the willfully, intelligently and deliberately sinful. R5390:3 No living thing was ever to be cast into Gehenna; the Jews were not allowed to torture any creature. R2601:2 The life that is worth considering is the everlasting one which God has provided for all the willing and obedient. R5390:3

[NTC - Luke 12:7]

The very hairs— Everything he permits to come to his people he assures them will work out for some blessing. R5390:5
Are all numbered— You may not suffer injury without his knowledge or consent. HG294:6
Fear not therefore— These are to realize their heavenly Father's care for them and his wisdom. R5390:5
Many sparrows— Our smallest interest is not overlooked. R1906:4 As he forgets not the sparrows, so he will not forget us. R5390:5

[NTC - Luke 12:8]

Confess me— Not merely by baptism, but in the life, conduct and words of his followers. They are to have his spirit. R5390:5 Whoever confesses Jesus, confesses the Father who sent him. R5390:5
Before the angels— Ultimately be acknowledged in the resurrection as members of the Bride of Christ. R5390:5 12:9
Denieth me— Whoever makes a profession of being a disciple and then ignores the Master's teachings, misrepresents, slanders and denies him, and will not share in the bride. R5390:5
Denied before the angels— Not acknowledged as disciples in glory. R5390:5

[NTC - Luke 12:10]

Against the Holy Ghost— When some declared that his good works of the holy Spirit were accomplished through the power of Satan, Beelzebub, they were committing inexcusable sins that would not be passed over. R5390:6 The responsibility of each individual is proportionate to his enlightenment. The mentally and morally blind have comparatively little responsibility. It is the spirit-begotten disciples of Jesus that are in danger of grieving the holy Spirit. R5390:6 Maliciously attributing to an evil source what cannot be denied as a good work, free from sin, selfishness and ambition. E271 The world in general knows not God, and hence could not sin against the holy Spirit. R5391:1
Not be forgiven— If the punishment would bring reformation, well and good; but if not, it would eventuate in utter destruction, the second death. R5390:6

[NTC - Luke 12:11]

Take ye no thought— They need not anxiously premeditate what their answers would be, but commit all to the Lord, expecting divine assistance. R5391:4 Nothing here implies that the ministers of Christ should attempt to represent the Lord in the pulpit or class meetings without studying their subject. There is a difference between standing before a congregation of God's people as a mouthpiece of his Word and being called before magistrates.R5391:5

[NTC - Luke 12:12]

Teach you— They would have wisdom superior to that which was naturally theirs. R5391:4

[NTC - Luke 12:13]

One of the company— The case would have been different had the two brothers come together, and, indicating that they wished to do right, requested his judgment of what would have been the right course. R2685:2 Seeing in the teachings of Christ only that which he thought might be used to further his own selfish interests. R2685:1
Speak to my brother— Tell him that he ought to deal generously, and perhaps threaten him if he failed to do so. R2685:1
That he divide— Perhaps finding that, through some technicality, he could not obtain what he considered to be his just rights under Jewish Law. R2685:1 Many there are who see just this much and no more in the teachings of Christ—a channel through which to serve their own interests, a means of securing justice to themselves. R2685:1 He had undoubtedly appealed to his brother and to Jewish authorities for the relief which he thought he ought to have. Similarly it is proper for a Christian to appeal to the person and the laws of the land; but if he fails, he should content himself. R2695:3Coveting what his father had really intended should go to his brother, and hence asking something outside of his legal rights. Jesus' refusal to intervene implies that the estate properly belonged to the brother. R5396:1, 2685:6

[NTC - Luke 12:14]

Who made me a judge— Jesus is not the Judge or divider of earthly things now. That will be the work of the Millennium. R2130:5* Too many are disposed to be busybodies in other men's matters, and overlook the fact that their commission of the Lord is to preach the Gospel. R5396:1 As our Lord was not willing to impose himself as a judge or an arbitrator in his day, so his followers now should not seek to interfere in secular affairs. R2685:2 Jesus had another work to do, so have his followers: the preparation for the glorious Messianic Kingdom. R5396:1
A divider over you— Or, an arbiter. R2685:1 Society has provided certain rules, laws and regulations. Whatever these laws will not accord us we should drop. R5396:1

[NTC - Luke 12:15]

Beware of covetousness— Implying that the estate properly belonged to the brother, and that the one addressing Jesus desired more than his legal rights. R5396:1, 2685:6 If he were asking for what was only reasonably his due, our Lord's words would show that whether or not he got all of his rights in the present life would be a comparatively unimportant matter. R2685:6 As a rule, quarrels in the family and in the church arise from selfishness and covetousness. R3939:6 To covent the whole trade and to attempt sharp practices in business, selling commodities at below cost, interfering with another's bank credit, slandering another would be covetousness in action. R4741:6 The tendency of our time, with its increase of knowledge and independence, is to look only at the side of questions closest to self-interest, and to fail to appreciate the opposite side. D273 Illustrated in the covetous choice of Lot whose eyes, opened in Egypt to the luxuries of life, when he made a choice for a home separate from Abraham, chose that which most nearly paralleled the richness of Egypt. R3939:3 One of the most crying evils of our day. R4742:4 We should be content with such things as we have. R5396:1 Our Lord's words would also be a lesson to the older brother, if he were seeking to defraud or was covetously ungenerous. R2685:6
Consisteth not— The basis of happiness is measured by the soul's relationship to God and hope in him. R5396:1
In the abundance— Undoubtedly poverty is a greater aid to discipleship than is wealth. The cost of discipleship is the surrender of every earthly ambition to follow in the footsteps of Jesus. The rich are disadvantaged because theirs would be the greater sacrifice, and because wealth preserves them from many trials. R5004:2 A man may be miserable while rolling in wealth, or be happy in comparative poverty. R5396:1
Which he possesseth— Their time and attention are all engrossed and their interest absorbed in the accumulation and care of the earthly treasures, which shut out all nobler aspirations toward spiritual things. R2129:3* Unimportant as compared to having experiences favorable to eternal life. R2685:6 All earthly riches not consecrated to God are weights and hindrances to the Christian; and if consecrated to sacrifice and yet never subjected to the flames of the altar, they are of no avail except as a broken vow, to rise up against us in judgment. R2129:3*

[NTC - Luke 12:16]

A parable— Illustrating the comparative foolishness of all earthly ambitions. R5396:3
A certain rich man— It is not stated that he had obtained his wealth by unlawful means. He is not charged with having defrauded his brother or his neighbor. R2685:6

[NTC - Luke 12:18]

This will I do— I will hold and greedily enjoy my selfish hoardings. R2686:2 The right attitude of mind would have answered: "These bounties of divine providence are a trust, and I am a trustee. My position will permit me to be a source of great blessing to others not so bountifully supplied." R2685:6
Build greater— Instead of using his riches in doing good, he was miserly, taking pleasure in accumulations. R5396:4, 2686:2

[NTC - Luke 12:19]

Soul— Being, self. R276:3, 205:2
Much goods laid up— The majority of covetous people never so succeed. Their selfishness is not less reprehensible from the fact that it fails of success. R2686:4 "There is that scattereth and yet increaseth, and there is that withholdeth more than is meet, and it tendeth to poverty." (Prov. 11:24) The hoarding of earthly wealth tends to poverty of heart. R2686:1

[NTC - Luke 12:20]

But God said— Through the prophets. D273
Thou fool— He should have enjoyed himself in spending it wisely for the good of others and to the glory of God. R5396:4
This night thy soul— During the dark night of the time of trouble. D273 Leaving you to enter the next life a pauper as respects material, mental and moral wealth, and handicapped by a load of selfishness. R2686:2
Shall be required— The hoarded treasures of the wealthy "shall not be able to deliver them." (Ezek. 7:19) D273, 274 He lost his life; he died in poverty when he might have used his riches sacrificially, laying up treasures in heaven. R5396:4

[NTC - Luke 12:21]

Treasure for himself— Instead, he should have enjoyed himself by spending it wisely for the good of others and to the glory of God. R5396:4
Is not rich— His life had been a failure; he would enter the next life a pauper, as respects mental and moral development in good qualities. R2686:2

[NTC - Luke 12:22]

Take no thought— Be not anxious. R2686:4 We must be freed from distress of mind with reference to earthly things. R873:3 Not an encouragement to carelessness or sloth, but rather not to be anxious in the sense of being fretted and worried about food or clothing. R873:2
For your life— Greek, psuche—soul, being. E336
What ye shall eat— Many who know nothing of actual want of life's necessities, are much exercised by the loss of luxuries when adversity comes. R873:6

[NTC - Luke 12:23]

More than meat— Realize that everything of the present life is quite unworthy to be compared with the future and eternal interests. R2686:5 If, in divine providence, you receive poverty as your unavoidable portion, accept it as best for you. R2686:5

[NTC - Luke 12:24]

Consider— Reflect, think, study, ponder. R3312:3 The heart that thus considers makes progress, grows in grace, in knowledge, in love. The heart that fails to consider the little things fails to be able to appreciate the larger things. R3313:3
How much more— Teaching us that his power and wisdom could similarly, if necessary, provide for the necessities of his people, miraculously or otherwise. R3313:2

[NTC - Luke 12:27]

Consider the lilies— God had not forgotten or failed in his care of even these insignificant things. R2129:6*

[NTC - Luke 12:28]

How much more— He will not withhold any really good thing from us. (Psa. 84:11) R2129:6*
Will he clothe you— It would be a mistake to suppose, in view of the Lord's promised care over all our interests, that he would, in every case, make things work together for our temporal advantage. R2130:3*

[NTC - Luke 12:30]

Need of these things— These earthly things which you do not need to pray for. F679 And in his service he will not let you starve. B119

[NTC - Luke 12:31]

Seek ye the kingdom— Give all the surplus of our time and energy, over and above that spent in providing things needful, in the accumulating of the heavenly riches. R874:4 Daily, hourly. The heart will be with the treasure. It will be the theme of their thoughts by day and of their meditations by night. R5397:1
All these things— Earthly occupations will still be necessary to provide things needful and honest, but no earthly prize will have any value in comparison to the heavenly prize. R5397:1

[NTC - Luke 12:32]

Fear not— Fear not to carry out your consecration to the full, keeping your little all upon the altar of sacrifice and subject to the consuming fire. R2130:6* Neither the world's ignorance and unbelief nor the lukewarm indifference and prejudice of the great majority of professed Christians shall prove stumbling blocks to God's elect. Such cannot stumble; nor is it possible that they should be deceived. B189
Little flock— The faithful Gospel Church. R1908:6 In contrast with a Great Company before the throne. R828:4, 778:3*, 772:1*; NS236:5 Christians will not be counted by the hundreds of millions. R5407:1; NS388:6 It is difficult for many of the Lord's true followers to learn that they must not expect everybody to enlist with them; that they must be content to let the world enlist in its own warfare and fight for its own projects. NS61:6 The great majority, being tares and not real wheat, will be rejected as unworthy of the chief favor to which they were called, and will not be counted among the Lord's jewels. B205 Not all who have their names upon earthly church rolls, but only those "whose names are written in heaven," and whose names will not be blotted out because of unfaithfulness. HG315:6 The gospel has not converted nations. It was not designed to do so. A72; HG271:4, 540:2; NS190:2, 513:1 Not many, as compared with the world, or even as compared with those that take the first step of faith unto justification. R4133:6, 4148:1, 3707:6; SM680:1; NS41:4, 364:6 Amongst those who hear, and are thus called, only a few will be chosen. NS474:4 Saintly Christians are a rarity today, as they have always been. OV387:2; SM383:1 Scarce, like jewels. HG752:1; NS150:2 So small is the number of these and so insignificant their influence that they are nor recorded among any of the great denominations of the world, but are counted as offscourings of all denominations—sometimes pitied, sometimes scorned. SM383:2; NS49:3 So we need not be on the lookout for the largest organization as the true church of Christ. R1102:6 "Not many wise, not many mighty, not many noble, hath God chosen." (1 Cor. 1:26) NS128:3, 318:5, 388:6 Chiefly of the poor of this world. NS66:1, 647:1 The number in the first resurrection is extremely limited. HG230:6, 615:4 It is therefore evidently not the saints who are to constitute the Lord's great army. D543 It should be observed that the number of priests (five), in comparison with the hosts of Israel, who represented the whole world, was very small. R1836:3; T118 When we remember that two of the five priests were destroyed by the Lord, we find the proportion of 3 priests to 8,580 Levites to be only 1 to 2,800. T119 From both Jews and Gentiles, responsive to the Lord's message of mercy, and willing, yea, anxious, to walk in the footsteps of Jesus. HG685:4 The conditions of the present trial of all accepted as probationary members of the heavenly church are severe and exacting. The selection is consequently much smaller than Christian people generally suppose. R1570:6 Only a few apply their hearts unto instruction and wholly follow divine direction; consequently only a few know the blessedness of the realization of the Lord's tender care. R2130:1* Composed of all the saintly followers of Jesus, who walk in his steps in the narrow way during the Gospel age. R6013:3 The Lord is not a shepherd of wayward goats (however, he may permit the common blessings of sun and rain to come to all). R1396:2 Selected from the world through the preaching of the truth. R3004:6 Only a little flock in the present time; but, in due time, he will draw all men (John 12:32), and it is for this purpose that the little flock shall be exalted and associated with himself. R1055:4 Represented by pyramid n on the Chart of the Ages. A235; R275:1 The holy company, a faithful remnant, selected here and there during the Gospel Age. A72; R5707:1, 2773:5, 2407:5, 1983:4 Precious jewels of the Lord's own choosing. B190; R5038:2, 2972:2 The Bride of Christ, his joint-heir in the glorious Millennial Kingdom. SM313:T; R5769:1, 5038:3, 4148:1, 3004:6, 2972:4, 2442:1 "Not many wise..., not many mighty, not many noble are called." (1 Cor. 1:26) OV297:T; R2693:2, 1102:6 There will be as many Jews as of any other nationality in that spiritual company. CR156:3 "Partakers of the divine nature." (2 Pet. 1:4) R270:3, 5677:4, 4390:1, 1360:4, 828:4 The first-fruits. (James 1:18) R5870:2, 4702:4, 2490:2 "That hath part in the first resurrection." (Rev. 20:6) R331:4, 4914:6 Of "the high calling." (Phil. 3:14) R4714:5, 2490:1 The "overcomers." (Rev. 3:21) R1360:4, 5575:2, 2123:2, 828:4, 275:1 Who come forth to "glory and honor and immortality." (Rom. 2:7) R5407:1 A Royal Priesthood. (1 Pet. 2:9) R4999:1, 4591:1, 4537:4, 4397:6, 3115:6; T119 "An holy nation." (1 Pet. 2:9) R2364:2; OV251:2 "Kings and priests." (Rev. 1:6, 5:10) R4298:3, 5575:1 The "called and chosen and faithful." (Rev. 17:14) R4397:6 The "Church of the first-born." (Heb. 12:23) R270:3, 5870:2, 5066:5, 4999:1 "The very elect." (Matt. 24:24) R2490:1, 5407:1, 2966:2 The "wise virgins." (Matt. 25:1-12) R2978:6 The Temple class. R828:4 The Kingdom class. R1855:3 A saintly company. R5066:5, 4999:1 Copies of God's dear Son. R4401:1, 4928:6, 2972:1 Justified, sanctified new creatures. R5032:2 The true sheep of the Good Shepherd. R2441:6 The true virgin Church of Christ. SM408:2; R1718:4 Those with the eyes and ears of faith. R3701:3 Those who faithfully perform their consecration vow. SM636:2 Members of the Messianic body, of which Christ is the Head. R4848:4, 4298:3, 4914:6, 828:5, 779:6 To be associated with Jesus in destroying evil and blessing all the families of the earth. R188:5, 4793:3, 1571:1, 1079:2 Will stand out as bright stars, and shine as the sun over a restored earth. R779:6 The spiritual seed of Abraham, spiritual Israel. R4390:1; CR156:3; OV251:2 144,000 (Rev. 14:1), a small number compared with the millions of Christendom. CR156:3 The saints, therefore, cannot be the "Lord's Great Army" (Joel 2:11) that shall overthrow the kingdoms of this world. D543 Not the clergy of the Catholic Church, as claimed. OV124:4 Typified by Noah. R188:4 Is now on trial. R779:6
Father's good pleasure— "The Father himself loveth you" (John 16:27); "He shall cover thee with his feathers and under his wings shalt thou trust." (Psa. 91:4) R3331:2
To give you— But not to keep. Earthly restitution blessings are theirs to sacrifice only. OV251:3 Teaching us to wait for it. CR69:6; OV237:6; SM408:2 When the Father shall give these the kingdom, as joint-heirs with their Redeemer, everything will be changed. The prince of darkness will be bound, the prince of light will shine forth. R5038:3 Who have made a consecration to God of obedience and righteousness, and later a special consecration to sacrifice earthly interests for the heavenly. "Ye were called in one hope of your calling." (Eph. 4:4) F125
The kingdom— The spiritual, unseen Kingdom of Messiah, as joint-heirs. SM205:2; R5038:3 Only the Royal Family will get the Kingdom. All others will be subjects of the Kingdom. SM680:1 The dominion of earth. R2520:6 The Kingdom and life eternal which the Lord has to give away are those of Adam, which were lost through his disobedience and repurchased by our Lord at Calvary. OV251:3 These are to be the Royal Priesthood, to whom (under Christ, the King of kings and Priest of priests) shall be committed the full control of earth during the "times of restitution of all things." (Acts 3:21) R2490:2Representatives of the stone kingdom of Dan. 2. CR42:4 The affairs of earth will be turned over to the Little Flock. R2983:5 Theirs is the high calling to joint-heirship in his Kingdom, which is soon to bless the world. R4714:5 The Kingdom of God per se consists only of our Lord Jesus and the overcomers, who constitute the reigning class. R5575:2 As our Lord suffered and then entered into his glory, so his elect Church must suffer, and then enter into the glory of her Lord—become sharers of his Kingdom. NS579:3 In an age to follow this. A72 This Kingdom cannot come until the Church has been completed. R1718:4 They must be first made spiritual because "flesh and blood cannot inherit the Kingdom of God." (1 Cor. 15:50) R1855:3 Not until this Kingdom will they reach a plane of full equality; and even then there will be differences: "as star differeth from star in glory." (1Cor. 15:41) NS67:1 "I appoint unto you a kingdom as my Father hath appointed unto me." (Luke 22:29) A274 The Kingdom heirship was taken from Israel, the Jews, and transferred to the nation bringing forth the proper fruits. (Matt. 21:43) R2125:5 With the establishment of that autocratic Kingdom under the direct supervision of the Lord and his glorified Church, will come the greatest reformation the world has ever known. SM786:T Right and truth must and shall prevail when our Kingdom is established, however feeble now may be the voices lifted in our defense. R3068:4 Cannot come and the blessings begin until the Church has been completed. R1718:4; CR244:5 The Lord purposely left his followers without definite information respecting the time for the establishment of his Kingdom. R5399:2 The Kingdom for which the world waits. OV237:6 When the prince of darkness will be bound, and the Prince of Light shine forth. R5038:3, 4148:1 "That ye may eat and drink at my table in my Kingdom, and sit on thrones." (Luke 22:30) A274 The Messianic Kingdom, for the work of blessing, enlightening and uplifting all the poor world of mankind. R4148:1, 5345:6, 5399:2 As joint-heirs with their Redeemer. R5038:3; OV257:3 To constitute the reigning class. R5575:2 As "kings and priests." (Rev. 5:10) R2074:4Though through much tribulation ye shall enter it. (Acts 14:22) R1801:6

[NTC - Luke 12:33]

Sell that ye have— The inference is that what we possess naturally is not of lasting value, while that which we may obtain instead is of priceless value and everlasting. R1656:2
Give alms— Dispose of your natural abilities and talents, wisely of course, for the benefit of yourself, your family, and all who have need of such service as you can render. R1656:2 We should be ready to share our last loaf or last dollar with any more needy than we. R873:6 Wisely, however, as becometh God's steward. F576
Treasure in the heavens— "The Lord is the portion of your inheritance; yea, you have a goodly heritage." (Psa. 16:5,6) R2130:6* Let your heart be there. R2130:5*, 5397:1
That faileth not— No earthly prize will have any value in comparison to the heavenly prize. R5397:4
Moth corrupteth— We might learn to trust in uncertain riches, if moth and rust had never corrupted nor thieves stolen the little or much of our earthly possessions. R2130:2*

[NTC - Luke 12:34]

Treasure— That heavenly Kingdom beyond all comparison of value; the theme of one's thoughts by day and by night. R5396:6, 5397:1

[NTC - Luke 12:35]

Be girded about— The loins of their mind girt up and active in thought. R2692:5 Girt with truth; that is, being nerved up, made strong by the truth and ready for any service. R87:2 Ready for service all the time, actively engaged in promoting the interests of the kingdom. Ancient, loose garments had a girdle at the waist to be drawn into place for the ordinary services of life, and loosed when rest was sought. R3354:2, 2692:3
Your lights burning— The lamp of the divine Word, so necessary to their enlightenment, should be with them, and well supplied with the oil of the holy Spirit; and well trimmed, in the sense of rightly dividing the word of truth. R2692:5 Lamps were necessary in the night and should not be permitted to grow dim, but be trimmed as necessity required. R2692:3 The great light, the glorious sunrise of the Millennial morning, has not yet taken place; the Lord's people are still in the world as little lights, shining in the midst of general darkness. R3354:3

[NTC - Luke 12:36]

Men that wait— Continually on the alert. R5399:3
For their lord— A wealthy householder, representing our Lord Jesus at his second advent. R2692:3,4
Return— Greek, analusai, sometimes rendered "depart," but properly "return" here. F671
From the wedding— Diaglott, nuptial feasts. R87:1 Not that he will come to us, or to the Great Company, from the nuptial feast. Q635:3 Our Bridegroom does not come to us after the marriage, but when he comes we are to be as those servants were under those circumstances. R87:3 Amongst the Jews there would be no occasion on which the servants would be expected to be more alert than when their master would come to his home bringing with him his bride. R3354:3; Q635:3, 636:2 Not that he would bring his Bride with him. Rather, he comes that he may receive his Bride. Indeed, the faithful followers are to be made the Bride. R5399:3, 3354:5
And knocketh— Implied that, at our Lord's coming, he will have arrived before any of his faithful servants will be aware of the fact. R3355:5 Knocking gently with the prophecies to arouse the virgins, but not to arouse the world. R2978:4 The prophetic arguments have rapped loudly enough for some to hear who were awake and ready. R87:3; Q636:T; NS199:6 The knock will be inaudible to human ears and heard only by the ears of understanding with the hearing of faith; it will not be a denominational knock or call; and it must be heard and responded to individually. R2978:4 The knock corresponds to an announcement, through some special servant or servants, either orally or by the printed page, setting forth the evidences of the Master's presence. R3354:6 This knock, or proclamation of the Lord's presence, as indicated by the Old Testament prophecies, has been given since 1875 and is still being given. R3355:2An individual work, as indicated by Rev. 3:20: "Behold I stand at the door
and knock: if any man [individual] hear my voice [knock] and open the door, I will come in to him and sup with him, and he with me." R3355:2 Faithfulness and watchfulness necessary to quickly and readily discern the presence of the Master. R1946:5, 2693:5 Watchfulness for the great event marks those worthy to be called true servants or brethren. R2693:5 Some of the consecrated, overcharged with the cares of this life, will be slow to hear this knock. R5400:5, 4525:2 Those awake have heard, have discerned his presence. R4525:2As at the first advent he was present some time before his presence was recognized, so at his second advent. R1796:6
They may open— Those who hear are not compelled to respond. However, only those who do respond and open by faith to the Lord are to have the great blessing of spiritual nourishment. R2978:4By faith to open their hearts and minds to acknowledge promptly the Master's presence. R5399:5; Q636:T
Immediately— It was expected of such servants that they should not only not retire to bed, but that they should not even get drowsy: they should be thoroughly awake, quick to hear and to respond to his knock. R2692:3 Don't wait to wake up then, but be awake to hear the first intimation that the Master has arrived. Q636:2 Intent to note the first sound of his approach. R4525:2; Q635:3

[NTC - Luke 12:37]

Blessed— Truly blessed has been our experience since we recognized his presence and received him. R87:3 They begin to enter into the joy of their Lord now (Matt. 25:21), of being taken into full confidence with God. R1797:1
Those servants— Referring to all of the Lord's servants who will be living at the time of his second coming. R5400:4 At the parousia of Jesus, his second advent, he will first of all make himself known to his faithful followers. R5399:3
When he cometh— Arrives. R1877:5 Having come. R149:4*, 191:4 The fact that we received a harmony of truth just at the right time, according to our chronology, promised by our Lord when he would serve his watching servants, is an evidence that the time features, as we understand them, are correct. R5368:3, 4067:5
Find watching— Some will see the fulfillment of the prophetic declarations respecting the day of the second presence in the marvelous unfolding of the divine plan of the ages, and will recognize it as one of the signs of the presence.D599 Not watching the sky, as though they would see Jesus; but watching the Bible testimonies, watching the trend of the times, watching their own hearts, watching also the interests of the Church of God.R5400:5 Alert, watching for opportunities of usefulness in the proclamation of the Kingdom message. R5400:5 Watching and praying go together; prayer represents faith, and watching, works. R2692:3 Watching keeps fresh in mind the hope of the Church, the reunion with Christ in glory, the reign with him to bless the world, and keeps the heart in harmony with the Lord.R1796:5
He shall gird himself— The Master of the household turns to be its servant. R3355:1, 5368:4 The Master himself will be the servant, the revealer, the setter-forth of these viands of truth.R5399:6 The Master—the great Servant of God and his people—"the Messenger of the Covenant"—Christ. (Mal. 3:1) D613 Served, first of all by the Master himself, and incidentally by each other. D612; NS43:4 While these "things new and old" (Matt. 13:52) are handed from one servant to another and to the entire household, can any of us doubt that the Master himself is dispensing the delicious viands which so refresh us? R3415:5 For the Master of the house to do this would imply the bringing forth of the very best that he possessed. R2692:4 In our writings we have presented the Lord's message as his message, and not as our own, giving the chapter and verse for every doctrine. Notwithstanding this, we fear that many lean upon us and upon others. R4709:3, 1867:3 The work that Pastor Russell did was not his work alone, but it was and is the Lord's work. R6015:2*
Sit down to meat— They should not only know of his presence by the testimony of the Scriptures, but they should have a special demonstration of it by the clearness and beauty of the plan as it would shine into their hearts under his ministrations. NS199:6 A special spiritual feast—special because on a special occasion and as a special reward for their manifestation of interest and devotion. R3355:1 This service will be rendered at a time when the world will not know of his presence. NS7:3 By faith we are already seated at the Master's table, and he himself, according to promise, has come forth and is serving us. C197 Present Truth. R4211:6* Food—refreshing and strengthening truth. R515:4 Meat to eat of which the world knoweth not. R4446:6; D612 Strong meat—not especially intended for babes in Christ, but for those more developed, "who have their senses exercised" (Heb. 5:14) to discern and appreciate this meat now in due season. (Matt. 24:45) B196 Out of the divine Word he will bring things new and old for their refreshment and comfort. R5399:5 Since 1874 he has opened to us the Scriptures, showing us truth concerning his present glorious nature, the object, manner and time of his coming, and the character of his manifestations to the household of faith and to the world. B171Only those who have at least some hunger and thirst after righteousness (truth) are at all welcomed at this table. R4782:3 Only those baptized unto death have access to the true communion table of the Lord. HG603:4 We are in the harvest time since 1875. The Lord promises that at that time he would cause his people to sit down to a bountiful repast of spiritual food. Studies in the Scriptures are identified with that promise. R4709:6, 4448:5; NS155:3 The table of truth. R4782:3 Treating them as his friends. R2692:4 A special knowledge respecting heavenly things. R2693:5 "Meat in due season." (Matt. 24:45) R1897:5, 2693:5, 2200:1, 1867:3 In "the banqueting house." (Cant. 2:4) D612 Such as the world knoweth not of. D612 We already have this foretaste of the good things to come. C196 A sumptuous feast of rich spiritual food, refreshing and strengthening truth. R4525:2, 5399:3, 4710:1, 4448:5, 515:4
And serve them— With all the bounties of the harvest season. R2036:3, 1899:2 We must not sit down and expect our Lord to serve us until after we have proved faithful in serving him. R1953:5 With truths concerning his glorious nature, the object and manner of his return, the time features of the plan, the harvest work and the time of trouble. B171 The Master himself will be the servant, the revealer of truth. R5399:6, 5368:4, 4525:2 Expounding to us his parables and dark sayings; disclosing the mystery hid from ages and generations. R5399:5, 713:2 Making known to them the secret of his presence. R1796:6 Making them a feast out of the divine Word. R5399:5 Each faithful watcher will participate in this feast. R5399:6

[NTC - Luke 12:38]

And if— Not stating in which watch the Master may be expected. The faithfulness of the servants would be tested in proportion to his delay. Many would find it easy to keep alert during the first watch, but not so many during the second and still fewer during the third. R3355:3, 2692:5
In the second watch— "A thousand years are as a watch in the night." (Psa. 90:4) R3355:2 Intimating that his followers might be looking for him sooner than he would come. R5399:3 From ten to two o'clock. R3355:2
Third watch— From two to six o'clock, when very few are awake. R3355:2,3 The time is fulfilled—the prophecies marking events of the close of the Gospel Age and the opening of the Millennial Age are accomplished. "A thousand years...are...as a watch in the night." (Psa. 90:4) R3354:6, 3355:2 "After two days will he revive us; in the third day he will raise us up." (Hos. 6:2) R2294:5

[NTC - Luke 12:39]

And this know— Understand the reason why the time is so secreted under symbols and parables. D611
The goodman— The master of the house. Satan, the prince of this world, is the master of the present order of things on earth. R5399:6 Here signifying earthly governments, the powers that be, the representatives of the ten toes of Daniel's image and of his fourth beast. R3355:4, 1946:5
Of the house— The present social structure. R3355:4
Had known— But he sleeps in ignorance of the true state of affairs, and dreams of his own greatness and prosperity. R1946:5
The thief— The reference here is to a thief-like coming—quiet, unostentatious, unknown, without heralds or commotion likely to disturb. R3355:4; B143 Jesus will be present for a time, unobserved by the world. R5399:6
Not have suffered— Altering their course from fear in order to perpetuate the present imperfect order and to hinder the establishment of the better Kingdom. R1946:5 Showing quite distinctly that none except the servants are to appreciate the knock; that the world in general will not know of the time of the Master's return. R3354:6
Broken through— The Greek means literally, "dug into." Many olden houses were of dried mud and entry would be gained more quickly by digging through the wall, rather than by forcing the door. R3355:4 The breaking up of the strong man's house—the breaking up of present institutions, civil, religious, political, financial—is already under way. R3355:5

[NTC - Luke 12:40]

Ready— Ready for his presence, to render up at any hour their accounts and experience the change. R5399:6
When ye think not— The Lord purposely left his followers without definite information respecting the time for the establishment of his kingdom. R5399:2 It is not a matter that is left in such a form as to be speculated upon in advance. His knock will be the first intimation of his presence. R3355:5 Not, "Watch incessantly, for you will not know when I do come." All who are faithfully watching shall know when the event occurs, so surely as those who do not watch shall not know. R2693:5 The parousia of the Lord is recognizable only by the wise and foolish virgins. R4692:6

[NTC - Luke 12:41]

Peter said— Peter, a leader of the apostles, was perplexed. R5400:1, 1946:5 Our Lord measurably ignored this question in his reply. R3355:6
Unto us— The twelve. He had already discerned that the Lord had some special favors for "the twelve" alone. R1946:6
Even to all— All faithful brethren. R1946:5

[NTC - Luke 12:42]

The Lord said— These words are not a parable, but an explanation of a parable. R1946:4 Not answering the question directly. To have done so would imply the Lord was not coming in the early watches of the Gospel night, and would have been in contradiction to the very teaching of this parable—that he must be watched for all through the Gospel night. R2693:6 Our Lord's answer indicated what would be his method in the presentation of dispensational truth. R2303:4
Who then— At that time—at the time of the second presence of the Lord. R2303:4 At the time of the parable's fulfillment the Lord would appoint a servant in the household to bring these matters to the attention of all the servants. R3355:6, 2693:6
That faithful— In the Greek text the emphasis here is in double form—the faithful, the wise steward. R3356:2 Special servants, appointed to dispense meat in due season at various times, are required to prove, test and determine whether or not the teaching is of God. R5400:1
Wise steward— A general steward, overseer and dispenser of the Lord's goods. R1946:3 The stewardship mentioned is not a stewardship of talents and opportunities, but a stewardship of spiritual food merely. R2694:1 Implying that, during the Gospel age, it would be his method to make use of certain agents or agencies in the presentation of dispensational truth. R2303:4 Not a composite steward, because we are not to recognize a clerical, or authoritative class; and the word "that" ("the" in the Revised Version), implies a particular one. R3356:1 The angel of 1 Kings 19:7, the preparer of the Dawns and Towers. R4211:6* A place of special danger, as well as of special privileges. It may be inferred that if the chosen one should fail, another would be chosen to be that servant or steward. R1946:4 Every child of God is a steward—a steward of his own talents, opportunities, privileges and abilities in the Lord's service. R2694:1
Shall make ruler— In no sense of the word constituting him a lord, a dictator, a master, or implying his inspiration. R3356:2 Not that "that servant" would be the originator of that meat, nor inspired, nor infallible. D613 Given a general charge respecting the spiritual food to the Lord's family. R5400:2, 3356:4 Not very different from the Lord's usual method of dealing with his family; he has been pleased to use special instrumentalities at various times. R5400:1
Over his household— His faithful people in general. R1946:2 Not nominal Christian professors in general. R1946:3 Clearly distinguishing between the "household," the "fellow servants" (plural), and that servant. R1946:2 If neither the household nor fellow servants were mentioned, it might be questionable whether the expression "that servant" referred to one or to all faithful servants. R1946:2
To give them— While the Lord will be the real Provider and Servant, yet the food will be dispensed through a special steward to fellow servants and the household in general. R1946:6 Not that the special steward alone would have to do with the dispensing of food for the household. Matthew speaks of`"fellow-servants" who cooperate in this work. (Matt. 24:45-51) R2694:1 Which he will then serve through his visible, human agencies. R1946:5 Impossible from any sectarian creed or storehouse. We might bring forth some things old and good from each, but nothing new. A24
Meat in due season— Things new and old for the strengthening of his household for this present time of trial and for the perfecting of the saints for the work of ministry, to which he has called them. R2693:6 God's Word is a great storehouse of food for hungry pilgrims. There is milk for babes and strong meat for those more developed. It also contains food adapted to different seasons and conditions. A24 Truth as it becomes due. A349; R4211:6* Spiritual food, in a manner and to a degree never before enjoyed by the saints. R5651:5, 5400:2; Q554:4 The Bible is the Lord's bountifully spread table of good things for the household of faith. (Gal. 6:10) R4971:2 It is required of each who partakes to prove, test, and determine whether or not the teaching is of God. R5400:1 Can we suppose the Lord would thus honor one who by his teachings or silence supported the eternal torment theory? R2599:1

[NTC - Luke 12:43]

Blessed is— Whoever will occupy that position, happy will it be for him, if the Master, on coming, shall find him thus employed—diligent in the service of the household. R2303:5
That servant— During the Lord's presence, and at the time of the gathering of the elect, our Lord, the great Servant of his people, will make choice of one channel for dispensing the meat in due season. D613 A special servant, indicated as the Lord's agent in dispensing present truth as food to his fellow servants and the household. R1946:2 Thousands of the readers of Pastor Russell's writings believed that he filled this office, his modesty and humility precluding him from claiming the title. OV447:6*
Lord when he cometh— Greek, erchomai, arrives. B163 At the end of the Age. R5400:2
Shall find so doing— Shall find thus employed. D613

[NTC - Luke 12:44]

Ruler— The Revised Version is preferable: "set over his household to give them meat" as a steward, not as a lord or master—rather a general servant, a servant of all. R1946:6 Faithfulness on the part of this steward would imply larger and continued service in dispensing the meat to the household of faith at that time. R2693:6
All that he hath— All the vast storehouse of Present Truth. B163; D613; R1797:1The whole storehouse of divine truth shall be open to such to be ministered by them to others of the household of faith. R1797:1; B163; D613 Should not be understood to apply to future glories and honors. R3356:4

[NTC - Luke 12:45]

But and if— But if he should prove unfaithful. R5400:2 Every servant is to remember that unfaithfulness would surely lead to his removal, even as every manifestation of humble faithfulness on his part will endear him to the Master. R2694:4 The Church's dangers have always arisen from those who sought to lord it over God's heritage, and to dispense their own wisdom. R3356:4
That servant— The greater and more important the service, the greater the responsibility to the Master. R2303:5 One previously spoken of, who had been giving the household meat when the Lord came. R149:5*, 1946:2 Must not act or be regarded "as being lords over God's heritage." (1 Pet. 5:3) R3356:4
Say in his heart— Losing faith. D614
My lord delayeth— Losing faith in the Master's presence. R2303:5 The coming in the glory of his Kingdom, his personal presence being already recognized. R1797:4
Begin to beat— Become arrogant and tyrannical to his fellow-servants. R2303:5, 2694:1 Manifest an unkind spirit toward the household. R5400:2
The men-servants— Those who are faithfully declaring that the Lord is present. B163
To eat and drink— Ministering to his own earthly wants rather than to the spiritual needs of the family of God. R5400:2 Seeking to gratify present fleshly ambitions with the prestige of the truth. R1797:4
To be drunken— With false doctrine. D614 The drunkenness referred to is of the spirit and mind, and its effects are described in Isa. 29:9-16. R591:4* Be intemperate in his words and deeds. R2303:5 Intoxicated with the spirit of the world, the spirit of selfishness. R1797:4

[NTC - Luke 12:46]

Will come— Greek, heko, be here: "will have come," Rotherham. R591:4*
Cut him in sunder— Cut him off from being his servant. D614 Be removed, separated, allowed to go into outer darkness with the world in general, in utter ignorance of the times and seasons. The assumption is this would mean the recognition of another to supply the household of faith. R5400:2, 2694:1; D614 Cut him off from being that servant who is entrusted with the dispensing of the Truth as it becomes due in this harvest time. D613, 614; A349; R2303:5, 1797:5 Be removed, separated, cut off from further opportunities. R5400:2, 2694:1 Separated him from the household of faith entirely. R2303:5
With the unbelievers— A severe experience with the unbelievers in the time of trouble. R2694:1 Share with them the great time of trouble which will follow the gathering together of the Lord's elect. R2303:5 Allowed to go into outer darkness with the world in general. R5400:2 With the hypocrites. (Matt. 24:51) R1797:5, 2303:5; B164

[NTC - Luke 12:47]

And that servant— On the basis of the parable, the Lord explains a general principle of his dealings. R5400:2 While applying, in general, to one particular servant, the same principle would apply to each servant in turn, as he would receive either food or stewardship. R3356:5
Which knew— Those understanding the principles of righteousness and wilfully violating them. SM426:2 Knowledge increases responsibility. R3550:3, 2409:2, 2385:4; SM315:1 Knowing the Master's will, knowing what is right, has to do with the responsibility of the world. NS334:1 A moral man, restrained from outward violence by the respect for the opinions of others or by a fear of the consequence may, because of light enjoyed, have greater difficulties to overcome in the reformation of his character than the grosser, but ignorant, murderer. R1655:4
Shall be beaten— The beating referred to has reference, not to the world, but to Jesus' disciples who will be living in the end or harvest of this age; but the principle will apply during the next age also. R249:6
With many stripes— Disciplinary judgments, in proportion to resistance to light, and failure to use it. R2385:4 These stripes are corrective and not vindictive nor eternal. It is not the second death either; for stripes are not used to kill or destroy, but to correct. R779:6*, 570:2, 527:5* Deliberate transgressions cannot be forgiven, but must be expiated. If committed with considerable, but not full light, the expiating penalty may be stripes, but if committed with full willfulness against full light, the penalty could be nothing short of death—the second death. R2658:2, 1986:3, 1618:3, 570:2 Every sin against light increases the danger of going into the second, or eternal, death. R1736:5 In the great time of trouble, some will pass through a severer ordeal than others. R249:6 By reason of the breaking down of their characters and the greater demoralization of their consciences, they will need, and proportionately receive that much more chastisement from the corrective rod of discipline during the Millennial age. NS439:5 All the stripes will be reformatory, and with a view to helping and encouraging the transgressors to abandon the ways of iniquity and walk in the paths of righteousness. SM426:2 Partially wilful sins are partially unpardonable; in proportion as God sees it to have been wilfully committed. R2612:2 Every sin against light increases the danger of going into the second, or eternal, death. R1736:5Some of these stripes may come to the transgressor in the present life; but whether in the present or in the future life, every wilful transgression will receive "a just recompense of reward." (Heb. 2:2) HG616:5 Many and severe will be the stripes which a present life of self-indulgence and gratification will naturally demand and receive under the reign, before such will learn the lessons of that kingdom. A303 In proportion to the degree of knowledge and opportunity and willfulness. R5400:4, 3356:4, 2612:2, 2385:4, 259:1; F719 Chastisements; corrective, not vindictive nor eternal. Q603:6; R570:2, 4114:4,5, 1736:5, 779:6 Suffer shame of conscience, contempt and other chastisements. F716-720If they do not walk according to the light which they received. R2409:2 God's punishments will always be administered in justice, tempered with mercy. R2613:2,1471:4 In compensation and retribution. R2701:4 "A just recompense of reward." (Heb. 2:2) R724:1 With the Church, these stripes, or punishments, come in the present life. R5318:5, 4271:6 When we receive grievous chastisement, we should accept it as from a loving Father for our correction. R2613:2 Those who sin, knowing of and imposing on God's love and mercy, will have special punishment. CR271:1

[NTC - Luke 12:48]

That knew not— The heathen, for instance. HG720:6; SM426:2, 315:1 Infants and idiots, who have no knowledge whatever, have no responsibility whatever, and will evidently deserve no stripes or punishment during the Millennial age. SM315:1 Those who have never heard of the ransom. R779:6*
And did commit— Ignorantly. R5400:4
Things worthy of stripes— Only for such portions of transgressions as have been in the nature of wilful wrong doing. R4114:4 Proportionate to their ignorance. SM426:2 Forgiveness of sins in the future age will not mean that no stripes will be put upon the transgressors. HG647:3 The blessed opportunity of attaining eternal life and earthly perfection will not mean an escape from the penalty of willful sins of the present life. HG720:5
Much is given— Not speaking of the Church, but of those who have more or less light of conscience, or light from the Divine Word, but who make no use of their light, who in greater or lesser degree live in violation of their conscience. SM315:2 According to their improvement or neglect of light enjoyed during the Gospel age. R259:1 In the way of knowledge, opportunity, etc. R1655:4 To Christendom.D72
Be much required— Judgment will be according to knowledge and ability to do right—a just recompense of reward. R1655:4 The opposite is also true—where little is given, little is required.R569:6 "Whatsoever a man soweth, that shall he also reap." (Gal. 6:7) HG720:5 If the men of Nineveh and the queen of the south shall rise up in judgment against Israel (Matt. 12:41,42), then Israel, and every previous generation, and the heathen nations shall rise up against this generation of Christendom. D72 That judgment will be according to knowledge and ability to do right—a just recompense of reward.R1655:4 In proportion as we are enjoying the light, we have increased responsibility to tell it to others. CR464:5
Ask the more— That time will be tolerable for all in proportion as their sins had been sins of ignorance. (Matt. 11:24) HG336:3

[NTC - Luke 12:49]

To send fire— Trouble came upon them until their entire polity passed away in the year AD 70. So we see now that more or less there are fires burning here and there, exposing, to some extent, the evil-doers. R5317:3

[NTC - Luke 12:50]

I have a baptism— While this is a daily dying, yet, in another sense of the word, it is a sacrifice to the end of life. In one sense, his sacrifice was accepted at Jordan. In another sense it was day by day until that baptism was completed on the cross and he cried, "It is finished!" (John 19:30) R5031:6; Q156:6 He said these words three and a half years after his water immersion, and could not have referred to that. HG733:1 Of which immersion into water is the symbol. F435; R1543:1, 5542:6, 2417:5, 445:1
To be baptized with— It required all of the Lord's three and a half year ministry to complete the consecration symbolized by this baptism. R2417:5; Q277:2 A sacrificial death, as man's redemptive price or sin-offering. PT388:3*; F438; R5599:3
How am I straitened— In difficulty. F438; HG602:4, 733:1; NS52:1 In our Lord Jesus, holy, harmless and undefiled, there was a contrast—the earthly interests drawing one way and the heavenly interests another. R5211:3 Realizing himself near the close of this death-baptism, when it would be fully accomplished, and feeling the weights, trials and difficulties growing heavier each moment, and having not a sympathizer. NS51:6 As he neared the completion of his baptism unto death, he experienced the greater difficulty, and was longing for its completion. HG602:5 If we have indicated our willingness, we have the promise that the ability will be supplied. R445:1 I am feeling greatly straitened, I find that connected with my death are difficulties that I had not expected. R5599:3 He was anxiously awaiting its completion, which was reached at Calvary. R5061:1 Spoken at about the Passover season, a time for peculiar temptations. R3178:3 A conflict with the flesh was going on; but the Lord's spirit was firm. R5211:5
Until it be accomplished— Fulfilled very shortly after, when he died, crying: "It is finished!" (John 19:30) F439; HG602:5; PD57/69;NS52:1 The next day he would die, as he well knew. He anxiously awaited the morrow, the completion of his sacrificial death. R5599:3 This evidences the fact that our Lord did not receive water immersion as the real immersion, but merely as a figure of the real baptism, baptism into death as man's redemption price or sin offering. F438 Being perfect, he could do the things that he would. In our case the matter is different. We are by nature fallen. Hence we need the merit of Christ to assist us. R5211:5

[NTC - Luke 12:51]

That I am come— In the harvest of either the Jewish or the Gospel Age. B236
But rather division— Separation; applicable now, until his Church has been gathered and glorified, and his Kingdom set up in authority. R1577:6 Between those who love the truth supremely and others of the family; this division cannot be avoided. B236 Because the children of darkness wage a continual warfare against the light. F533

[NTC - Luke 12:53]

Against the son— In the harvest the separation will mean, in many instances, the uprooting of earthly friendships and the sundering of many tender ties; and the truth will do the separating. B236

[NTC - Luke 12:56]

Ye hypocrites— You are proud and hypocritical, and draw nigh to God with your lips while your hearts are far from him. R1713:3 Jesus denounced them as a class. R5679:4
Ye do not discern— If we are too much engaged in work or in pleasure to have time to study, to watch properly, we find ourselves in difficulty. R5202:1
This time— That you, as a people, are even now en route to judgment. R1713:3 Their ignorance was a mark of carelessness and unworthiness. R2981:4They did not discern "the time of their visitation." (Luke 19:44) R5202:1, 1713:2, 1611:3* None are so blind respecting the times in which we live and the great changes impending as the leaders of religious thought. R2981:4

[NTC - Luke 12:58]

Thine adversary— The divine law, which condemned all to death. (Rom. 7:10) R1713:3
Give diligence— Admit the justice of the Law's condemnation, because you have come short of its righteous requirements. R1713:3
That thou mayest— While the offer of mercy is still made to you as a nation, through faith in Christ, who, by his sacrifice, offers an atonement for you. R1713:3
Delivered from him— By acceptance of the atonement offered by Christ. R1713:4, 4559:1 Permitted to come into God's favor at Pentecost. R4559:1
Lest he— The Law, whose demands you fail to meet, though you claim to meet them. R1713:4
To the officer— To some power that would execute the penalty. R1713:4
Into prison— Into a position of disfavor, such as that nation has experienced ever since their rejection of Messiah. R1713:4 All that Jewish nation who rejected Jesus stumbled into prison nationally. R4559:2

[NTC - Luke 12:59]

The very last mite— In the forfeiture of the chief blessing, which was offered to them first, but which they rejected. R1713:4, R3354:6 By the end of the Millennium they will have "paid the uttermost farthing" (Matt. 5:26) and get free. R4559:2

[NTC - Luke 13:1]

Pilate had mingled— God permits the wrath of men and of Satan, within certain limits, in connection with the world of mankind; but in respect to his elect Church it is different. F646

[NTC - Luke 13:2]

Sinners above all— It is very seldom that God visits punishment upon the world in the present time. R569:5

[NTC - Luke 13:3]

Nay— Calamities are not always punishment for sin. R2668:4, 4148:6, 1773:3, 569:4 "Some men's sins are open beforehand and others they follow after." (1 Tim. 5:24) R1618:5 The Lord points forward to the day of judgment, when the guilty shall receive their just deserts, and penitent sinners may return to God. R1618:5
Except ye repent— Unless your knowledge of God, whenever it comes, shall lead you to repentance. HG222:6 The prerequisite, on man's part, to salvation. R1437:2 The death sentence is over all, and only by getting into relationship with the Life-giver can any of us hope to escape it. R4148:6
Likewise— Our Lord Jesus used the calamities of his times as illustrating the just penalty against all who do not flee sin and lay hold upon the Redeemer and Life-giver. HG294:2
Perish— Death, in whatever form it may come, is perishing, ceasing to exist. HG293:4 Finally, all who fail to repent and lay hold upon the gracious Life-giver shall perish; they shall fail to obtain the full restitution provided; they shall never see (perfect) life. HG293:6 But while calamities may come to the saints, they never "happen"; nothing that befalls them is of accident. F646

[NTC - Luke 13:4]

Tower in Siloam fell— Calamities are to be regarded as accidents, attributable to human imperfection and lack of experience, or to disturbances incidental to the preparation of the earth for its more quiet and perfect condition during the Millennium. HG294:3

[NTC - Luke 13:5]

Likewise perish— Not all perish in the same manner, but all shall die. R4148:6

[NTC - Luke 13:6]

Had a fig tree— The Jewish nation. D604; R5503:2, 2564:4, 384:2, 127:1
Found none— During the Gospel age, as a nation, they have borne no fruit. R127:3*

[NTC - Luke 13:7]

These three years— The three and a half years of our Lord's ministry to the Jewish nation, and their final rejection by him, are represented in this parable. R2564:4, 127:2*

[NTC - Luke 13:10]

On the sabbath— Since Jesus according to the flesh was a Jew, and therefore bound by all the commandments of the Jewish Law, he could do nothing contrary to that Law. He could not set it aside, nor was it proper that he explain to the Jews the real meaning of the Sabbath. R5405:6

[NTC - Luke 13:12]

Thou art loosed— Jesus released her from her bondage. R5406:1

[NTC - Luke 13:14]

Not on the sabbath— A special rebuke to Jesus, intimating that he was not so holy and so careful of the Sabbath as he should be, but was a violator of the Law. R5406:1 Jesus did many of his miracles on the Sabbath days, partly to emphasize the fact that the great Sabbath, the seventh thousand-year day of earth's history, will be the time of his kingdom, in which all mankind will be privileged to be healed from sin and sickness. R5405:6 So, during the antitypical Sabbath, the Millennium, it will be declared to all the world that "whosoever will" (Rev. 22:17) may have life and health eternal if he will take the steps of faith and obedience. B40 Making the reasonable Law of God to appear unreasonable to the people. R5406:1

[NTC - Luke 13:15]

Thou hypocrite— Exaggerating the letter of the Law while ignoring its spirit. R5405:6

[NTC - Luke 13:16]

Whom Satan— The prince of death and darkness. (Compare Heb. 2:14) R2014:5 A malevolent being, opposed to God and to righteousness, with a certain power for evil—occult powers. SM323:2 Has adopted "mind cures" to draw the attention of the world and keep them blinded. R2014:5
Hath bound— He does possess certain power for evil. SM323:2 Mrs. Eddy's son declared his belief that his mother was under occult influence. SM324:T
From this bond— From her special infirmity, but not from all the bondage of corruption. She was still subject to pain and death. (Rom. 8:21) R816:6
Sabbath day— Typical of the times of restitution. R816:6

[NTC - Luke 13:18]

Unto what— The different parables illustrative of the kingdom treat it from different standpoints, just as we might take different photographs of persons or a building at different stages of development or from different angles. R5406:3
The kingdom of God— Few have noticed that nearly all of Jesus' teachings related to the Kingdom of God. This was because the Kingdom of God is the great divine remedy for sin. All that took place prior to the coming of Jesus was merely preparatory. R5406:1 A term synonymous with "the Kingdom of heaven." (See Mark 4:30,31) R397:1 The Church is the Kingdom now, only in the prospective sense—by faith. R397:4

[NTC - Luke 13:19]

Grain of mustard seed— A small beginning. R5406:5, 45:6
A great tree— A picture of the outward appearance of the church—very prosperous. R5406:5
The fowls of the air— Elsewhere Jesus declared that the birds represented the wicked one and his angels, ever ready to take away the seed of truth and to work adversely as respects the Gospel program. (Matt. 13:4,19; Rev. 18:2) R5406:5 Which have grievously befouled the tree. C187 "Babylon is a cage of every unclean and hateful bird." (Rev. 18:2) C187, 162; R5406:5, 5050:1

[NTC - Luke 13:20]

The kingdom of God— The sacrificial death of Jesus was the foundation to the setting up of God's Kingdom. R5406:2 Illustrating the process by which the Church would get into the wrong condition. R4636:3 The Church as an embryotic Kingdom. R5406:5

[NTC - Luke 13:21]

Like leaven— Leaven, in the Bible, is always used as a symbol of corruption, of sin. R5406:6; F464; T98
"Purge out, therefore, the old leaven [sin, malice, hatred, strife, etc.], that ye may be a new lump." (1 Cor. 5:7) R5050:1, 2635:1
Which a woman— A woman, in symbolic language, represents a church system. (Rev. 2:20) R5406:6
And hid— Corrupting the divine message, the spiritual food which God had prepared for the church. R5406:6 Today the entire mass of theological doctrine is putrid, offensive to all Christian people. R5050:4

[NTC - Luke 13:23]

And he said— Jesus did not give a direct answer to the question for two reasons: (1) the holy Spirit had not yet come; and (2) it was not the due time to explain the particulars of the two salvations. R5407:1 To have answered their question in full would have led to many other questions for whose answers they were not prepared. R1951:3 It is not for us or anyone to answer the query which our Lord refused to answer. The most we are privileged to do is to point out that "a ransom for all" (1 Tim. 2:6) has been given by our Lord. E401 The fact that God had in purpose another call, to another class, in the Millennial age, may cheer and comfort us now, but it should not encourage any one to reject a present call and to hope for another. R1951:3

[NTC - Luke 13:24]

Strive— Make great effort. R1951:3 The way of morality, temperance, moderation and wisdom, although a commendable way, is not the way in which the Christian of this Gospel age is invited to walk. R2074:4 How different from that easy-going Christianity which seems but a very little removed from the spirit of the world, and which views the zeal which strives, fights, runs and watches as extreme, peculiar, fanatical and foolish. R2123:2, 1951:3 The rich, the popular, those absorbed in business, are content with the things of this life and scarce likely to leave them for things for which they feel no need. R108:2* "Give all diligence to make your calling and election sure." (2 Pet. 1:10) R1113:1
To enter in— To the Kingdom. R5407:2
The strait gate— Difficult. R1951:3 For a certain period of time, the door to the high calling stands ajar. R5407:2
Many— Of the "many" who accept the call, "few" will be chosen. R1113:2 The way is made narrow by the circumstances of the present time, by the opposition of the worldly spirit against truth and righteousness. C207 Within are ministering spirits, all conspiring for our ultimate membership in the new creation. F152

[NTC - Luke 13:25]

Of the house— The Church. R224:5 Shut to the door—Not the door of mercy, thank God! but nevertheless a door—the door of opportunity of entering into and becoming members of the Kingdom class, the elect Church. NS319:6 To the "narrow way." R224:5 When all the faithful "wise" virgins shall have been proved so, and have entered into the joys of the Lord. R1112:6; C221 The illustration is that of an eastern wedding, as represented in the parable of the ten virgins (Matt. 25:1-13). When the Master and his ready, accompanying friends have entered, the door is shut. R1951:6 As soon as the last one completing the number shall have qualified for glory and shall have passed through the door, it will be shut. R5407:4, 1951:6; NS319:6 This may also be understood to refer to the closing of the door of Israel's favor eighteen centuries ago. Both views are true to the facts and to Scriptures, though the Gospel age application fits some further details. NS319:4 What may be the outward indication that the door is shut we know not, but we will expect to see some evidence of it. R224:5 Of opportunity; to the narrow way. "They that were ready went in with him to the marriage, and the door was shut." (Matt. 25:10) C221; R1952:1, 1112:6, 224:5 "I am he that shutteth and no man openeth." (Rev. 3:7) C195 All opportunity to become of the wise virgin class by engaging in the harvest work will be thereby ended. C210, 213, 221 This does not mean that the foolish virgins will be consigned to eternal torment. F75 When the full predestinated number of the Church has been called, chosen and found faithful. (Rev. 17:14) R1951:6, 5407:4, 1112:6; Q75:1 The door through which the Bride class will enter will close, never to open again, perhaps a year or more after the door to service has closed. Q75:1
Knock at the door— Apparently glad then to give their all for an opportunity to enter, but it will be too late. R225:4 We have done many mighty works; are we not to be of the Bride class? R5407:4
I know you not— As my Bride. R1112:6, 224:5; C221 All outside are treated as strangers and the festivities proceed without them. R1951:6 They will then realize they have failed to make their calling and election sure. R1952:1

[NTC - Luke 13:26]

Then shall ye— Then many will begin to see matters differently—to see what privileges and opportunities for sacrifice they once enjoyed and missed. R1112:6; C221 About that time a great awakening of religious thought will come to the world, in the midst of a great time of trouble. R5407:4
We have eaten— There will be a great lamentation, crying, Lord, Lord, are we not to be of the Bride class? R5407:4, 224:5 Some would be found to be very prominent, confident and boastful, whom he would not be willing to acknowledge as his bride. Some will be found busily engaged in building up Babylon, but neglecting the divine Word and their own character building. NS319:5

[NTC - Luke 13:27]

I know you not— Many believing, praying and working Christians will be disappointed; for prophesying, casting our devils, praying Lord, Lord, and doing many wonderful works are all insufficient to obtain the reward of heaven. HG555:6 The Lord will disown them as respects the Bride company. R5407:4

[NTC - Luke 13:28]

There shall be weeping— Right here on the earth, amongst a class who neglected the privileges of the high calling when they knew of it. R5407:4 Not alone will there be disappointment in losing the great prize, but some of the trouble and tribulation will arise because they will find themselves suddenly in the midst of a "great time of trouble." R1952:1 Grief is indeed implied, but not one word about an eternity of grief. HG303:2 Signifying chagrin, disappointment, savage animosity; as in the case of Stephen: "They gnashed on him with their teeth." (Acts 7:54) R4329:1; Q732:2
Ye— Unfaithful Jews. R4071:6
Shall see— The Kingdom itself will be invisible to men, but its earthly representatives will be seen and known to all mankind. HG440:4; NS679:4 The Ancient Worthies will become visible representatives to men of the glorified spiritual Christ, Head and Body. R5762:1, 5407:5, 1872:5, 1851:3, 1693:2; D619; SM226:1 Not merely as they were, but resurrected to human perfection, samples of what mankind may attain. R5299:2 In each one of these Ancient Worthies God will be manifest in the flesh. They will be princes at that time and will rule the earth, under Christ's Kingdom. R5291:3 The world will never see Messiah, except as they see His mind, His disposition, His character, through these earthly representatives. SM733:T
Abraham, and Isaac, and Jacob— Jesus said not one word about any one seeing himself or any one of the apostles in Kingdom glory. R5199:5 Indicating identity in the resurrection. R678:4 Who died before the ransom was paid, and were not therefore called to a place in the spiritual Kingdom, the "better thing for us." (Heb. 11:40) D625;F86, 112; R5836:3, 5407:5 The world will have contact with them, and be blessed by their instruction. SM733:T The glory and perfection of these Ancient Worthies will be an example and incentive to men to strive to attain the same. A290
And all the prophets— From John the Baptizer back to Abel. D625
In the kingdom— Those who will be in the Kingdom of God will not be the subjects of it, but the rulers in it. R860:4 These intermediaries, while not the Kingdom in the proper sense of the word, will be so fully the representatives of it amongst men that they will be recognized as the Kingdom by men. D619 The earthly phase. R4071:6, 1634:6, 1580:1; D619; OV56:4 The earthly phase of the Kingdom was all that had ever been revealed until Jesus came and taught concerning a Kingdom higher, into which humanity (flesh and blood) could not enter.R219:5 Therefore not a contradiction of Matt. 11:11: "He that is least in the Kingdom of heaven is greater than he (John the Baptist)." R637:3* There is only one Kingdom per se, and that is the Church; but it will have servants and representatives which to the world will be its Kingdom or direct government. R2052:1 These will be in communication and cooperation with the heavenly phase of the Kingdom. R4071:6
Yourselves thrust out— They will not even have a share in the earthly Kingdom. It will be given to the worthies of the past who lived and died before the high calling was opened up. R5407:5Not in power or occupying ruling positions, but they will not be deprived of the blessings of that Kingdom which are for "all the families of the earth." (Gen. 12:3) R860:2 All the unworthy of the Jewish age shall be excluded. R1580:1

[NTC - Luke 13:29]

They— Some of the Gentiles. R5407:5
From the east— The heirs of the Kingdom will not be entirely Jewish, because the Jews as a nation were not sufficiently holy and because the Lord could accept only the holy. R5407:5

[NTC - Luke 13:30]

Last which shall be first— The Gentiles were last in God's favor. R5407:5 The last to die will probably be the first to be awakened. D641;R4499:1, 5531:6 Adam and Eve will probably be the last of the human family to be awakened. D641; R5531:6,4499:1
First which shall be last— In point of time, God called fleshly Israel first; but in point of favor, and in time of realization, Spiritual Israel comes first. B206 The Jews were first in God's favor and the Gentiles last; yet some of the first with privilege and opportunity would fail. R5407:5 The heavenly rulers, the Church, developed last, will be first in grandeur of position and time of installment. A293; B206; R219:6 The earthy rulers, the Ancient Worthies, developed first, will be installed last, under the Church. A293; B206; R219:6 Some who have not been favored during this Gospel age will be granted the chief favor during the coming Age. F118 When the Kingdom is ushered in, God's special favor will pass again to Natural Israel. F118 The race will come out of the "prison-house" of death in reverse order to that in which they entered. R5531:6, 4499:1; D641;SM441:T

[NTC - Luke 13:32]

That fox— Herod. R1695:3
I cast out— Jesus, as the Head, represents the whole Christ so thoroughly, that whatever might be said of him could be applied on a still larger and grander scale, to the Body and seed of which he is the Head. R292:2
I do cures— Partly to represent the higher work of the healing of spiritual maladies. On this principle, he and the Church have been doing this work, but in only a limited and imperfect manner. R92:3*
To day and to morrow— The cures and blessings of divine grace have prevailed during the fifth, the day in which our Lord and the apostles lived, and also during the sixth thousand-year day. R2294:5, 1695:5, 292:2, 92:4*
The third day— On the seventh, the grand Millennial Sabbath, Christ and his Church will be perfected and the cures correspondingly increased. R2294:5, 1695:5, 292:2, 92:4*
Be perfected— He is not perfected until all, both the living and dead members, are glorified with him. As Eve was the glory of Adam, and his complement, so of the Church in relation to Christ. R92:3* In which the Temple is to be "raised up" in Kingdom power and glory. R1695:5, 2294:4, 292:1 Then the great work of restitution will begin. R3080:6 See also comments on Hosea 6:2 and John 2:19.

[NTC - Luke 13:33]

To day and to morrow— The use of the word day in two senses in the same connection, without an explanation, is similar to his use of the word death in two senses in the statement: "Let the dead bury their dead." (Matt. 8:22) R92:2*
A prophet perish— Showing he was not to be put to death until he had reached Jerusalem. R92:2*

[NTC - Luke 13:34]

Killest the prophets— When Jesus came, those who had been under such special divine instruction were, as a nation, totally unready to receive him as the Messiah, and crucified him. R5768:6
As a hen— Greek, hon tropon, in like manner. R341:1
Ye would not— The people, under the guidance of the scribes and the Pharisees, the theologians of that time, made light of the message and went their way—one to his farm, and another to his merchandise. (Matt. 22:5) R5510:5 The literal seed of Abraham having thus failed to accept the Kingdom, the next step was to form a new nation, "an holy nation, a peculiar people" (1 Pet. 2:9), to be the Kingdom. R2276:2,3

[NTC - Luke 13:35]

Your house— These are the ones who the Apostle says count themselves unworthy of the grace of God, the ones who God blinded and turned aside during the full period of this Gospel age, during the period of the gathering of the elect of this Gospel age. NS370:5
Left unto you— Here assuming kingly office; a date parallel to the spring of AD 1878. R5772:5, 181:6* The "coming" of the Son of Man referred to in Matt. 10:23. R2645:2
Desolate— A very short time afterwards it began to lose its power; and the Jewish nation lost its identity completely as a nation in the year AD 70, 37 years after. R4788:5 Failure in their trial or judgment meant the loss of their privilege of making them God's Kingdom for the blessing of all the families of the earth, and their remanding again under a death sentence, as unworthy of life under the Law. NS641:5 The typical sacrifices were repudiated by the Father, as the antitype followed immediately upon the cessation of the type of the Atonement Day sacrifices. R5967:1 Ever since, the Jews have been desolate and blighted as a nation, but there is a promise that this blighted fig tree (Mark 11:13,14) shall again become a living tree, a living nation. R5920:6 Just so now it is with professedly Christian nations. Desolation is coming upon them even as it came upon the Jews in the end of their age. CR495:5 The literal seed of Abraham having thus failed to accept the Kingdom, the next step was to find another nation more worthy than the Jews. R2276:3The first Palm Sunday was the turning point marking the rejection of natural Israel as a nation and the inauguration of Spiritual Israel as the "holy nation." NS630:5 A turning point with the Jewish nation; a short time afterwards it began to lose power and 37 years later lost its identity completely as a nation. R5495:3, 4788:5 The favor which has been exclusively yours is now withdrawn. A72, 223;B70; R1966:4 "Even today do I declare that I will render double unto thee." (Zech. 9:12) B225 These words, pronounced as our Lord's first act on assuming office as King of the Jews, 33 AD, typified the rejection of nominal Spiritual Israel in 1878 AD. B225, 246; C151; R5772:5, 229:1 As natural Israel was tested in the "harvest" of the Jewish age, so spiritual Israel is tested in the "harvest" of the Gospel age. R2645:3
Until the time come— The curse did not seal their eternal doom. This was "blindness" only for a time, Paul says. (Rom. 11:25-27) R127:3* Nearly nineteen centuries later. R5495:3 The Millennial day. Q107:2
When ye shall say— From the heart. B226 As prophesied by David in Psa. 118:26. D639
Blessed is he— Our Lord's words of this verse emphasize five points: (1) the Jews had the first opportunity to become the elect of God; (2) the time had come to end their national favor; (3) furnishing the opportunity for the installation of the antitypical house of sons (Heb. 3:6); (4) the selection of spiritual Israel during our Lord's absence, when natural Israel would not see him; (5) that their blindness shall be turned away and favor return to them. R3539:2

[NTC - Luke 14:1]

As he went into— Evidently before entering the dining room, probably in the courtyard. R2699:3
To eat bread— Jesus never refused an invitation to a feast, always using such occasions as opportunities for the presentation of the truth. R3831:2, 2699:2 Our Lord was prompt to avail himself of all such table-talk opportunities. On each occasion of his attendance we find him utilizing the opportunity for the inculcation of some truth—natural or spiritual. R2700:2 The custom of having Bible talks during the meal hour is profitable. To partake of heavenly food at the same time that we appropriate the natural is quite proper. We see that this was Jesus' custom. R5414:3, 2700:1 The practice at the Bible House for table talks described in detail. R3832:6, 2700:1
On the sabbath day— The Sabbath was quite a feast day amongst the Jews, but in accordance with the requirements of the Law the dishes were served cold—cooked previously. R3831:1, 2699:3 Considerable blessing might be experienced, and additional opportunity for spiritual development enjoyed, if Christian people were to cook a double portion on Saturday, and thus leave themselves freer from domestic responsibilities on the day of worship.R2699:3 Our celebration of the first day of the week as a Christian Sabbath should not be with the thought that it is a law, but rather an appreciation of the privilege of leaving the ordinary affairs of life for spiritual things. R3831:5
They watched him— Critically, rather than sympathetically; looking for faults rather than for virtues. R3831:2 Doubtless these men were interested in coming in close contact with him, with a view to judging according to their own standards respecting his character, teaching and miracles. R3831:2

[NTC - Luke 14:2]

A certain man— He may have been a member of the household or family; indeed our Lord possibly may have been invited there with a view to proposing the healing of this one with the infirmity. R3831:2

[NTC - Luke 14:3]

Jesus answering— Discussing the subject in advance on this occasion. R5406:4
Heal on the sabbath— Our Lord was still under the terms of the Law Covenant; hence nothing that our Lord did on the Sabbath day—healing the sick, etc.—could properly be esteemed a violation of the fourth commandment. R3831:4 His custom was to do a large proportion of his miracles on the Sabbath day because that typified the Millennial day in which he will scatter blessings of healing amongst all the people. R2699:6 So, during the antitypical Sabbath, the Millennium, it will be declared to all the world that "whosoever will" may have life and health eternal if he will take the steps of faith and obedience. B40

[NTC - Luke 14:4]

They held their peace— No doubt feeling themselves somewhat incompetent to discuss any question with one whom they had all learned to recognize as a great Teacher, however much they rejected his Messiahship. R2699:6 No objection to healing on the Sabbath day having been cited from the Law, our Lord performed the miracle. R3831:3 Showing his own understanding of the matter, that it would be right to heal him. R2699:6 Touched him, so that it might be manifest that the miracle was of divine power through him. R3831:3

[NTC - Luke 14:5]

An ass or an ox— As it could not be wrong to assist a dumb animal out of difficulty on the Sabbath, much less could it be wrong to relieve the distress of a human being made in the image of God. R2700:1 Another reading is: "Which of you having a son or even an ox." R3831:3

[NTC - Luke 14:6]

Could not answer— They all knew that, where their selfish interests were involved, they would decide that there was nothing in the Law to hinder lending assistance on the Sabbath. R3831:3

[NTC - Luke 14:7]

A parable to those— Speaking in a manner that would not be appropriate to any but himself, criticizing the gathered guests. R5414:3, 3832:1 He called attention to the wrong self-seeking course, not by saying anything against the action in this particular case, but by suggesting a propriety of conduct in a general way. R2700:3 Probably in answer to some question. R3832:1
How they chose— Thus showing the pride and ambition of their hearts. R2700:3

[NTC - Luke 14:8]

In the highest room— We are frequently charged with seeking selfishly for something superior to what others will receive, but we are interested not so much in the dignities of the Kingdom as for any place in that great marriage feast.R3832:2

[NTC - Luke 14:9]

Take the lowest room— An ambitious striving for position in the present time will surely mean a loss of the Lord's favor and a much humbler position in the Kingdom, if pride did not hinder entirely from being accepted as members of the Little Flock. R3832:3

[NTC - Luke 14:10]

In the lowest room— We may safely assume that our Lord and his disciples took the less distinguished seats, in harmony with the Scriptural injunction, "In honor preferring one another." (Rom. 12:10) R2700:3 A quotation of Prov. 25:7. R2053:2
He that bade thee— It would not occur to any of us to think of ourselves in connection with high honors and dignities except as we find it plainly stated in the divine Word; but finding it there it is the duty of faith to accept whatever we may be deemed worthy of. R3832:3
Go up higher— The chief places will not be given to those most bold, most inclined to usurp authority; but, on the contrary, the Lord will not forget the man or woman of humble mind. R3832:1

[NTC - Luke 14:11]

Exalteth himself— Praises himself. R4115:3 Amongst the Gentiles the rulers are lords, who do not service but are served, but among the followers of Jesus the rule is to be reversed. R3363:1 Ambition is a very necessary faculty of the human mind, without which the world would make comparatively little progress; but it is a very dangerous element as respects the formation of Christian character. R3832:2 A man has no right to aspire to be an angel, never having been invited to that position; nor has an angel a right to aspire to the divine nature. That was the crime of Satan which brought his abasement, and will end in his destruction. (Isa. 14:14) R612:3; A189 Knowledge without humility might puff up. R5988:4 Such could not be trusted in a high position. R5414:6 A true elder, a real servant of the Lord, is to avoid a self-seeking spirit. R5389:1The Lord has no use for the proud and self-sufficient, either in the present age in the instructing and building up of the Church, or in the future age in the instruction and uplifting of the world. R5988:1
Shall be abased— God would do this abasing, not of a vengeful spirit, but because the one who would vaunt himself must be brought low. R4928:2 The self-seeking, the proud in spirit, could not be trusted by the Lord in a high position. They might do damage to themselves and to the Lord's cause with such a spirit. R5414:6 As illustrated by Satan. A189Inflated values must at some time come down to a solid basis. R1486:6 What degradation can await such self-exaltation as is shown in the utterances of the Papacy! B313
Humbleth himself— Humility is important, not only on its own account, but also because the other graces of the holy Spirit cannot be cultivated without it. R4787:1 If we look at our own imperfections and the good qualities of others, we shall find ourselves more and more appreciative of others. R4928:3 Only as we are in a humble attitude of mind can we get a view of the lengths, breadths, heights and depths of the divine plan. Otherwise we would continually find our view of God and of his Word and plan obstructed by self. R2860:4 There is always plenty of room at the bottom of the ladder of honor. F296 Ones who would not be injured by the exaltation, nor in danger of deflecting in the future work to which all of the Kingdom class are called. R5414:6; HG623:5 Ambition is necessary in the Church as well as in the world; but in the new creation it must not be a selfish ambition to be great and prominent, but a loving ambition to serve the Lord and his people, even the very humblest. F296 A self-seeking brother should be passed by, however capable; and a less capable, but humble brother, should be chosen for elder. F296It becomes all God's intelligent creatures to receive, with humble gratitude, whatever God may bestow. R612:3 One of the secrets of the greatness of Joseph: he honored God, and was therefore of the kind whom God is pleased eventually to honor and exalt. R3978:6 Illustrated by the contrast between Joshua and Korah, Dathan and Abiram. R3079:2 Illustrated by the contrasting course of Jesus and Satan. NS623:3 Illustrated by the behavior of John the Baptist. R4115:2 As Christ did, to become man's Redeemer. E425 By facing popular opposition and enduring popular reproach. R1487:2 This principle applies to both human and spirit beings. R5535:6, 5844:5 None will be granted life everlasting who do not cheerfully humble themselves under the mighty hand of God. R5535:6 If divine favor is expected, it must be sought, not in pride and self-sufficiency, but in humility. 2700:4 The other graces of the holy Spirit cannot be cultivated without humility. R4787:1 A lesson of vital importance to all who would be ready for and enter the Kingdom. R2700:3The path of humility is the path to glory. R5535:6 Now the proud are happy (Mal. 3:15), but in the next age all the blessings will be upon the contrite and humble. R5218:5
Shall be exalted— The statement of a philosophical principle of divine law. R1766:6 A principle of divine government illustrated in the opposite courses of the Logos not meditating a usurpation to be equal with God (Phil. 2:6), and Lucifer, who said: "I will be like the Most High." (Isa. 14:14) R5844:5 Now the humble and contrite are trodden down in the street. Now the proud are happy. R5218:5 But not necessarily to the highest position. A189; R612:3 In due time; in the new Kingdom. R1766:6, 5218:5 God's blessing will come to us along this line or not at all. R1537:4 The Church should follow this general rule in selecting elders. F296 He who would serve most was to be esteemed most highly. R3363:1 Those who would not be injured by exaltation nor in danger of deflecting. R5414:6 "Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." (1 Pet. 5:6) R3079:2, 5844:5, 4928:2, 3978:6, 3832:3, 3363:1

[NTC - Luke 14:12]

Said he also— Perhaps in answer to another question. R3832:3 Probably considerable was said in the interim that was not recorded or pertinent. R2700:5
When thou makest— Words of counsel to his host in so kind and so wise a manner that it would surely give no offence. R2700:5
Call not thy friends— Not that it would be wrong to invite friends, neighbors or kinsmen who might invite us in turn, but we are not to think that in so doing we are laying up any treasure in heaven. R5415:1, 3832:4
A recompense be made— If we get our rewards for good deeds in the present life, how will there be anything coming to us in the future? R5415:1

[NTC - Luke 14:13]

Call the poor— The Pharisee had done something of the very kind in inviting Jesus and probably his disciples to dinner. He well knew that they were poor and would be unable to ask him in return. R5415:1 Perhaps the Lord wished to show his host than in inviting himself and his disciples he had really done a gracious act, provided he had the gracious motive back of it. R3832:4, 2700:5 Whoever enters into paying support of the poor in a proper spirit is doing something meritorious; but whoever pays such taxes from compulsion merely, without appreciation, evidently would not be deserving of any credit. R5415:1

[NTC - Luke 14:14]

Shalt be recompensed— Our Lord intimates that every good deed willingly done from the right motive may be sure to have a blessing in the present or in the future life. R3832:4, 1008:4 Not that those works will justify any, but being then justified by faith in the ransom, these shall be rewarded for those good deeds done before the light of truth was made so clear. R570:2 Every act of kindness which anyone may now do for those more distressed than themselves will have its effect upon their own hearts, not only blessing them for the life that now is, but preparing their hearts through a greater nobility for a higher relative position in the future during the Millennium. NS536:5 Let us therefore, in the world and in our families and amongst those who are not of the consecrated class, encourage large benevolence, kindness and generosity, knowing that these will be beneficial to our friends. NS536:6 A reward that would fully compensate every such benefaction. R2700:5 Not a reward of glory, honor, immortality and joint-heirship in the Kingdom of God, but a good reward, more than compensating for the kindness they performed. R2701:4
At the resurrection of the just— There is a general division line between the just and the unjust, those who please God and those who please him not, the first resurrection class and the latter resurrection class. NS535:1 The Greek word anastasis here has the article, showing emphasis and indicating that the first or special resurrection is surely meant. R1512:2 The reward of such good works will not be a share in the resurrection of the just, but, when the just are resurrected, a blessing will accrue to these for having done kindness to those who could not return the kindness. NS536:2 Not in the first resurrection, but at that time—after the first resurrection shall have glorified the Church and inaugurated the Kingdom. R2701:4, 3832:6, 1512:2, 1008:4 That is, when the just, the justified, the Church, shall be resurrected in the first resurrection, then every good and every evil word and act will be recompensed—in Paradise. HG437:6 Full recompenses, either rewards or punishments, are not to be expected before the resurrection. R1881:5; HG334:1 Thus those who have "fallen asleep" have not already "gone to their reward." HG347:4
Blessed is he— Doubtless uttered in a reverent spirit, possibly by one of the apostles, with a view to turning the attention of the company to the message which the Master and his disciples were proclaiming—the Kingdom of heaven is at hand. R3833:1
That shall eat bread— Be counted worthy to share with Christ in the honors and glory of the spiritual Kingdom established. R1958:4 The reference to eating bread in the Kingdom, viewed from the oriental standpoint, would signify to be on good terms with the King, and a new regime, and to be a participator in the blessings of that glorious epoch. R3833:2

[NTC - Luke 14:16]

Then said he— Thus gradually the minds of the company present had been led from earthly things and from commonplace matters and social chit-chat to the consideration of the gracious promises of God. R2701:2
A certain man— God himself is the host in this parable. R2701:3
A great supper— The Jews usually ate two meals a day: a very simple breakfast and the second and principal meal consisting of more elaborate dishes. The great feasts were usually made about sundown. R3833:3 Evidently the marriage feast of another parable. R3834:1 The feast announced as ready at the beginning of the Gospel age; first, by John the Baptist, to the Jewish nation. R1957:3 The great feast is the high calling which has come to us. R2701:6 Representing the rich blessings of God's providence for the Church—the knowledge of the truth, justification, spirit begettal and the privilege of appropriating the exceeding great and precious promises of God's Word. R5415:4 Not the feast of Isa. 25:6. R1957:2, 342:3 The feast of this Gospel age pertains to the spiritual phase of the Kingdom, while that of the age to come will pertain to the earthly Kingdom. R1957:3 Only a select number are invited. R1957:3 The nuptial feast; the marriage supper of the Lamb. R5415:5, 3834:5 The good tidings pertaining to the spiritual phase of the Kingdom: "O taste and see that the Lord is good." (Psa. 34:8) R1957:3
And bade many— It is not for all people, but for the "few selected" among the "many invited" in the present age. R342:3 The story shows three divisions, or parts, to the one call which gathers the guests. R2300:3, 1958:1 To enjoy the great feast of the Kingdom for which they had waited and hoped and prayed over sixteen centuries. R2701:5, 3833:1 Long years before he had sent word to the Jewish nation that in due time such a great blessing would be open to them—the privilege of becoming members of the Kingdom of God, sharers of it with Messiah. R5415:3,2701:3 It was customary to send out the notifications long in advance, without specifying exactly the time, which would depend upon contingent circumstances. R3833:3

[NTC - Luke 14:17]

Sent his servant— On the day of the feast, when it was assured that there would be no miscarriage of the arrangements, servants were sent to those already notified or bidden that they might come promptly to the feast. R3833:3 The message of Jesus and the twelve, and later the seventy, throughout all Judea, was the invitation. R2701:5 The first invitation represents the first years of our Lord's ministry. R2701:6, 2301:1
At supper time— The feast had been in preparation for more than eighteen centuries since its first announcement. R3833:5 The feast was not ready until our Lord's day, and hence the invitation to partake of it did not go forth until then. R2701:3, 2301:1 During the three and one-half years of our Lord's ministry, in which he was being slain as the bullock for the feast. 2301:1,2, 2701:3
Them that were bidden— Previously bidden, and who had during the three and a half years of our Lord's ministry refused to come. R2301:1 Those who were originally bidden, but who began to make excuse, were the Jews. R3833:4, 1958:1 The ones especially invited were the ones who specifically claimed to be the "holiness people"—the Pharisees and the Doctors of the Law. R5415:4, 2701:6, 342:5
Come— Come in condition of heart to enter into the Kingdom, to be begotten of the Spirit, become new creatures, joint-heirs with Messiah. R3833:5 We have been invited, we have accepted, we have the white garment that we might enter. CR301:2
All things are now ready— Jesus came saying, "The time is fulfilled, and the Kingdom of God is at hand." (Mark 1:15) R1957:3, 4679:2, 2701:4, 2301:1, 342:5

[NTC - Luke 14:18]

They all— Those who did receive our Lord were so few as to leave them almost unworthy of being mentioned. Additionally, those who received Jesus, were, in a large measure, the publicans and sinners. R3833:6
With one consent— The great majority of the Jewish nation failed the test, not accepting Jesus as Messiah. R5837:4
To make excuse— The servant looked so meek and, as lovers of pleasure more than lovers of God, they did not believe they would enjoy the feast. They would not say this in so many words, but preserve an outward form of godliness, instead making excuses as being too busy. R3833:5 The cost was too much! Those who were found in that condition of mind were none of them living up to their profession. R5837:4They dishonored the host who had invited them to his banquet. R5435:4 Contrary to all precedents, these guests declined. Our Lord purposely made the parable contrary to the custom. R3833:4 When the point was reached of making a positive decision as to whether they would accept God's conditions, but few were ready. R5837:4 He had no time for responding to the divine invitation to the Kingdom. 2701:5 Overcharged with the cares of this life. R4679:2 And this sentiment of fleshly Israel is largely that of spiritual Israel also, now that the spiritual Kingdom is announced. R2701:5
I have bought— The invited ones were full, covetous, money-lovers, too busy with worldly prospects. R5415:3 The rich, the popular, those absorbed in business are content with the things of this life and are scarce likely to leave them for things for which they feel no need. R108:2* It is impossible to be thorough-going business men, wealthy, influential, etc., and at the same time follow in the footsteps of Jesus, giving all of our hearts, talents and energies to the Lord. R2702:5 This does not debar those who have riches of any kind, but really gives them all the greater privilege and opportunity; for they have that much greater talent which, if they will, they may sacrifice. R2702:5
A piece of ground— With one the pressure came in the direction of seeing to his farm, and thus being not slothful in business. R2701:5
Have me excused— They had no desire to have their own plans superseded by God's plans. R342:6 In one sense, this is all right, for it merely keeps out of the Kingdom a class which the Lord does not desire should be in it, and which if it did come in would need to be sifted out later. R2701:6 Many feel that those things which they would call the real, practical affairs of life need all of their attention. R2701:6

[NTC - Luke 14:19]

Five yoke of oxen— It might do very well for people who had nothing else to do but to give attention to a spiritual feast, but as for him, his time was fully occupied with his property. R2701:5

[NTC - Luke 14:20]

Married a wife— Another felt that his duties, social ties, wife, children, etc., demanded all of his attention, and that therefore he could not accept the Kingdom privileges. R2701:5

[NTC - Luke 14:21]

Being angry— Not mad or in a rage, but indignant, and with perfect propriety. R3833:6 As he had every right to be. It was a shameful procedure to accept an invitation, to allow the host to expect the invited one and to make elaborate preparations, and then at the final moment to make some trivial excuse. R3833:4
Go out quickly— At once. R342:2 After the nation as a whole proved unworthy, and for a number of years after the crucifixion, the Gospel message went again to Israel, to individuals of that nation. R2301:1, 2702:1
Streets and lanes— In the days of our Lord it would be easy to thus collect a large crowd of indigent and infirm. R2702:2
Of the city— Or, government. R342:6 Both of these first calls belong to the city—that is, Israel, the nominal kingdom of God. R2702:2
The poor— The apostles were sent to gather, not the nation, but such individuals as were of humble mind. R2702:1 The poor had the Gospel preached to them. Publicans and sinners were received by our Lord, invited to accept forgiveness of sins and participate in the Kingdom in joint-heirship with their Redeemer. R5415:4, 3834:1, 342:6 The prodigal-son class. R1958:1 The morally and mentally poor, blind and maimed. R2301:2, 342:6 Jesus came to his own, and his own people received him not; but as many as received him (believed his message), to them (publicans, harlots, etc.) gave he power (liberty) to (come to the feast) become sons of God. (John 1:12) R342:6 Nearly all the preaching of Jesus and his disciples was to the poor of Israel. R5415:4 After the nation had proven itself unworthy, and Jesus had wept over the city, the apostles were sent to gather humble-minded individuals. R2702:1 Invited to accept forgiveness of sins, and come in and be heirs of God, joint-heirs with Jesus Christ. (Rom. 8:17) R5415:4
The maimed— Who confessed that they were not perfect, but who desired perfection, and who rejoiced in the call to partake of the Kingdom privileges, and gladly forsook all else for it. R2702:1The better educated—the less morally lame and less spiritually blind—rejected our Lord. R3834:2

[NTC - Luke 14:22]

Yet there is room— Some came, but not enough to fill the places already provided. R5415:5, 2301:2 About 500 accepted the invitation in our Lord's time and several thousand more at Pentecost, while several thousand more responded further on. But, in all, only a remnant of Israel was found worthy. R3834:2 "Though the number of the children of Israel be as the sand of the sea, a
remnant [only] shall be saved." (Rom. 9:27) R2702:4, 2301:2

[NTC - Luke 14:23]

The servant— The servant that calls the world is always the Christ, either Head or Body, while the servant that guides the Christ is always the holy Spirit. R343:1
Go out— This third call is now nearly complete. Nearly all the places at the table have been provided with guests, only a few are yet vacant. R2702:4
Into the highways— Into various parts of the world. R3834:3 We Gentiles were children of wrath, strangers from the commonwealth of Israel. R343:1For 1800 years the message has gone out. R5415:4 Because a sufficient number was not found in Israel to complete the elect number, the message must be sent outside the city, outside of Judaism—to the Gentiles. R2702:2, 2301:4, 1958:4, 5415:5, 343:1
Compel them— The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet are to be urged to come to this special feast of favor. A195 Better rendered constrain or urge as in the Diaglott. The Lord never compels the acceptance of his favors, but he does constrain by his love and grace and promises those who love righteousness and truth. (2 Cor. 5:11,14,15) R1958:4, 2702:2; A195 Urge all that they met, up to a certain number, to come to the feast. R3834:3
To come in— Here is food to satisfy every longing, more and better than we could ask or think, a spiritual feast of future good things—joys and pleasures in the presence of the Lord. R343:1To come to this feast involves a leaving of worldly hopes, aims and pursuits. In proportion as earthly things are abandoned, each may feast now. R343:1
May be filled— We at once begin to enjoy and feast upon God's bounteous provision; by hope and faith we have a joyful anticipation and rich feast on the promises of God. R343:1 God, knowing the end from the beginning, had determined a definite number to constitute the Church—144,000. R3834:2, 2301:4 Not a seat left vacant. R5415:5 The parable shows three classes called: (1) those of Israel striving to keep the Law; (2) the publican and sinner class; (3) the Gentiles. R1958:1

[NTC - Luke 14:24]

None of those men— Though, thank God! divine provision has arranged for another banquet, which through the Kingdom, will be spread for all nations, kindreds, tongues and peoples—"a feast of fat things." (Isa. 25:6-8) R5415:6, 3833:6

[NTC - Luke 14:25]

Went great multitudes— According to the requirements of the Law, going up to Jerusalem to keep the Feast of the Passover. R5425:3

[NTC - Luke 14:26]

And hate not— Love me not more than. R1944:6, 2986:4 The word hate is apparently used in contrast with love. To be a disciple of Christ means that we must love supremely the Lord and the principles for which he stands, so that love for others would comparatively be hatred. R5426:2 Signifies a cutting off of every love that would conflict with our love for the Lord. Our earthly loves are to be counted as nothing in comparison. R5426:2 There is a reasonableness in the hard terms of discipleship. Only those willing to comply with such terms could properly be entrusted with the great power, glory and honor which will be granted to the Kingdom class. R5426:1 Our Lord evidently used this word to impress the thought that the terms of discipleship are very rigid and exacting. Q782:4
His father and mother— Jesus himself reproved the Pharisees for saying that a son who would make a large present of money to the temple might thereafter be excused from any responsibility to his parents in their support. (Mark 7:10-13)R854:6 We cannot suppose that Jesus, who in his dying hour provided for his own mother's care, taught neglect of parents. R854:6 And self, and popularity, worldly prosperity, honor of men and human theories and systems. D268
And wife— One of the apostles, under the influence of the Spirit of Christ, said that a man should love his wife and cherish her as his own body, and as the Lord loves and cherishes the Church (Eph. 5:25). Surely he did not contradict the Master in this. R854:6 The Apostle wrote that any professing to be Jesus' disciples who neglect and fail to provide for their own households are worse than infidels. (1 Tim. 5:8) R854:6
And brethren— Does not mean that we should not love one another (John 13:35) and even our enemies (Matt. 5:44). Q782:4
His own life also— Greek, psuche, soul, being. E336 Not in the sense of starving from neglect of the necessities of life. R854:3 The present existence or being is under sentence of death anyway. The call of this Gospel age is to lay down our lives in the Lord's service, as living sacrifices. E336 Christ is to be enthroned in our hearts preeminent over all things, yea, preeminent over self. With many this submission of self is the most difficult proposition. R2986:2 Reverencing human theories and systems more than the Word of the Lord.D268
Cannot be my disciple— Because few live up to these conditions. Therefore few of the many called are chosen. The call was a genuine and effectual call in every case; but the response of the called ones was frequently insincere and ineffectual because they did not comply with the conditions. R1310:4 These will not come out until Babylon falls and they come through the "great tribulation." Such shall not be accounted worthy to share the Kingdom. D268; HG718:5 The Master did not say that only his disciples could ever gain everlasting life. For the time being he was merely inviting disciples, and not attempting to reach the world. R5425:6

[NTC - Luke 14:27]

Whosoever doth not— If we turn aside from the path of humiliation and daily cross-bearing, and strive for present exaltation and preference, we are forgetting the very conditions upon which the future exaltation depends. R1988:2
Bear his cross— Cross-bearing signifies endurance of trials, difficulties, disappointments—the crossing of the human will and preferences by circumstances and conditions permitted of the Father. R3236:4 The taking up of the cross is done after we come to a knowledge of the truth. R5223:2 None can gain glory and joint-heirship with Christ except by cross-bearing. R1988:1 Bearing the cross does not mean running away from it, or getting alarmed at it, but enduring it. R5223:4 Cross-bearing must be a daily matter. Our crosses are those oppositions of the world, the flesh and the devil which conflict with the divine will as laid down for us in the Lord's Word. R5426:4 The Master's cross-bearing did not consist in fighting the weaknesses of the flesh, for he had none; nor are these weaknesses of the flesh our crosses. R3237:2 Our faithfulness in cross-bearing consists in our willingness to stand up for the truth and every principle of righteousness no matter what the cost of friendships broken or enmities enkindled. R3237:3 The opposition of husband or wife, only if engendered by faithfulness to the Lord; the endurance of opposition by business competitors because of our faithfulness to Christ; but not the above for other reasons. R5223:3 The bearing of the cross is the way of growth in character for the consecrated child of God. R5223:5 If we were in heaven, where all is in full accord with the divine will, we could have no crosses from the time that we fully consecrated to the Lord. R3236:4The cross is to be not merely lifted, but carried faithfully unto death. R5223:2
Come after me— Walk in his footsteps, being first forgiven of sins. Q367:3
Be my disciple— One who follows a teacher or leader. R5223:1

[NTC - Luke 14:28]

To build a tower— His followers should count the cost of discipleship in the same cool, methodical, calculating manner in which they would count the cost of the erection of a building. R3235:6
Counteth the cost— Instead of urging everybody to become his disciples and threatening them if they did not, the Master treated the subject in the very opposite style. NS344:5 The Lord would not have any one take upon himself the responsibilities of this relationship without due deliberation and forethought. R2072:1*, 5208:1 The Master does not deceive any to becoming his followers by assuring them it would cost little or no sacrifice.R854:3 Jesus apparently reproved even a spirit of enthusiasm that might becloud the cool judgment. They were not to be brought into the family of God by prayers or excitement, but by the declaration of the divine terms and conditions. R5454:5 Some count more rapidly than others. HG694:4 If we have a sufficient love for righteousness, truth, honorable and noble principles of life to desire to glorify the Creator by following the paths of righteousness, we will, after complete consideration, determine that duty calls to a full self-surrender. NS450:4 It is fortunate for us that at the outstart we do not, cannot, estimate or appreciate the full meaning of the words cross-bearing. Doubtless few of us would have the courage to make the consecration and the start. R3236:5 Important because, as with Jesus, the trial, temptation and testing of loyalty comes more particularly after consecration than before. R4970:1 "Are ye able to drink of the cup that I shall drink of, and be baptized with the baptism that I am baptized with?" (Matt. 20:22) R2072:2*; NS770:3 But if you can afford it, the investment will bring good returns. One would not be certain of success in any earthly venture who did not apply time, means, heart and mind to the acquiring of his object. Can less be expected of him who lives for God? R108:4* God had a well-defined plan in his own mind before it found expression in the slightest development. The great Architect of the universe first counted the cost, and reckoned that all should culminate to his honor and glory. R421:2, 338:1 Whether to trust to the Lord's promised aid to enable him to overcome, or to forfeit his justification, "receive the grace of God in vain." (2Cor. 6:1) F126; R5454:5 "Better is it that thou shouldest not vow than that thou shouldest vow and not pay." (Eccl. 5:5) "It is a snare to a man to make inquiry after
[having made] vows." (Prov. 20:25) R2081:1*, 4238:2 The putting aside of all earthly ambition or honor to be counted as loss or dross in contrast with God's glorious promises. R4975:4 Intelligently and freely; with due deliberation and forethought. R2072:1* We make no impassioned appeal for one to become a follower of Christ, but do earnestly urge the importance of decision. R5614:6 All who espouse the cause of Christ should do so with a full, clear understanding and a fixed determination not even to look back. R5426:5
Sufficient to finish it— It would be better not to take up the cross unless we have the determination to do so unto the end. If you take up the cross, it is to be not merely lifted, but carried faithfully unto death. R5223:2 In harmony with this, we oppose so-called "Revival" methods. R4238:4 Those who, having made a consecration, decline to exercise faith in the Lord's promised aid, and refuse or neglect to go on to perform their "reasonable service" by making their consecration complete, unto death, have been favored of the Lord in vain. (2 Cor. 6:1) F126

[NTC - Luke 14:30]

Not able to finish— We may rest assured that our Father's original plan will be carried out to the letter. A65, 66, 95; E34; R1560:2

[NTC - Luke 14:31]

And consulteth— Going to war without adequate preparation would result disastrously. R5426:4 Whoever enlists under the banner of Jesus takes his stand against Satan and sin, and must expect to have a hard battle. He must not expect to receive the victor's crown except by faithful perseverance in well-doing. R5426:5
Whether he be able— Else they will not be persevering enough, nor zealous enough, to "fight the good fight of faith" and overcome. (1 Tim. 6:12) R3236:1 It is well that we count the cost and see our own weakness, littleness and inability to cope with and to vanquish the world, the Adversary and our own imperfect flesh. NS174:3

[NTC - Luke 14:33]

Forsaketh not all— This does not mean merely to forsake all forms of sin. No one has a right to commit sin, whether he be Christ's disciple or anybody's disciple. That is taken for granted. NS172:5 The conditions of fellowship with Christ in the heavenly Kingdom are nothing less than the sacrifice of every earthly interest, and earthly life as well, in his service. But this service and sacrifice is a reasonable service, and never implies that we must become paupers to make others affluent. R855:1 In contrast, the Israelite was to consider one-tenth of what he had as holy unto the Lord. Likewise, the Jew gave God one-seventh of his time, but the Christian is to give him seven-sevenths. HG538:1* Present all these things unreservedly to God, and yield yourself as his servant also—reckon yourself God's steward, commissioned by him to use all those goods, as well as all your personal talents, to his glory. Think not of these goods henceforth as your own, and talk not about giving them again to the Lord; for once given, they are his forever. R855:1 Remove from your pathway at once every hindrance and stumbling-block which the Adversary may put in your way, and keep right on running for the prize of the high calling, keeping your eye on Jesus and Paul as examples of endurance and overcoming. R758:5 We are to give all in as direct a way as we can, and the remainder is to be given in a more indirect way. We give him the money we spend for food and clothing because our body belongs to him and is being used to glorify and serve him. Food gives us strength to do more for him; therefore the money we spend for food is being spent for our Lord. HG583:1* The abandonment of earthly aims, hopes and ambitions and the substituting for these of heavenly hopes and ambitions which would transform the mind by renewing it. NS172:1 How different from that easy-going Christianity which seems but little removed from the spirit of the world. A zeal which strives, runs, fights and watches with sober vigilance is generally regarded as extreme, peculiar, fanatical and foolish. R2123:2 Not one professed Christian in a hundred has reached this standard. HG555:5, 734:2* Whoever will not submit to be "salted with fire." (Verse 34) R508:4*
Cannot be my disciple— Modern theology is forced to conclude from this that all who do not make this utter sacrifice of every earthly interest are sure to be consigned to eternal torment. R4551:2,3,4, 3236:2 Discipleship would require a growing faith which would rise to every emergency of his requirement. R1967:2 Discipleship requires nothing less than a full, complete consecration. R2071:6* True disciples make progress in the school of Christ, overcoming the spirit of the world. 1967:2

[NTC - Luke 14:34]

Salt is good— Salt has preservative qualities, brings out the flavor in food, and in olden times was used as a symbol of faithfulness and loyalty. Jesus used it as a symbol of his own loyalty to God and that which followers must have and maintain. R5426:5 A healthful, cleansing, preserving element in the midst of a world of moral decay and sinful pollution. R2073:2* Several of the oldest and best manuscripts (among which are the Sinaitic and Vatican) insert after the word salt, the word then; connecting this verse to the preceding verses. R508:3*
Lost his savour— If we are clinging to the world, worldly ways, worldly thoughts and worldly associations, then the salt is losing its savor, if it has not already lost it. R508:4*

[NTC - Luke 14:35]

Neither fit for the land— It will not serve as a fertilizer, for it has an opposite effect. R5426:5
For the dunghill— Absolutely useless, except for its intended purpose. So the Christian has a special purpose in the world—to be a preservative power, having antiseptic qualities to draw out all the good qualities of those with whom he is connected. R5426:5
Men cast it out— Good for nothing, unsavory salt! castaways from divine favor, and left to be trodden under foot of men! R2073:2
Ears to hear— Few have the ear to hear the Lord's message—few are so out of accord with sin, shame and ungodliness as to desire to escape from these and to come into full sympathy and accord with the Prince of Light at this present time. NS173:1
Let him hear— All followers are to take heed to these words. Whoever neglects them despises the one who gave them, and will surely fail of a blessing that might otherwise have been secured. R5426:6, R1958:4, 2702:2; A195 The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet are to be urged to come to this special feast of favor. A195 Urge all that they met, up to a certain number, to come to the feast. R3834:3 The ear of faith must be attuned to the melodies of divine truth if the soul would catch its blessed inspiration. R1945:1

[NTC - Luke 15:1]

Publicans— The publicans were Jews who had become somewhat estranged to their laws and to the patriotic sentiments of the nation, and who accepted service under the Romans as tax-gatherers. R3360:2 Being cast off from the sympathies and friendship of the Jews in general, they were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3
And sinners— The sinners were the more or less immoral, who made no professions of keeping the Mosaic Law, observances of the more sacred rites and ceremonies, holy days, etc. R3360:2

[NTC - Luke 15:2]

Pharisees and scribes— The scribes and the Pharisees held themselves aloof from the common people—the scribes, because the masses were illiterate; and the Pharisees, under the claim that the people were sinners, cut off from relationship to God. R5426:3 Whose holiness was of a hypocritical character, delighting in outward show rather than in purity and holiness of heart. R2706:2 They refused to acknowledge others as brethren and fellow-heirs of the divine promises. R2706:2
Murmured— Whatever did not harmonize with their standards they could only contest. Their difficulty in part was that they had too high an opinion of themselves. R5426:6 For his having anything to do with the disreputable backsliders. R1460:1 Their view was earthly, selfish, proud, haughty, not pleasing to God. R5427:2
Receiveth sinners— His superior knowledge did not make him haughty, and his superior righteousness did not make him proud and unsympathetic. R5426:3 This inclined them to repudiate Jesus, whom they would have been glad to have had as one of their number if he had been willing to be known as a Pharisee and to conform to their customs. R2706:2 When they found that he received sinners, they began to realize that his righteousness was a different sort from theirs, and, as darkness is opposed to light, they hated him. R1460:1 There was a measure of truth in the assertion of the Pharisees that the majority of people were living in sin, neglecting the divine Law, and thus living much after the manner of the Gentiles. R3360:1 But the Pharisees, accustomed to thinking of themselves as the holier class of the Jews, had gradually separated themselves from the lower elements of the people, so that in our Lord's time the two classes mingled very little. R2706:2 Publicans and harlots were not made the subjects of special missionary efforts. It was when these classes came to his ministry, manifested interest therein and signs of repentance and reformation, that he received them cordially. R2414:2 Bible Students should always seek to view the jewels of the Lord's Word in the settings in which they have been placed. To neglect this is to lose a portion of the lesson intended. R5426:3 Even his disciples were shocked that he should converse with a woman of Samaria. (John 4:27) CR125:3 There is no intimation that our Lord went "slumming" after them. R2414:2

[NTC - Luke 15:3]

Spake this parable— By way of reproof to the murmuring of the Pharisees and scribes, to correct their wrong ideas. R1958:2, 2706:2

[NTC - Luke 15:4]

What man of you— Representing the Lord Jesus, the Good Shepherd (John 10:11), as the representative of the Father, the Great Shepherd (Psa. 23:1). R2706:5, 5427:2
An hundred sheep— Representing the entire family of God. R3798:4 A sheep, a docile creature, always represents one who wills to be in harmony with God and in the fold. A goat is the Lord's symbol for the wayward and willful. R1216:3
One of them— The one stray sheep represents Adam and his family. R5427:2, 3835:2, 3798:4, 2706:3, 1217:1 The race was lost, not merely a few, the Church; and their recovery is to include all that was lost. R5427:4 The lost sheep, which originally was represented in one (Adam and Eve), in its recovery will be represented by hundreds of millions of the redeemed and restored of mankind. R2707:2 To suppose it to represent the degraded element of humanity and the ninety-nine sheep a holiness class would be inconsistent because "There is none righteous, no not one" (Rom. 3:10), and "We all like sheep have gone astray" (Isa. 53:6); the illustration would be inapt because it is only a small minority that are in a condition of harmony with Jehovah. R2706:3 Representing Adam and the human family. "All we like sheep have gone astray." (Isa. 53:6) "There is none righteous, no not one." (Rom. 3:10) R2706:3, 5427:2, 3835:2, 3798:4, 1217:1
Doth not leave— Leaving them well cared for by under-shepherds in the wilds (not in a desert). R2706:3 Representing our Lord Jesus, leaving the glory which he had with the Father before the world was, and coming into human conditions in the interest of mankind. R2706:3, 1217:1
The ninety and nine— Just persons, needing no repentance, representing the holy angels. R5427:2, 2706:3, 1217:1
In the wilderness— The true Church is the Church in the wilderness, separate from the world, and under divine protection and guidance. R1841:6
And go— Representing the Lord's first advent. R2706:5
That which is lost— Our Lord did not deny that the publicans and sinners were in the wrong and in some respects further estranged from God than were the Pharisees, but he wanted the latter to see that they should not feel so indifferent toward their brethren. R3360:3 Lost, as used in connection with mankind, has quite a different meaning in the Bible from that commonly given it in modern theology. R2706:1
"The Son of Man is come to seek and to save [recover] that which was lost." (Luke 19:10) R5427:4
Until he find it— His mercy will pursue the lost sheep until every member of Adam's race shall have been brought to a knowledge of the truth and to a full opportunity of returning to the fold of God. R5427:3 Any who, after being found and rescued by the Shepherd, follow him not, but prefer to follow Satan, will no longer be counted the Lord's sheep; for his sheep are those who hear his voice and follow him. R1217:1 Restore it to its original condition—restitution. R2706:5 How much am I sacrificing of my time and strength in going after the lost sheep? R5427:5 All the willing and obedient. R5427:4 Until every member of Adam's race shall have been brought to a knowledge of the truth, and an opportunity of returning to the fold of God. R5427:3 An illustration of the divine care. R2706:3

[NTC - Luke 15:5]

When he hath found it— Already the sheep is found, in the sense of being located; indeed, in that sense of the word it was not lost. It will require the entire Millennial age to bring back the sheep in the full, perfect sense of the parable. R2706:5 Having restored to perfection all of the human family who possess sheep characteristics. R2707:2 Recovered, brought back, by process of restitution. (Acts 3:19-21) R2706:5
Rejoicing— Illustrates the attitude of God and the holy angels. R5427:1

[NTC - Luke 15:6]

He cometh home— Bringing the lost back to the fold—to fellowship with God and the enjoyment of his favor, everlasting life. R3835:2 Not that all will be universally and everlastingly saved, but that all will be brought to conditions of salvation, to a clear knowledge of the truth and to a full opportunity for accepting the same. R3798:4 We do not yet see the sheep recovered. We do see God selecting the members of the Good Shepherd to prepare to join in this work of seeking the lost sheep during the Millennial age. R2706:5, 1217:1 According to orthodoxy, eternal torment; but from the Scriptural standpoint, having wandered from God into sin and degradation. R2706:2 The fall of man and our imperfections to not stand as a bar if we return to God, who will abundantly pardon. R5427:1

[NTC - Luke 15:7]

Joy shall be in heaven— They have a special feeling of interest in those who have strayed, and especially rejoice in the recovery of such. R5427:1 In proportion as we become Godlike we have an interest in sinners—especially in those who, through heredity or evil environment, are more deeply steeped in sin, ignorance and superstition. R5427:3 Like the angels' song in Luke 2:13,14, this shows how the angels of God are interested in the affairs of men, and how they sympathize with us and rejoice over our prosperity. R1478:6
That repenteth— All mankind, in coming back to God, must come back repentantly, and there is joy in heaven over all the human family as they come back in harmony with God and in harmony with righteousness. Q510:T Whether he come back now under the condition of the Gospel call, or whether he shall come back in the next age under Messiah's Kingdom. Q510:T The interest is in the repentant one or in the one who has not sinned beyond repentance. Any sheep, having been found by the Shepherd, and then preferring the wolfish, would no longer be interesting to the heavenly ones. R5427:2 What, then, will be the joy in heaven when the Body of Christ is received into glory? R1821:3
Ninety and nine just persons— The angels of heaven, alone, would seem to fit this description, as being just persons who need no repentance. Q510:T

[NTC - Luke 15:8]

Ten pieces of silver— Prized as a marriage memento. R3360:3 It was the custom among Jewish women to wear on the forehead a fringe of coin bangles. These might be of gold or silver, and sometimes represented her dowry. R5427:4 The women of those times usually wore a bracelet on which was fastened ten coins. Such a bracelet was generally the gift of the bridegroom at the time of marriage, and each piece associated with it was highly esteemed by its wearer. R3835:3, 2707:2 Each had stamped upon it, as is the custom with coin, a certain image or likeness. And so all the sons of God, including angels and archangels, are made in the image and likeness of God. It was one of these that was lost—the human one, man. R2707:3 The human piece, mankind—the dirt floor of the home representing the defilements which have obscured the divine likeness ever since man's fall. R2707:4
Lose one piece— Representing more than its intrinsic value; its loss marred the beauty of the whole. R5427:4
Sweep the house— The lighting of the candle and the diligently sweeping represent the work of God through the Christ, which will be accomplished by the end of the Millennial age. R2707:4
Seek diligently— An illustration of divine energy on behalf of lost humanity. R2707:3 Not that the woman represents divine energy. Q739:2
Till she find it— "That which was lost." (Luke 19:10) R2707:4, 5427:4

[NTC - Luke 15:9]

And when— At the end of the Millennial age. R2707:4
Rejoice with me— Representing the time coming when all things in heaven and on earth will rejoice in the full accomplishment of the Lord's work. R2707:5
Which I had lost— The Scriptures use the word "lost" in reference to the original loss, and not at all in respect to those who will be destroyed in the second death—the latter are not said to be lost; they cease to exist. R2707:3

[NTC - Luke 15:10]

There is joy— We are sure that the angels in heaven rejoice to see the lengths and breadths and heights and depths of the love of God as exhibited toward his fallen creatures. R3631:5 This must be the attitude of the Lord's people today, a feeling of loving interest in the recovery of others from sin, and a disposition to assist them back to harmony with God. R2707:5
Over one sinner— The great time of rejoicing will come at the close of the Millennial age; but now, in advance, all the heavenly host rejoices in every evidence of the accomplishment of the great work. R2707:5 The manufacturer should ask himself, To what extent am I allowing the accumulation of coin to interfere with the giving of proper protection to my employees and all for whose welfare I have a responsibility? R5427:5 Each Christian should ask himself, How much of my time am I giving in helping my fellow-men out of their difficulties and trials back to God? R5427:5

[NTC - Luke 15:11]

And he said— Seeking, in this parable, to show the Pharisees that their position respecting the publicans and sinners was wrong. R5434:6
A certain man— Evidently representing Jehovah God. R5435:1, 3360:3, 2708:1
Had two sons— Originally all the Jews entered into covenant relationship with God, and thus became, typically, his sons. R1460:1 Cannot represent Jews and Gentiles or Little Flock and Great Company. R1459:3 While illustrating the two classes into which the Jewish nation divided itself, the principles set forth in the parable are more generally applicable. R5435:4, 2708:1

[NTC - Luke 15:12]

And the younger— Representing the publicans and sinners. R3836:1 Representing the common people, not so strict in their ideals. They were known to others, and acknowledged by themselves, as publicans and sinners—not attempting to live godly lives. R5435:1, 3836:1, 3360:3, 2708:1, 1958:2, 1459:6, 1460:1; PD60/72; Q554:7 Representing, in a secondary sense, all the remainder of mankind outside of those few in Israel who were seeking to do the Father's will. R2708:4 There is still the Lazarus class, the returned prodigal class, to which the Father is pleased to grant riches of grace, the robe of righteousness, the feast of fat things and the ring, symbolizing his eternal love and mercy. R3836:2 Gentiles cannot have been meant or illustrated by the prodigal son, for they had never been sons, and could not have left the Father's house when they were never in it. R1459:3 The class of today described by Rom. 1:21,22, 24,26,28,29. R3361:1
Give me the portion— It was the custom that the elder son should inherit the principle part of the estate if he chose to remain at home. The younger sons were usually given some portion and allowed to embark in some other business or profession. R3835:3
He divided unto them— They were inheritors together of certain wonderful blessings and promises. R2708:1 Not that the father unwisely retained nothing to himself, but that he gave a reasonable individual portion to each son, retaining the remainder, which, however, was intended for the elder son, if faithful, at the father's death. R3835:3 A man's estate is his stewardship from the Lord, and while children may be properly recognized in this stewardship, the responsibility of a Christian should extend beyond his own immediate offspring, while including them. R3835:5

[NTC - Luke 15:13]

The younger son— Careless of spiritual privileges and opportunities, estranged from God. PD60/72; R5435:1, 3360:2
Took his journey— The publicans and sinners should have been glad to remain under divine protection and care and to have enjoyed the Father's house and all of its blessings. R3360:4
A far country— Afar from God, in sin and disregard of the Law. R2708:1 Satan may be said to be master of this far country—afar from God, his love, protection and care. R3360:4 From one standpoint, nearly the whole world of mankind is still in a far country, in the land of the enemy, under the blinding influences of the god of this world. R3361:1
Riotous living— As a matter of fact, while the one had preserved and the other had wasted his inheritance, neither had rightly valued all that was implied in their share of the inheritance of Israel; and while the one had grievously sinned, neither was the other without sin. R1958:2 Misused their privileges and opportunities as members of the nation of Israel, their inheritance in the Law Covenant. R5435:1, 2708:1, 1958:2; Q554:7

[NTC - Luke 15:14]

In that land— In a foreign land, of which Satan is the master. R3835:5, 3360:4
To be in want— The publicans and sinners felt their degradation. They were spiritually hungry. They were ragged. R5435:1 Sin always brings misery in some form, and often in many forms. R1460:2 In slavery to sin and receiving sin's wages: discontent, unhappiness, heart-aches, body-aches. R2708:2 "The way of transgressors is hard." (Prov. 13:15) R2708:1

[NTC - Luke 15:15]

Swine— Representing the worldly, those engrossed in the things of the present time and wholly indifferent to spiritual matters. R3360:4

[NTC - Luke 15:16]

With the husks— Why dost thou toil among the husks of mammon, when to his rest the Father bids thee come? R1460:6*
The swine did eat— There was a difference between him and the swine, for while the swine could fill their bellies on the bean pods of the locust or carob tree, the prodigal found it hard to subsist on that diet. R3360:5
No man gave— He was in an attitude of want, of hunger, of dissatisfaction, discontent; a condition of sin and receiving sin's wages. R2708:2

[NTC - Luke 15:17]

He came to himself— Sin and degradation have brought unreason, unbalanced judgment, and have made the good to appear bad, the light to appear darkness, and the true to appear false, and contrariwise. R3361:6 He realized that he had been insane, stupid, dreaming, when he left so gracious a father's house and so great blessings as he had once enjoyed. R3360:5 Awakening to his dire necessities, remembering his father's abundance, realizing how stupid he had been to leave it. R5435:6, 3360:5 Thoroughly disgusted with his condition. R2708:2 It is of divine providence that our eyes open to see our need and our loss. R3361:6
Hunger— Starving for any satisfying portion, for the blessings of the home he had left. R3360:4,5

[NTC - Luke 15:18]

I will arise— The first thing that he did was to resolve to will, and then he proceeded to do. The willing would have amounted to nothing had it not been followed by the doing, but the doing could not have preceded the willing. R3360:5 It was the will of the elder son which for a time kept him in his father's house; it was the will of the prodigal that led him forth. Likewise, it was his own will that led him to retrace his steps; and it was only the will of the elder son that hindered him from entering in to the joys of the festal occasion. R2708:4 Being a despised and cast-out class, the publicans and sinners were ready to appreciate the love and kindness of the Lord. R1958:5
And go— Arise and go, before thy doubts shall harden. R1460:6* Return in all thy rags of sin's defilement; return with all thy want and sore distress; thy Father's voice bespeaks his reconcilement: flee to his breast, and there thy guilt confess. R1460:3*
To my father— The proper attitude of all repentant ones—reliance upon the love and mercy of the Heavenly Father and the provision which he has made in Christ Jesus for the forgiveness of sins and for reception again to his love and care. R5435:6
I have sinned— God evidently wishes to have a class honest enough to acknowledge their own imperfections and their own unworthiness of his favors. R5435:5 The publicans and sinners realized in a large measure their own unworthiness, and sometimes smote upon their breasts saying, "God be merciful to be a sinner." (Luke 18:13) R3836:1

[NTC - Luke 15:19]

Thy hired servants— Not expecting to be an inheritor, not hoping to be received as a son. R2708:2

[NTC - Luke 15:20]

Came to his father— With contrition of heart, and full confession of his error. R3362:4 Those who received Jesus' message included not many great, wise or noble, but chiefly penitent prodigals. PD60/72 The first returning prodigal under the new dispensation will be the poor Jew. R3361:2 Jesus represented the Father's house to the younger-son class. R5435:1
A great way off— In our Father's name, he would have us meet them, while they are yet a long way off, and encourage their return with assurances of a hearty welcome and a blessed feast. R1958:6
His father saw him— His elder brother, represented by the Pharisees, was not on the lookout for him; but the father, representing God, saw him a long way off—was looking for him. R3360:5The time when the father accepted the prodigal was at Pentecost. R5435:2
Had compassion— The prodigal must will and strive to return, but the Father will meet him on the way to encourage him, receive him, bless him, and bring him into all the glorious things which he has in reservation for them who love him.R3361:6
And ran— Lest he should be discouraged in his fearfulness. R3360:5
Fell on his neck— Nothing in this parable shows the necessity for the ransom. It is evidently therefore the picture of the return of a backslidden son, and not that of the redemption of a condemned stranger and alien. R1460:5 How this must have touched the hearts of the publicans who heard—to think that God was willing to receive them back again, not to spurn them as the Pharisees did! R2708:2 This loving, helpful spirit is the spirit which the Lord would have all his people exercise toward even the most degraded of men who manifest any disposition to forsake sin and return to the right ways of the Lord. R1958:6
Kissed him— The seal of our reconciliation, the mark of our adoption into the divine family. R1460:5 The seal of the Father's love. R1958:6 His reception was as though he had never sinned. R3360:5 Not only were the publicans and sinners pardoned, but because of their penitence, they were granted special manifestations of God's favor. R5435:2 We are glad that our Heavenly Father gives us and our brothers and sisters and children opportunities to recover themselves after they have wandered into sin; opportunities to profit by the lessons of life and the sad experience of being aliens from God. R3361:4 The seal of our reconciliation and our adoption into the divine family, first applied at Pentecost. R1460:4,5435:2

[NTC - Luke 15:21]

I have sinned— Let him not return in any self-righteous, self-excusing attitude of mind. He must go back as did the prodigal, with contrition of heart, full confession of error and a willingness to take the very lowest place in the Father's family as a servant. R3362:4

[NTC - Luke 15:22]

The best robe— The robe of Christ's righteousness, justification. (Isa. 61:10) R3836:1, 3361:5, 1958:6, 1460:4 The robe and all the blessings are provided through Christ as a covering for all the imperfections of the fallen nature. R5435:2 Replacing the filthy rags of our unrighteousness. R1460:4
A ring— Representing the witness of the spirit that we are sons and heirs. R1460:4 As a signet of his everlasting mercy, forgiveness and love, the Pentecostal blessing. R3836:1 A symbol of unending divine favor. R1958:6
Shoes on his feet— Preparing us for the sharp contact often to be experienced from the beggarly elements of the present evil world. R1460:4

[NTC - Luke 15:23]

The fatted calf— The feast of fat things provided for the sinners in Israel corresponds to the feast to be opened ultimately to the whole world of mankind under the Kingdom. (Isa. 25:6-8) R2708:4, 5435:2, 3836:1
Let us eat— The feast and merry-making represent the blessed promises of God and are the marriage-feast represented in another of our Lord's parables. (Matt. 22:2-14) R5435:3 God provides a "feast," a blessing which all may share, if they will. PD60/72 Represents the blessed promises of God to those covered by the robe of Christ's righteousness and begotten by the holy Spirit. R5435:3

[NTC - Luke 15:24]

Was dead— Having died to the privileges of his father's house, just the same as sinners are dead in trespasses and sins; so this son was dead to father, to home and every interest—a figurative situation in the Word. HG205:6
Is alive again— The parable ignores the second death. The son that was lost was lost in his going away into sin, and not lost in eternal torment. He was found in his return to God. He was dead, so far as the Father was concerned, when he was away; but he was alive again when he willingly returned. R2708:4 How grandly this illustrates to us the lengths and breadths and heights and depths of the love of God. R5435:2, 3361:5

[NTC - Luke 15:25]

His elder son— Representing those who sat in Moses' seat and who remained loyal to God in their outward profession, at least, and in their endeavors outwardly to keep his Law. R5435:1,2708:1 The Pharisees and Doctors of the Law, who outwardly and theoretically were in harmony with God. R3835:6, 3360:3, 1958:2 Who customarily inherited the principal part of the estate if he remained at home with his father. R3835:3 The Pharisees and all who had respect unto their inheritance in the Law Covenant. R1958:2 The Pharisees, strict observers of God's Law, but proud, boastful, self-righteous. R1459:6, 3360:1, 1958:3, 1460:2 The Pharisaical class delighted to proclaim that they were the heirs of God's favor. R3360:2
Was in the field— Striving by daily obedience to the Law to remain at home with God. R3835:6 The elder brother, representing the Pharisees, was not on the lookout for his brother. R3360:5 In spiritual Israel there is a similar class—some who are self-righteous and self-confident, moral and religious, but who, like the Pharisees, lack the spirit of love to appreciate the Father's conduct.R3836:2 There are noble characters in the world who love to do right; nevertheless not many of this kind may be expected to be of the Kingdom class—not because God is unwilling, but their noble qualities make them less ready to accept the terms. R5435:4 This better class seem to feel that, in contrast with the lower strata of society, they are perfection itself, and that God would be sure to desire them. R5435:5

[NTC - Luke 15:28]

He was angry— How true to the facts was this picture of the Pharisees objecting to his telling those poor prodigals about the love of God and his willingness to forgive them, and to welcome them back home again. R1460:2 There are two ways of departing from the Father—open sin and wantonness, or a failure to attain the divine likeness in our hearts. There is more hope for those gone into sin returning to God than of some who, while outwardly moral and religious, fail to acquire the Lord's spirit of love and mercy. R3836:2 Lacked the spirit of love and hence was not at all prepared for the feast. R3836:1, 5435:3 Likewise the elder-brother class of Jews did not show the right spirit. R5435:3 The Pharisees were bitter, instead of being glad, to find the people hungering for God's Word.Q554:7 The attitude of the Pharisees—complaining, disappointed, offended, self-righteous, scorning the returning prodigal, angry with the Father because of his goodness. R2708:2, 3835:6, 3360:6, 1958:6 Today the message of restitution for a "groaning creation" (Rom. 8:22) is received in much the same manner. R2708:6 All who are in harmony with God will rejoice to see sinners returning to divine favor. Any other spirit will surely work injury, as it did to the Pharisees, who, as a class, were unfit in their selfishness to share the blessings God had or ever will have to offer. R1460:5
Would not go in— They were blameworthy in that they were proud of their religion and boasted of their goodness; and because they despised and spurned and would not recognize, nor speak to, nor eat with, the irreligious class. R1459:6 While the Pharisees were really in the most favorable position to receive the blessing, being schooled in the Law, the publicans and sinners were going into the kingdom before them simply because this "elder son" class had cultivated a spirit of pride and boastfulness. R1958:3 Jesus said, if you stay out, then you will stay out, for God is receiving the prodigals. Q555:T The loss would be theirs, the gain would be that of the more humble minded. R3360:6, 2708:3 They thus showed that they lacked a very important quality of heart—they lacked the spirit of loving kindness, and hence were not at all prepared for the feast. R3836:1 The jealous spirit on the part of the Pharisees apparently kept many of them from appreciating the gift of God in Christ—they refused to enter in. R5435:3 As they were not in the right attitude of heart to receive their repentant brethren, neither would they have been in the right attitude of heart to be the Lord's instruments of general blessing in his Kingdom. R2708:3 "Woe unto you, scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in." (Matt. 23:13) R1460:5 As in the parable of the marriage feast (Matt. 22:2-10), those who were originally bidden appreciated it not, dishonoring the host. R5435:4 Poor, self-righteous Pharisees! Their jealous spirit kept them from appreciating the gift of God in Christ. To this day they will not go in. R5435:3, 1460:4 Refusing to enter into the joys of the occasion. R3835:6, 3360:6 If they would not share the Father's hospitalities with the prodigal, they could not share them at all. R3360:6 There are similar classes among spiritual Israel now: the self-righteous, self-confident, moral and religious, but without love; and the returned prodigals to whom the Father grants riches of grace, mercy and truth. R3836:2All who participate in the Gospel feast must come in under the Father's terms. R3360:6 Much the same spirit is manifested now by the outwardly religious, as they hear of the coming Times of Restitution, in which all the degraded of earth may return to the Father's love. R3361:1,5

[NTC - Luke 15:29]

Do I serve thee— The elder son represents the class which, having respect to the promises, enjoys the blessings at home with the Father, and is in fellowship with God as his people. R2708:1

[NTC - Luke 15:30]

This thy son— Declining to call the prodigal "brother." R2708:3

[NTC - Luke 15:31]

Is thine— Is for thee; may be yours if you will have it so. R3835:6

[NTC - Luke 15:32]

It was meet— The Lord showed them that they were angry with the Father because of his goodness. R3360:6
This thy brother— In contrast with the elder brother who said, "this thy son." R2708:3
Was dead— So far as the father was concerned, when he was away. R2708:4
Is alive again— When he willingly returned. R2708:4
Was lost— In his going away into sin; not lost in eternal torment. R2708:4
And is found— His return to God—the younger brother class realizing their need of forgiveness and help. R2708:4, 5435:5

[NTC - Luke 16:1]

He said— As a rebuke to the spirit of the Pharisees, who bound heavy burdens on others but themselves shirked them, while pretending hearty obedience to the Law. R5436:2 Perhaps no other parable has been so helpful to the poor and needy, the sinful and the weak who have a desire to return from the ways of sin and be received back into the family of God. They see themselves in this parable and are encouraged by its representing the Father as willing to receive them. R5435:5 As well as to the Pharisees at the same table. R2715:3; Q724:9
Unto his disciples— The parable was primarily addressed to Jesus' disciples, in the presence of the Pharisees. R5386:3 The fourth in a series of parables, representing the unwisdom of the Pharisee class in hypocritically pretending to others that they kept the Law and were acceptable stewards, whereas they themselves were well aware that they came short of fulfilling their stewardship, and must therefore be rejected from it; the parable points out to them a proper course, which they did not take. R2717:3
A steward— You sit in Moses' seat. R5386:4; Q725:7 Representing Moses and the Law Covenant of which Moses, as Mediator, was the original steward, and the scribes and Pharisees now the steward, as Moses' representative. R2715:3 Corresponding to the elder son of the preceding parable, and to the rich man of the succeeding parable. R2715:3 Such a steward had as absolute control of his master's goods as had the master himself; he had, as it were, the power of attorney. R5436:2, 2715:6, 1626:3;Q724:9 Today a class corresponding to those who sat in Moses' seat sit in Christ's seat, as respects the Gospel Church. This class is composed of elders, Sunday School teachers, superintendents, ministers, bishops, archbishops, etc. R2716:5 The consecrated are merely stewards of their time, talents, influence, wealth, etc. R5436:5
His goods— "The oracles of God" (Rom. 3:2), the knowledge of God, with typical justification and at-one-ment with him, and an interest in the promises made to the fathers. R2715:3

[NTC - Luke 16:2]

Give an account— The scribes and Pharisees should have sought to win the love and gratitude of their Jewish brethren. R5749:6
Thou mayest be no longer— A new dispensation is about to be ushered in. R2715:6, 2716:2,5; Q726:1 You scribes and Pharisees are near the end of your term. R5386:4 God knew when he gave them the stewardship that they were weak through the fall, and incompetent. He knew they would fail to keep the Law perfectly. He fully intended in due time to depose them from the stewardship and give it to the one whom he had foreknown—to Messiah. R2715:3 We should not be surprised if the priests and ministers will suffer more distress in the great trouble time than will the people, because of their having hoodwinked the people. The Catholic priests suffered terribly at the time of the French Revolution, which was a picture on a small scale of the approaching great cataclysm. R5750:2 Nominal church clergy and leaders will particularly suffer because they have failed to conserve the interests which they pretend to serve. R5750:4

[NTC - Luke 16:3]

Then the steward— The Lord proceeds to show what a literal steward in olden times would have done under such circumstances. R2715:6, 2716:6
What shall I do?— Encourage your brethren to do the best they can. R5386:4 A wise steward would be alert to his own future welfare. It would be wise for the steward, in consideration of his own interests, to keep the future good will of the man, and let him pay half. R5386:3 Yourselves not being able to pay the divine requirements of the Law, you scribes and Pharisees should feel sympathetic with the poor Jews who keep it only partially. R5386:3, 2716:2; Q726:1 The proper course for the nominal church steward class would be to candidly confess the errors of the creeds and their own failure to properly use "the oracles of God." (Heb. 5:12) R2716:6
Am ashamed— Conscientious preachers know not what to do. R5154:4

[NTC - Luke 16:4]

Resolved what to do— Scale off the debts of those who could not pay all. R5436:3

[NTC - Luke 16:6]

Write fifty— So that the debtors probably could pay before he turned over his office to his successor. R5436:3 He minimized their accounts, as he had a right to do. In olden times a steward had the right to make contracts, etc., for his master. So this steward cut down the accounts and made friends of the people. R5749:6 Today bankruptcy laws similarly release debtors from obligations which they could not pay; and similarly, creditors, in their own interest, agree to accept sixty percent or some other portion of the original sum as the whole of a debt. R2716:1 The Jewish Jubilee year of full release from all debts was along the same line of leniency and wise business policy represented in the "Bankruptcy Law" of today. R2716:1 If he had waited until he was put out of the stewardship, he could not have reduced the bill. Q725:3 As exponents of the Law, it was with them to say whether this thing should be a very severe application of the Law, or a very slack application of the Law; and Jesus said they went to the extreme of exacting the very last item and exaggerating the Law to the people. Q725:7 You ought to feel sympathetic with some of these poor Jews who cannot keep the Law. You should say to them, Cut it down somewhat—keep half the Law, if you cannot keep it all. R5386:3 Jesus said they bound heavy burdens on the poor people without sympathy for them—burdens that they themselves were unable to carry. Q725:8 Merely requiring that they keep it to the best of their ability—fifty percent or eighty percent, according to circumstances and conditions—according as you are able, keep the Law. R2716:3; Q725:10 The clergy today should say to the people, If we said that you were to receive a penalty of eternal torment, count that now as being an error, and write down instead "a just recompense of reward." If we taught you that your obligations are to perfectly keep the Jewish Law, amend that feature of your faith, and write instead that God will accept imperfect works, provided those imperfect works are the best you are able to offer. R2717:1 So we should tell man that God has provided a Redeemer, that God through Christ will be very merciful. By telling the people thus, we may get the ill-will of the scribe and Pharisee class; but we are getting the good will of the people and those in harmony with God and righteousness. R5386:5

[NTC - Luke 16:7]

A hundred measures of wheat— 500 to 1,400 bushels. R5436:3
Write fourscore— The steward's course may not have worked injury to his employer's real interests. In view of the disproportionate reductions, it seems not improbable that the steward saw that the debtor never could pay more. R1626:3

[NTC - Luke 16:8]

The lord commended— For his worldly wisdom, shrewdness and prudence. R1626:3, 5749:6, 5436:3, 5386:3 He did not commend the steward's injustice, but his shrewdness in adopting a policy which would win the favor and friendship of those whom he had unjustly treated before. R5749:6
The unjust steward— Unjust in his previous use of his master's affairs; that is, unrighteous, unsatisfactory, imperfect. R2715:6
Done wisely— Made good use of his time to "feather his nest." Q752:7
Children of this world— The worldly man, possessed of wealth, is in that sense a steward of God's things, and may now use that "mammon," and with it make for himself friends. T93
In their generation— Greek, genea, not with significance of race, but in reference to people living contemporaneously. D603
Wiser— The scribes and Pharisees would have been wiser by more promptly recognizing that a change of dispensation required a changed attitude toward those about to be taken from their control. R2715:6, 2716:2,3 The disciples of the Lord should use all they have wisely and energetically in the divine service. R5436:5
Children of light— You, as God's people, and more favored than any others with light on God's character and plan, are not acting wisely. R2715:6 Had the scribes and Pharisees followed the course of this steward, they would have made friends of the publicans and sinners. R5436:3 Now that these Doctors of the Law see the present dispensation ending, they should correct their former mistakes and make some reparation for past delinquencies. R5750:1

[NTC - Luke 16:9]

I say unto you— "Likewise I say the same unto you." The application of the parable to his followers is somewhat different from its application to the scribes and Pharisees. R5750:1 There is room for dispute in respect to the teachings of this parable, but to us it seems clear that Jesus meant that the wisdom of the unjust steward should be exercised by his disciples in their dealing with the mammon, the riches, of the present life. R5436:5 They were each talents of certain talents, opportunities, money, etc. R1626:3
Friends— Not necessarily those whom we make friends. God is our friend, the Lord Jesus, the glorified saints, and all the holy angels. R5750:5 Applied to his time, our Master's words would teach that the scribes and Pharisees should have sought to win the love and gratitude of their Jewish brethren. Had they tried to make the people happy and contented, it might have gone better with them afterward. R5749:6, 5436:3, 5386:3 To do otherwise, on their part, was hypocrisy; for they could not help knowing that they themselves were unable to comply with the requirements of the Law, which is the full measure of a perfect man's ability. (Eph. 4:13) R5436:3 Their proper attitude would have been to confess their own shortcomings, to strive to do their best, to appeal to God for mercy, and to teach the common people to do similarly. R5436:3 Wherever you can use earthly blessings, money, influence, or anything else, to make friends, do so; do not try to make enemies out of the people in general. Q726:1 Live in harmony with the people as far as justice will permit. R5386:4
Out of— By means of. R1626:6
The mammon— In other words, lay up treasures in heaven by the sacrifice of the Mammon of unrighteousness. (Matt. 6:20) R2717:4 Use whatever of the unrighteous mammon you may have in doing as much good as possible, in blessing and assisting others; and thus they will make grateful, appreciative friends. R5750:1
Of unrighteousness— Of this present time of unrighteousness, "this present evil world." (Gal. 1:4) R2717:4 The earthly wealth or valuables under your control now, which at one time were in whole or in part controlled by Sin, your long-time taskmaster. R1626:6 They will not be counted unjust squanderers, as they use their earthly opportunities for advancing their heavenly interests. R5436:6 We should not be sticklers for full justice and the last penny in earthly matters. R2865:4
When ye fail— Our failing will be the reaching of the end of our sacrificial course. R5750:5, 1626:6 When this age of Satan's domination is ended. T93
They may receive you— Although we may be excluded from the high functions of the nominal systems, many of the common people are hearing gladly and sympathetically and are wishing to share their homes with us. And so we have homes all over the world, wherever God's people are. R5386:5 Those who could receive us into everlasting habitations would be only the Lord and his angels. R5750:4
Everlasting habitations— In their case, the Gospel favor in the end of their age. R5436:3 The place prepared for the faithful class of "more than conquerors," the "house not made with hands, eternal in the heavens." (Rom. 8:37; 2 Cor. 5:1) R5750:5, 5436:5 Into heavenly conditions—the using of our talents, once active in Sin's service, in the Lord's service being counted as laying up treasures in heaven. R1626:6 Whosoever shall give even a cup of cold water unto one of the least of these priests, because he is such, shall by no means lose his reward when the Kingdom of Christ is organized and its rule begins. (Matt. 10:42) T93

[NTC - Luke 16:10]

In that which is least— Unselfish, willing to sacrifice. R5436:6 In the use of earthly things in God's service. R5436:6 Even in the smallest affairs of life we are to look for the Lord's will. R5740:3 The trifles of life have an important bearing upon our character-building. R5740:1 "Trifles make perfection; and perfection is no trifle." R5509:1 Even the very thoughts of our minds. SM373:2 Let us be careful in the little things, the little opportunities, hours and moments. R4132:2, 5595:4 How do we know that we would use a thousand tongues if we do not faithfully use the one we have? R5419:3; CR5:1 If we had a million dollars, it would be only a small thing in his sight. Our grandest opportunities for service are comparatively insignificant. But we are to appreciate even the least service we may be able to render. R5741:4 Faithful service to the Lord will manifest itself in economy in the home and in consideration for others around us. R5740:5 The Lord is specially judging of our professions and heart desires by the little things in life, rather than by the greater things. NS448:6 Present opportunities are to be prized as opportunities for indicating what is our real attitude of heart. R5740:2 Faithfulness to principle, even in small things, will give evidence of character, to which may be entrusted the responsibilities of the Kingdom. R2924:1 Some may have very little of mammon at their disposal to sacrifice. The Lord accepts the little sacrifices which we are able to make as though they were greater ones. It is not the amount that God is seeking, but the character. R2717:4 As pupils, as employees, as servants, clerks, let us learn that there is a principle involved in even the slightest affairs of life; that whoever is obedient to these principles is making character, and whoever is neglecting them is undermining character. NS446:3 The Lord's method is to advance only him whose zeal and faithfulness and perseverance in well-doing have shown themselves in little things. There is always plenty of room at the bottom of the ladder of honor. F296 When we practice carefulness in little things, we are thereby developing our characters along right lines. R5740:6; R5509:1 Whosoever wills, need not for long be without opportunities for serving the Lord, the Truth and the brethren in humble ways which the proud-spirited will disdain and neglect, looking for service more honorable in the sight of men. F296 Little courtesies, little acts of thoughtful consideration for others, how much they mean! R5509:1 Jesus, having the opportunity to preach, even if it were only to a Samaritan woman, improved his opportunity. He knew that through her the truth might go to others. The disciples could not understand why the Master should be speaking to this woman instead of to a crowd. R5740:3 The work which the Apostle Paul did upon the tents passed to his credit as a part of his priestly sacrifice just as much as the other part of his time which he spent in more congenial methods of proclaiming the Gospel. R3266:2 This does not mean that the Lord's people are to be content with the usual routine of daily life, but that each day by day carefully scan his earthly duties to see in what manner he could justly cut off moments, hours or days from the service of earthly interests to be given to sacrifice for spiritual interests. R3266:2 We should esteem it a privilege to address wrappers for tracts, or whatever the opportunity of the hour may be in the Lord's service. If our work is in the kitchen, it is a service of the Lord if we do all as unto him. R5740:5 Eternity alone will show the value of some of the little things, the feeble efforts put forth in the name of the Lord, who judges us by our faithfulness in little things and small opportunities, rather than by our great achievements. R4132:2 Habit is a wonderful power, either for good or evil. He who has not learned self-control in respect to little things cannot expect to be able to exercise self-control upon the greatest and most important affairs merely. R2494:1
Also in much— There are many who are exceedingly careful about handling a large sum of money, but who are very careless in handling a small amount. R5740:1 An equal faithfulness in the presence of larger opportunities. R3266:2 Sharing with Messiah in his Kingdom as priests and kings, entrusted with all of God's favors to be bestowed upon mankind. R5740:2, 5471:4, 5436:6
Unjust in the least— (Examples cited in referenced Reprint)—small matters, but one who is careless, thoughtless and inattentive in these is likely to be untrustworthy in larger matters. R5740:2,5 Some can treat lightly their vows to men, and twist and turn a human creed to suit their own convenience; when they come to God's word, the same spirit of conscienceless twisting and avoiding issues will hinder their getting at the simplest elements of divine truth. R1308:6
Also in much— Unfaithfulness in the present time respecting things of trifling value in comparison would mean unfaithfulness in the future great things. R5436:6, 4206:6

[NTC - Luke 16:11]

Not been faithful— Whoever selfishly appropriates to himself the things of which he is steward will not be trusted with the future great things. R5436:6
The true riches— The glory, honor and immortality of the Kingdom. R1627:1, 5436:6 How can we be expected to be entrusted with heavenly things while we set a higher value on earthly things?R450:4*

[NTC - Luke 16:12]

Another man's— The things of the present life belong to God, because we have consecrated or devoted them. R5436:6
Your own— The things of the future life belong to us, because God has promised them to us. R5436:6

[NTC - Luke 16:13]

Serve two masters— Righteousness and sin; love and selfishness; God and Satan. R1626:3, 5437:1 "A double-minded man is unstable in all his ways." (Jas. 1:8) God has purposely put the matter so that we cannot be servants of wealth and servants of God at the same time. He wishes to bring us to the testing point—the test is: "God first." R5465:6
Despise the other— In order to be acceptable, we must reach the place where we love righteousness and hate iniquity—inequity, injustice. SM395:T
Ye cannot serve— One or the other must conquer. The choice we make must be a permanent one. In proportion as we are faithful to one, we are unfaithful to the other. R5437:4 If we attempt to divide our love and attention, the results will be unsatisfactory to God, unsatisfactory to mammon and unsatisfactory to ourselves. R2717:2
And mammon— Two masters claimed their allegiance—Sin and Righteousness. R1626:3 Self or wealth or fame or position and honor amongst men, one or all of these. R2717:2, 1626:6 God, his spirit and his teachings, are represented by the word Love; while Satan and his course are represented by selfishness, covetousness, mammon. R5437:1 We should have no idols—either wealth or fame or selfish ease—which might attract our devotion away from God and tempt us to ignore the rich blessings which he is now offering to the faithful. R5465:6 Of one form of mammon, Jesus said: "How can ye believe who receive honor one of another, and seek not that honor which cometh from God only" (John 5:44); and of another form, "Ye devour widows' houses, and for a pretense make long prayers." (Mark 12:40) R3047:4 The spirit of selfishness, covetousness. R5437:1 Riches, honor of men, dignities and titles, place and position. R3047:4 The test is "God first." Our choice must be permanent, and counted the greatest of privileges. R5465:6, 5437:4 The Lord seeketh not such as are double-hearted to be his joint-heirs in the Kingdom. R3764:6, 5465:6

[NTC - Luke 16:14]

The Pharisees— Because the Pharisees were the leading exponents of the Law, Jesus pointed many of the parables against them, while he comparatively ignored the irreligious Jews—the Sadducees, who made no profession of faith. R5436:2
Who were covetous— Who dearly loved the riches and honors of the present time. R1627:1 In the Diaglott, "for they were money-lovers." "Covetousness is idolatry" (Col. 3:5). Illustrated by Israel's worship of the golden calf. R3047:4
They derided him— They had a plan and system of their own arrangement; they had no desire to have their own plans superseded by God's plans. R342:6

[NTC - Luke 16:15]

Which justify yourselves— You succeed in getting men to think you very holy. R1627:4
God knoweth your hearts— That much you do is merely of outward show, mock humility and pretended self-denials. R1627:4
Highly esteemed— Not earthly things needed for our physical well-being, but things that are most highly esteemed include reputation and money. R285:2, 210:1*
Among men— So anxious to be highly esteemed of men that they seem to forget altogether the one from whom they received their stewardship, and who is about to take it from them. R2716:6Those who love the praise of men more than the approbation of God suppress their convictions and hypocritically adhere to the popular multitude. R582:1*, 468:3* Had our Lord Jesus joined hands with the popular leaders in the Jewish church and abstained from pointing out the false doctrines of his day, he probably would have been highly esteemed amongst men. E236 Inwardly unclean—given to extortion—spiritual wickedness. R5389:3 Honor, fame, a name among men; not so much to be superior as to be regarded superior; probably the greatest effort that men make is to be worshipped. R210:1*, 285:2* To those not well established in the truth, skepticism is infectious; they need only the word of someone highly esteemed to turn them away from the truth to fables. R3295:5
Is abomination— Some, esteemed because of outward moralities, may be an abomination in the sight of God because of coldness or dishonesty. R2456:2
In the sight of God— Illustrated by the rejection of seven of Jesse's sons because God saw some unfitness at the core, at the heart, which was not apparent to the outward observer, who like Samuel, would have concluded otherwise. R4210:1

[NTC - Luke 16:16]

Law— Of which you are the representatives. R2716:4 Including the Decalogue, as well as the ceremonial features of the Law. HG584:1*
Were— Were recognized of God. R2716:4
Until John— Until John the Baptist. R2716:4 Though a loyal servant to the Lord and a martyr for the truth, John was not a member of the Gospel Church. He belongs on the lower plane, with the overcomers of the Jewish age. R2279:3 "God, having provided some better thing for us, that they without us should not be made perfect." (Heb. 11:40) R2122:6 The heavenly calling was not possible until after the ransom had been paid, and John died before the sacrifice of atonement had been completed. D625; F87,112 He will be a member of the earthly phase of the Kingdom, one of the "princes in all the earth." (Psa. 45:16) R2279:3
Since that time— The privilege of heirship in this spiritual phase of the Kingdom of God was the only offer then being made, and has been the one hope of our calling during the entire Gospel age, which then began. A277 In order of development it was first the natural (earthly), afterward the heavenly rulers; but in order of grandeur of position and time of instalment, it will be first the spiritual, afterward the natural. A292
The kingdom of God— The new, the Gospel dispensation. R2716:4, 1627:4
Is preached— Teaching that a new dispensation is at hand, and the Law Covenant which they represented should die. R1627:4 From the time of our Lord's baptism and consecration unto death, the work of redemption having begun, the work of proclaiming the Kingdom was due. NS185:2 Although our Lord collected a goodly number of disciples during his ministry, none of these were actually received into the Kingdom relationship, into an adoption of the holy Spirit, until after our Lord had finished his sacrifice. NS185:2
Every man— Who accepts the testimony as a message from God. D620 Should press toward it. R2716:4 Every man desires to get into it. You, therefore, should at once begin to dispose of the stewardship yet in your hands that you might at least be on favorable terms with those who shall soon possess the power of the Kingdom. R1627:4

[NTC - Luke 16:17]

Than one tittle— Because of the greater and more important things typified by it. T12
"One iota [smallest Greek letter] or one tip of a letter." (Matt. 5:18, Diaglott.) R52:3*
Of the law— It is needful that the Law should die, that Israel may be liberated, prepared to be united to Messiah. R2716:5 The moral precepts of the Law never have passed away and never will. R1527:3
To fail— Types cannot pass away unfulfilled. Example, the Jubilee type. B179

[NTC - Luke 16:18]

Putteth away his wife— Thus the Jewish institution was bound to Moses and the Law as a wife to her husband—so long as it liveth. It is needful, therefore, that the Law which you represent should die, that Israel may be liberated and thus be prepared to be united (married) to Messiah by a New Covenant (Rom. 7:1-3). R2716:5

[NTC - Luke 16:19]

There was— Was there a certain rich man, or is this a parable? HG225:1 If it be a statement of literal facts, then all the facts must be taken literally. NS818:5 It is accepted as a literal statement, notwithstanding the fact that we read again, "Without a parable spake he not unto them." R5004:3 It is a parable without doubt; because to take it literally would make of it an absurdity. R1966:1,1086:5; HG385:2; OV163:2; Q597:2 A parable, not to be taken literally, any more than the other parables and dark sayings of our Master. R5444:2 The great difficulty with many in reading this Scripture is that, though they regard it as a parable, they reason on it and draw conclusions from it as though it were a literal statement. R2603:6, 1086:5, 1000:1, 283:3; HG385:2 We admit that, since our Lord did not interpret it, anybody has the same right as ourselves to seek to find and to make known an interpretation which will fit all of the various parts of the parable and be reasonable, Scriptural and harmonious. HG428:1 The culmination of the entire series of parables, picturing the favored class as the rich man, who enjoyed, but did not rightly appreciate, the blessings showered upon him—selfishly shutting up his heart against the poor sinner at the gate. R2717:3,6
Rich man— Not a word is said about his wickedness. R2603:6, 5004:3, 1086:6, 1000:1, 283:3; HG225:1, 427:6; OV163:2; Q597:2 The rich man was the Jewish nation, which had been in God's favor for more than 16 centuries. To the Jew had been given the promises, the prophets, the blessings and privileges of the Law Covenant. R5444:3, 5004:3, 2604:2, 1000:2, 284:1; HG225:1, 385:4, 428:2; NS819:1 Representing the scribes and Pharisees, the elder son in the parable of the Prodigal Son. R1966:4
Dives [from the Vulgate, the Latin word for "rich (man)"] represented the Orthodox Jews, and not the "outcasts of Israel." R2604:6 Compare with Ezek. 16:1-14. The same denunciation is uttered in Matt. 21:41-43, and its accomplishment recorded in Rom. 11. R802:3 In a word, this parable seems to teach precisely what Paul explained in Rom. 11:19-32. HG387:5 To be rich is not necessarily an evil. Abraham was very rich, likewise Isaac, Jacob, King David, King Solomon, etc. God himself is very rich. R5444:1; Q597:2, 529:4
Clothed in purple— To them belonged the promise of the Kingdom. OV364:2 As God's typical Kingdom. R5004:3, 5444:3, 2604:2; Q598:2; PD60/72 Invested with royalty; the promises made to Abraham and David. R2604:2, 1966:4; OV163:3; Q598:2; PD60/72 Symbolizing royalty. They were the typical kingdom. R5444:3, 5004:3, 2604:2, 1966:4, 1086:6, 1000:2, 284:1; HG225:1, 385:5, 426:2; OV163:2; NS819:2 Although the crown had been taken off in Zedekiah's day, God had promised that he would give it in due time to him whose right it is, and that Messiah should be of the stock of David. Q598:2
And fine linen— Fine linen is a symbol of righteousness. (Rev. 19:8) R284:1; HG385:5 The purging of their sins, typical justification, accomplished on their annual Atonement Day. OV364:2 Symbolizing their typical justification through typical sacrifices. R5444:3, 5004:3, 2604:2, 1086:6, 1000:3, 284:1; HG225:1, 385:5, 426:3; OV163:2; Q598:2;NS819:1
Fared sumptuously— As no other people did. OV364:2 Enjoyed but did not appreciate his blessings. R2717:6 "Chiefly, because to them were committed the oracles of God." (Rom. 3:2) R1086:6, 2604:2, 1000:2 Having the rich promises of the Law and the prophets. R5004:3, 5444:3; OV163:3, 364:4; Q598:2;PD60/72 Their sumptuous fare represented the divine promises, as St. Paul's words imply in Romans 11:9. R5444:3, 5004:5, 2604:2, 1966:4, 1086:6; HG426:3; Q598:2; NS819:1 Their table was furnished in the presence of all their enemies, as they themselves boasted. HG225:5 "Let their table become a trap and a snare and a recompense to them." (Psa. 69:22) NS819:2

[NTC - Luke 16:20]

A certain beggar— Representing an outcast class, including publicans and sinners, also including Gentiles. These had no fine linen of typical justification, and no purple, representing a share in God's favor as part of his Kingdom. R5444:4, 2604:2, 1086:6; HG385:5; OV163:2 Lazarus represented the Gentiles—all nations of the world aside from Israelites. R1000:3, 284:1; HG225:6, 426:4; Q600:T Not all the Gentiles, but certain ones concerning whom Jesus said, "I have not found so great faith, no, not in Israel." (Matt. 8:10) NS820:1 Lazarus represented the hopelessness of the sinners and Gentiles, who hungered for a share in the promises to Abraham. PD60/72 We read not a word about his good qualities, his purity of heart, his generosity to the poor, his reverence to God, etc., but merely that he was poor. HG427:6; OV163:2; Q597:5
Laid at his gate— Outside the gate of favor—aliens, strangers and foreigners to the commonwealth of Israel. R5004:6 Outside of the pale of the Jewish influence. HG225:6
Full of sores— Sores represent sin. Q600:T The sores represented moral defilement in this class, for whose justification no sin-offering had at that time been made. R1086:6; HG426:4 Sin-sick, covered with sores—because not sharers in Israel's yearly sin-atonement sacrifices. R5004:6; PD60/72

[NTC - Luke 16:21]

Desiring to be fed— Hungry, because all of the promises of God primarily belonged to Israel. R5004:6 They had no table prepared with divine promises, no share in the promises of royalty, no justification from sin. OV364:4
With the crumbs— Occasional crumbs of comfort. OV163:2 Signifying that Jesus did, on a few occasions, allow some special blessings of healing, which were for the Jews, to go to this worthy class of Gentiles. NS820:2 Two such crumbs given by Jesus: healing the Roman centurion's servant and the daughter of the Syro-Phoenician woman. R5444:4, 5004:6, 2604:3, 1966:4, 1087:1, 1000:4 284:2; HG225:6, 244:6, 385:6, 428:4; OV163:2, 365:T; Q600:1; NS820:2
The dogs came— They were companions of dogs, aliens, foreigners from divine favor. HG428:5; OV164:T, 364:7
Licked his sores— Also intimating that they were Gentiles. R5004:6, 2604:2, 1000:3, 284:1 The typically clean Jew considered all Gentiles fit associates of dogs, which were regarded as detestable creatures in those days. OV164:T; R5004:4, 2604:3, 1087:1, 1000:4, 284:2 In the sense of considering the Lazarus class upright and godly, and in some sense having sympathy with them. NS820:2

[NTC - Luke 16:22]

The beggar died— As the Jews died to their favor, so the outcast publicans, sinners and Gentiles, died to their disfavor. R5444:5, 2604:3 The death of the beggar occurred three and a half years after the cross, at the end of Israel's specified seventy weeks of special favor. HG429:1; OV164:T He did not die ordinarily; he was carried by the angels. HG225:3 The poor Gentiles, "strangers from the covenants of promise," were then "made nigh by the blood of Christ." (Eph. 2:12,13) R5005:1, 2604:4, 1000:5, 284:3
Was carried— Not buried. Q601:1 Bringing hitherto aliens into the family of God as children and heirs of the Abrahamic promises and blessings. HG303:3
By the angels— The angels were the apostles and ministers of the Gospel—specially St. Peter and St. Paul, declaring to the Gentiles that, whereas once they were "aliens," they were now "brought nigh" through faith in the Lord Jesus.R5005:1, 2604:3, 1000:4; HG386:1 The early Jewish Church, messengers of God and Christ, received believing Gentiles into full fellowship as brethren of the Seed of Abraham. OV364:5
Into Abraham's bosom— Not to heaven, not to purgatory, not to some intermediate state. NS820:4 Became the children of God and children and heirs of the Abrahamic promise. "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:29) R5444:5, 5005:1, 2604:3, 1966:4, 1087:1, 1000:4,5, 284:2; HG429:2, 386:2, 226:1; Q601:1; NS820:4; PD60/72 Symbolically saying that the outcasts of Israel and the worthy Gentiles became children of God and heirs of Abraham, who typified God. R5005:1 Thus the Gentiles have become Abraham's seed, and heirs of the spiritual part of the Abrahamic promise. (Gal. 3:29) PD60/72 If Abraham's arms are only for the poor and sick, he surely has them more than filled long ago. R1966:1, 1086:5; HG225:3, 244:5, 428:1; OV163:2 If the whole statement is literal, bosom must be literal. Abraham's bosom would not hold very many of earth's millions of sick and poor. R283:6, 4644:2, 2604:1, 1086:5, 1000:1; OV364:5; Q597:5 How absurd to interpret that Lazarus is blessed, not because he was good, but simply because he was poor and sick. R283:3, 4644:1, 2604:1, 1086:5, 1000:1; OV363:7
Rich man also died— In Jesus' day Jewish favor began to wane. They were completely cut off in AD 70. During the interim of 40 years the rich man, the Jewish nation, sickened, died and was buried. R5444:3, 5004:5; HG428:6; Q598:2; NS819:3 Ceased to exist as a nation. R1087:1; HG225:5 The dying process began from the time of our Lord's crucifixion. HG428:6; NS819:3 When the typical righteousness ceased. R1000:4; HG386:1 The Jewish nation rejected and crucified the Son of God and died to all their previous special advantages and favor. R2604:3, 5454:2, 5444:5, 1000:4; Q598:2; PD60/72 The death of both beggar and rich man at the same time represented a change of dispensation: "Your house is left unto you desolate." (Luke 13:35) R1966:4, 2604:3
Was buried— Amongst other people, dead in trespasses and sins. HG386:3

[NTC - Luke 16:23]

In hell— Entombed in hades as a nation. HG428:6; OV164:3; NS819:3 As a nation they are still in hades, oblivion. Q598:2 He was not taken to Gehenna. He was taken to hades. Hades never refers to future torment. HG225:2 Whatever goes into hades must come out. That is the very thought of hades. It means a temporary stopping place from which the person or thing will come out. Q598:2Nationally, they went to hades, to the tomb; and their resurrection has not yet been accomplished, although Zionism is the beginning of it. R5444:3, 5004:5 In a cast-off condition. HG386:1 The Lord wished to show that great sufferings or "torments" would be added to the Jews as a nation after their national dissolution. HG386:3 How absurd to conclude that simply because a man was rich, he must suffer through all eternity! R4644:1, 5444:2, 2603:6, 1966:1, 1086:5 In tribulation and affliction. R1000:4, 2604:3, 284:2
He lift up his eyes— The dead cannot lift up their eyes, nor converse; for it is distinctly stated, "There is no work, nor device, nor knowledge, nor wisdom, in the grave." (Eccl. 9:10) R2604:4
Being in torments— As a nation dead, yet as a people scattered amongst all nations, Israel lives and has suffered torments since the rejection of Messiah. E377 These "torments" have been the penalties attached to the violation of their covenant. HG386:4 History has borne out this parabolic prophecy. The Jews have been relentlessly persecuted by all classes, including professed Christians. R2604:5, 1966:4, 802:3; HG386:4; Q599:T The fire and the torment are as truly symbolic as the other features of the parable. HG303:3 For many years this parable has caused distress of mind to God's people. No other Scripture seemed to agree with this parable. Its one support text
in Revelation [19:20, 20:10] speaks of a symbolic beast and a symbolic false prophet in torment. But now we see that it is not to be taken literally. R5444:2
Afar off— God no longer favoring him. R2604:5 Lazarus—The spiritual seed of Abraham. R5444:5
In his bosom— No longer aliens, but children. R5444:5

[NTC - Luke 16:24]

He cried— Although nationally dead and buried, the Jews individually have been very much alive, have had anguish of soul and have cried out to God. R5444:3, 5004:5; HG225:5; OV164:3; NS819:6 As a people they are alive, but as a live people they have been suffering torture all through this Gospel age. HG225:5
Father Abraham— Representing God. R5444:3, 5005:1, 2604:2; HG429:2
Send Lazarus— Representing the Jewish people, in great distress, asking God to allow Christians to give them some help from their troubles. R5445:1, 5005:4, 2604:5 Example: The appeal of the Jews to President Roosevelt to use his influence with the government of Russia for the amelioration of Jewish persecutions. This drop of water was denied by President Roosevelt. R5445:1, 5005:4; HG429:4; Q599:T
Cool my tongue— With a symbolical drop of water of comfort or refreshment. OV164:3
I am tormented— Not only the torment of a Law which none of them ever did or ever could keep perfectly, but another kind of torment—persecution. R1042:6 The parable does not go on to show that the time will come when the Jews will come out of that time of trouble. It merely leaves it there, in the trouble. Q599:T

[NTC - Luke 16:25]

Son— God still recognizes the relationship established in his covenant with them, and addresses them as children of the covenant. HG386:4

[NTC - Luke 16:26]

A great gulf fixed— Until the fullness of the Gentiles be come in. R802:3 The "great gulf fixed" represents the wide difference between the Gospel Church and the Jew. R2604:5; HG386:4 The gulf of unbelief, and consequent separation from divine favor. NS820:5 The great gulf between Judaism and Christianity has been fixed for more than 18 centuries. Thank God, another change of dispensation will resurrect the rich man from hades. While God's Kingdom will be represented on the spiritual plane by the Lazarus class, it will be represented on the earthly plane by another class, which will be Jewish. R5444:5,6 Though the parable mentions no bridging of this gulf, other Scriptures indicate it was "fixed" only throughout the Gospel age, and that the rich man, having received the measurement of punishment for his sins, will walk out of his fiery troubles over the bridge of God's promises yet unfulfilled to that nation. R2605:1; HG387:3 They are leaving their hadean state of torment and coming, the first of the nations, to be blessed by the true seed of Abraham, which is Christ. Their bulwark of race-prejudice and pride is falling in some places. R1043:1 Prejudice, pride and error on the Jewish side, which hinder the Jew from coming into the condition of true sons of God; and on the side of the Church a knowledge that "by the deeds of the Law shall not flesh be justified." (Rom. 3:20) R2604:5, 1087:1, 1042:3; HG386:5 Since Christ's first advent, no Jew can come near to God aside from Christ, nor Gentile take the former position of the Jew or to claim favor aside from Christ. R5444:5
To you cannot— The bulwark which hinders true sons of God from going to the Jew is their knowledge that by the deeds of the Law none can be justified before God. R2604:5, 1042:3; HG386:5 We, who are of the Lazarus class, should not attempt to mix the Law and the Gospel, knowing that they cannot be mixed. R2604:6, 1042:3; HG386:5
Neither can they pass— True, a few Jews probably came into the Christian faith all the way down the Gospel age, but so few as to be ignored in a parable which represented the Jewish people as a whole. R1042:6; HG386:6 God has not wished that the Jewish nation should amalgamate with other nations nor with Christendom. OV164:3 Until the end of the Gospel age. R2605:1

[NTC - Luke 16:28]

Five brethren— The suggestion of the parable that something be done for these five brethren is for the purpose of showing us that nothing would be done for them. HG429:5 Doubtless introduced to show that all special favor of God ceased to all Israel (the ten tribes as well as the two more distinctly addressed). HG387:2 The Jews of Palestine in Jesus' day represented chiefly the tribes of Benjamin and Judah, while the majority of the other ten tribes were scattered abroad in various lands. Whereas two tribes, Judah and Benjamin, were represented by the one rich man, so proportionately the other ten tribes would be represented by five brethren. R5445:4, 5004:6, 2605:1, 1000:5, 284:3; HG245:2, 387:1, 429:5, 364:6; Q599:1; NS819:5

[NTC - Luke 16:29]

They have Moses— Identifying the rich man and his brethren as the twelve tribes of Israel. OV165:1, 364:6; R5445:4, 2605:1
Let the hear them— No special favor would be shown to those brethren. OV165:1

[NTC - Luke 16:31]

If they hear not— The majority of the ten tribes had so far disregarded Moses and the prophets, it would be useless to attempt further communication with them. R2605:1
Moses— This proves that Jews only were referred to; for no Gentile had Moses and the prophets. R5445:1, 5004:6, 2605:1, 1000:5, 284:4; OV364:6; Q599:1; NS819:5
One rose from the dead— The figuratively dead, but now figuratively risen Lazarus class. R2605:1; HG387:2

[NTC - Luke 17:1]

Offences— More particularly signifying stumblings, or still more literally, ensnarement. R5445:2 It is not in the power of any today to crucify the Lord and put him to an open shame, but it is within our power to put to shame, to crucify, his "brethren," the members of his Body. R2471:1
Woe unto him— Not unjustly condemning anybody for ignorantly or unintentionally offending, but cautioning those who would deliberately attempt to deceive and ensnare or discourage his followers. R5445:3 Though ignorant of what they do, they nevertheless put themselves under the Lord's sentence. R2471:1 In the Truth, these contentious persons are to be found in considerable numbers, doing a destructive work, an injurious work, instead of a helpful work. R4502:2

[NTC - Luke 17:2]

Better for him— He would lose merely the present life, and not the future life during the Millennium. R5445:3 In a word, whoever sins against light and knowledge is endangering his own opportunities for everlasting life. R5445:5 Sowing seeds of discord, and planting roots of bitterness, which are sure to bring forth an evil fruitage, hurtful to many. R4502:2 God has expressed a special reprobation for those who do injury to the Church. R4502:2
Little ones— The consecrated followers of Jesus are called little ones because they are new creatures who have only started in the new way of full consecration to God's will—"babes in Christ" (1 Cor. 3:1); "little children" (1 John 5:21). R5445:2 These were the "little ones" in malice and pride and in the world's estimate. R2063:4 They may be old in years and gray-headed, but their hearts are young and preserve the sweet simplicity of childhood. R1972:2 Little in the world's estimate; not many great or wise. (1 Cor. 1:26) R2063:4

[NTC - Luke 17:3]

Take heed— Verses 3 and 4 are apparently a part of the same discourse recorded in Matt. 18:15-22. R5445:5
To yourselves— The lesson is addressed to the followers of Jesus, not to the world. R5445:5
If thy brother— It relates primarily toward their duty toward their brethren of the household of faith, but secondarily it has a broader application. R5445:5
Trespass against thee— Not trivial affairs, not evil surmisings or imaginings, not fancied insults, but positive wrongs done us. R4978:2
Rebuke him— Some intimation that we recognize the wrong, and that it has grieved us and hurt us. R2296:1 With the majority of people, however, it would probably be quite unnecessary to urge the propriety of repentance—unless they were the transgressors whose duty it is to repent. R2296:1 Our duty to do so, kindly, lovingly, wisely. R4978:2
If he repent— God does not forgive our sins until we acknowledge them and ask his forgiveness. We are not to accept one portion of the divine direction and to ignore another portion. R4978:1,2295:6 It is as much the Lord's command that we do not forgive until he turns again and repents, as it is command that we do forgive, from the heart, when he does turn and repent. R1694:2 To require less than this is to disobey our Teacher's instruction and to do injury to the transgressor by giving him lax ideas as to his duty. R1694:2 But while some need to correct their hearts and conduct against over-forgiving, more, probably, need to guard against an unforgiving spirit. R1694:4 Most people are sufficiently disinclined to forgive to wait until their forgiveness is asked. R2296:1
Forgive him— The lesson is mercy—boundless mercy. The basis of the argument is that all need mercy, divine mercy, because all are imperfect. R5445:5 But not otherwise, though always remaining in an attitude of forgiveness, waiting for the desired and necessary repentance. R1694:2, 4650:5 The large majority apparently do not "forgive from the heart" (Matt. 18:35), but merely from the lips.R2296:1, 3801:5 Heart forgiveness leaves no sting, no animosity, no grudge. R2296:1 Like the father of the prodigal, when we see the repentant one coming in an attitude of humility, we should go out part way to meet him. R4978:4

[NTC - Luke 17:4]

Turn again to thee— If he trespass seventy times seven he should be rebuked as often, either by word, conduct, or both, and should repent in words and turn in conduct just as often; and as soon as we believe him sincere, we must be prompt and hearty in our forgiveness. R1694:2,5
Thou shalt forgive— The disposition to forgive should be with us always. R4978:3 The Lord's blessings to us shall be dependent upon our endeavor to exercise this God-like quality of mercy.R5445:5

[NTC - Luke 17:5]

The apostles said— Impressed with the grandeur of Jesus' teachings, and the difficulties lying ahead. R5446:2
Increase our faith— Our Lord's teachings were so adverse to the world's policies that his disciples felt that to adopt them involved a revolution of their former ideas. In yielding themselves, they felt the need of a stronger, firmer faith than they had yet been called upon to exercise. R1967:2 By a continuous, humble and faithful service. R1953:5*

[NTC - Luke 17:6]

The Lord said— He made no direct answer, but dwelt on the power and desirability of faith. R1967:3
If ye had faith— A great deal passes for faith which is merely credulity. The faith commended in the Bible is that which relates to things which God has promised. R5446:2
Sycamine tree— Regarding the trees and mountains as symbols of difficulties and obstructions in our individual Christian course, or in the general course of God's work, we know that "miracles" are wrought to those who exercise faith.R1967:5
Plucked up— Thus it was when the Lord caused the barren fig tree to wither for a definite and wise purpose, to teach an important lesson, and also to convince his disciples of his divine recognition and authority. R1967:5
It should obey— Not to attempt to command mountains to be carried into seas, but if they should receive a command from God to move a mountain into a sea, they should give the command with faith and the results would follow. But God gave no such command in respect to mountains or trees. R5446:4, 1967:3

[NTC - Luke 17:7]

But which of you— Part of the reply to verse 5—A continuous, humble and faithful service and discharge of duty will result in an increase of one's faith, to a degree greater than indicated by the mustard seed, said to be the smallest of seeds. R1953:5*

[NTC - Luke 17:8]

Afterward— We must not sit down and expect our Lord to serve us until we have proved faithful in serving him. R1953:5

[NTC - Luke 17:10]

Unprofitable servants— We will still be his debtors; and the more faithful and diligent we are in his service, the more will it be to our own profit—to the increase of our faith, as well as to our upbuilding in character. R1953:5 In the sense that God could just as easily do without us, indeed, could more easily do his work otherwise. He could use as his messengers angels or providences of life. None of us is indispensable to his work and to his glory. R5446:5 As servants of God we owe him the full measure of our ability; hence we may not feel that we have merited or earned the great blessings of heavenly inheritance and joint-heirship with Christ. R1967:6 Though a servant, Jesus was not an "unprofitable" servant, but a "righteous" servant who could redeem the rest—a very profitable servant. R489:1*
Our duty to do— We may not expect rewards of divine favor. When they are received, we are not to regard them as evidences that we have done any more than it was our duty to do. R1967:6

[NTC - Luke 17:11]

To Jerusalem— It is surmised that this was his last journey to Jerusalem, which eventuated in his death. R5454:1
Samaria and Galilee— In this locality leprosy still abounds rather more than elsewhere, and groups, somewhat like the one described here, are frequently to be seen. R2722:3

[NTC - Luke 17:12]

Ten men— Drawn together by their common trouble which ignored the racial barriers between Jews and Samaritans. R5454:1
Were lepers— From the standpoint of the Law, it was evident that leprosy was meant to represent sin and its loathsome, contagious and consuming character. R2722:1 Leprosy, a symbol of sin, corrupts the blood, and the joints twist, decay and slough off. R5454:1 Leprosy has long been regarded as incurable and, therefore, is used as an illustration of sin, which is also incurable. CR413:1
Afar off— The isolation of lepers was distinctly enjoined in the Law, but no cure or remedy was prescribed. R2722:2 They were not allowed to approach others nearer than about 150 feet, for fear of contamination. R5454:1 So sinners by divine decree are isolated from the pure, the holy, the righteous. CR413:2 They were obliged to keep at a distance, on the approach of a stranger to cry out, "Unclean! Unclean!" R2722:1; CR413:1

[NTC - Luke 17:13]

Jesus, Master— As only the Master's word could heal the lepers, so nothing short of a divine remedy can cure the leprosy of sin. CR413:1 Jesus is the only physician who can heal the leprosy of sin. CR413:4
Have mercy on us— Ordinarily their appeal was for money. R5454:1, 2722:3

[NTC - Luke 17:14]

Go— He did not, before granting healing, bargain with them, saying, "If I heal you, will you consecrate your lives and become my disciples?" R5454:4
Shew yourselves— Implying a healing, and suggesting that by the time they should reach the priest they would be ready to have him pronounce them clean. R5454:2, 2722:3
Unto the priests— The disease was treated from a religious standpoint, and in every case made amenable to the judgment of the priests. So, in the great malady of sin, God commits to the antitypical priesthood the work of making manifest what is sin, as distinct and separate from what is righteousness. R2722:2 Under the Law Covenant they were to have no sicknesses except as these should represent sins; and the priests were to pass judgment upon cases of leprosy, determining whether or not the disease was indeed leprosy. R5454:1 This implied that the leprosy had ceased its ravages, and they would be pronounced free from contagion. R2722:3, 5454:2 The priests must pass upon a leper's cleansing before he would be readmitted to society. R2722:2
As they went— The lepers must have exercised great faith; for instead of crying out for instantaneous healing, they followed his direction and started for the priest to have an inspection. R5454:2 Thankful for a release from their sufferings. R2722:4

[NTC - Luke 17:15]

One of them— How many of the tens, the hundreds, the thousands, whose devotion and faith the Lord has accepted—healed, forgiven and received according to their profession of discipleship—really have become his true followers? R5454:5 Only a "little flock" appreciate the favor of sins forgiven during this age. PD64/74

[NTC - Luke 17:16]

Giving him thanks— The degree of our acceptance with God is measured by our gratitude. It leads to obedience to the divine laws and regulations, whether understood or not, and it leads to self-sacrificing labors in the service of God.R5453:3 Representing consecration. CR414:6; R2723:1 Thankfulness of heart is a very sure sign of the character God is seeking. R2722:6
He was a Samaritan— The Samaritan seems to represent a class of grateful followers of the Lord who seek to give him glory in their words, thoughts and doings, while the majority, similarly receiving his favor, are disposed to pursue the ambitions and pleasures of the present life. R5454:6 We cannot doubt that he will receive a blessing eventually, though he did not receive it then, for he was a Samaritan, an alien, a foreigner from the commonwealth of Israel. R5454:2, 2722:5 Being a Gentile, his healing was a "crumb from the children's table." (Mark 7:28) R5454:2

[NTC - Luke 17:17]

Ten cleansed— Representing justification. R2722:6
Where are the nine?— We are not told that the nine were, because of their unthankfulness, in any degree deprived of the blessing already received. R2722:5 We may surmise that the nine never came into the Church. On the contrary, we have good reason to hope for the Samaritan that, his heart nearer to the Kingdom requirement, would, subsequent to the Gospel being preached to the Samaritans, be a ready hearer and receive the good message. R2722:6, 1967:6 Amongst all who receive such blessings and favors at our Lord's hands, how few, comparatively, return and lay themselves at his feet living sacrifices. R2722:6 The majority, hearing of God's loving and merciful plan, go on their way rejoicing because delivered from the bondage of error, but will not offer themselves in service. R5441:3

[NTC - Luke 17:18]

There are not found— Not having a sufficiency of love, appreciation and thankfulness to return in their cleansed condition to, first of all, acknowledge the giver of the blessing they had received. R2722:4
Save this stranger— A Samaritan, an alien, a Gentile, a foreigner from the commonwealth of Israel (Eph. 2:12), debarred, for the time, from spiritual blessings. R5454:2, 2722:5

[NTC - Luke 17:19]

Go thy way— Had the returning one been a Jew instead of a Samaritan, no doubt he would have been invited by Jesus to become one of his followers. R5454:3 We cannot doubt, however, that when the time came for the opening of the door to the Gentiles, he was amongst those who gladly received the message, and made a full consecration. R5454:3
Thy faith— Not that it was the man's faith aside from divine power, but rather that it was the Master's using divine power in connection with the faith of the individual. The power of God and the faith of the man cooperated for his healing. R5454:3

[NTC - Luke 17:20]

When— Supposing the Kingdom would be visible, composed of himself and his followers in the flesh; and seeing no army or other evidences of temporal power for the establishment of an earthly kingdom. HG346:6, 366:1
He was demanded of— Not with any hope of correcting him, but with a view to opening the eyes of his followers to the weakness and fallacy of his teachings. SM751:2 Being insincere; when their questions, intended to trap the Master, were answered and foiled, they merely acknowledged their defeat by their silence. SM752:1
Should come— Appear—When will we see it? HG346:6
He answered— With "Our Lord's Great Prophecy"—Compare Matt. 24; Mark 13; Luke 17:20-37. D563
The Kingdom of God— They purposed to entrap Jesus. If he should say, A long time, his followers would be disheartened. If he should say, A short time, they would proceed to query, Where will you get your army? R5455:2
Not with observation— Without manifestation, outward show (margin). R5181:3, 189:1; A276; B142; HG33:1, 664:6 Without noise or other demonstration to attract attention. B143 Earthly show, display. HG366:1 My Kingdom, the Kingdom of heaven of which I am the King, will not appear at all. SM752:1 That is to say, when the Kingdom should come, people would not see it. R5455:2 Unseen, and for a time, unrecognized. A277 His Kingdom, when established, would pervade all society and control all, but be seen by none. R113:3 There will be no outward demonstration until the Church is gathered, whenever that takes place—soon or in the distant future. R264:4, 20:5 Christ and his glorified Church will be as invisible to men as are Satan and his angels now, because they will be spirit beings. R3075:3The entire glorified Church will be as invisible to the world as the Heavenly Father is, and as our Lord Jesus was after his resurrection. R2981:3 His Kingdom will be observed plainly enough, for there is no single question that must not pass through the fire. Yet his presence is unseen, except as revealed by these, his acts. R794:4* But it shall act through visible agencies and produce visible results, not baneful and atrocious, but grand and glorious. R210:6* Doing a work of which the world, for a time, will be entirely unaware. B143 Outward display. Jesus said not one word about anyone seeing himself or any one of the apostles in Kingdom glory. But he did say, "Ye shall see Abraham, Isaac and Jacob, and all the prophets" (Luke 13:28,29). R5199:5 The Lord and the glorified Church will all be spirit beings, fully able to administer the world's affairs and yet be unseen by mankind. They will be manifest in the rewards, punishments and judgments of that day. R5181:5 2 Pet. 3:4 tells us that so unperceived will be his presence that scoffers will say, "Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the beginning." R794:1*; B167 The signs of the time will not be in the outward condition of the world. On the contrary, everything will be going along in as quiet and orderly a manner as ever, just as in the days of Noah. R5455:6, 793:6* They err who divide the second advent into two parts: with Jesus going away with his Church, unseen to the world; and then coming again with them in the flesh, visible to human sight. R631:5 Jesus' first advent had been obscure and unrecognized by many. R710:2

[NTC - Luke 17:21]

Neither shall they say— For the Kingdom of God would be the power of God exerted everywhere in the midst of the people. R5455:2
Lo here!— They cannot observe it with the natural eye, nor can they point it out or locate it, although it will be everywhere present amongst men; an omnipresent and omnipotent rule, or reign of righteousness. R2980:3; HG347:1 They were expecting him who would be the glory of the world, and whose capital would be located at Jerusalem. NS697:3 There was a measure of truth in the Jewish expectation concerning the promised Kingdom, which will in due time be realized; but our Lord's reference here is to the spiritual phase of the Kingdom, which will be invisible. A277
The kingdom of God— A kingdom is always represented by its king. R5455:3 "God's Royal Majesty"—Diaglott. R629:6 The glorified Church. R102:1
Is within you— Among (margin). HG33:1 A closer examination of the original would have shown that the text would better be translated, "The kingdom of God is in your midst." R5455:3, 2980:3; HG347:1; NS511:4 The Diaglott and Rotherham's translation render this "among you," which is synonymous with "in your midst." A276 "In the midst of you"—a present, but invisible authority, government, rule of righteousness. R2981:4, 397:4 In the midst of men—good, bad and indifferent. HG366:2 It will be amongst mankind, everywhere present, but wholly invisible. R2980:3; A276; HG347:1 Present in power, though hidden from view; revealed by its operations and through its servants, but not to natural sight. HG664:6 The Kingdom of God will be among but invisible to men in its coming. It is only after it has come and done a work that the visible phase is due—during the Millennial age. R287:1,4 In due time it will bring mankind into harmony with itself. Then the Kingdom of God will be among men; then men will be the visible representatives of the invisible or spiritual Kingdom. R397:4 Unseen by the natural eye, and at first undiscovered by the world.R629:6 Jesus, as the King, was present in their midst, but they did not recognize him. Similarly, all through the Gospel age, the Church of Christ, his "Body," has been undiscerned by the world. R5455:3 It could not have been our Lord's intention to say that the Kingdom of God was then or ever would be within the hearts of the class addressed, which elsewhere he styled "hypocrites, whited walls and sepulchers." R2980:3, 397:4; HG347:2, 366:2; NS511:5

[NTC - Luke 17:22]

Unto the disciples— Turning from the silenced Pharisees. R5455:4
To see— As you now see me present and in the flesh. R113:6
Ye shall not see it— Now he has a work to do alone, and requires no eye witnesses. HG25:4

[NTC - Luke 17:23]

They shall say— False teachers who will exercise much influence upon the Church. R113:6
See here— Greek, idou; not horao, as in Matt. 24:30—"then shall all the tribes of the earth mourn and they shall see the Son of Man coming in the clouds of heaven." R555:2*
Go not after them— Do not believe anybody who will tell you I will come in any such manner. R5455:5; D583 Beware of false teachers. R123:5

[NTC - Luke 17:24]

The lightning— Translate the Greek word astrape as "shining" instead of "lightning." It evidently refers to the sun, which rises in the east and sets in the west. R5455:5; B155 Not suddenly, like lightning; but gradually, like the dawning sunlight. B156 "The bright shining of a candle doth give thee light." (Luke 11:36)R5455:5; B155, 156 "The Sun of righteousness shall arise with healing in his beams." (Mal. 4:2) B156,165; D583 Invisible, its presence recognized only by the thunder and the flashes of light which come from it. R228:2 As the lightning is discernible only by its shining and power, so will I be in my day recognizable to my waiting bride by the light of truth, and afterward to the world, in the light of events and the "flaming fire" of the day of trouble. R189:2As the flashes of truth upon all subjects and questions lighten up more and more the understandings of mankind. R794:1*, 629:6, 123:5 It shines in the heavens (the Church), but it is sometimes a very destructive agent on earth (to the world). R114:5 Man can see by the destruction it leaves, where the lightning has been; so, in the day of the Lord, men will come to recognize by the national trouble and overturning that the great day of his wrath is come. R598:2 Lightning and thunder give evidence that atmospheric changes are taking place, that the vitiated and corrupt "air" is to be changed, and we rejoice that it will be pure after the storm. R153:1 Not that he will come like the lightning, but he will be like the lightning after he has arrived and is present. R348:5Electricity, unseen, can go six to ten times around the earth in one second. R123:4, 114:4 It is the electric fluid that lightens or causes the flash; then let us read: "As the electric fluid which causes the flashes of light." R348:5, 153:1, 114:4 Not as he was in the flesh, But "as the lightning." HG29:1 Spiritual bodies are represented as shining as the lightning—Luke 10:18; Matt. 28:3; Dan. 10:6; 1 Cor. 15:8. HG25:5
Shineth— Everywhere, instantly, noiselessly, gradually bringing to light the truth on every subject; to be first discerned by those first awake. B160, 165; D583
The Son of man— The seed of Adam, through Eve, the Son of the Man. E152, 153; R944:1
In his day— This word day [Greek, heemera] is the same as in verse 26. Hence, notwithstanding Christ is to be "as the lightning," in his day; yet it is to be "as it was in the days of Noe," when they planted and builded, and knew not. HG28:5

[NTC - Luke 17:26]

The days of Noe— The presence of Christ is not compared to the flood, but to the days of Noah, the days that were before the flood. R580:5; HG24:6 The end of the first dispensation and that of this present dispensation are wonderfully similar. Previous to the end of the first dispensation a superhuman influence had entered into the world. Today we find a similar condition. R4797:2 The great teacher, Jesus, here confirms the narrative of Noah and the flood. A61; HG317:5 Apparently God will soon cease to restrain the fallen angels, and they will then proceed to vent their fury upon humanity, so that the whole earth will be full of violence. R5470:4 When the end comes, it will find the earth in much the same state that it was when the flood came in the days of Noah—unconverted. R2798:2* There will be no outward sign to the world of the Lord's presence and when he will begin to deal with them and set up his Kingdom. R5455:6, 2974:5 The ignorance of the impending trouble here will be similar to that of the people of Noah's day. R2974:5
In the— Not before his day, nor after his days, but in (during) his days. B162
Days of the Son— As the "days of Noah" were not days before Noah's time, neither are the "days of the Son of Man" days before the Son of Man's presence, but the days of his parousia, or presence—invisible and unknown to the world; known only to the watchers, and seen by them only with the eye of faith. R2974:5 Surely the days of the Son of Man are not before his days. R580:5, 264:3, 20:5 Clearly teaching that our Lord will be present in the end of this age, entirely unknown to the world, and unseen by them. B162 Closing days of this Age, in which we are now living. R5696:2; T86 All Scriptures referring to this day point to the great time of trouble. R5696:2

[NTC - Luke 17:27]

They— Only Noah and his family knew; the people knew not. Similarly now, the only ones who will know of his presence, or have a clear apprehension of what or who is coming, or the outcome, will be the Lord's people. Others will "know not." D606 The world in general was pursuing the ordinary, proper affairs of life, ignorant of the impending catastrophe. R1874:1; D607
Did eat— Proceeding with its usual affairs. HG305:4 The world's affairs will not be interrupted by his presence. NS200:3 These things are not signs of wickedness, but are mentioned to show us that there will be no outward sign to indicate to the world the time of the second presence of Christ. R5455:6, 4797:2, 2974:5, 349:1; B161; NS7:6, 33:6 Without the slightest faith in the preaching of Noah. So, in the early part of the Day of the Lord, the world, having no faith in the announcement of his presence and of the impending trouble, will go on as usual, giving no heed. B143They were too busy to consider the testimony carefully. B168 The world is going into large contracts, etc., quite unaware of how near we are to the new arrangement, the incoming Kingdom. R5470:4 They did know when the flood came; and they will now know when every eye shall behold him. HG24:6 The words of Paul, "Ye brethren are not in darkness that that day should come upon you as a thief," indicate that the Church should possess a light on the subject while the world would be in ignorance. (1 Thess. 5:4) R289:3 Not only does Jesus intimate that his coming and presence will be unknown to the world, but that many of his servants will be so asleep and overcharged with things of this world, that the day of the Lord will be upon them as a snare. R123:4 They may have been wicked then, doubtless were, and may be similarly wicked now, but wickedness is not the point of comparison. R580:5, 20:4; B161
Married wives— Producing giants—today known as the Sugar Trust, Coal Trust, etc. As the giants were in control in the days of Noah, so the giants are getting more and more control of the situation now. But we read that they will be utterly destroyed; that there will be no hope of resuscitation. R4797:5
Until the day— The presence is not likened to the flood, or the days of the flood, but to the days that were before the flood. NS200:4 Referring to his parousia, his presence before the apokalupsis, or revealing in flaming fire or trouble. NS200:3 Let time be the last part of the "good news" and tell no one of the time and presence, except they show that they have "an ear to hear." R216:6 There must needs be just such scoffing in the days of Jesus as was in the days of Noah. R349:4; B167
Noe entered— The Little Flock, typified by Noah, going from among men into the condition of safety (from the coming storm), represented by the ark—"one taken and another left." R188:4
Into the ark— Type of Christ and the power in him which will replenish and reorganize society. A318
The flood came— Though there shall never be another flood to destroy the earth (Gen. 9:11), it is written that the whole earth shall be devoured with the fire of God's jealousy (Zeph. 3:8)—not the literal, physical earth in either case, but the existing order of things in both cases. B162 Contrary to the teachings of many modern theologians. A61 As the flood came suddenly, so would come the time of the ushering in of the new dispensation. R4976:6
Destroyed them all— Picturing that Messiah's Kingdom is to be established upon the wreck of present institutions. R5455:6

[NTC - Luke 17:28]

They did eat— Lot endeavored to get his relatives, married to Sodomites, to flee with him. His words seemed to them like idle tales. Even Lot and his family were so tedious that the angels laid hold of their hands and urged them out.R228:6

[NTC - Luke 17:29]

The same day— Emphasizing the suddenness with which the calamity will overtake the world. R5456:1
Lot went out— Called to go out before sunrise. R228:6 Those who, like Abraham, are the friends of God, will be far off from the danger; others, not so faithful, will be in the full midst of the trouble, yet, if loyal at heart to the Lord, will be delivered with great loss. R2858:1 God tells his "friends," represented by Abraham, who live separate from the world, of what is coming upon Sodom, and delivers the class who become almost overcharged with the affairs of this life. R228:6
Of Sodom— Christendom is "that great city [Babylon] which spiritually is called Sodom." (Rev. 11:8) D608 Sodom sinned grievously, but they had little light, and practically no knowledge of God. R5076:4
Fire— "Sodom set forth for an example, suffering the vengeance of
eternal [Greek, aionios, age-lasting] fire [destruction]. (Jude 7) R1618:2
Destroyed them all— God saw good to make the destruction of the Sodomites an example of the fate of sinners—death, not everlasting torture. PD24/35 They were temporarily destroyed by fire as an example of the absolute annihilation which ultimately will come upon all willful sinners, the second death. But before any will be thus cut off, they must first be brought to a full knowledge of the truth and have a full trial. R4599:5 It was not a preservative fire. HG222:6 Those Sodomites had no share in any day of judgment, except in the sense that they were children of Adam, and by heredity they were condemned in him and shared in his death sentence. OV43:2 The death of the Sodomites was merely the Adamic death, hastened; not the second death. OV43:2 Yet the Sodomites were not so great sinners in his sight as were the Jews, who had more knowledge. HG345:4; OV227:T; NS833:1 Why should not the Sodomites have an opportunity to reach perfection and everlasting life, as well as Israel, or as any of us? A110; OV227:T Why did not God send Abraham to preach to them? Why did he not give Lot a commission to start a revival meeting? NS703:3 An example of the fate of sinners—death, not everlasting torture. PD24/35; R4599:5 "If the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day." (Matt. 11:23) A110 "Sodom and her daughters shall return to their former estate" (Ezek. 16:55), implying their resurrection. R659:4, 545:5 Their temporary destruction is an illustration of the ultimate absolute annihilation of all willful sinners in the second death. R4599:5

[NTC - Luke 17:30]

Even thus— There was nothing special to alarm the antediluvians before the day that Noah entered into the ark; nothing special to startle the men of Sodom ere the fire from heaven fell. R661:6*Therefore there could be no thought of such a thing as the conversion of the world before the second advent. R1343:6*
Shall it be— The similarity here pointed out is that of ignorance, not wickedness. D606; R2974:5, 264:3
The Son of man— Already present. D607
Is revealed— Greek, apokalupsis. The judgments of the coming time of trouble will begin as soon as the saints have all been changed. Thus the Son of Man will be revealed a present Judge who already had for some time been present sealing and gathering his "elect." R2979:4 The Greek text shows a difference between the parousia, or presence, of Christ before the time of trouble, and the later epiphania, or revealing. R5456:1 Now present and being revealed to the living members of the Little Flock, though others know not of his presence. T86 Made manifest—first to his watching "virgins," later, in the trouble, to all men. D607 "He shall be revealed in flaming fire." (2 Thess. 1:7,8) R5456:1

[NTC - Luke 17:31]

In that day— Of his parousia, presence, before his revealing. R5456:2
He which shall be— Members of the nominal household. R228:3
Upon the housetop— Those nearest heaven, the most devoted and consecrated ones, the jewels which the Lord says he will gather. R228:3
His stuff— Individual interests centered in the organizations, such as honor, respect, family ties, friendship. R228:3
In the house— The nominal church. R229:5, 228:3
Not come down— Some seek to take it with them; this involves delay, and is dangerous. R228:5; 5456:4
To take it away— Leave the stuff—sacrifice it in obedience to the Lord's Word. R229:4, 5456:4
In the field— In the world, not a church member. D574; R5456:4
Not return back— Not join the nominal church. D574; R5456:4

[NTC - Luke 17:32]

Remember Lot's wife— An injunction for the foolish virgins. C194 She began to remember her goods. R228:6 Lot and his family were not accused of sharing the evil practices of the Sodomites. His wife's outward fault was merely that of looking back. We may reasonably suppose that this implied a heart out of harmony with her deliverance and in some degree sympathetic with the things God had condemned. R1860:2, 5948:3 If we love the things behind so that we, with any degree, look back or long for the evil things doomed to destruction in the coming trouble, it will mean that we will not be worthy of having any part in the deliverance. R2858:1 The Lord's people, when they flee, shall not covetously look back to the things which, under divine condemnation, are to pass away. R4706:2 Those who assume to be more gracious and long-suffering than the Lord make of themselves opponents, who, instead of being students of the principles of righteousness, attempt to be judges and teachers of Jehovah. R1860:2 Let us be of one mind with the Lord. His friends only must be our friends; his enemies only our enemies. If we affiliate with the Lord's enemies we will at least get into a lukewarm condition toward him and his friends; and the lukewarm he will spew out of his mouth. R1861:1 While we should always be on the alert to render assistance wherever needed, to convert a brother from the error of his ways, we should make no such effort for him as would tend to make us fall from our own steadfastness into the error of the wicked. R1860:3 Neither are we to waste sympathy upon those who depart. If we can neither persuade them nor pull them out of the fire, we must let them go, and should turn at once and render aid to others more worthy. R1860:6 Those who, under the special guidance of the Lord, are now fleeing for safety to the Mountain of the Lord's Kingdom, will be held to a much stricter account than are others. R5948:2, 1860:2 Applies particularly to the Lord's people who have "come out" of Babylon. Let them not look back or otherwise manifest sympathy with that which is condemned of the Lord to overthrow and destruction. R5949:3 How slight would be the appropriateness of this injunction if applied to those who fled from Judea in AD 70; but how intensely forceful it is as a caution to God's people now, in the close of the Gospel age. D607 "No man, having put his hand to the plow, and looking back, is fit for the Kingdom of God." (Luke 9:62) C194 Jesus' reference authenticating the literal accuracy of the story of Lot's wife turning into a pillar of salt. Q834:1 Who became a monument of the folly of sympathizing with evil and evil-doers after God has given them up. R5948:3, 1861:4 Type of some who sympathize and fraternize with those who once enjoyed, but have left, present truth and are condemned by the Lord. R5948:3, 1860:2 Type of the Great Company, more in sympathy with the things behind than the things before. C194; D607, 608; R2858:1 The Lord's people will be tested along the line of their separation from the spirit of the world. R2858:1

[NTC - Luke 17:33]

Seek to save— By compromises of conscience and staying in Babylon. D607
His life— Greek, psuche—soul, being. E336 Honor, reputation, friends, etc. R229:4
Shall lose it— If, after made a partaker of the holy Spirit, tasting the good word of God and the powers of the coming age, one should stifle these blessed influences and turn again to the spirit of the world, he would destroy his spiritual life. R1981:5, 859:6*
Shall lose his life— Greek, psuche—soul, being. E336 Willingly sacrifice his life for the Lord's sake. R859:6* Those who hold new title to the divine nature, have of course relinquished all former claims to the perfect human nature. R859:6*
Shall preserve it— We are on the race course for life, and must be faithful unto death if we would receive the crown of life. R294:4

[NTC - Luke 17:34]

In that night— Before the day has dawned, yet a part of that day. R229:1
There shall be two— This verse is omitted by Matthew. D608
In one bed— A bed is a place in which to rest. It is here used to represent the resting place of the Church—its belief or creed. R229:1; D608The same as the short one mentioned in Isa. 28:20. R513:6, 229:1; D608
One shall be taken— Referring not to a change from natural to spiritual bodies, but to a translation out of the kingdom of darkness into the light and liberty of the Kingdom of light. R513:6Not out of one "bed" into another of about the same size; not out of one "mill" into another "mill." D610
Other shall be left— Some will be so short that they will feel no inconvenience, and others so sleepy and drowsy as to not notice the matter. R229:2 There are two classes of Christians: one is to escape all these things which are coming upon the earth; the other class is to be left in the midst of these troubles. HG81:6

[NTC - Luke 17:35]

Women— This word is spurious. D609
Grinding together— Representing teachers seeking to prepare food for the household of faith—some of these will be taken, others left to grind on at the unsatisfying husks and chaff. R513:6,229:4

[NTC - Luke 17:36]

In the field— The field represents the world. R5456:4 Representing a condition outside the nominal "house"—outside of Babylon. D609

[NTC - Luke 17:37]

And they— The disciples. D610
Where, Lord?— Where will these be taken? D610
The body is— Carcass, dead body. The attraction is the point of the illustration: as the eagles are, by an unerring instinct, sure to find the carcass, so the Spirit in the saints will surely bring them to him whom their soul loveth.R211:4* The gathered and gathering ones come together because they "hunger and thirst after righteousness" and they are finding the satisfying portion which the Lord himself has provided, and each for himself is eating thereof. D611 Carcass, food, the real food, a satisfying portion; away from the short bed and from grinding the husks of human tradition. R513:6The food of "present truth." D610 What causes the assembling together of the eagles from various quarters? Hunger! R229:5
The eagles— They live high up above the world, in the mountains, far-seeing; having eyes adapted to looking at the light; representing intelligently earnest Christians. R229:4 As the eagles seem instinctively, without call, noise or warning, to assemble from every different point, near and far, so, we understand the Lord to teach, will be our gathering together unto him. R114:2
Be gathered— From the four winds of heaven—from every quarter of the Church—attracted as eagles are attracted, by food, for which they have a keenness of vision and appetite. D610
Together— Such as thus seek food find it and meet the others similarly hungry and feed together. R229:5

[NTC - Luke 18:1]

A parable— A word-picture designed to illustrate some truth. Not necessarily a statement of the facts, but merely a suppositionary case. In a parable the thing said is never the thing meant literally. R5707:3
Always to pray— The thought of the abiding presence of the Father and the Son is that their thought and care and interest will be constantly upon us, and that at any instant we may engage the special attention of either or both. R1865:2 True faith makes sure of its ground by giving careful heed to the Lord's Word; and then, asking according to that Word, it has confidence in the results, and waits and prays and watches, perseveringly and patiently. R2005:5 After we have made sure that our prayers are in accord with the promises, those things which lie very close to our hearts become our continual prayers. R4983:5 We are to recognize a distinct difference between this and the vain repetitions of the heathen, which our Lord condemned—merely formal prayers, which are reprehensible in the Lord's sight. R5020:1,4; Q539:2 Not that they should never get off their knees, nor never do anything except pray, but that they should continue in their prayers and not grow faint or disheartened. R5310:3 Teaching continuity in prayer—not merely that we pray once, and then say, "I have prayed about this matter, and now I will leave it." R5708:3 God wishes us to be persistent, and our persistence measures and indicates the depth of our desires. R2865:6 Pray perseveringly. R5381:2*, 5310:6 Scripture examples fully warrant all-night prayer meetings, even for several days, such as our Lord's remaining all night in the mountain in prayer, and his long and repeated prayers at Gethsemane. R4347:2 Those who believe little of the Lord's promises, who trust him little, will pray to him little, will exercise little faith, and will have little joy and blessing in consequence. R3841:6 No amount of praying will make up for a neglect of a study of the Lord's Word. R5709:5 For eighteen hundred years the Church has been praying for deliverance, and God has not answered this prayer. But he will. Q539:3We pray unceasingly, "Thy kingdom come," not by repeating the words every moment, but by continuing the thought, the expectation, the waiting for it, and by laboring in the interests of that Kingdom. R5709:5Our prayers will not bring God's Kingdom one minute sooner than he has planned, but we pray by way of assuring the Lord that we are waiting for the Kingdom and expecting it in harmony with his sure promise. R5710:4, 5020:2, 2005:6 Other requests, for daily food, succor in temptation and deliverance from the evil one, have been promptly answered. R2005:6 Prayer is required, not to change God's plans, but to bring our hearts into such a condition as will prepare us to receive and appreciate the blessings God has freely promised. R1972:5 Whoever has not become a new creature has no privilege of prayer whatever. R5310:6 There is a difference between worship—adoration, homage, expressing thanks—which anyone may do; but making requests of God in prayer is a limited privilege. R5379:1 To be in the attitude of prayer at all times, full of thanksgiving to God. Q542:T; R5203:6 "Continuing instant in prayer." (Rom. 12:12)R1865:2, 5481:3 Delay in answering our request may be because it is not his due time; or he may want to develop in us faith and patient endurance. R5020:2, 3664:6 We should prayer for strength and wisdom to overcome the flesh and develop the fruits and graces of the holy Spirit. R5708:5 Prayer is absolutely indispensable to Christian growth and spiritual existence. R5709:4 Asking only for the things pleasing to God. R5708:1 That we may have God's sentiment, mind and will, as our sentiment, mind and will. R5709:2 We cannot come too often to the throne of heavenly grace, or tarry too long. R1865:3, 5311:5
And not to faint— Yield. R2005:5 Grow disheartened and discouraged because of the delay in the answer. R3841:1, 5310:3 Grow weary, hopeless, faithless. R4983:5 Used in the sense of faint-heartedness—"Consider Jesus lest ye be weary and faint in your minds," "for in due season we shall reap, if we faint not." (Heb. 12:3; Gal. 6:9) R5710:1 Patiently waiting for the Lord's due time, faithfully trusting him that he is willing to give the blessing which he promised, even though he may for a time withhold it with a view to our becoming the more earnest in seeking it. R2865:6 God has the blessing and not only is able to give it, but has promised to do so. The delay in granting the request is because his due time has not come. Hence we are not to become weary, but to be constant in our prayers. R5020:2 It may be that, while we are praying, the Lord is not only preparing us for the blessing, but also preparing the circumstances and conditions which will bring us these opportunities and privileges in the best form. R3664:6 Our heavenly Father may will to bring us into such a condition of heart that we can appreciate his blessing. It may be God's will to delay the answer for our highest good. R5203:3 Not grow disheartened and discouraged because of delay in the answer. R3841:1, 5310:3 Have unwavering faith in God's willingness to give us his best gifts. R5481:3 One reason for delay in answering us is to test the strength and depth of our desires. R4983:5 After we have prayed for a certain thing, we should continue to keep it before our mind. R5311:5 By delaying the answer, God may want to bring us into such a condition of heart that we can appreciate his blessing. R5203:3, 3841:1 Jacob wrestled all night with the angel, unwilling to let him go until he blessed him. R2865:5

[NTC - Luke 18:2]

A judge— In olden times judges were to a large degree lawmakers as well as executives. R3841:1 Judges in oriental countries are notoriously corrupt and ready to violate public opinion in the attainment of selfish ends. R3841:1

[NTC - Luke 18:3]

Avenge me— As with the Church at the present time, we realize that we are suffering injustice. Q539:3

[NTC - Luke 18:5]

I will avenge— So careful of his own convenience, that he would give her justice lest, by her continual coming, she would annoy him. R3586:6 Although he cared little for the principle itself.R5310:2, 3841:2 The woman's persistency illustrated what Jesus wished to emphasize. R5708:1

[NTC - Luke 18:6]

Unjust judge— Not that the Heavenly Father is an unjust judge, nor that the Church is a widow. R5708:1

[NTC - Luke 18:7]

Shall not God— This parable does not compare this unjust judge with our heavenly Father. On the contrary, it contrasts the two. R3841:2 If an unjust judge be moved on account of importunity to do justice, how much more a just judge! R5020:1, 3841:2, 3586:6; Q539:2 Implying that the prayers are proper ones for the Lord to answer. In prayer we should make sure we ask only for the things pleasing to him. Christians who live near to God are the best qualified to offer acceptable prayer. R5708:1 Who is not unjust, and whose only object in delaying answer to our prayers is to work out for us a blessing of increased faith and trust. R3841:1
Avenge his own elect— Although he has permitted them to be maligned, slandered, misrepresented, for over eighteen centuries, the time will come when he will give them justice, when he will exalt them. R3586:6, 2920:4 Injustice will not forever obtain. The time will come, as we are told, when Satan shall be bound and deceive the people no more. (Rev. 20:2,3) Q539:3
Which cry— "O Lord, deliver us! deliver us from the adversary!" R5020:1; Q539:3 When his children thus cry to him, our Heavenly Father is sure to hear their prayers. R5708:1 Not with a hope of changing the Almighty, altering any of his plans and arrangements, but because they believe his promises and desire to assure their hearts in prayer that the Father has a due time for deliverance. R3841:3 As illustrated by the Syro-Phoenician woman's importunity. R2653:5 This implies that the prayers are proper ones for the Lord to answer. R5708:1
Though he bear long— Though he manifest no special haste in the matter, have confidence in God and in his promise that eventually the right shall triumph. R3841:3 If the answer be not quickly forthcoming, we neither conclude that God is an unjust judge, nor is selfishly careless of our interests except as we would bother him, but is as a loving heavenly parent. R3841:2 If the Lord shall not see best to grant a prompt response, we may be sure that it is not from lack of interest in our welfare. R2653:4 18:8
He will avenge— According to their deeds, he will repay recompense to his enemies. He will render unto Babylon a recompense. (Isa. 59:18; Jer. 51:6) D39 Taken as a whole, the lesson to the Lord's people through this parable is that we are to have patience and not attempt to render vengeance upon our opposers. R3841:6 In the time of trouble. D39"Avenge not yourselves. Vengeance is mine." (Rom. 12:19) "The day of vengeance is in my heart." (Isa. 63:4) R3841:5
Speedily— Either that, when the Lord's time shall come, he will make a short work with the great Adversary, or that the Lord will not really long delay in bringing in his Kingdom of righteousness. R3841:4 "A day with the Lord is as a thousand years." (2Pet. 3:8) From this standpoint the whole period would be less than two days. What we need today is to take the Lord's standpoint in viewing matters. R3841:4
Nevertheless— A separate and distinct point from the parable. R3841:4
When the Son of man cometh— Is present. R2875:5 For the establishment of his Kingdom. Then the true faith would be seriously lacking, almost extinct, just as at the first advent. R3841:4
Shall he find faith— The faith. Q775:2; D592 The faith in this text would have the meaning of a system of belief or doctrines, as expressed in the Bible statement, "The faith once delivered to the saints." (Jude 3) Q775:2 This great falling away was predicted for the end of this age, and it therefore becomes another sign of the times. HG317:5, 369:5; R2875:5; D592; NS426:5 The intimation is that faith will somehow or other be on the decrease at that time. HG146:5 It would appear that, with more advantages than any previous generation, ours has less faith in God and less trust in the Bible as His Word. HG662:5 Associating these words with the parable foregoing, the implication is that the Church will not actually be helped until the first resurrection, at the Master's second advent. R3841:5 Perhaps a warning to his believers not to be lacking in faith as a guard against worldly influences; perhaps a declaration that the time would come when faith would become weak and small; or perhaps the pleading voice of a loving Master who would win our loyalty by suggesting the possibility of our failing in devotion. R3118:3* The comparatively small results of our efforts to reach the ripe wheat in Babylon convince us, all the more, that the wheat is very scarce in comparison with the tares. R2740:3 Very scarce at present; and as the higher critics proceed, and as the evolution theories spread, faith in God and in his Word becomes more and more vague and lifeless. R2898:5 The Lord would permit or send strong delusions, that nominal professors, lacking the spirit of the truth, should be deceived. NS426:6 Reasons within the church: Higher Criticism, pulpit themes, the ways of the church and the neglect of parents to bring up their children in the nurture and admonition of the Lord; outside of the church: the character of the present strife for wealth, the love of pleasure, ease and self-indulgence, unrest under authority, the prevalence of suicide and the ready acceptance of the various forms of new thought. R3118:5* Following the guidance of so-called Higher Critics, the rank and file of professors of colleges have lost their faith. Having lost faith in the Bible themselves, they think they are doing a real service in destroying the faith of others. HG662:6 Because our wise men tell us that the Bible is unreliable, that Christ's death was not redemptive, that future happiness depends upon cultivation of our mental and moral qualities and that Shakespeare and other writings are quite as good as the Bible. R2695:1 Because of the denial of the fall of man, and consequently the redemption from the fall by the precious blood of Christ. R1794:5 Higher criticism, evolution, worldly philosophy are undermining the faith of God's people, so that they are not believing nearly as much as their fathers did of God, his power and his character. HG146:5 Owing to the hundreds of conflicting creeds and doctrinal systems; the many "isms" and the strong delusions and multiplied errors. Q775:2 Contrary to the concept of world conversion before the second advent. R3004:3The world will be far from being in a blessed condition at the Lord's second advent. R5573:6 These are the "perilous times" mentioned by the Apostle in 2 Thess. 2:10-12 and 2 Tim. 3:1-5. R2875:5 Not flourishing—not predominating. R2693:2 Evidently not to any great extent. It surely is very scarce at present. R1794:5, 2898:5 Implying that then the true faith would be difficult to find; almost extinct. R2740:3, 3841:4

[NTC - Luke 18:9]

Unto certain— Illustrated in our day by so-called "Holiness People," who claim they have not sinned for years. F157
They were righteous— Outwardly, they were very correct; but with many of them religion was a ceremony and the keeping of the law an outward obedience, which did not extend to the heart. R5464:1Because their religious system was in advance of every other religious system in the world, the learned attributed a like superiority to themselves individually. R5926:3 Israel never fully appreciated the requirements of their Law Covenant, which no one but a perfect man could fulfil. R2121:3 There is a similar class in Christendom today, who are outwardly moral, very particular, exact, scrupulous, and yet not pleasing to the Lord. They are proud of their righteousness. R3841:6 Some today trust in church membership, their benevolences and general morality, for salvation, ignoring the fact that all are sinners. R5464:3
Despised others— A loveless sentiment which despised others and boasted of self, a self-satisfied and complacent condition of mind and heart, very reprehensible to the Lord, a condition of heart unready to be blessed with divine mercy.R2592:1 This was the secret of Israel's blindness to the Gospel. The religious leaders relied so implicitly upon their interpretations that they could not regard the humble Nazarene and his unlearned followers except as imposters. R5926:3 They had forms of righteousness, outward obedience to God and his laws, and piety and sanctity in outward appearance. R3360:1

[NTC - Luke 18:10]

A Pharisee— A moral man, in many respects a good man, but very conscious of all his righteous deeds and perfunctory observances of divine rules. R3842:1 In our Lord's parables he dealt chiefly with the Pharisees and the publicans: for the Sadducees were Jews in name only, not believing the Scriptures nor expecting a future life. R5464:1
A publican— Of a lower class, who did not profess holiness, but confessed estrangement from God. R5464:1, 3842:1 Disesteemed by the Pharisees as no longer Jews nor heirs of the Covenant promises. R3848:6

[NTC - Luke 18:11]

The Pharisee— Illustrating the lack of the quality of humility. R3842:6 Presenting the extremes of conceit, selfishness and hypocrisy. R1972:1
Prayed— It was merely self-adulation. R3842:2 Unlike lip prayers, heart prayers are always accompanied by efforts of life in harmony with the prayer. R1972:5 His prayer was not the kind the Father invites: "Worship . . . in spirit and in truth." (John 4:23, 24) R3842:1
With himself— Apparently his prayers did not ascend to the Lord, and it would be strictly true to say that he prayed with himself—heard himself pray, congratulated himself in the prayer, and rejoiced in his own self-consciousness generally. R3842:1
I am not— There are many approaches to this disposition which give sure signs that those who have and who are cultivating them will by and by mature the same kind of fruit unless they change their course. R1972:1 Trusted in his own imperfect works and asked no forgiveness. R5464:2, 3842:2
As other men— It is the intoxication that comes from imbibing the spirit of the world that leads to that foolish boasting of which man in his sober senses would be ashamed. R1972:2 Under false teachings, many professed Christians are indulging in false hopes, in thinking they are the Lord's people without having consecrated themselves to be his followers. NS410:4 All Christians, by virtue of their relation to God, have every reason to give thanks to the Lord that they differ from the majority of their fellow-creatures; but they have nothing whereof to boast. R3842:1
As this publican— The first thing for all such to learn is what constitutes a sinner from God's standpoint. In consequence of heredity, all are sinners, all are imperfect. NS410:5 Who realized his blemishes, and prayed for mercy. R5464:2

[NTC - Luke 18:12]

I fast twice— Going beyond anything that the Law required. He doubtless felt he was to be specially commended therefore. R3842:3 If we were to fast, starve ourselves to death, it would not be meritorious. No works can be of value except as based upon proper recognition of our own imperfections and proper acceptance of divine justification. R3842:3 Self denials of food are not the most estimable in God's sight. There are other desires of the flesh we are to strive to control, diminish and starve out, that we might proportionately flourish, be nourished spiritually and made strong. R3842:4
I give tithes— Proper enough, but the followers of Jesus are expected to consecrate their all to the Lord. How little the most energetic is able to accomplish! R3842:4 He was trusting in his own works of the flesh and was, therefore, as a Pharisee, rejecting the imputed righteousness of the Atonement Day sacrifices. R3842:2 A tenth of their increase was rendered to the priests. God has left spiritual Israel without any specific instructions of this kind. R2542:1, 3842:4, 2486:3, 2485:1 Giving one-tenth was nothing to boast of when it is remembered that the Lord is the bountiful giver of all good.R3842:4 Instead of merely one-tenth, we lay our little all upon the Lord's altar in consecration. R2486:4,5, 3842:4 18:13
The publican— Illustrating the quality of humility. R3842:6
Afar off— He did not approach close to the holy precincts of the Temple. He recognized the great difference between God's perfection and his own personal unworthiness. R3842:5
Would not lift up— The weight of sin was upon him. He could not look up to heaven. R5464:2
Smote upon his breast— Upon his heart, indicating that he accepted the divine sentence of death as well-deserved and merited. R3842:5 Be merciful—The simplicity of childhood, realizing its need, confesses it and asks mercy, instead of attempting to deceive itself by philosophizing. R1972:5 Somehow the unreasonable idea prevails that this prayer for a moment preceding the last gasp of life would change the eternal destiny of that person from the roads of ruin to the fields of Paradise and glory. NS575:2, 688:5 Humbly realizing his own unworthiness. R3842:5, 5464:2, 3836:1 This prayer, approved by our Lord, did not address Jehovah as "Father," but as God. R2251:3
A sinner— We all come short of perfection and need divine mercy. The sinner who recognizes this is more pleasing to God and nearer to forgiveness than the more moral person who fails to see his blemishes. R5464:2 If you do to the very best of your ability you will get a great lesson as to your inability to do perfectly. Q797:6 Prayers need not be lengthy, but they must be sincere, from the heart, and not a lip service. Heart prayers are always accompanied by efforts of life in harmony with the prayers; while lip prayers are usually in contradiction of the living epistle. R1972:5

[NTC - Luke 18:14]

This man— The less moral, less scrupulously careful man. R4987:2
Justified— He was more nearly in a justified condition than the Pharisee. They were both in a condition of partial justification, like all the Jews; both were in a condition of tentative justification. Q699:3 Inwardly more acceptable to the Father. R3842:5 More acceptable because of his acknowledgment of sin. CR413:3; R3842:5; Q699:3 We must continue to admit our own imperfection, our need of mercy, and to trust in the precious blood, if we would continue to be "justified." R1972:4 Both classes are still represented in the world, amongst Christians. R5464:3
Than the other— From God's standpoint, both men were sinners, both needed forgiveness. R5464:2
That exalteth himself— The quality of pride is specially abominable to the Lord, because there is not a creature in the universe that has anything to be proud of. Everything that everyone has is a gift; it is not of his own manufacture or creation. R4898:2 What have we that we have not received from the Lord? Who hath made us to differ? (1 Cor. 4:7) R3842:2 Pride signifies self-satisfaction, and the corresponding ignoring of the all-sufficiency of our glorious Head, who said to us, "Without me ye can do nothing." (John 15:5) R3942:6 The besetting danger of spiritual pride. R5955:6
Shall be abased— He that exalteth himself is not to be exalted by the Church; for he will not be exalted by the Lord. R5322:4; F296 As illustrated by Satan. A189 Inflated values must at some time come down to a solid basis. R1486:6 What degradation can await such self-exaltation as is shown in the utterances of the Papacy! B313
Humbleth himself— As Christ did, to become man's Redeemer. E425 By facing popular opposition and enduring popular reproach. R1487:2Pride, in its every form, should be so thoroughly humiliated, killed, that it can never rise again to destroy us. R4898:5
Shall be exalted— He that humbleth himself will be exalted, either by the vote of the congregation, or by the Lord's will. R5322:4 The Church should follow this general rule in selecting elders. F296 "Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time." (1 Pet. 5:6) R3079:2, 5955:6 This is God's rule, and blessing will come to us along that line or not at all. R1537:4

[NTC - Luke 18:15]

Infants— To enforce the teaching of the Pharisee and the publican, our Lord calls attention to the beautiful, artless simplicity of childhood as a pattern of what all must be who would enter the Kingdom of God. R1972:2
Feeling that the Lord's time was too valuable to be thus used. R5362:1

[NTC - Luke 18:16]

Suffer— Permit. R5362:1, 4853:4
Little children— The great Teacher was a lover of children. R5362:1
Of such— Not as a little child in stature, nor in blankness of undeveloped character, but in humility, simplicity, guilelessness. "Be not
children in knowledge [character], howbeit in malice be ye children." (1 Cor. 14:20) R2063:2 The joint-heirs of Messiah's Kingdom will all be childlike, teachable, simple, trustful, obedient children of God.R4853:4, 5362:2
Kingdom of God— The Kingdom is now ours by faith, in the same way we have every other heavenly blessing. R397:4

[NTC - Luke 18:17]

Receive the kingdom— Receive the message of the Kingdom. R5362:2
As a little child— Trusting the Lord implicitly, as a little child would trust its earthly parent. R2671:1 The simplicity of childhood, realizing its need, confesses it and asks mercy, instead of attempting to deceive itself by philosophizing. R1972:5 They may be old in years and gray-headed, but their hearts are young and preserve the sweet simplicity of childhood. R1972:2

[NTC - Luke 18:18]

A certain ruler— Probably a publican or tax-gatherer. R1783:3 Supposed by some to have been Lazarus, whom Jesus later awakened from the dead. R3529:1
Asked him— He was anxious for a perfect conformity to the will of God; and so anxious that he manifested his willingness to bear reproach for it in thus coming to Jesus. R1774:6Notwithstanding the persecuting spirit of the rulers and teachers in Israel against the Lord and all who believed in the validity of his claims, he came to him openly and saluted him with reverence due to so great a teacher. R1774:3
What shall I do— Indicating a realization that by deeds of the law no flesh had yet gained the life the law promised for obedience. R1774:3 Indicating most commendable candor and faith in the teacher. R1774:3

[NTC - Luke 18:19]

Jesus said— Our Lord, while dismissing the self-satisfied, fault-finding quibbles of the Pharisees with dark or evasive answers, took time and care in making truth clear and plain to the humble, earnest seekers. B27 Illustrating the great difficulty of getting a full, fair view of one's self, the value of every applied test of character. R1774:2
Callest thou me good— Are you addressing me as Good Master only as a complimentary salutation? If you really believe me to be good, you must believe in me as the sent of God. If my testimony is untrue in any particular, I am not good at all, but a falsifier, hypocrite, blasphemer. R2727:6 Everything really good must be of God and in accordance with God. R5465:2, 4658:3

[NTC - Luke 18:20]

The commandments— The Law Covenant was still in force. It had not yet been "nailed to his cross." (Col. 2:14) R3843:2, 5465:3

[NTC - Luke 18:21]

Have I kept— Was living an exemplary life, but was merely doing his duty. R5438:6 He was a sincere Pharisee. R5464:2
From my youth— Sought to fashion his character to the precepts of the divine law. R1774:3

[NTC - Luke 18:22]

Lackest thou one thing— There is none so perfect that he lacks nothing. R1775:4 There was a lack: his attitude, though he did not realize it, was not that of entire consecration to the will of God. R1774:6
Sell all— All thy possessions, all thy time, all thy reputation, all that hitherto has been dear to thee. R1775:1 One who believes that every dollar belongs to God, and is to be used by him, will not imagine that he has discharged all obligation by giving a tenth to the Lord. R1045:1 It may be quite true that giving one dollar now out of your capital would prevent you giving five dollars fifteen years hence. But one dollar now may be worth ten dollars fifteen years later. R1045:4 In the present age this implies self-sacrifice and daily cross-bearing in imitation of Christ. R1774:6
Distribute— To follow Christ is not to make unwise disposition of our possessions and talents, but as wise and faithful stewards, to use them to the best possible advantage in his service. R1775:1
Unto the poor— Not necessarily with the bread that perisheth, but first, rather, to feed the spiritually hungry with the bread of life. R1775:2 If there were a famine in the land, it would be folly to grind up all the seed-corn for food. But if, after feeding their families, the farmers were to put all the increase back into the ground while the world was starving, it would be worse than foolish, it would be criminal. R1045:4 "Love is the fulfilling of the Law." (Rom. 13:10) R2728:1
Treasure in heaven— Received of the Father, begotten of the holy Spirit. R5438:6 Joint-heirship with me in the Messianic Kingdom. R5438:6
Come, follow me— Following closely in his footsteps will bring ingratitude and even persecution, as it did to our Master. R1775:1

[NTC - Luke 18:23]

He was very sorrowful— He loved self more than either God or his neighbor. R1774:6 Let no man deceive himself by saying: "I will give when I have amassed wealth. I desire money that I may do good with it; but I will not give now, that I may give the more largely in the future." R1045:5 We hear nothing of his subsequent conversion, but in all probability he remained in sympathy with the Jewish teachers and partook more and more of their spirit of opposition to Christ and his teaching. R1774:6
Was very rich— The Lord sought to show what was the weak spot in his character. R1774:6

[NTC - Luke 18:24]

He was very sorrowful— No doubt the heart of Jesus was sad also when he saw the blight of selfishness and self-will attacking that promising half-blown rose of character. R1774:6
How hardly— Though difficult, it is not impossible. A man can have riches and use them conscientiously as a sacrificer. R1775:2
That have riches— Whether those riches be of reputation, fame, learning, money, or even common ease. HG716:6 Because of faith in their wealth instead of in God, because of the pride which riches foster, because of the friends which riches bring, and because of the proportionately larger sacrifices which must be made. R2729:1 If a Christian grows rich, it should be with fear and trembling. It is more dangerous than dynamite. R1045:5*
The kingdom of God— Used interchangeably with "kingdom of heaven." (See Matt. 19:24) R397:1 The Body of Christ; certainly not the nominal church, for rich men find very little difficulty in getting into it. R2761:3

[NTC - Luke 18:25]

A needle's eye— A small gate in the walls of ancient cities for the convenience of belated travelers after sundown, after the main city gates were closed. These needle-eyes were so low that camels could enter them only upon their knees and after being stripped of their burdens. R2762:3
Rich man to enter— He cannot get into the Kingdom at all except as he strips himself of his riches, sacrificing them and devoting them to the Lord. R2762:1
Kingdom of God— The Church is the Kingdom now, only in the prospective sense. R397:4

[NTC - Luke 18:27]

Possible with God— He has made provision for the rich young ruler and all the families of the earth, under his established Kingdom. R3845:1 If a rich disciple be honest-hearted and humble, the Lord can show him how to wisely use his wealth, or else may strip him of it, to fit him for the Kingdom. R5466:2

[NTC - Luke 18:28]

We have left all— The Lord communicated to them a measure of his spirit and power—the equivalent to much that is now granted to the spirit-begotten ones of this age. R4909:1,2

[NTC - Luke 18:29]

He said unto them— The special light of both harvests is for the Israelites indeed. B26, 27
That hath left house— The harvest is not a time for peace, but on the contrary it will surely produce separation and alienations between true wheat and all else. R969:6 We are not to get the mistaken idea from this that the Lord wishes us to sacrifice others. It would be wrong to deprive our families of necessary comforts and temporal provisions; but having provided these, the surplus is the Lord's. R3845:5
Kingdom of God's sake— Fathers, mothers, sons and daughters, brothers and sisters, will oppose and seek to separate you from the truth and its service. R969:5

[NTC - Luke 18:30]

Manifold more— The more we leave, the more we sacrifice, the greater our reward, both now and hereafter. R3845:3 Those who sacrifice nothing need expect no reward. Those who receive little of the Lord in the present life and have small hope of a share in the Kingdom, are those who have sacrificed little for his sake. R3845:3
The world to come— The Millennial age. HG12:4

[NTC - Luke 18:33]

Put him to death— The treatment due the vilest of criminals—crucifixion. R5483:2
He shall rise again— Incomprehensible to the disciples, and dismissed as a dark saying. R5483:2

[NTC - Luke 18:35]

He was come nigh— With our Lord and his apostles was a considerable number of friends, together with numerous Pharisees. R3847:6
A blind man— Bartimeus. R3847:6 Physical blindness is a terrible affliction, but how much more serious is mental and spiritual blindness. These are cut off by false doctrine from the ability to see the grandeur of the divine character and plan. R3848:2 These are blind and cannot see afar off—they can merely see the affairs of the present life with its eating and drinking, planting and building, laughing and crying, living and dying. R3848:2 "The god of this world hath blinded the minds of them that believe not." (2 Cor. 4:4) R3848:2
Sat by the way side— Hoping to excite the sympathy of the passers-by. R3847:6
Begging— In those days there was no special provision for the blind, and there were many of them in those parts. R3847:6

[NTC - Luke 18:38]

Thou son of David— "The Lord shall give him the throne of his father, David." (Luke 1:32) C257 The long-promised King of David's line, the Messiah. PD65/77; C257; R3847:6; SM210:2

[NTC - Luke 18:39]

Rebuked him— When the spiritually blind cry for help, there are sure to be some, even amongst the Lord's friends, to rebuke them instead of to encourage. R2730:4
Hold his peace— Intimating that the great Teacher should not be interrupted by a wayside beggar. R3847:6 The thought is suggested to such that there are many more worthy than themselves to have the Master's attention, that they are too insignificant, too sinful for him to recognize. R3848:3
So much the more— The persistency which belongs to true faith. R3848:1

[NTC - Luke 18:40]

To be brought— He did not shout for him to come, but commanded, "Let him be brought." R3847:6 Giving those about him an opportunity to share in the work of blessing. R2729:3

[NTC - Luke 18:41]

What wilt thou— Many today, when asked this question, request riches, honors of men or temporal blessings of some sort. R3848:4

[NTC - Luke 18:42]

Thy faith hath saved thee— He was of a sincere heart, and was persistent. R3848:1

[NTC - Luke 18:43]

Received his sight— There were many blind men throughout Palestine, yet only comparatively few received such a blessing; undoubtedly because few had the requisite faith. R3848:1Illustrating some at the present time who are brought to the Lord and graciously receive the opening of the eyes of their understanding. R3848:3 Such do receive enlightenment, and enlightenment by which they can see Him who is the Way, the Truth and the Life. R3848:4 Only the great Physician is able to open the eyes of the understanding. R2730:4
Glorifying God— An evidence that he was of sincere heart. R3848:1
All the people— So today, when one comes to a knowledge of the divine character and plan, all who are in accord with the Lord are not only ready to assist them to the Lord, but ready also to join in praise on their behalf. R3848:5

[NTC - Luke 19:2]

There was a man— Several observations in this narrative claim our special attention: (1) the desire and earnest effort of the publican to learn of Jesus; (2) the courage and generous kindness of the Lord in running against the popular current of public sentiment to bless an outcast from the public favor; (3) the proper attitude of heart in coming to Jesus, as illustrated in the publican; and (4) the reward of obedient faith. R1783:2
Zacchaeus— His name in the Hebrew comes from a root signifying pure, and the inference is not unreasonable that his ancestors had been noble and holy people. R2730:6 Apparently a prominent and wealthy citizen. R3848:5 Not a Pharisee. He did not profess holiness of life. He was one of those condemned and ostracized by the Pharisees. R5464:4
The chief— Probably employing under-collectors to assist him in his contract. R2730:3 A prominent one amongst them, and rich. R3848:6
The publicans— He had accepted a minor office under the Roman government; he was a tax collector for the Romans, a publican. On this account he was despised, and declared to be disloyal to Judaism. R5464:5, 3848:6, 2730:2, 1783:3 A disreputable class amongst their own people, esteemed as financially immoral, and unworthy of the confidence and honor of faithful Jews. R2730:3 To be a publican came to signify an irreligious, unpatriotic, unscrupulous character. R3848:6
And he was rich— Some of his wealth having, no doubt, been dishonestly acquired. R3848:6

[NTC - Luke 19:3]

Sought to see Jesus— Evidently it was not a lukewarm curiosity. R1783:3 Probably he had qualms of conscience respecting his business and business methods, and a longing for peace with God.R2730:3 Probably he had heard that, unlike the Pharisees, this great Teacher did not spurn publicans and sinners, but, on the contrary, treated them kindly. R2730:3It is a hopeful sign when we see any desiring to have clearer views of the Lord or his Word or his plan. R3849:1
For the press— There was a throng at this season, going up to the Passover, and so notable a person as Jesus would always be an attraction. R2730:3
Little of stature— Though one may feel himself sadly short of the stature of a man in Christ, if he has in his heart a longing desire for righteousness and to behold the Lord's face, he will find opportunity to do so. R2731:4

[NTC - Luke 19:4]

Ran before— We admire the courage of this little rich man, ordinarily probably dignified enough in his bearing, but now running along like a boy and climbing the tree. R2730:6
Climbed up— And sat on one of its branches over the road. R3849:1

[NTC - Luke 19:5]

When Jesus came— Possibly by that power of knowledge which is beyond our comprehension, or possibly by reason of hearing the crowd jeer and laugh at the little rich publican in his lugubrious position. R2730:6
And said unto him— So he would have his followers "mind not the high things"—popular ideas, methods, etc.—"but condescend to men of low estate"—the despised, the poor and the unpopular. (Rom. 12:16) R1783:5, 1104:3* Is your former pride crucified, so that you would not be ashamed to be seen with that coarse, uncouth neighbor, or to be called her friend, if thereby you can feed her with the bread of life? R1104:3*
Today I must— And the disciples also, we may presume. R2730:6 So great an honor as this Zacchaeus had not dreamed of, and the multitude of Jews were likewise surprised. R2730:6 We have here evidences of the Lord's knowledge of what is in man, that he reads the heart and makes no mistakes. R3849:2 We find today some backsliders, living in a measure of sin, in business which they admit is unjust. We are not to pass them by with the Gospel message if any such manifest an interest, but are to seek to assist them. R2731:4
Abide at thy house— Perhaps in part to give the Pharisees a lesson, as well as to provide for his own entertainment. R2730:6 Our Lord showed courage and generous kindness by thus running against popular public sentiment. R1783:2
A sinner— Being cast off from the sympathies and friendship of the Jews in general, publicans were naturally less influenced by their prejudices and hence more ready to receive the truth. R1783:3

[NTC - Luke 19:8]

Zacchaeus stood— In the presence of his own family, in the presence of Jesus and his disciples, and probably numerous friends and neighbors. R2731:1 Nor was he content merely to determine upon reform in his heart. He would seal the matter by a public confession. R2731:1 Evidently the murmuring reached his ears, for forthwith he addressed the Lord in self-defence—as though urging that these charges against him should not hinder the Master from coming to be his guest. R5464:5
Said unto the Lord— The rich Zacchaeus had been soundly converted. R2735:2 Making a full surrender of his heart, that henceforth he would not only forsake sin and evil customs, but so far as possible would make restitution for wrong doing and injustice. R3849:2
Lord— His acceptance of Jesus as his Lord, his teacher. R5464:5
Half of my goods— Not merely a half of his annual income, but a half of all the principle. R3849:4 Our reasonable service should surely be more than the one-tenth of the Jews. The hymn expresses our sentiments: "All my little life I give thee, use it, Lord in ways of thine." R3849:4
To the poor— Probably to off-set many cases of small injustices which it would be impossible for him to ever correct in detail. R2731:1
Taken any thing— The methods of collecting the taxes were frequently along the lines of extortion. R3848:3
False accusation— Publicly acknowledging that he had gained part of his wealth by unjust exactions. R2731:1
I restore— Not "I have restored fourfold," but "I will restore fourfold." R3849:3 When he did so, the change, the conversion, the transformation of life, must have been appreciable, even by the most unsympathetic of Zacchaeus' neighbors. R2731:4 The intimation is that Zacchaeus was more than ordinarily upright as a publican, otherwise to have restored fourfold would of itself have ruined a large fortune. R3849:3 Many today make a great mistake in not following the course of Zacchaeus in that they continually hold on to something which really belongs to another; and secondly, they do not consecrate more of their wealth to the Lord. R3849:4 Sincere reformation today must be like that of Zacchaeus; it must make some outward manifestation expressive of contrition and of a desire to make reparation to the extent of ability. R2731:5
Fourfold— Probably this interest was measured by him by the amount of former extortions. R1783:6 The conversion that includes recompense—and that not merely in a skimped manner, but abundantly—four-fold—undoubtedly signifies a true conversion. R2731:4 Zacchaeus consecrated one-half of his possessions to the poor, and out of what remained he would make good fourfold, and still he hoped a reasonable competence would be left. R3849:3 Far exceeding the requirements of the Law. R3849:4 To undo any damage done to others, with large interest. R1783:6 Zacchaeus made a personal (purse-and-all) consecration. R2731:5, 3849:3

[NTC - Luke 19:9]

Is salvation— Not in the complete sense. Salvation came to him in the sense that his heart was turned from sin and selfishness toward God and righteousness. R3849:6 Salvation begins to those of the spiritual house when they repent of their sins, come into harmony with the Lord, and seek to walk according to his ways. R2731:2, 5464:6 Two salvations—one savior. R5465:1
A son of Abraham— In reference to the fact that the gospel was to be preached first to the house of Israel. R1783:6 From the Lord's standpoint, all the sons of Abraham were eligible to discipleship. The thing required was an honest confession of imperfection, a turning from sin, a hearty acceptance of Christ and an endeavor to walk in his steps. R5464:6 All who have the faith of Abraham may be counted in as children of Abraham by becoming related to the divine plan as disciples of Jesus. R5464:6 Implying that the Gospel was to be preached first to the house of Israel. R1783:6 Now all who have the faith of Abraham may be counted as children of Abraham as disciples of Jesus. R5464:6

[NTC - Luke 19:10]

Son of man— The implication is that since he had come to save the thing lost, men were unable to save it for themselves, which experience and many scriptures clearly prove. R603:2* The seed of Adam, through Eve; the Son of the Man. E152, 153; R944:1
Is come— To give a universal blessed opportunity for life. Christ died for all—redeemed all. R2049:3
To seek— The Lord was seeking to reach the heart of Zacchaeus when he offered to be the guest of one popularly despised and hated. R1784:1 Let us imitate the Master's care in seeking the heart; for the seeking is more than half the work of saving, so far as the will of the individual is concerned. R1784:4 Jesus did seek out a certain class, the meek, who were waiting for the promised salvation.R604:2*
To save— Reckoning saved. R604:2* To justify or restore the redeemed race to the perfection and glory and dominion of earth lost in Eden. R1267:2To understand what is to be saved or recovered, we must first learn what was lost. R1264:3 We do not say that you are saved, but that you will be saved. R604:4*They are not yet saved. It will be the great work of Christ's Millennial Kingdom to save them. They will be saved by a restitution process. R1264:6 Although we might truly say men are saved when first awakened from death, they are not "saved to the uttermost" (Heb. 7:25) until brought to full perfection of being. R604:6* Then he purchased them with his own blood, and though not liberated from the prison of death, they may be truly reckoned as saved ever since their ransom was paid, for their raising out of death was from that moment made sure. R603:5* Men could only be saved by a payment of their penalty which would be the basis of their reconciliation and atonement with God. R604:1* Christ will do this in such a manner as will do man most good. He will make known to him its advantages and opportunities (bring him to "a knowledge of the truth") while saving him out of Adamic death. (1 Tim. 2:4) R770:3 We see in our Lord the manifestation of the perfection of restitution life, and we see in his sacrifice how he secured that restitution life for all who will have it at his hand. R4155:5 All are to be saved, as all were ransomed. (1Tim. 2:5,6) For all to be thus reached by the knowledge, ability and opportunity of salvation is for all to be saved. Whether they make a good or bad use of God's gift after it has reached them is another matter. R1265:2,4 As all mankind shared by heredity the sentence of death which came upon the first man Adam, so the redemption accomplished by the second Adam shall be co-extensive with the fall. OV291:2 The whole world will have a full opportunity to come to a knowledge of right and wrong, a full opportunity to come to perfection of human life and to attain all that was lost in the fall of man. R4629:5 He beheld mankind as a treasure in a field and bought the whole field that he might develop the treasure. (Matt. 13:44) HG423:4 This salvation from what was lost is a gift from God through Christ Jesus, our Lord. We do not merit it, and could not demand or secure it for ourselves in any way. R1265:4 But though nothing that you have done nor could do could save you from death, that which Christ has done procures your release from it. R604:5* "Believe on the Lord Jesus Christ and thou shalt be saved." This is the condition on which we receive the reckoned salvation now, and it will also be the condition on which the world will receive their actual full salvation in the ages to come. (Acts 16:31) R604:5* There is a special salvation for some, as well as a general salvation for others. Jesus is here speaking of the general salvation of all men. R603:3* Some are saved by faith in advance. R1264:6 The key to the Gospel of Luke. Matthew presents Christ the king, Mark shows him as the worker, Luke as the philanthropist and John as the manifestation of God. R1046:6*
That which was lost— Adam lost life. He did not lose heaven, for he never possessed it. He lost earthly life, an Eden home, human perfection. R4941:6 Man, by disobedience, lost the right to eternal life. It was this life-right that Christ came to give back to him. NS3:1 Man did not lose a heavenly, but an earthly paradise. Under the death penalty, he did not lose a spiritual, but a human existence. A177 Man could not lose what he never had. R603:2* What therefore will be restored in due time will be that which was possessed by Adam in the beginning, and representatively by him for the whole race—the glorious perfection of human nature, pronounced "very good" by God himself. HG131:2 Everlasting life was lost, Eden was lost, human perfection was lost, the image of the divine character was lost. R5464:6; SM48:1, 153:3 Human nature—a fleshly image of the divine—in all its beauty and perfection of mind and body, and a right as such to live forever. R609:3, 603:3* Let us not get the thought that our Redeemer's death was intended merely to justify Adam to an enfeebled condition. Adam will be awakened in the condition in which he died, but he will be granted the opportunity of standing up again, of resurrection, of full recovery from his fall into sin and imperfection. HG228:6 Including the power with which his Creator endowed him, when he gave him power over every creature, to prevent or destroy such formation as bacteria. R1685:2 The whole world was lost in father Adam because, when he came under the penalty of sin, the impairment of his dying process extended to all his posterity as yet unborn according to the laws of nature. R2395:3 All men are lost until found or recovered. R857:5 Our Lord's mission is for an elect class, but in conjunction with that election, he is to give the opportunity for life everlasting to every man. NS352:5 Even the prodigies of manhood—musical, poetic, mathematical, etc.—cannot give us a correct concept of the perfect man, as he was before sin marred the likeness of God in him. R1683:6 According to the Evolution theory nothing was ever lost, all that we have as a race is gain. According to this theory, therefore, our Redeemer's statement was a falsehood. R2395:2, 866:3; HG492:6; NS427:5, 562:5 Man and all his forfeited rights and possessions. R2454:3; E153, 457 Home, happiness, communion with God, health, life itself. R603:2* A fleshly image of the divine, in all its beauty and perfection of mind and body, and a right to live. R609:3, 1264:3 19:11

[NTC - Luke 19:11]

And spake— Addressing those who be alive at his second advent, and speaking as if they were the representatives of His faithful followers throughout the Gospel Age. Changing times and circumstances vary conditions, but the principles enunciated in the Scriptures continue in force and meaning. SM629:2
A parable— To point out to the disciples, and vaguely to others, that Kingdom glories were yet a considerable distance in the future. R2735:3, 1972:6, 1951:6, 1093:2, 603:5*; HG664:1 Showing that before revealing himself in any manner to the world, he calls first his own servants and reckons with them. R2956:6* We are not to confound the parable of the pounds with the parable of the talents. They teach totally different lessons. R5492:2, 2764:1, 2736:2; Q536:4 The Parable of the Pounds and the Parable of the Talents, as companion parables, illustrate from different standpoints the responsibilities of the stewardship of God's people. R1972:3 This parable ignores the individual abilities of the servants and shows them each as receiving the same thing and for the same purpose. R2736:2, 1972:6; HG665:2
Jerusalem— Where shortly he was to be crucified. R5492:2
The kingdom of God— Telling us clearly that the kingdoms of this world are not the kingdoms of our Lord. R5204:4 The Millennial Reign, which should bless all the families of the earth. R396:6, 3213:4 The Church is the Kingdom now, only in the prospective sense, by faith. R397:4
Immediately appear— When Jesus stated that he had now come to save the lost (v. 10), they at once concluded that the Kingdom of God should immediately appear. R603:5* That they would see Jesus assume regal robes, power and authority. R2735:2

[NTC - Luke 19:12]

A certain nobleman— The Lord was drawing an illustration from Herod's course, who went to Rome to be invested with authority as king. Herod, when he came back, rewarded those who would be faithful to him and punished those who were unfaithful. HG146:6 The Lord referred to himself as the nobleman. R2735:5; CR491:4; HG663:2
Went— His going away was necessary to the exaltation to the right hand of God—an exaltation which is also greatly to our present as well as our future benefit. R1829:3 He had gone to prepare a place for the Church, and would come again and receive them. (John 14:2,3) B120
A far country— Heaven. CR491:4; HG663:2 To the central seat of government and receive his commission from Jehovah, the Father, and return. R2735:3; HG663:2 Jesus was the appointee for the Messianic Kingdom of the world; but he would go to heaven itself and there appear in the presence of the heavenly Father, the Overlord or Emperor of the universe. R5492:2 Jesus had talked of the Kingdom, but not until now had he explained that he must die, and must then leave them to go into a far country to receive the Kingdom and to return. E265; R372:1Evidence that heaven is a place, and not merely a condition. R2075:5
To receive for himself— One of the Herods went to Rome, seeking an appointment to a kingdom. Some who hated him sent a message to Rome, discrediting him and declaring their preference for another king. Jesus seized this circumstance as an illustration in his own case. R5492:2, 2735:3; HG146:6
A kingdom— Jesus would be invested by the Father with the ruling authority, and later return to earth and exercise his dominion. R5492:2; CR491:4; HG439:1, 663:2; Q91:4 This is exactly the presentation of the matter given us prophetically in Psa. 2:8. R5492:3 Mentioned in such an unequivocal manner, that none can doubt that the Millennial Reign is referred to. R396:6 Clearly the kingdoms of this world are not the kingdoms of our Lord. HG569:3 Not only was the Kingdom the topic with which the Lord began his public ministry, but it was really the main topic of all his preaching, other topics being mentioned merely in connection with or in explanation of this one subject. A273
And to return— To take possession of his Kingdom and to share its honors with those faithful to him during his absence. R1951:6 And set up his Kingdom at the second advent. A249, 283; R5386:6 To receive his faithful people as "joint-heirs." (Rom. 8:17) R1908:6 This parable was intended to inform them that a considerable period of time would elapse before the Kingdom would be established. R5492:2

[NTC - Luke 19:13]

His ten servants— The Revised Version points out that these were only a part of all the nobleman's servants. They would seem to represent the consecrated class who have professed full devotion to the Lord. R2736:1 Chosen as a general number to represent all of the consecrated, but only three of these are mentioned as illustrations of faithfulness and unfaithfulness. R2736:4 The Lord avoids even intimating how many of the whole will prove faithful and how many will fail; and, of these, how many accounted worthy of the Second Death and how many will come, through faithfulness in tribulation, to be honored servants in the Kingdom. (Rev. 7:9-15) R2736:4 Nothing is committed to the masses of the people, and no judgment or reward is made in their case at the return of the Master as King. R5492:3
Delivered them— Individually, not collectively, as in a commune. R1862:5; D480 As stewards of God we have nothing of our own, nothing with which we may do as we please: for, says the Apostle, "What hast thou that thou didst not receive?" (1 Cor. 4:7) Nothing. R1972:3
Unto them— Only to his servants did he give the pounds—only his servants had the responsibility of those pounds, and only those servants will be reckoned with or held responsible. R5492:3
Ten pounds— This parable deals with something that is common to all of the class to whom reference is made. R5492:2 The pound is the same to all. It represents justification. R5492:5; HG665:4; Q536:4 Not the holy Spirit, for all have not the same measure or capacity; not faith, for all cannot exercise it in the same degree. HG665:3
"A measure of the spirit is given to every man [in the true, consecrated Church] to profit withal." (1 Cor. 12:7) It is the same gift to all, the same spirit working amongst all, and the duty of each one is to use this gift of the Lord for its increase.R2736:1 Fitly represents those blessings of divine grace which are common to all God's people—the Word of God, helps to its understanding, the influences of the holy spirit, faith, prayer and communion with God and fellowship with Christ and his people. R1972:6 Worth approximately sixteen dollars each. R5492:2 Special opportunities as a justified person that he would not otherwise have had. R3948:3; CR491:5; Q536:4 The one thing which the Redeemer does for all who become his followers is to justify them. R5492:5, 5387:1,4; Q536:4 "A measure of the Spirit to every man, to profit withal." (1 Cor. 12:7) R2736:1
Occupy— In old English, signifying "do business with," "use," "traffic with." R1973:1 Take that which my blood has justified and made acceptable, and which you have in sacrifice presented to me and use in my service until I come and reckon with you. HG665:5 To show their loyalty as his servants by the degree of their activity in his interest. R664:2 It is a steward's place to seek and find places where he can dispose of the talents and moneys consecrated to the Lord to the best advantage, as his sanctified judgment, under the guidance of the Lord's Word, may dictate. R855:4 Here is the work of the gospel. The reigning and the gospel are distinct. HG13:4 The duty of the hour is not the uplifting of heathendom—for which work God has specially appointed a coming age and is specially preparing teachers, who will be granted plenary powers for that work.R2490:2 "Moreover, it is required in stewards that a man be found faithful." (1 Cor. 4:2) The entire body of Christ is called, not to indolent, self-complacent ease, but to diligent and enterprising activity; not in the spirit of a hireling, but with the intelligent, loving interest of sons and heirs of God. R2157:5*, 1972:3
Till I come— Not pointing to a special moment, hour or day, but to the period of his presence (Greek: parousia), during which his "harvest" work will gather and glorify his saints and establish his promised Kingdom. R3652:6

[NTC - Luke 19:14]

Citizens hated him— Showing that, during the absence of the Nobleman, the opponents of his rule are in the majority and hold sway. R1093:3
We will not have— Preferring to be let alone as they are. R1093:3 More or less in love and in league with the darkness of sin. Everyone who opposes righteousness, or who loves and serves unrighteousness, is thereby declaring his opposition to the reign of righteousness. R2735:5 The world will need strong restraints, coercions and stripes during the Millennium to enforce obedience. R4310:5
This man to reign— The Jews were willing to concede that our Master's teachings were grand in many particulars, but they did not wish to be put under such restraints—they would not have him for their Master, their king, their lawgiver. NS191:5 They esteem him not as a ruler. They prefer to keep the reins of their own hearts and in their own hands. They prefer their plan to his, even as respects the establishment of his Kingdom and the method by which the world shall be blessed. NS191:6 Herein the world differs from the true followers of Jesus, who so desire that Christ shall be their King. NS191:5

[NTC - Luke 19:15]

When he was returned— We are living in the very time represented—the time when our Lord, invested with the authority of the Father, is about to take to himself his great power and reign. R2736:3Invested with the majesty, authority and power of a Kingdom. SM52:1
Having received— This Kingdom was not "set up" at the first advent of Christ. Not until his second advent, will Christ take the Kingdom, the power and glory, and reign Lord of all. A249,283 Christ is in the Kingdom first, or is inaugurated in the kingly office, before others can share that honor as his cabinet. R82:1*, 60:4* A rebuke to those who claim that the Kingdom of God was set up at Pentecost or who claim that in some manner the second advent took place 1800 years ago, at the time of Israel's overthrow, about AD 70. R2735:6
The kingdom— Preparatory to that reign, he is reckoning with his servants now living, with a view to their appointment to a place in the Kingdom he is about to inaugurate. R2736:3
Then he commanded— The first work of the King on coming into his dominion is not to deal with the public in general, or even with his enemies; but he will first call for his own servants and reckon with them. HG664:5; F419, 663; Q91:4 This makes evident the fact that at first the Kingdom of Christ will not be generally recognized by mankind. HG664:6 The judgment of Babylon, Christendom, social and ecclesiastical, is another sign that the Judge has come, and is reckoning first of all with those to whom as stewards he committed his goods. D599
These servants— At his return, all these servants will be reckoned with, and the degree of their zeal and efficiency as servants will be manifested by the results; and the rewards given them will be proportionate. R5492:3
To be called— It is evident that the inspection is a work done in reference to the living, while they are yet mortal, for two reasons: first, the reward follows the inspection, and second, the unfaithful was cast out. R58:5* As a test of their fidelity of stewardship, to determine what place, if any, should be granted them in his Kingdom. R1973:1, 817:5, 58:5*; Q615:T
"We [the Church] must all appear before the tribunal of Christ." (2 Cor. 5:10) F418
That he might know— A work of examination after he had returned, and before the reward. R155:1*, 82:1* As to the faithfulness or slothfulness of their stewardship. R817:5 Our business we manage as trustees for the Lord—not to be turned over at death in prosperous condition to children or friends, possibly to their injury, but to be used by the trustee as wisely as he knows how before death; for then his trusteeship ends, and he must render his account. R3148:6 Fortunately for us, the reckoning is not one of an instant, but time is granted to us to make up our account. R2736:4

[NTC - Luke 19:16]

Then came the first— Reckoning with them as individuals, and not by groups or classes. R1973:1
Gained ten pounds— Proportionately increased talents, blessings, opportunities and authority over the one who gained five pounds. F725 The right use of the "pound" is to diligently profit by all the means of grace for the spiritual upbuilding of ourselves and others. R1973:1 So such noble characters as St. Peter, St. Paul, St. John and others, sacrificed themselves over and over again in the divine service. R5492:6; HG665:6

[NTC - Luke 19:17]

Said unto him— In the first resurrection. NS137:1
Thou good servant— How few of those who recognize their trusteeship are faithful to it, and will be able to render their report with joy. R3148:6
Thou hast been faithful— He did not say. "Thou hast done great things," but, "Thou hast been faithful over a few things." He knew that they could not do very much, but they had shown their loyalty, their faithfulness, and that is what the Lord desires to see. CR491:5 We may be ever so faithful and have so many difficulties in the way that what we do might seem slight, or we might be able to do much more. Let each do in the sight of the Lord what we believe would be pleasing and acceptable to him. CR345:1 The Lord's method is to advance only him whose zeal and faithfulness and patient perseverance in well-doing has shown itself in little things. F296
Have thou authority— The Master is now teaching us to rule ourselves that we may know how to rule others; opening our eyes to the weakness of our own flesh, that we may have patience with those over whom we will be given authority. R405:4*, 12:6* This giving of the dominion to his faithful servants signified their sharing with him in the Kingdom at the time of its establishment at his second coming. HG439:2 The high reward of being joint-heirs with Christ. NS627:2; Q91:4 "He that is faithful in that which is least is faithful also in much." (Luke 16:10) F296; CR344:6
Over ten cities— Ruler over what? Some say everything is to be destroyed. Not so. The world will be to rule over, to be brought into harmony with God. HG147:1 These ruling judges would not take personal cognizance of each offender, because there might be many trying to do wrong at the same time. Therefore it will be necessary to have somebody to look out for each of these. Q437:3 These, who have gladly spent themselves zealously in the service of the Lord, are to have the highest rewards. R5492:6 The degrees of exaltation in the Kingdom differ according to the measure of their fruitage here. R1973:4;Q500:4; SM512:1 Greater sacrifices in the present work out "a far more exceeding and eternal weight of glory." (2Cor. 4:17) R2736:2 Those who are rich in talents, opportunities and privileges, if faithful, achieve a larger victory and grander reward than those who sacrifice less. R2736:2 "The saints shall judge the world." (1Cor. 6:2) CR345:4; Q437:2

[NTC - Luke 19:18]

Gained five pounds— The various means of grace to the heart differ in different individuals, and the consequent fruitfulness also differs. R1973:2

[NTC - Luke 19:19]

Said likewise— Perhaps the differences of opportunities are to be understood as implied, because the Lord expressed as hearty approval of the one who gained four pounds as he did of the one who gained nine. R2736:2
Over five cities— The rewards will not all be alike as respects glory and honor, though all will be glorious and honorable—"as star differeth from star in glory." (1 Cor. 15:41) F419,725; SM512:1; NS608:5 Even the same means of grace do not profit all to exactly the same extent. Some, for instance, are by nature more studious and thoughtful, or more generous, or grateful. R1973:2Another illustration of the same thing is also found in the parable of the sower (Matt. 13:8), where the seed in good ground produces fruit in varying quantities—some thirty, some sixty, and some an hundred fold. R1973:2 A less influential place in the Messianic Kingdom. R5492:6, 1973:4 He had been less faithful and the reward was less. R5492:6

[NTC - Luke 19:20]

Another came— He represented quite a large class of the Lord's servants who are seeking merely to live in a justified condition and are not striving to use the time, influence and opportunity in the service of the Truth. HG666:1 Perhaps he represents a class whose love for the Lord has been greatly marred by reason of the false teaching and "doctrines of devils" which so egregiously misrepresent him. HG666:1 Although he returned it, he had failed to use it. R5386:6 If one fails to use his opportunities and privileges, they will be given to another. Q537:1
Kept laid up— By neglecting to ponder the precepts and principles of God's Word, to follow the leadings of the holy Spirit, the privilege of prayer and communion with God and cultivating the fellowship and communion of saints. It cannot yield its legitimate increase while thus unused. R1973:1 Represents a fully consecrated class, that say, I endeavored to maintain my justification, but I did not sacrifice myself. R2736:2, 5492:6 Christian character cannot grow and develop in the neglect of the very means which God has provided for its perfecting. R1973:1,5; CR254:5

[NTC - Luke 19:21]

I feared thee— The servant had more fear than love, and the fear hindered his usefulness. HG666:1 Fear is not a good motive to obedience. Loving obedience is an expression involving both heart and life. As fear was the cause of unfaithfulness, so love is the cause of faithfulness. R21:5* In fact he did not have enough zeal to use it. HG666:1
An austere man— He believed the Lord was unjust because he was unjust himself. R21:5* "Who through fear of death were all their lifetime subject to bondage." (Heb. 2:15) R5493:3

[NTC - Luke 19:22]

Of thine own mouth— Since we are in the day of accounting, we understand each one is now giving account. The merciful may expect mercy, the unmerciful may not expect mercy. R4473:2 Because you have prayed, "Thy Kingdom come." (Luke 11:2) C21, 22
Will I judge thee— What a fearful retribution apparently awaits the professed ministers of God and of Christ, who, instead of using their great opportunities for emancipating the people from the slavery of ignorance, superstition and error, are using them to promote mental bondage. OV389:1 Each one is now giving an account to the Lord. R4473:2 "It is required in stewards, that a man be found faithful." (1 Cor. 4:2) R2157:4*
Wicked servant— Still a servant, but a wicked servant. R5493:1 Wicked, not because he had committed murder or robbery; but because, having assumed an obligation by which he was entrusted with certain of the Master's goods not given to others, he failed of his covenant. R2736:3 This class is represented in the foolish virgins, who failed to enter in to the wedding; and so these will fail to become members of the Bride, the Lamb's wife. R5493:1 Representing a class, not merely justified, but sanctified—consecrated fully to the Lord, and made recipients of the holy Spirit, even as the other members of the body. R2736:2 Represents a considerable class who have entered into a covenant with the Lord, but have neglected self-sacrifice. R5493:1 Punished because he was unfaithful: he failed in the obligation he had assumed, becoming unfit for any share in the Kingdom. R5386:6, 2736:2, 3 Had he not professed to be a servant, he would have received no pound and had no responsibility. R5493:1

[NTC - Luke 19:23]

Mine own with usury— Interest on a business loan is quite proper. F568

[NTC - Luke 19:24]

Take from him— Not lost, in the worst sense of that word. They will indeed lose the great prize, but because they still remain servants and have a love for righteousness, they will be saved so as by fire; that is, through tribulations.R5493:2 His loss was a heavy one. He failed to enter into the privileges and blessings of the faithful servants. That failure would be punishment enough for him. HG666:2
Give it to him— If one fails to use his opportunities and privileges, they will be given to another. Q537:1

[NTC - Luke 19:26]

Which hath— Hath used. R2496:6
Shall be given— Following this just principle, the Logos had always proved faithful in all things. "It pleased the Father that in him should all fullness dwell." (Col. 1:18-19) Faithfulness shall have its reward even though this shall mean trials. F64
That hath not— Hath not used. R2496:6
Even that he hath— This parable illustrates the differing abilities of God's people, and their duty to make good use of them. R2764:1, 1973:1,2

[NTC - Luke 19:27]

But those— Not until first he shall have finished dealing with his own servants at his second coming will the glorious Messiah begin to deal with the world, and especially with his enemies. R5493:3
Mine enemies— Representing not only the Jews who cried, "Away with him!" but including also all who, having come to a knowledge of Christ and his coming Kingdom, are so out of accord with righteousness that they do not desire the promised Millennial Kingdom. R1973:5
Which would not— The parable implies four classes: (1) The king's servants; (2) those specially granted the pounds for use in his service; (3) the citizens; (4) the class of the latter opposed to the king and his laws. R2736:5 When mankind is brought back in the Millennial age they will be given the opportunity to decide whether they are enemies of him or not. HG148:3 After the Kingdom has been established some of the citizens, who had misunderstood the King's character, will have the eyes of their understanding opened. Many of them, instead of longer being enemies, will become staunch friends and supporters. R2736:5
Slay them— Wrath will come upon these, a great "time of trouble, such as was not since there was a nation." (Dan. 12:1) R1973:6 Chastening and correcting all who have sympathy with wrong principles, and who are his enemies, and ultimately to destroy them if they continue in their wrong attitude. HG666:4 Those who are in opposition to the Kingdom of God, and its scepter of righteousness, impartiality and justice, are being gathered to the great slaughter. R817:5; B300 Not literal carnage, but a great triumph of the Word of the Lord over all during the reign of the Millennial Kingdom. SM53:T He will be doing the greatest good for his enemies in bringing upon them punishments for their wrong course—shame, publicity, contempt. These things will be necessary to arouse them to an appreciation of their true condition and show them their privileges.R5493:5 The Lord smites to heal, and when his Word cuts to the heart the effect is to destroy the enemy. Unless the enemies of the Lord be thus brought into subjection to him, nothing will remain for them but the final extinction. R5493:6 "Thine arrows shall be sharp in the hearts of the King's enemies; whereby the people shall fall under thee." (Psa. 45:3-5) SM53:T There surely will be some lost as well as some saved. Such destruction is reasonable, just and merciful. R3083:2,6 The slaying of the enemies represents clearly and distinctly the punishment which the Lord prescribes for the enemies of righteousness, viz., the Second Death. R2736:5 Those who will not have this King to reign over them shall eventually die the Second Death, from which there is no recovery. HG148:3 "His enemies shall lick the dust." (Psa. 72:9) B300 Corresponding with the Revelation picture of the sword of Messiah's mouth which will smite the nations (Rev. 19:15), and the sharp arrows of Messiah in the hearts of his enemies (Psa. 45:5). SM52:1, 53:T; R5493:5,6 The Lord's righteous indignation against evil-doers; but leaving hope of forgiveness for those who will repent and become loyal subjects of the King. R1973:6 The sword of the Lord, the Word of Truth, shall discover the secret springs of their hearts and either slay their enmity ("cut them to the heart"—Acts 7:54) and make them friends, or utterly destroy them in the second death.R5493:5, 2736:6; SM440:1; CR62:4

[NTC - Luke 19:28]

Ascending up— After the feast made by Lazarus, Martha and Mary, at which were present some of the Pharisees from Jerusalem. R5230:3

[NTC - Luke 19:29]

Bethphage— Though a short distance from Jerusalem, nevertheless the city was hid from view by the Mount of Olives. R2746:1

[NTC - Luke 19:30]

Go ye— On previous occasions, when they sought to make Jesus a king, he withdrew himself. But now he knew his hour was come and hence, instead of hindering, he helped on with the enthusiasm by sending for the ass, etc. NS779:5

[NTC - Luke 19:35]

Cast their garments— As marks of honor of the King. R2296:2

[NTC - Luke 19:36]

As he went— The triumphal entry into Jerusalem, together with its chronological order, prefigured the coming of Christ as king, in the end of this Gospel age, the antitype of the Jewish age, the two being exact parallels in both time and circumstances. R1795:2
In the way— Forming, as it were, a carpet in the road leading to Jerusalem. NS779:5

[NTC - Luke 19:37]

The whole multitude— Which had come from Jerusalem to see Jesus because of the awakening of Lazarus. NS779:4 Some thought that now was the moment of Jesus' glorification, and this, they felt sure, meant also their own glorification. R5230:3 Thus selecting its Paschal Lamb on the 10th of Nisan. F461 The Lamb of God offered himself to Israel as a nation, as their Passover Lamb. R2296:6
Began to rejoice— Their unstable and fickle minds, swayed by their false teachers and unwilling to act upon their convictions in the face of opposition, would only a few days later cry, Crucify him! crucify him! R1795:2 Ours is Palm Sunday in the highest sense of all. How are we receiving the great blessings which betoken the parousia of the Master? NS781:5

[NTC - Luke 19:38]

Blessed be the King— It is in order for all of God's people who now get awake from the slumber of worldliness to join hearts and voices in a great shout—the shout that the Kingdom is at hand! The shout of Hosanna to the Son of David! NS781:4 Our Lord's previous ministry to Israel had not been as their King, but as John had introduced him, as their Bridegroom and their Teacher. R2296:3 As the King, he is now taking possession of his Kingdom—first, as with the Jews, offering himself to his professed people—but now, as then, finding only a remnant in the nominal mass truly anxious for his Kingdom. R2297:2 "He is King of kings and Lord of lords." (Rev. 19:16) D17; B238 That the people would receive him as King looked very favorable. R5230:3The heads of Israel will acknowledge him as King of kings and Lord of lords at his second advent. R2746:2 "Ye shall say, Blessed is he that cometh in the name of the Lord" (Matt. 23:39), the very shout the Pharisees objected to. R2296:6 This exercise of kingly power and authority in the Spring of 33 AD marked a parallel point of time in this harvest for the raising of the sleeping saints in 1878 AD. C233, 234 "Even to day do I declare that I will render double unto thee." (Zech. 9:12) B225

[NTC - Luke 19:39]

Rebuke thy disciples— God might have avoided sending our Lord in this formal way, knowing in advance that they would reject him, but had he done so, his course would not have been so clear. God's judgment would have been just, but the justice would not have been apparent to his creatures. R2296:3 Although they could not object to anything which our Lord said or did. R2746:4 As the chief priests, the clergy, do today against those whose blindness and lameness the Lord has healed. R1795:5

[NTC - Luke 19:40]

Cry out— In order that the prophecy of Zech. 9:9 might be fulfilled. B225; R5362:4, 5090:6, 2296:3, 1795:5; NS630:1 How strengthening it is to faith to realize that even the jots and tittles of prophecy must all be fulfilled. NS630:1 Today, while the King of glory has actually come, and while the great majority of his professed living witnesses are dumb, the very stones of the Great Pyramid are crying out in no uncertain tones. C376

[NTC - Luke 19:41]

And when— At the time of his triumphal entry. B226
He beheld the city— Jerusalem, typifying Christendom in the harvest of the Gospel age. R1847:1
Wept over it— The deep solicitude of a noble heart which grieved for a nation that failed so sadly to realize both its privileges and its degradation, and which therefore must soon receive the fearful visitation of divine wrath. R1846:5 As Paul's tears (Acts 20:37; 2 Cor. 2:4; Phil. 3:18,19), the grief of an unselfish heart yearning over the salvation of others, and dreading lest they should be lost, or lamenting because the Christian profession of the Lord's people was marred and their Christian life hindered by their unholy walk. May he make us like himself in this—strong to bear our own griefs and tender to feel the sorrows and sins of others. R1886:5* Reminiscent of King David sobbing, "O, my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33) R4278:2

[NTC - Luke 19:42]

If thou hadst known— From this language it is evident that our Lord did not consider the multitudes who were with him as, in any sense of the word, representing the city and nation. R2746:2These words of lamentation apply with equal force to Christendom—nominal spiritual Israel. R1847:1
Even thou— God had greatly favored Israel, but chiefly in that to them were committed the oracles of God—the law and the testimony of God. (Rom. 3:2) R1846:2 The Messiah had been born a Jew, of the lineage of David; his advent was announced by angel messengers; his anointing received divine testimony from heaven, his claims and teachings had received the most marked seal of divine approval, and his personal character and demeanor commanded the most profound respect. R1846:2
In this thy day— The Lord's earthly ministry was fast nearing its close, as was also the time of Israel's special favor. R1846:1
The things— Nothing short of the fullest acceptance of Christ and his teachings, and obedience to them. R1847:2 The favor of God was, there and then, taken from fleshly Israel. R2746:5
Unto thy peace— The peace of God which passeth all the understanding of those who do not possess it, keeps our hearts. (Phil. 4:7) R1847:2
But now— Henceforth. B226
Hid from thine eyes— This was their blindness. R599:5 Now, that their "double" is complete, we can see that their blindness is beginning to be turned away. B226

[NTC - Luke 19:43]

The days shall come— All the elements of strife and discord which shall eventuate in the predicted and unparalleled trouble are in active operation. R1847:4
Thine enemies shall cast— As soon as God's call and the various siftings of divine providence shall have found the worthy ones, then the plagues shall come upon the residue, the nominal system. R2297:4
Compass thee round— Cutting off their supplies of food and driving them to all the horrors of famine, when parents actually killed and ate their own children. R1846:6

[NTC - Luke 19:44]

Thou knewest not— Israel's hope of the glory and honor of their coming king, inspired as it was by the types and prophecies of his greatness and power, caused them to overlook another set of types and prophecies which pointed to a work of suffering and death. A79 Even his immediate followers were sorely perplexed when Jesus died; and sadly they said, "We trusted it had been he which should have redeemed Israel." (Luke 24:21) A79 So far from marshalling that nation in rank and file before him, they were not even aware of the test then made. The second great separation has actually been going on in our midst, and the world and worldly church know nothing of it. R267:6 Not only failed to recognize the time of their visitation, but they also conspired against the Lord to slay him. R1846:3Their great national sin was the rejection and crucifixion of the anointed Son of God. On the part of the minority, the rulers, the sin was active; on the part of the majority the sin was passive, they weakly failed to express their right of private judgment. R1846:5 They did not know that the time had come for the establishment of the Kingdom; hence they were not alert to their privileges and failed to be in the proper condition of heart to receive the blessings. NS781:2 Not only ignorant of the matter collectively, but they were not in the heart condition to understand or appreciate. NS779:6 His words imply that their ignorance was a mark of carelessness and unworthiness, and of divine disfavor. R2981:4 They were left in ignorance because their hearts were not right. They were not worthy of the truth. R2297:5 Owing to their pride, love of self, having an imposing ceremonial service and love of the applause of men. R591:2* Consequently, as a nation, they were blinded and cast off from divine favor for a "double," for a period of disfavor equal in length to their previous period of favor, 1845 years. R1713:2 Only a remnant in the close or harvest of each dispensation is prepared to receive and appreciate the truths then due, and therefore to enter into the special privileges and blessings of the dawning dispensation. B26 Although, according to the promises, they were looking for and expecting the Messiah about this time. R1846:2 Although there has always been a right and a wrong side to every question, yet the harvest in the end of the Jewish age brought a new issue and a fresh division along new lines. R3883:2Their failure to recognize the time of their visitation meant to them a great loss of privilege—that their house must be left desolate, abandoned of the Lord during this Gospel age. R2746:2 Nominal spiritual Israel, at the parallel point of time, the harvest of this age, similarly fails to recognize the time of her visitation. R1847:2; NS781:1 The nominal Christian church, instituted by Jesus, is in a similar condition of unconsciousness regarding the time of her visitation, and for similar reasons. R591:2* The visitation (presence) of the Lord is as a stone of stumbling and rock of offence to both the houses of Israel (Isa. 8:14; Heb. 3:5,6) The fleshly house failed to recognize his presence in the flesh; the spiritual house refuses to acknowledge his presence in a spiritual body. R505:5* If Christendom today would awake and realize the true meaning of present conditions, it would mean a great change to the comparatively few who have made full consecration to the Lord—but others would not be able to receive the lesson: for it is written, "None of the wicked shall understand." SM700:1 They recognized not the opportunities and privileges that were theirs. NS42:5 The tests of this "harvest" must be like those of the Jewish or typical "harvest." One of them is the cross, another is the presence of Christ, another is humility, another is love. R3437:4; B237 As Israel recognized not Jesus as the Messiah and that his work was a harvest work, so likewise Christian people in general today are unaware that we are living in the second presence of the Messiah and that a similar harvesting work is now in progress. R3883:2 They are blinded by the false theory that the Lord's commission is that the church should convert the world into a kingdom of God. R2981:5 The blindest are the leaders of the blind, like their Jewish types. B237"The light shined in the darkness, and the darkness comprehended it not." (John 1:5) Consequently the glory of the Lord was not then seen upon Israel. R2036:1 "Ye can discern the face of the sky; but cannot ye discern the signs of the times." (Matt. 16:3) R2981:4 The worldly are really in a better condition to discern the signs of the times than many prejudiced nominal Christians. R2981:5 Indifference to time prophecies is clear evidence of lukewarmness; the majority of God's professed children were ignorant of Christ's presence at both advents. B26, 237 They did not realize they were in the harvest, nor that they were being specially favored of God. CR175:2 They did not appreciate the Greater than Solomon, nor inquire for the terms of membership in the Kingdom. R5722:5They did not discern the signs of the times; their ignorance was a mark of carelessness, unworthiness and divine disfavor. R2981:4 Only a few were able to understand the character of the times in which they were living, and the changes in progress. R5454:6 Those who knew not were burned as "chaff" in the great trouble which overthrew their nation. R5443:2 This did not refer to the multitudes who were with him. R2746:2 Our Lord's language indicates that a time will come when Israel shall gladly acknowledge him as King. R2746:2
The time— There time of visitation was, in a sense, the whole forty years to the destruction of the nation, but there had been the time of trial first, for three and a half years. R176:6
Of their visitation— If, during the three and a half years of their trial, they had been in a condition to receive Jesus, the visitation following would have been of blessing, but unready and rejecting him, it became a visitation of wrath. R176:6 As a nation they were blinded and failed to enter into the rest of faith then offered them. R5388:5, 2036:1, 1713:2 Meant a great loss of privilege, being abandoned during this Gospel age, and the elect gathered from the Gentiles instead. R2746:2 Had they accepted their privileges, the Church would have been completed in Jesus' day. R5722:5 This time was, in a sense, of 40 years' duration to the destruction of the nation. Had they accepted Jesus in the first three and one-half years, the visitation would have been of blessing instead of wrath. R176:6; SM185:2 So here, during the first three and one-half years of harvest, from 1874 to 1878, the opportunity was given to the Gospel church to receive the presence of Christ, but they stumbled similarly and are given over to a visitation of wrath. R177:1

[NTC - Luke 19:45]

Into the temple— Not to Herod's palace, to demand possession of it; nor to Pilate's palace, to demand recognition of him; but, as the representative of Jehovah, he went appropriately to the Father's house or palace, to the Temple. R2746:3 Typifying the cleansing of the consecrated Temple class since 1878, in which every selfish, carnal thought, and all worldliness, must be cast out, that the Temple may be clean, God's dwelling place. B239
Cast out them— Whether because of the dignity of our Lord's person and presence, or whether because of the large multitude, no attempt was made to resist him. R2296:5 As a typical act, indicates that in the end of this age judgment begins with the professed house of God. (1 Pet. 4:17) R1795:5 The consecrated or temple class in the nominal church stands related to the nominal church, as a whole, as the literal temple stood related to the holy city Jerusalem, as a whole. B239 The temple class, the little flock, must be purged, cleansed, before the Temple, composed of living stones, shall be ready to be filled with the glory of God, and to become the place of prayer for all nations. R2297:4 Every selfish, carnal thought must be cast out, that the temple may be clean, the dwelling place of God's holy Spirit. B239 Backed by the authority which belonged to any Jew in any station of life. R3851:4
Them that sold— The antitypical cleansing now in progress mainly affects those who make merchandise of holy things. R3851:6, 2746:6

[NTC - Luke 19:46]

A den of thieves— Typifying Evolutionists and other professedly Christian ministers who rob God and receive money of the people under false pretenses. R3852:1

[NTC - Luke 19:47]

The Truth is being proclaimed so often to the offense of the scribes and Pharisees of today. R2746:6, 2947:3, 1035:5, 325:1 Parallel to present-day sectarians assassinating the character of one opposing their theories and traditions. R2434:1

[NTC - Luke 19:48]

Were very attentive— But the more his fame spread abroad and the people were influenced by his teaching, the more the envy and opposition of the scribes and Pharisees increased and intensified into a settled murderous hatred. R1982:3

[NTC - Luke 20:9]

Then— On the last day of his public ministry. R1982:2
Parable— Which the scribes and Pharisees perceived to be against them, and which the more angered them. R1982:3, 1795:3 So aptly did it represent their state of heart that its only effect was to arouse them to renewed energy to fulfill the final prediction of the parable (verse 15). R1795:6 The foundation of this parable is the very similar language of the prophecy of Isa. 5:1-7. R1795:3
A certain man— Representing God. R1982:3
A vineyard— Representing the Jewish nation as described under the same figure in Isa. 5:1-7. R1982:3, 1795:3 See also Psa. 80:14, 15; Jer. 2:21. R1795:3
To husbandmen— The divinely constituted religious leaders of the nation. R1982:3 Whose duty it was to instruct and lead in the right ways of the Lord, which they were miserably failing to do.R1795:6
Went into a far country— Left the vineyard thus prepared and equipped with every advantage to insure an abundant harvest, which he had a right to expect at the appointed harvest time, in which those addressed were then living. R1795:6
A long time— These husbandmen had this stewardship from the time of the exodus down to the time of the coming of Messiah, a period of nearly nineteen centuries. R1982:3

[NTC - Luke 20:10]

At the season— At such times as it was proper to expect some fruit. R1796:1 At various seasons during the age, God specially looked for fruits of righteousness. R1982:5
A servant— His faithful prophets, who were lightly esteemed and illy treated. R1982:5 A prophet or teacher. R1796:1
That they should— The husbandmen, through their influence; for the rulers in Israel, because of their influence and power, were held specially responsible for the course of the nation, although this did not release the individuals from their responsibilities. R1796:1
The fruit— Gratitude, love, obedience, meekness and readiness of mind and heart in the end of the age to follow the further leading into the new paths of the greener pastures of the Gospel dispensation. R1795:6
Beat him— See Jer. 37:13-21; 1 Kings 18:13; 22:24-27; 2 Kings 6:31; 2 Chron. 24:20,21; 36:16; Acts 7:52; Heb. 11:35-38. R1796:1

[NTC - Luke 20:13]

My beloved son— The Lord Jesus, who thus spake to them. R1796:1
They will reverence him— Though God knew it would be otherwise, it is so expressed to show the reasonableness of such expectation. R1796:1

[NTC - Luke 20:14]

The husbandmen— The chief priests and rulers. R1796:1
Among themselves— They plotted privately and deceitfully. R1796:1
This is the heir— This man claims to be the king, the Messiah of the Jews. R1796:1
May be ours— Their desire to retain their prestige and power was the very object of the leaders in Israel in persecuting and finally crucifying the Lord. R1796:2

[NTC - Luke 20:15]

And killed him— Crucified the Lord. R1796:2, 4678:5, 1982:6 Jesus foretold his own violent death. R5505:3 Similarly today, some high in nominal spiritual Israel "murder" the Lord's people, beheading them by ostracism and "arrows, even bitter words." (Psa. 64:3) R4678:6

[NTC - Luke 20:16]

Destroy— Cast those wicked husbandmen out of their offices. R1796:4 Jesus knew that the sin of the Jews would bring a penalty. R5577:5
These husbandmen— As such. They lost their prestige, power, honor and office; and many of them doubtless perished literally in the destruction of Jerusalem. R1982:6 God's judgments came upon the Jewish nation, and it was entirely overthrown in 70 AD. R5505:4
Unto others— Superseded by the more worthy apostles and teachers of the gospel of Christ. R1982:3 Give his favor to others than the Jewish nations; viz., the Gentiles. R1796:4

[NTC - Luke 20:17]

And said— Not wishing to leave them with the idea that their triumph would be lasting. R1796:4
The stone— The stone (Dan. 2:45) is symbolic of a supernatural power, "not made with hands," heavenly, divine; symbolic of Messiah and his Kingdom. R3359:4*
The builders rejected— But this would not hinder its exaltation in God's due time. R1982:6 "And he shall be for a stone of stumbling and for a rock of offence to both the houses of Israel." (Isa. 8:14) R1983:1
Is become— The prophecy of his own final triumph, even though they should kill him. R1982:6
The head of the corner— The building of God being referred to as a pyramid, of which the topstone is the chief corner stone. (Psa. 118:22; Zech. 4:7) R1982:6

[NTC - Luke 20:18]

Shall be broken— In stumbling over Christ at his first advent, the Jewish nation was indeed broken to pieces. R1982:6 The result of the stumbling of the nominal gospel church over this stone will be the same as in the case of the Jewish church: they will be broken, the whole institution will be disintegrated. R1983:4 "He shall be for a stone of stumbling and for a rock of offense to both the houses of Israel." (Isa. 8:14) R5817:1, 1983:1
It will grind him— When the Kingdom is established in glory and power, upon whomsoever this stone falls it will grind him to powder: it will utterly destroy him. R1983:4

[NTC - Luke 20:19]

Sought to lay hands— Showing the wickedness of their hearts in strong contrast with that beauty of holiness which never more than on this occasion appeared more lovely. R1796:4
They perceived— That the great Teacher had read their hearts and was aware of their dark designs. R1982:6

[NTC - Luke 20:20]

Hold of his words— By inducing him to openly endorse the secret teachings of the Pharisees that the Jews, as the people of God, ought not to pay taxes to other rulers. R3852:6, 3853:1

[NTC - Luke 20:22]

Is it lawful— According to the Law of Moses. R3853:2

[NTC - Luke 20:23]

Why tempt ye me?— "Why do you try to entrap me?"—It was utter folly for imperfect men to seek to entrap the perfect One. R3853:2, 104:2

[NTC - Luke 20:25]

Which be Caesar's— "Tribute to who tribute is due." (Rom. 13:7) A266 The affairs of the world may be safely left with the world, under the Lord's supervision. R3853:3 When Caesar's laws conflict with the divine requirements, Christians are left no alternatives. R5929:2
Which be God's— Which we presented to him in consecration. R855:5 A lesson to the Lord's people to keep religious affairs separate and distinct from worldly politics. R2756:3

[NTC - Luke 20:26]

Hold of his words— "Grace is poured into thy lips." (Psa. 45:2) "All bare him witness and wondered at the gracious words that proceeded out of his mouth." (Luke 4:22 "The words that I speak unto you, they are spirit and they are life." (John 6:63) "Never man spake like this man." (John 7:46) R1937:2
They marvelled— So wise, just and true were the Lord's words. R1937:3

[NTC - Luke 20:27]

The Sadducees— Utterly lacking in any faith respecting a future life—believing that death ended all existence, forever. R3854:1, 915:3
Any resurrection— Greek, anastasis, is without the Greek article, and hence shows no emphasis—indicates no special peculiarity. R1512:1
They asked him— Trying to entrap him with one of their stock questions. Q588:2

[NTC - Luke 20:33]

In the resurrection— The Scriptures disclose that the world's resurrection (Greek, anastasis, raising up) will be a gradual work covering a period of a thousand years, and not a momentary work as the Sadducees and others supposed. R915:3 Showing that the word anastasis does not always mean raised to spiritual life. R92:6 The resurrection (lifting to perfection) of the Gospel Church will be an instantaneous or momentary work, but the world's resurrection will keep pace with their obedience under their trial. R915:3 They did not ask, To which will she be wife in heaven or purgatory or eternal torture, for neither Jesus nor the Jews held any such teaching. Q588:2
Whose wife— They were trying to prove that if a resurrection should take place, it would produce an endless tangle by reason of mixed and confused social arrangements. R915:3

[NTC - Luke 20:34]

Jesus answering— Our Lord avoided giving them a direct reply, perhaps because it would have required a long discourse for which they were unready, perhaps because the time for such information was not yet due. R1509:6
Marry— Marriage means merely the union of male and female, recognizing each other as one. R4914:2

[NTC - Luke 20:35]

Shall be— Showing that these referred to were not yet accounted worthy; that some future trial must be undergone by them which would demonstrate their worthiness to attain the resurrection. R915:6In death no progress can be made in attaining or being counted worthy. Thus Jesus' words teach a future trial for mankind in which the woman and seven husbands who were already dead, and who were not believers in Christ, may have a part. R915:6
Accounted worthy— It is an open question as yet whether the woman and the seven husbands will be accounted worthy of that age, worthy of resurrection—of being raised up again to the perfection lost in Adam, and entering the everlasting state. The worthiness or unworthiness of each will be demonstrated by their conduct when awakened from death. R1107:1,2 The trial of the Millennial age will be so complete and the lessons of obedience so well impressed upon men that only the "worthy" will attain to the condition of perfection. R916:1 Extremely few, a "Little Flock," are counted worthy to attain that world and the "better" resurrection in advance of the Millennium. The great mass of mankind will come forth unto a "resurrection by judgment." It will remain for them to prove themselves worthy of perfect life. F712 No doubt, referring to the spiritual resurrection. R1510:1 The resurrection to spiritual conditions is in Scripture designated as special, the first resurrection. It is also frequently designated, as here, by the article the (very noticeable in the Greek text, but less so in our English translations). R277:3, 205:6, 194:6 We at one time held the view that the resurrection here referred to was the First Resurrection. But, if so, the Greek word translated resurrection should be emphatic. On critical examination we find that anastasis, as here used, is not specially emphasized. R915:2 Leaving the question of human conditions during the period of "resurrection by judgment" for amplification under other Scriptures. R4411:3 In this statement our Lord omits any reference to the masses of the world and their opportunities for restitution to human perfection through a judgment-resurrection, a resurrection depending upon their cooperation. R1510:1 As we examine the context it is evident that not the resurrected condition of the Church is discussed, but the resurrected condition of the world. R915:3 We cannot understand our Lord's words to apply to the saints who will share in the first resurrection, for the inquiry and conversations were regarding another class, and by another class. R1107:1 Only those willfully opposed to righteousness when clearly seen, will be condemned as unworthy of life; and such as then die, will die the second death. R1107:4
To obtain— Attain. R915:2 Gradually. Q588:3 To attain to the resurrection seems to mean progressing until they reach the full resurrection. Q462:3 Those who will walk on the highway of holiness must "go up thereon." (Isa. 35:9) F713
That world— Age. R915:5 Our Lord's answer steps right over the Millennial age or period of attaining perfection (resurrection). R915:5 He does not explain how it will be during the Millennial age, while the race is being awakened, but points his words to "that age" of perfection which will follow the Millennium of testing. 1107:1 All who attain that age will be worthy, because all not counted worthy, the great Judge will cut off, destroy from amongst the people. R916:2
The resurrection— Turning the subject away from the suppositionary case suggested by the Sadducees, our Lord took occasion to drop a word of instruction respecting the first or chief resurrection—the resurrection of the blessed and holy. (Rev. 20:6) R1509:6 Here, and in verses 33 and 36, anastasis has the Greek article, showing emphasis and showing the first or special resurrection. The emphasis, when used with anastasis always marks the statement as relating to the chief or spiritual resurrection. R1512:2
From the dead— Out from dead ones. The emphasis on "resurrection" and "dead" here, intensified by the expression "out from dead ones," leaves no room for doubt that the Lord referred to the first resurrection. R1510:1
Neither marry— Marriage is an arrangement that God instituted for the very special purpose that a race might be produced, and with the human family only. R4914:2, 916:2; OV383:2 When the Church shall be changed, all the peculiarities of male and female will be obliterated. Mankind will be sexless when perfection shall have been reached. R4914:3 When the great plan of God shall be completed by bringing restitution to the world, this restitution will bring humanity to that condition in which Adam was previous to the separation of the woman from him. R5900:1 When, by the end of the Millennium, the world shall have come to the place where Adam was originally, then all necessity for the male and female condition for the propagation of the race shall cease, and they will be like unto the angels in that respect. Q203:1 As Adam originally possessed all the qualities of character, masculine and feminine, so humanity, when fully restore to the image and likeness of God, will re-attain perfection of individuality. Sex divisions will then be no more.PD9/16 Thus man will receive again that which was taken from him originally, represented by the rib. (Gen. 2:21) R4914:5 God chose to make the man perfect in himself at "first," and then to sex him into twain for an intimation and illustration of what the race shall be when God's plans concerning it are fulfilled. R916:3 In producing a race from one, who in trial would represent all, one also might redeem all. Thus God prevented the creation of a companion and made proper the division of the one into two. R916:3 The figure of husband and wife is used frequently to represent the union between the Lord and the Church, but in no case to represent anything akin to motherhood on the part of the Church. On the contrary, the figure generally used in reference to the period beyond our union represent the twain as one—Head and Body. R916:6
Given in marriage— Isa. 65:20,23 seems to indicate that child-bearing will continue for some time, at least, into the Millennial age, if not up to within one hundred years or thereabouts of its close. R4411:2 As to what will take place during the Millennium, I could only give you a guess, because there is no Scripture on the subject. My guess would be
that this matter [marrying] would gradually be getting less and less. Q462:3

[NTC - Luke 20:36]

Neither can— The Common Version says, they are like angels, neither can they die any more, and that is the way I think it is intended to be read and understood. Q202:5 We prefer will, or may, rather than can as the translation of the Greek word dunamis, because it gives the thought of the text more clearly. R916:3 Applicable both to the Church and to the world. Applicable to the Church first, because it is dealt with first. Q202:5 Neither will men die any more, for they will be perfect. Q203:1 When we are spirit beings we will not die any more. If we have immortality we cannot die any more. And we would be like angels, for the angels do not marry and the Little Flock, in the resurrection will not be male or female. Q203:T The resurrection to the immortal condition; "on such" the second death hath no power (Rev. 20:6). All the balance of mankind are to be raised, but "every man in his own order." R194:6, 170:2*, 145:3*
Equal unto the angels— Sexless. Q588:3 In regard to sex and freedom from death. R916:4 The word "equal" here is a poor translation. The sense is "like." See Diaglott and Young's Translation. R916:1 While men and angels are of different natures, they will be alike in some respects. R916:1 There is no arrangement in God's plan to have any on the spirit plane either male or female. R4914:2 Angels are surely meet companions for each other, yet not male and female. R916:3 Angels are probably without sex, neither male nor female. Man, as originally created in God's image, was probably the same in that regard, like unto the angels. R916:2 Males and females will all lose their distinctive features, and become again as Adam was in the beginning—each complete in himself—when the earth shall be filled with people. God does not design to over-fill the earth, simply to fill it. R5900:1, 5141:1, 916:2 At the close of the Millennial age, all having been gradually perfected, each sex will, in their development, have taken on more of the qualities of the other. R4914:3The division of Adam into two parts, male and female, left the headship with the male, but deprived him of some of his sympathetic qualities. His wife, predominating in the sympathetic tendencies, had in her perfection less of the masculine and aggressive traits. R5141:2 Man never was an angel and never was intended to be an angel. Man is of the earth, earthy. R4914:2
Children of God— Only those who bear his image and are in harmony with him does he recognize as his children. Others, impure and disobedient, who bear the image of Satan, are called "children of wrath," "children of the devil," etc. R916:4 Angels are called "sons of God," and Adam in his first estate (sinless) is called a "son of God." R916:4 He will not recognize them as children until the "worthy" ones have been perfected (raised up to perfection) in the end of that age. R916:5 To be recognized as God's child is to be recognized as one entitled to the "liberty of the sons of God"—freedom from pain, death, etc. R916:5
Of— By. R915:5

[NTC - Luke 20:37]

The dead are raised— Are to be raised. E352; R2198:1
God of Abraham— The God who had made promises to these would surely fulfill them; implying that from the divine standpoint they were not extinct, not annihilated. R2805:4 In saying, "I am the God of Abraham," etc., he speaks not only of things past as still present, but also of things to come as if already come to pass. (Rom. 4:17) R1881:3; PD32/44;Q211:4 Their God in a prophetic sense, in view of what he intended to do for them. R4657:1 Not given as proof that the patriarchs were in heaven or alive somewhere, but a proof that the dead would rise. R5207:2, 3854:4; CR374:2 Our Lord was combatting the theory of the Sadducees that there will be no resurrection. R5108:2, 5207:2, 3854:4; E352; CR374:2

[NTC - Luke 20:38]

Not a God of the dead— The extinct, for whom no future is designed. R2198:1 If there were no resurrection, God could not have spoken of them as he did. But this does not prove that the patriarchs were in heaven at the time, for Jesus distinctly tells us that at the time in which he was speaking no man had ever ascended into heaven (John 3:13). R5207:2, 2805:5 If Abraham, Isaac and Jacob were dead in the sense that the beast is dead, God would never have spoken of them in this manner. (Exod. 3:6) R5108:3, 4160:5, 1881:3
Of the living— Not that Abraham, Isaac and Jacob were not dead, but that there would be a resurrection for them. R2805:5 Because of this, our Lord spoke of death as a sleep, in view of the awakening in the morning of the resurrection. R1631:6 God purposes their awakening, and speaks of the present condition of Adamic death as merely a suspension of life, and not as annihilation, extermination, extinction. R5041:4 Not the Ancient Worthies alone, but the rest of the world live unto God in the same sense, although they were not counted acceptable to him. R5073:2
All live unto him— In Christ, who ransoms and justifies all. R666:6 In view of the new source of life which will in due time reach and restore all. R875:3* God's plan for a resurrection is fixed. Those whom men call "dead" "all live unto Him"—from God's standpoint they only "sleep," and are not destroyed. E352; R5611:5; HG333:5; PD32/44

[NTC - Luke 20:39]

Thou hast well said— As a result of this lesson, the Jews thereafter spoke of their dead as "asleep" and "waiting for the morning" to be "awakened." R2198:1

[NTC - Luke 20:40]

Durst not ask— Because it did them more harm than good. R5230:3

[NTC - Luke 20:42]

The Lord— Jehovah. E129; R1411:1, 379:5
Said unto my Lord— Greek, adon, master, ruler, the resurrected Christ. E49, 129; R1411:1, 379:5
On my right hand— In the position of favor and power. A92

[NTC - Luke 20:46]

Beware of the scribes— He needed not that any man should testify of them, for he knew what was in them. R1696:4

[NTC - Luke 20:47]

Devour widows' houses— By bidding them in at forced sale. R3316:2 Take advantage of widows to accumulate property for themselves. R5389:3,5338:6, 4795:2 You do not "love thy neighbor as thyself" (Lev. 19:18), to assist the poor, the widow and the fatherless. R4795:2 Violating God's law of justice, love and mercy. R5338:6 Jesus denounced such religion and mammon-worship as hypocrisy. R3047:4

[NTC - Luke 21:2]

Poor widow— Giving is a privilege which is within the reach of the very poorest of the Lord's people. R5927:4 No saint has so little that he has nothing to spend for him who did so much for us. The less we have, proportionately greater is the sacrifice when we give. R548:6
Two mites— If we cannot give much, let us not deliberately conclude that we cannot give anything. R450:1* The two mites principle applies to influence and time as well as to money. R548:6 The difficulty with some is in trying to do too much, more than their ability to do, and in overlooking the little things that are within their ability. R1334:5The smallest copper coin in circulation, worth about one-eighth of a cent. R5522:4 It is not the great things that any of us do or attempt, which the Lord highly esteems. R5522:5 The true principle of sacrifice seeks to offer not the poorest, but the choicest to the Lord. R548:6

[NTC - Luke 21:3]

Cast in more— A giver on the very highest plane—after his own heart. F343 Our Lord esteems gifts not according to the amount given, but chiefly according to the spirit which prompts the gift. R5927:3, 450:1* The less we have, proportionately greater is the sacrifice when we give. R548:6

[NTC - Luke 21:4]

All the living— In her way, she was doing the same that our Lord himself was doing—giving, not merely a living, but laying down life itself. F343 Jesus did not caution the poor widow that she had done more than her duty. F343, 344

[NTC - Luke 21:6]

Not be left— When uttered, this seemed most improbable. The city and country were more prosperous than for a long time. The temple, after 46 years of building, had just been completed and was truly magnificent. Yet, within forty years, it was in awful ruin. R1983:5

[NTC - Luke 21:7]

They asked— In studying this prophecy it is very necessary to keep in memory the questions to which it is the inspired answer. D565
These things— The destruction of the Temple, etc. D564; R1983:2

[NTC - Luke 21:8]

Be not deceived— He wished them to understand that they must not expect immediately the honors and glories of the Kingdom. D563
I am Christ— Gamaliel mentions two of these false Christs in his speech referred to in Acts 5:36,37; and history tells us of several others who deceived quite a few Jews; notably, Sabbathai Levi of Smyrna, AD 1648. D565 Altogether, there have probably been fifty or more false Christs, male and female; but none of these, nor all of them together, can be said to have deceived many. D566 Whoever claims headship of the Church, as Pope, Czar, Synod, and especially the "Image of the Beast." (Rev. 13:15) D565, 580, 581

[NTC - Luke 21:9]

Ye shall hear— "A rumor shall come in one year, and after that in
another [a second] year shall come a rumor." (Jer. 51:46) Applying to the same time period as Luke 21:8,9. R5969:2*
Wars and commotions— Thus briefly did our Lord summarize secular history and teach the disciples not to expect very soon his second coming and glorious Kingdom. D566
Not by and by— These would not be an indication that the end of the age was near. HG397:6

[NTC - Luke 21:11]

Great earthquakes— The term earthquake is used to symbolically represent revolution, the great shaking of the present institutions which will overthrow everything that is not of the Lord's establishment and approval. HG399:4 Social upheavals are pictured under the symbolism of earthquakes, the mountains being carried into the sea, etc., and similarly uprisings of the social elements in anarchy are pictured as tidal waves engulfing the mountains, the governments. HG401:1 We speak of literal earthquakes because, in the divine order, there seems to be a harmony between the literal and the figurative. The literal earthquakes have their part, too, in the great program. HG399:4 Famines and earthquakes have in all ages given evidence that not only man, but his home, the earth, is under the curse. R879:1 We may be sure that great changes must take place in the climates and soils of the earth before it will be prepared, as was the garden of Eden, to be a fit home for perfect man. R879:4 A New England professor delivered an opinion that a great earthquake would shatter the huge cap of ice which for centuries has covered the south pole. He predicted that this would so adjust and equalize the weight of the waters of the earth that the axis of the earth's rotation would be corrected. HG400:4 In connection with the quakings of society, the overturning of kingdoms (symbolic mountains), we may expect wars, pestilences, earthquakes and famines, not as heretofore, but to an extent never before known. R879:2 It is far from our thought that an earthquake is of itself a sign of the end of the age. We remember that history tells us of various earthquakes in the past, so that these alone would prove little respecting the time in which we are living. HG398:1
Famines— We cannot pray our Father to grant abundant harvests, send rains, prevent famines, droughts, wars and pestilences. God will permit these things until the reign of Christ is inaugurated. R798:4

[NTC - Luke 21:12]

Before all these— It certainly was not before a great earthquake that the Church began to suffer persecution. R879:2
Persecute you— Loyalty to Christ will bring persecution and misunderstanding. R5806:3; D564 "All that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3:12) D567

[NTC - Luke 21:14]

Not to meditate before— Does not imply that ministers of Christ should neglect studying their subject. R5391:4

[NTC - Luke 21:15]

Give you— Choosing, as at the first advent, from among the laity, the common people, his mouthpieces. R2599:1 The Lord's faithful followers. R5391:4In both advents, his chosen mouthpieces from among "the common people." (Mark 12:37) R2599:1 The Truth is his, and you are his—his ambassadors. R698:3
A mouth— Let the spirit of the glorious truths you now see so fill your heart that out of its fullness your mouths may speak to the Lord's praise, and to the enlightenment and profit of your opposers as well as the hearers. R698:2
Wisdom— They would have wisdom superior to that which was naturally theirs. R5391:4
Able to gainsay— Do we not find the same principle illustrated today, when humble ones amongst the Lord's people are more than a match for all their adversaries? The truth, being powerful, prevails, though it is not always acknowledged to prevail. R2952:2 You will find that none, even those professing to be teachers and ministers of the gospel, will be able to withstand the Sword of the Spirit with which knowledge of the truth arms you. R825:4 "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isa. 29:9-19) R2599:1
Nor resist— Of Stephen it is written, "They were not able to resist the wisdom and the spirit by which he spake." (Acts 6:10) R2952:2 We do not advocate public debating of the truth. R2952:2

[NTC - Luke 21:16]

And ye— The Little Flock. Compare Micah 7:5,6. R2142:5*

[NTC - Luke 21:17]

Be hated— The Christian's love, zeal and faith in God's Word, and his uncompromising attitude relating to these so greatly contrast with the prevalent spirit that he is thought peculiar, called an extremist and fanatic, if not a hypocrite. R1653:2 The stones that kill the Stephens of our day are labeled hate, revenge, persecution, malice, scandal and ridicule. R2282:4 Wherever the truth goes, it will be like a sword to separate, especially in the home and family. R2852:6 Evil surmisings out of unconsecrated hearts will attribute every good deed to some selfish or evil motive. R1653:2
My name's sake— Christ's. R1653:2

[NTC - Luke 21:19]

In your patience— Patient endurance, cheerful, hopeful constancy. R4910:6, 5651:1, 2791:3 "Wait ye upon me, saith the Lord, until the day that I rise up to the prey." (Zeph. 3:8) R4135:1 If ever the Church needed this counsel, it is now. R5651:5 Only those who are able to patiently endure will stand in this evil day. R5651:6 Now is the time for remembering that God has a plan that is surely working out. R4135:1
Possess ye— So long as we live in the present age, when sin abounds and Satan is the prince, we must expect tribulation. Nevertheless, we are fully under divine care and protection, even though persecutions are permitted to reach and affect us. R4910:6, 2791:3 Our faith and trust in the Lord and his promises should be so strong and unwavering that they will far more than counterbalance the opposition of the world, false brethren and of Satan's blinded servants. R5651:1, 2791:3 By enduring our trials. R3584:3 Because the ministrations permitted of his providence are for our ultimate good. R2791:4 Especially when weary in well-doing because of the reproaches of them that are without the pale of discipleship; when temptations, violent or subtle, may press hard upon us, when trials and cares may sorely afflict. R2073:4*
Your souls— Our lives, as new creatures. R5651:1 Our lives, enjoying them even amongst tribulation, with cheerful endurance. R2791:4

[NTC - Luke 21:20]

And when— Referring, primarily, to the destruction of Jerusalem and the Jewish polity in the close of the Jewish age, although they have a secondary reference to events in the end of the Gospel age, the antitype of the Jewish age. R1983:2
Ye shall see Jerusalem— This portion of our Lord's prophecy evidently related to events upon fleshly Israel; and history tells us that it was accurately fulfilled in every particular in the troublous scenes wherewith the Jewish age and polity came to an end. D569 Our Lord's words, quoted by Matthew and Mark, differ from Luke, and evidently apply to the trouble upon spiritual Israel in the end of the Gospel age. D570
Compassed with armies— The Roman army besieged the city, and then suddenly withdrew (AD 69). Vespasian, the Roman general, learning of the death of the Roman emperor, and that insurrection prevailed at Rome, hastened thither and assumed the emperorship. R1983:2

[NTC - Luke 21:21]

Then let them— Before Titus had assumed command of the army and renewed the siege of Jerusalem, the Christians of the city acted upon our Lord's instruction, fled from the doomed city, and thus escaped the awful horrors of its siege, in which it is claimed that 1,100,000 Jews perished. R1983:2
To the mountains— "Who shall ascend into the mountain of the Lord? who shall stand in his holy place? He that hath clean hands, and a pure heart." (Psa. 24:3-6) R1963:4*

[NTC - Luke 21:22]

These be— As Jesus in his day called the attention of the Jews to the judgment of God about to come, so here it becomes our place to speak the word of God, that the nominal church and world-united system shall be cast down and consumed.R235:5
Days of vengeance— As a nation, the Jews had experienced great blessings and privileges, and these being misused brought great darkness and ultimately a terrible national judgment. All of these things correspond to the conditions in the harvest or end of this Gospel age. R1983:2 The baptism of fire, of trouble, spoken of by John the Baptist. (Matt. 3:11) NS21:2 Shown by letter f on the Chart of the Ages, the fire through which fleshly Israel went when Jesus was present. R273:6 Corresponding with the days of vengeance at the end of the Gospel age. (Dan. 12:1) B219, 251; NS21:3 There have been other days of vengeance in the past bearing some likeness to the coming day of vengeance: in Noah's day, and more particularly, in the time of trouble which came upon the Jewish nation after their rejection of Messiah. NS218:1 A time of trouble, which they were powerless to avert. R273:6

[NTC - Luke 21:23]

Wrath upon this people— It burned fiercely against them in the great time of trouble which led to the collapse of their national polity in AD 69-70, and they have been under that wrath and unable to reestablish themselves as a nation from that day to the present time. R2564:1, 2236:6 Showing clearly that the closing work of that age included the day of wrath, and reached to the destruction of Jerusalem; and that the harvest, instead of being limited to three and a half or seven years, covered the forty years from the Spring after his baptism to AD 70. R115:6* "Who hath warned you to flee from the wrath to come?" (Luke 3:7) "Wrath is come upon them to the uttermost." (1 Thess. 2:16) R2236:5, 2564:1
Upon this people— The Jews, at the time Jerusalem was ruined. D569; R235:5

[NTC - Luke 21:24]

Jerusalem— As the city of Babylon represented the Empire of Babylon, so the city of Jerusalem represented the Jewish nation. CR41:2; NS681:1 God's people, Israel after the flesh, are trodden under foot by the Gentiles. During the same period Israel after the spirit, "the kingdom of Heaven, suffereth violence and the violent take it by force." (Matt. 11:12) R1979:2
Shall be— Shall continue to be. R1373:1
Trodden down— When God's time came to turn over the dominion of the earth to Gentile rule, it was appropriate that he should first remove the typical crown from Israel, and that the typical kingdom should no longer be recognized. They had proven themselves unfit for exaltation to universal dominion. B75 For the past eighteen centuries, Jerusalem has had no commerce, no industry, no outward brightness, lustre and splendor. R1297:2* We have seen Israel scattered among all nations without favor, under the withering, blighting curse of God, a distinct people, but not a nation. R517:5* In harmony with the Scriptures which tell of Israel's re-establishment as the earthly representatives of God's Kingdom, the Zionist movement is coming forth with good hopes of soon effecting a Jewish sub-kingdom. NS681:6 Zionists are insisting that Palestine be made a Jewish state with a government of its own, but subject to Turkey. We have reason to believe that such a concession will not be granted nor attained before the close of the Times of the Gentiles. R4572:1;NS681:6 Fleshly Israel cannot come into their long promised inheritance until that time, though preparatory steps will previously be taken. B81 Jewish national polity cannot be restored until the elect Church is complete (Rom. 11:25) and the period apportioned to Gentile governments has run its course, AD 1915. R2237:2 The Times of the Gentiles will be fulfilled and they will lose their empire at the same time that Israel's seven times of tribulation and down-treading will terminate, and they shall come into favor and association with Messiah and his Kingdom. OV53:3 We expect that the return of favor would be gradual, a like period of 36 years to that in which it was taken away (33-69 AD). This would bring us to 1914 as the time when God's favor for his people would be gradually manifested, during the closing hours of Gentile supremacy. SM401:1 The fact that there are now great preparations and expectations relative to the return of Israel to their own land is of itself strong circumstantial evidence corroborative of this Scripture teaching. B93 The heirs of the heavenly Kingdom must continue in humiliation, without power or privilege of reigning, until the time appointed for them to reign together with Christ. Their reign of righteousness over the world could not precede AD 1915, when the Times of the Gentiles have expired. B81 At present, the kingdoms of this world belong to the Gentiles, and they do not become "the kingdoms of our Lord, and of his Christ," until the Times of the Gentiles are fulfilled. HG19:6 Until their "seven times" shall end, the Kingdom of God cannot come into universal dominion. However, like the others, it must obtain power adequate to the overthrow of these kingdoms before it shall break them in pieces. B100; HG676:1
Until— Until the Lord's Anointed, whose right it is, shall come and take the dominion and accomplish all his gracious purposes. B75 So long as these governments would be here they and Messiah's Kingdom could not co-operate. The Gentile governments are based on selfishness and coercion; Christ's Kingdom is based on justice, love and mercy. The two could not rule at the same time. R5526:2Jerusalem will be free at that time, and thence-forward be a praise in the earth. R109:4* The blindness that has veiled with night the lost of Israel's fold, will be replaced by Gospel light when "Gentile Times" are told. HG320:3 The Israelites were restored from Babylonian captivity, but they did not receive back the Kingdom; they were thereafter subject to the great dominant kingdoms of the world. HG41:3
Times of the Gentiles— The term was applied by our Lord to that interval of earth's history between the removal of the typical kingdom of God, the Kingdom of Israel, and the establishment of its antitype, the true Kingdom of God. B73; CR41:3; HG20:1; NS681:4 During this interval, the dominion of earth was to be exercised by Gentile governments; and Israel, both fleshly and spiritual, have been and are to be subject to these powers until their time is expired. B73 The dominion of earth, under certain limitations, would be left in the hands of the Gentiles. OV53:2 That is to say, the years of the Gentiles; the years in which the Gentiles would bear rule over Israel and all the earth; the period in which God would have no representative nation in the world. CR41:3; NS681:5 If there are Gentile times to be fulfilled, they must have been foretold; if foretold, they were foreordained or planned of God, who knew beforehand how long they would be and when they would be fulfilled. R5564:1; CR41:2; NS681:2 Implying that the times of the Gentiles must have a definitely appointed limit; because an unlimited, indefinite period could not be said to be fulfilled. B78 These seven times of the Gentiles are the same seven times of Israel, only to the one they have meant seven times of domination which would close, and to the other they have meant seven times (2520 years) of being dominated until the close of the times. NS684:5
"I will punish you seven times more [further] for your sins." (Lev. 26:17, 18, 24, 28) These seven times refer to the length of time during which the Gentiles should rule over them—"the Times of the Gentiles." B88 God told Israel they would come under his disfavor for seven times (Lev. 26:14-28). These could not be literal years, for they had many tribulations longer than seven years. They must be symbolic, each "equalling" 360 years; seven times being 7 x 360 years, or 2,520 years. R5564:3, 109:4*; B89; CR44:1; OV53:1, 416:2; Q84:1, 93:8; NS30:6, 684:1 In proof that a day for a year is Bible usage in symbolic prophecy, we cite: Num. 14:33, 34; Ezek. 4:1-8; Dan. 9:24-27; 7:25; 12:7; Rev. 12:14; 13:5; 12:6. B91 The method of calculation demonstrated. B90 A period of 2,520 years from the year BC 606 to and including AD 1914. B79; HG675:6 A period of 2,520 years which began with Nebuchadnezzar, king of Babylon, at the time the Lord permitted his own typical kingdom of Israel to be overthrown, to so remain until Messiah's day. R5710:3 It began with Nebuchadnezzar, not when his reign began, but when the typical kingdom of the Lord passed away, and the dominion of the whole world was left in the hands of the Gentiles. B79 From the last king of David's line, King Zedekiah, in 606 BC. We would not say that it was not 605 or 607, but that as nearly as we can tell it was the year 606 BC. R5564:2; HG48:1 The Israelites were restored from the Babylonian captivity, but they did not receive back the kingdom; they were thereafter subject to the great dominant kingdoms of the world. NS681:5 It is for this period, during which the crown or Kingdom of God is overturned in the earth, that God gives a lease of ruling authority to the Gentiles. R1979:2 They were merely given this lease in the interim because God's time had not yet come for the establishment of his Kingdom. Q85:T Their days of empire are limited to seven times, or 2,520 years, which will end in AD 1915, giving place to the Kingdom of God in the hands of the Messiah, whose right it is to rule the world. R1373:2 Historically, these Gentile kings and peoples have accepted their dominions as favors from the gods whom they worshipped. This same theory, accepted by the masses of the people, is blazoned forth on medals, coins and papers of state in the words, "King by the grace of God." B74 The removal of God's kingdom in the days of Zedekiah left the world without any government of which God could approve, or whose laws or affairs he specially supervised. The Gentile governments God recognized indirectly. A249 So long as God had an organized reigning kingdom on earth, there could be no universal Gentile kingdom. HG48:2 God determined to let the Gentile kingdoms take control and try the experiment of ruling the world, that thus the world might also learn the futility of its own efforts at self-government while in its present sinful condition. B75; HG676:1 When their highest attainment shall be demonstrated to be trouble, confusion and anarchy, the world will become heartsick with its own failure, and the Lord's Kingdom shall be hailed as the "desire of all nations." (Hag. 2:7) NS30:3 During which four great universal empires, world governments, have attempted to bring blessings to mankind. They have all proved weak as far as righteousness is concerned and strong as far as evil is concerned. R5710:3, 5564:3, 5526:2; SM417:1 While God does not approve nor commend these governments, he recognizes their dominion. B73 Earthly governments, all along, have been held to be divine governments, the kings and emperors of earth claiming that they rule the people by the grace of God—by the sanction, permission, authority of God. NS487:5 The image of Dan. 2 measures the duration of the Times of the Gentiles. R3359:4*; HG676:1; OV417:1, 53:2; Q94:2; NS682:4 The Times of the Gentiles is the period between the time that the image was set up, or came into power, and the time that the stone is to smite the image upon the feet and crush its power. Q82:1 By the end of 1914 the lease of power will expire. The Gentiles will be served with a notice to quit. They are not prepared to quit. The officer who comes to put them out might not be a good man at all, it may be anarchy. Q85:T, 97:3 The time during which the four great beasts of Dan. 7 were to tread down the whole earth. HG20:2; NS682:5 Clearly represented in Dan. 4 by the seven times of Nebuchadnezzar and his bitter experience among the beasts. B90, 93-96; R109:5*; CR44:6; HG49:1; OV53:3; NS30:4, 684:4 Unless it was to foreshadow the degradation and the duration of Gentile Times, we know of no reason for the recording of this scrap of the history of a heathen king. B97 We rejoice to think that at the conclusion of the symbolic seven times, mankind will return to a reasonable and proper view of the Almighty and of their responsibility to him, as did Nebuchadnezzar, their representative. NS30:5 We have been "taught of God" through his Word to expect no permanent peace from even the best intentioned monarchs and governments during these Times of the Gentiles. R2361:1 God declared to Abraham: "In thy seed shall all the families of the earth be blessed." This was the earliest suggestion of a universal dominion over earth, implying a peculiar superiority of this ruler above all others. B74 The Greek word here rendered "times" is kairos, which signifies a "fixed time." It is translated "times" in Mark 1:15; 1 Tim. 6:15; Rev. 12:14; Acts 3:19; 17:26 and "seasons" in Acts 1:7. B78 Let no one mistake the Times of the Gentiles, for the fullness of the Gentiles. (Rom. 11:25) They are entirely distinct. HG20:1 The term Gentile included not only barbarians, but also the most civilized people of the world outside of Israel, outside of the special covenants and promise of the Lord which pertain to the present time. NS25:1 A prophetic year (or time) of 360 days, used to symbolize 360 years, is an arbitrary arrangement, peculiar to its intended symbolic use. R1979:6
Be fulfilled— Or, filled full. CR41:5 Or, completed. R1373:1 And the time of Messiah's theocratic government is at hand. NS849:6 The Lord did not say that the Jews were about to come under Gentile dominion. They had already lost their national independence when Nebuchadnezzar, the world's first conqueror, overthrew their government. Israel would continue to be subject to the Gentile kingdoms. NS24:4 When we read that certain times will be fulfilled, we are justified in thinking that these times have been foretold. CR41:2
The great war now raging in Europe [1915] seems to be the beginning of the end of Gentile Times. R5794:5 The Gentile Times having closed does not mean the Gospel message was closed. R5602:1

[NTC - Luke 21:25]

And— The connection with the preceding verses clarifies what is not so clearly manifest in Matthew and Mark, that these signs follow the tribulations of the Gospel age, and not those in the harvest. D584 Leaping over centuries, pointing to events near the close of the Gentile Times. R1983:5
There shall be signs— To give a general idea as to the time when the Kingdom would be nigh. R1983:5 While literal signs served their designed purpose to draw general attention to the time of the end, we believe that the symbolic fulfillments are no less striking and even more interesting to those whose mental and spiritual perceptives are awakened. D590
In the sun— Representing the Gospel light, the truth; and thus, Jesus. D590 The true gospel sunlight is already darkened. R1305:2 The sunlight of the ransom becomes obscured. D592 The remarkable darkening of the sun and moon was on May 19, 1780. D585; R1983:5 While we believe also in a symbolic fulfillment of the darkening of the sun and falling of the stars, yet we cannot overlook the literal fulfillment. R1983:5
In the moon— The light of the Mosaic Law. As the moon is a reflection of the light of the sun, so the Law was the shadow, or reflection beforehand, of the Gospel. D590 The darkening of the Gospel sunlight results in the darkening of the moonlight. D593 As the sunlight of the ransom becomes obscured, so the moonlight of the Mosaic Law, which in its sacrifices foreshadowed the ransom, must of necessity become obscured also. D592 The reflected sunlight of the gospel, shining in the typical sacrifices of the Jewish Law, has become obscured. R1305:2 "The moon shall be turned into blood." (Joel 2:10) When the Gospel light is obscured, the Law comes to be regarded merely as a meaningless and barbaric ceremony of blood. D593
In the stars— Representing the inspired teachers of the Church, the apostles. D591 The teachings of the God-ordained twelve stars of the Church (the apostles) will also fade from view—cease to be recognized guides or lights. D593 The word star (Greek, aster) is not used respecting any of the faithful (outside the apostles) in referring to them in this present life. D593 Faithful, humble lamplight-shiners of this present time shall by and by with Christ be the glorious and honored seed of Abraham—"as the stars of heaven," but not in the present "heavens" which shall shortly pass away. D594 If God only ordained twelve stars as lights for his Church (Rev. 12:1), is it not a great mistake for popes and bishops to regard themselves as successors of the apostles—stars also? D594 Many stars, bright ones, are falling from heaven. R1305:2 Many false stars have fallen from every pretense of Gospel shining to the level of the comprehension of the masses to whom they shine. D596 The notable falling of stars, or meteoric shower, was on the morning of Nov. 13, 1833. D588;R1983:5
Upon the earth— A trouble more dreadful than any preceding experience, in the sense that it will be world-wide, and not a local disturbance, as were the previous seasons of destruction. Q848:4
Distress of nations— The notion that we are to pass, by the peaceful evolutionary processes of a broadening culture, by the achievements of discovery and invention, and by the universal acceptance of the gospel, into the golden age of millennial blessedness is, in the light of prophecy, the baseless fabric of a dream. R1612:1*
This war [1914] will proceed and will eventuate in no glorious victory for any nation, but in the horrible mutilation and impoverishment of all. Next will follow the Armageddon of anarchy. HG674:3
When the war [1914] is ended, the nations, sorrowful and famine-stricken, will be greatly angered at their rulers. They will come the determination for something like Socialism. This the governments will endeavor to put down, and to some extent they will succeed. Then will follow the great explosion—the Armageddon of the Scriptures. HG676:6
With perplexity— They will face a condition of things never before known in the world. Although there have been revolutions, never before have the people been so intelligent, educated, capable of initiative, trained in military skill and able to assert and fight for their conception of their rights. NS487:5 The kings of Europe know not what to do. All sectarianism is being shaken. Many people of God are in perplexity. OV274:5 The perplexity of financiers examined. R5658:6, 5632:3, 5633:5; A332 Thrones stand unsteady, and throughout the world there is a feeling of distrust among all classes. R353:1* Some praying for the success of the Allied armies, others praying for just the reverse, still others praying that the war shall not go on. Before praying, it would be well to determine God's purposes in regard to this
war [1914], in order to pray in harmony with his arrangements. SM412:3 Feeling their own incompetency to cope with the mighty power of the awakening world, the civil authorities, in sheer desperation, call to mind the former power of Papacy. Though they hate the tyrant, they are willing to make large concessions, if by this means they may succeed in holding in check the discontented peoples. D131
The sea— Those who have seen the mighty deep thoroughly aroused and have witnessed its terrific power and the destruction sometimes wrought, have a wholesome dread of it. NS483:3 The proportion of sea to land, the origin of the seas, sea-level, and the contrast between sea depths and mountain heights applied symbolically. NS484:3 The sea and the waves of the troubled masses of humanity are already beginning to heave and toss and foam. The increasing winds of strife are driving the great sea of mankind into a frenzied state of revolt against the present social order. Q841:4
The waves— Nihilism, communism, socialism and anarchism. Q841:4 The restless and lawless elements. D596 The restless and discontented. R4943:6 The peoples of the world, moved by selfishness themselves, will rage against selfishness and power exercised against them, until the entire social structure will succumb to the power of this great flood. NS484:3 Curbed, but not fully restrained, by the laws and regulations of society. D596
Roaring— In the time of trouble with which the Millennial age will be introduced. The symbolic mountains, kingdoms of the earth, will go down, overwhelmed by the symbolic sea in an anarchistic storm. (Psa. 46:1-3) When Messiah's Kingdom shall bring order out of confusion, there will be no more sea, no longer any restless, dissatisfied element. Q842:2 Kingdoms thrown into anarchy and society entirely swallowed up by the sea. NS484:1 The hand which has stayed the winds while the gathering and sealing of the Elect has been in progress will no longer stay them. The winds of selfishness, strife, passion, anger, covetousness, hatred, will be allowed to blow. NS559:2 The clamoring of restless masses through unions, strikes, etc. R487:2 Every newspaper, not under the control of wealth, voices the roar of the restless "sea" class; and the others, though unwilling, must give the echo of the roaring as matters of news. D596 "The voice of the day of the Lord" (Zeph. 1:14), as it comes from various quarters and swells into a mighty roar of the sea class will not be heard nor heeded, nor will relief be granted, nor the threatened crash and wreck of present institutions be avoided. R2216:6 "Given forth hath the deep its voice." (Hab. 3:10, Young's Literal Translation) R1813:4The utterance of the faith of Israel's faithful is that, though the sea and the waves roar, there is a river whose streams gladden them. (Psa. 46:2,3) R302:6

[NTC - Luke 21:26]

Men's hearts— The great, rich and mighty, ecclesiastically and socially. R1305:2
For fear— Well-grounded fears. OV339:2; SM691:2 The difficulty with many is, that, seeing these approaching troubles from the outside, they are losing confidence in divine providence. R2462:4But their fears and their anguish will not be eternal. When the trouble shall have accomplished its work and burned itself out, it will be no more, and instead of trouble, blessings shall come in. R3771:4Not brotherly love, but fear, is the mainspring of the desire for religious union. R1741:2 Out of this very fear Satan desires to make some capital wherewith to bolster up the tottering walls of his ancient fortress and protect his kingdom from ruin in the midst of the great time of trouble. R1704:2 The fear of impending revolution is driving every nation in Christendom to extravagant preparations for war.D133 The fear of the "Yellow Peril" of China and Japan examined. R3619:3 The fear of capital and labor and union disputes examined. R2868:1 The conservative and wealthy classes recognize religion as the strongest influence for the peaceable control of humanity. They see that, with the growing intelligence of our day and the growing independence of thought and action, the influence of all the different religious teachings over the lower classes of society is on the decrease; and they fear the results. R1705:2 It is a fact, not an assumption, that we are now living in a time when crime and corruption have assumed prodigious proportions, not only in the lower grades of society, but in what are called the upper grades. R353:1* Noting the rise of Socialism, it is no wonder that we see kings and rulers taking extra precautions to protect their interests from the threatening dangers of revolution and world-wide anarchy. In fear and distress they seek alliance one with another, though so great is their mutual distrust that they have little to hope for in any alliance. D129 "All hands shall be feeble, and all knees shall be weak as water." (Ezek. 7:17) D149 God's people will be preserved from fear and doubt and misunderstanding of the events of that time of trouble and their faith will enable them to triumph at a time when others will be in great distress and perplexity. NS790:5
Looking after— Looking forward to. HG316:5 The editorials of some of our greatest newspapers read as if written from the standpoint of present truth, so remarkably do they foretell what they
declare to be almost certain to follow this present [1914] terrible war. R5989:3
Which are coming— Is it any wonder than the trepidation of the financial and political princes of the earth is great as they look into the future. OV339:2; SM691:2 The fear and trepidation will come in advance of the trouble itself. NS487:4 When we, a few years ago, called attention to the overthrow of government by Communism, the idea was ridiculed. Communism was then little known or
felt. Today [1882], every nation is in dread, and Nihilism, Communism and Socialism are household words. R410:4, 26:6; B99
The earth— Society. D413, 596; R4943:3, 1379:4 The social order; because of the shaking of the heavens, the ecclesiastical systems. OV339:2; SM692:T
Powers of heaven— Ecclesiasticism. R4943:6 Religious powers. R1741:2 Governments. R410:4 Government—ecclesiastical and civil. D413, 591 The influence of the religious element, religious doctrines. NS487:4 Sectarian creeds and systems. D597
Shall be shaken— The public are losing their superstition, theologians are admitting that their doctrines of the past are untenable in the light of the present, and many are leading the public into infidelity, called Higher Criticism. NS487:4 The nominal church, gradually drawn more and more to the side of governments and the wealthy, will lose much of its influence over the people, and will finally fall with the governments. A333A great and very general storm is even now in progress. The thunders roll and the lightnings flash in every quarter of the ecclesiastical heavens. R1305:2 A shaking up of the creeds and dogmas of Christendom, which, because of their admixture of errors, produce confusion wherever referred to. D595 The creed-smashing already begun will, if it continue, release from the bonds of superstition and ignorance many who know no other restraints. The result of such a liberation of such a class means a shaking of the earth, society, as it has never before been shaken. R1305:2

[NTC - Luke 21:27]

See the Son— Not the sign or proof of the Lord's presence, but, on the contrary, the clouds of trouble and confusion incident to the shaking of the "heavens," and realize it to be a storm which will shake the "earth" also. D599 Eventually all mankind, at the close of the storm, shall discern, recognize the new King with the eyes of their understanding and shall mourn for sin, and that they ever in blindness rejected him—the Jew first. (Zech. 12:10-12) D600
And great glory— The glory of power and justice. B153 In the midst of the awful trouble and perplexity, Messiah's Kingdom will take control. R5823:6

[NTC - Luke 21:28]

When— The times and seasons were wisely hidden in the past, and the saints were thus saved from discouragement, because the time was long; but as the plan nears its glorious consummation, it is the privilege of the saints to know. B25
These things— If death for anarchists becomes law, no doubt also the law of might will become so powerful as to throttle all liberty. Opposition to civil government being esteemed worthy of death, it may be a further step to declare a state religious doctrine, and proscribe those who cannot assent to it as religious anarchists, also worthy of death. R3890:5 The revealing of the time features now is as profitable and stimulating as their revealing before would have been unprofitable and discouraging. B25
Begin— The Master does not say, When ye see all these things, but, When ye see the beginning of them. R5735:2 As soon as we should begin to see the events of the harvest come to pass, we should expect a speedy realization of our glorious hope. C227
Look up— Our Master, who gives us in his Word the inside information, tells us to note the fulfillments. R2938:4 What a comfort and serenity of soul it gives to have the knowledge which the Bible affords in respect to the present times and the grand outcome of the trouble—Messiah's Kingdom. R5854:5 Daily we are getting ready for that Kingdom by proving and manifesting that we have a thorough-going loyalty of heart to the coming Kingdom and its principles of righteousness. CR493:6 If the worst should happen, we should remember that God is at the helm, and that he will allow the pride and wrath to work out the great trouble and the inauguration of Messiah's Kingdom. R5852:4 God has kindly veiled the eyes of humanity that they do not see the coming storm in all its dread severity; because they have no eyes of faith to see the resulting blessings as we see them. R5799:4
Lift up your heads— Realizing that the dark clouds are the harbingers of coming Millennial blessings. R1605:3 Christ's judgments encircling all the earth are "the signs and groanings promised to precede a second birth." SM422:1 When this trouble comes, there will be such a blessing from the Lord that those who go through it will be able to rejoice in tribulation. R5255:3 Those who discern in the shaking the outworking of the divine plan rejoice in the assurance that this terrible shaking will be the last that the earth will ever have or need; for, as the Apostle Paul assures us, it signifieth the removing of those things that are shaken.D150 And rejoice, through your tears. SM317:1 We may also rejoice with the world that the blessed morning of the Millennial Kingdom is at hand, even though we must weep with them also in the dark hour of trouble which will precede the sunburst of the Millennial Kingdom. NS31:4 We rejoice, not in the trouble, which surely saddens every tender heart; but that thus the world will be prepared for the grand change of government. R5805:6 The Lord's consecrated people cannot, in any sense of the word, rejoice at the tribulation coming upon others. Their rejoicing can only be in respect to the glorious things which they hope to experience, and which they know to be near by these outward signs. HG400:2 Nor is this rejoicing selfish in its character; for the deliverance and exaltation of the Church of Christ will be the harbinger of a speedy deliverance to the whole race. C227; HG400:2 This does not mean that we should ever act or feel boastfully, or even carelessly, respecting the welfare of humanity; but that with quiet confidence we may look up to God and rest assured that all things are working together for good—especially for the Church, but indirectly also for the interests of all humanity. R5062:5
For forty years we have been proclaiming this very war [World War I] and its glorious outcome. Now, when the very year has come and the prophecy is being fulfilled, could we consistently ask the Almighty to change his program? R5554:6 In that day, while the trouble draws on, the Lord will feed his people with present truth. R1379:4 Well may the Church arise now and put on her beautiful garments; for very shortly she is to receive beauty for ashes and the oil of joy for the spirit of heaviness. R2036:3 Any who are not rejoicing, but who, on the contrary, are feeling discouraged, despondent, and disappointed and ashamed of the truth, have evidently wrong impressions. R5794:5 And lift up your voices and point the way to those who are bewildered and troubled, who know not which way to go, nor where to seek for comfort. R5633:6 Let us, as we drink of the brook (Psa. 110:7), take a lesson from the little birds, which when drinking, repeatedly lift the head as though giving thanks to God. R2936:5 The time for lifting up our heads in glory is nearing too, and already the Master directs that seeing (with the eye of faith) the evidences of their approach, we may lift up our heads. R2936:5
For— All who learned of the coming troubles from the Lord's Word before there were outward evidences of them are strengthened in their faith by every fresh development, for they, by the same Word, know the object of the troubles and the grand results they are outworking. R2462:4
Your redemption— Pointing us forward to the salvation to be brought unto us through the First Resurrection. F159 Greek, apolutrosis, simply signifying deliverance, "a loosing away." There is no reference here to the ransom or the conditions precedent to the Church's deliverance, but merely to the deliverance itself. E434; F159;R4103:1, 3890:6, 2064:2, 2036:4, 1605:3 We are referred, not to the work of redemption accomplished in the sacrifice of our Lord, but to the results of that work as they shall be accomplished in the perfecting of the Church in the First Resurrection. F159 Deliverance. R3890:6 Your deliverance, your exaltation and glory. B190 And their exaltation to power as God's Kingdom, and the blessing of all the families of the earthy through that Kingdom. R1605:3 The morning cometh, although a brief, dark night must intervene. C227 If the deliverance of the Church meant eternal suffering to the non-elect, how could we rejoice in it? But we perceive that the glorification of the Church means the blessing of all. R5799:4
Draweth nigh— From the standpoint that one year less lies between us and the glorious consummation of our hopes and one year less intervenes before the establishment of God's glorious Empire, we rejoice to see the years fly swiftly by.R4103:1 The Lord did not say how nigh, so we must live day by day just as though this was the last day on this side of the veil. R5569:4 Near at hand, even at the door. R5715:6

[NTC - Luke 21:29]

The fig tree— Israel. D604; R384:2* Note the wonderful adaptation of the fig tree as an illustration of Israel's returning favor. It puts forth its fruit before its leaves appear; and when the leaves appear, the fruit is ripe. It is a staple article of food, and also possesses medicinal qualities. R384:2*

[NTC - Luke 21:30]

Shoot forth— When the rich foliage of God's favor covers Israel, and is manifest to all, she will be ripe and ready for the work of blessing, feeding, and healing the nations, according to God's plan. R384:2* Now being signally fulfilled. Not only are thousands of Israelites returning to Palestine, but the Zionist movement has assumed vast proportions to put into a practical shape the proposal for the reorganization of a Jewish state in Palestine. D604 These buds will thrive, but will bear no perfect fruit before October 1914—the full end of Gentile Times. D604
Summer is now nigh— There are unmistakable signs among the Jews as a people today by which we recognize Christ's words and know that not only the restoration of the Jews is at hand, but also that the Kingdom of God is nigh. R127:4*

[NTC - Luke 21:31]

When ye see— All about us we can see the foretold signs of our Lord's second presence. OV425:3
Kingdom of God— The Church is the Kingdom now, in the prospective sense. R397:4 Mentioned in such an unequivocal manner, that none can doubt that the Millennial Reign is referred to. R396:6

[NTC - Luke 21:32]

This generation— Not gennema, race or posterity; but genea, which does not mean race, but has the same significance as our English word generation—people living contemporaneously. D603A "generation" might be reckoned as equivalent to a century (practically the present limit) or one hundred and twenty years, Moses' lifetime and the Scripture limit. (Gen. 6:3) D604 The signs mentioned will occur within a generation-epoch in the close of the age. D603 Some of the generation which saw the falling stars will continue to live until God's Kingdom shall be fully established. D603; R1983:5 Perhaps from 1780, the date of the first sign, to 1880, when every item predicted had begun to be fulfilled; perhaps 1878 to 1914, 36-1/2 years, about the average of human life today. D604

[NTC - Luke 21:33]

Heaven and earth— The present ecclesistical and social order. D602

[NTC - Luke 21:34]

Take heed— The tendency of the world, the flesh and the devil is to absorb our time, thought, interest and affections in worldly affairs, eating, drinking, marrying, building, planting, business, pleasure, sectarianism and cunningly devised fables. R2303:1 The present is the time for God's people to draw very near to the Lord, to come under the shadow of the Almighty, to put their trust more and more in him and to purge themselves from all filthiness of the flesh and spirit, perfecting holiness in the reverence of the Lord. (2 Cor. 7:1) NS627:6 We would encourage all who have the hearing ear to zeal and faithfulness in their consecration, that they may make their calling and their election sure to a share in the Kingdom glories. NS790:4 Take time to commune with the Lord, feast upon his Word, partake of his spirit. R566:2* Motive for heavenly-mindedness. R298:4
Unto yourselves— Christ and the apostles almost invariably speak to the Church and of the world; hence the personal pronouns ye and you refer to the Church, and they and them to the world. HG84:3
Your hearts— It is possible for a man to have a great deal of worldly care requiring his attention, and yet not have his heart much affected or influenced by it, because his heart is not in it as much as his head. R566:2* It is the heart that is in danger. R566:2*
Be overcharged— To overcome, we need the armor which God has provided. We obtain it from the word of God, and it requires time and care to fit it and learn to use it. We cannot, therefore, spare our valuable and needful time to attend to worldly things, plans, and speculations; but only the things needful. R378:1 The crowding upon us of more than we can possibly do is evidently the enemy, and is intended to keep us from the most important of all work, the study of God's Word. R566:4* Some who could not be induced nor pressed into worldliness, he will keep busy looking after the welfare of others, to the exclusion of their own growth in the knowledge of the truth. R566:4* Such as make an improper partnership of Christ, the world, and self. R35:3 We cannot spare our valuable time for worldly things, plans and speculations. R378:1 As in the case of the Great Company class. R4078:5
With surfeiting— These various dispositions: carelessness of life, the overcharged or drunken condition as respects earthly affairs, the lack of self-restraint in connubial relationships, are apt to go hand in hand with a wrong spirit in the Church—a spirit of strife, contention, wilfulness. R3181:6
And drunkenness— Worldly revelries, time-killing pleasures. R3181:4 Intoxication with the spirit of the world as respects wealth, business, dress, music, art. R3181:4
Cares of this life— We find many who have been enlightened so busied with a multitude of other things that they cannot attend to preparation for the coming Kingdom. R565:6* The brethren generally have their hours of labor fixed by the prevailing business customs. If they should find business demanding all their time and all their effort for any length of time, this is not the Lord's will. R572:2*Habits of close economy prompt many sisters to do things which might be done by others long after the necessity of such economy is past. R572:4* It is proper to be charged with the cares of life to the extent of our necessities and responsibilities, but not to the extent of crowding out spiritual interests and aspirations. R2129:3
Come upon you— Greek, ephistemi, to overtake. B158
Unawares— The people of the Lord, under his instruction, will not be in darkness that that day shall overtake them as a thief. NS789:6 If a child of God, living in the day of the Lord, remain in ignorance as to the fact, he must either be surfeited with the things of this life and intoxicated with the spirit of the world, or else overcharged with the cares of this life; in either case, indifferently neglecting to watch with his lamp trimmed and burning. B23 Declaring that, at the time of our Lord's second coming, the world will be far from converted to God. A90; OV222:4 The second coming of Christ will be as different from human expectation as was his first advent. HG315:4 It will be as it was in Noah's days, the world will know not. (Matt. 24:37; Luke 22:26) R264:4 He leaves the matter in obscurity, because it will be better for us not to know the exact time. R5256:3

[NTC - Luke 21:35]

As a snare— And a thief. R2390:4 The present social order of Christendom is to stumble and be wrecked in a time of anarchy, because the time has come for the establishment of God's Kingdom, and because the world is not in the condition of heart to receive it. R2390:1 All not thoroughly rooted and grounded in the truth will be carried away by the false arguments of those whom Satan is now permitted to use as his agents. R5652:1
On all them— The world in general, especially the Christian world who, having made a covenant with the Lord, are living contrary thereto, and therefore are styled "wicked." R2390:4Including the tares. R3405:3 The knowledge which the saints will have in the day of the Lord is contrasted with the ignorance, on the part of the world, of the significance and tendency of transpiring events. B22 Who don't take heed. A90; OV222:4 Such as give no heed to the "more sure word of prophecy" are not watching and will not know. (2 Pet. 1:19-21) R2303:1 The Divine Revelation respecting the time of trouble is only to a portion of the world—the Church. OV59:5 It is not intended that the prophetic knock should be heard by the world; it is intended only for the virgin class, wise and foolish. R4185:4
The whole earth— The world in general, especially the Christian world. R2390:4; CR438:5 "But ye, brethren, are not in darkness, that that day should overtake you as a thief." (1 Thess. 5:4)R4185:2, 2390:4

[NTC - Luke 21:36]

Watch— Watch yourselves, and also the word of prophecy. B22 The injunction to watch implies not only some advantage in watching, but also that the manner of the Lord's second advent might be so contrary to the general expectation as to require some discernment on the part of the watchers. R1796:5 We are to watch the signs of the times, so carefully delineated by our Lord in the prophecy which precedes this exhortation to watchfulness. R2303:1 The day will come as a thief in the night, stealthily. Those who are asleep will not be aware that the day has come, and might therefore not be expected to be in a waiting attitude. R5256:3 Present besetments, being of subtle character, are the more calculated to delude and ensnare, so that if one allows himself to be for a moment off his guard, the agencies of the Adversary will gain an advantage and use it to trap the unwary one. R1319:2 We believe that the Lord leaves the matter in obscurity, because it will be better for us as a whole not to know the exact time.R5256:3 The Lord's people should be keeping watch of the fact of his coming and of the various incidents of the interim; not knowing how rapidly they might culminate, that they might ever live in the attitude of expectancy and of readiness for his presence. R2303:2 Not readiness in a literal ascension robe, but readiness in a figurative ascension robe, namely, such a condition of heart and life as would be in readiness to welcome the Lord and his scrutiny in our hearts and conduct. R2303:2 Nothing is more helpful to wakefulness and energy in the Lord's service than the thought of his coming, and the examination of the prophecies which were given us with the very object of having us know something about the time of his coming. R2303:2 Alas! professed Christians have generally forgotten to watch for his appearing. They seem to have concluded that the watching will never be rewarded. R1796:3 Be always watchful for the evidence of my parousia, because the time will come when it will be very important to know it. B19, 163 So that when the due time comes you may be one of the wise ones. B19; D606 This watching will serve as an antidote for worldly influences. R2303:1; B19
And pray always— There is not a more practical doctrine than that of the second advent. It is the motive for patient waiting (1 Thess. 1:10); for divine hope (Titus 2:13); for moderation in all things (Phil. 4:5); for prayer to be counted worthy (Luke 21:36); for long-suffering patience (Jas. 5:8); for heavenly-mindedness (Luke 21:34); for perseverance in spite of persecution (1 Pet. 1:7); for godliness and holy conversation (2 Pet. 3:11, 12); for earnest preaching (2 Tim. 4:1-3); for fighting the good fight of faith (2Tim. 4:7, 8); for reverence and godly fear (Heb. 7:26-28); for sobriety and watching unto prayer (1 Pet. 4:7). R298:2,4*
That ye— The faithful, sealed ones. C167
Accounted worthy— By faithful and prompt obedience, getting out before "winter." D578 That, knowing of his presence and the changes then due, you may be found in harmony with the king, working wisely in his vineyard, that you and your labor may be approved of him. R580:6 The wheat class; the truly consecrated children of God, separated from the world. R409:2, 3405:3; C146 The Bride class. R2302:5, 265:1 Those who enter in before the door is shut. (Matt. 25:10) R1952:4 The "overcomers." (Rev. 3:21) R1963:4; D578 Only the faithful "Little Flock" will be worthy. R593:5, 2302:5, 772:2; SM726:1
To escape— Not necessarily by being taken away from the earth, but possibly by being rendered fire-proof, as in the typical illustration of the three Hebrews, who walked in the midst of the fiery furnace. B162 We may not be too certain which way he meant we should escape. There are two ways: by avoidance of the trouble or by being kept from feeling its poignancy, by grace sufficient to enable us to rejoice in tribulation. R2975:5 Not by being taken from the scene of trouble, but by being supported, strengthened and kept in the very midst of it, all by the Word of the Lord. C228 While admitting that some might remain to the very end of the trouble, and pass through it all, and yet thus escape, it is nevertheless clear, we think, that all will be fully delivered before the severest features of the trouble come. C229 While there are clear indications that some of the living members of the body will witness the gathering of the storm and share in some of the troubles it will bring, there are also indications that none of these will pass entirely through it, nor even far into it. C228 By the resurrection change. HG458:5, 611:6; OV86:T; Q98:3 We understand that the escape is effected by their being "caught up to meet the Lord in the air" (1 Thess. 4:17); yet that their taking will be unseen by the world. R35:3 The faithful ones will be kept from the power of this great trial "because thou didst keep the word of my endurance." (Rev. 3:10, Rotherham) R504:6* These sons are not to be spared from the polishing processes necessary to make them acceptable as sons. R2405:4The Church will have a great many trials and persecutions, and perhaps a great deal of suffering in the end of this age; but they will have all passed beyond the veil before the anarchistic trouble will have come on the world. Q217:1 From Babylon. R1648:6 By fleeing to the mountain, the Kingdom of the Lord, and being safe. R1963:4* While the "wheat" class may expect to escape the world's trouble, it will have its own trouble before: for "judgment must begin with the house of God." (1 Pet. 4:17) R3405:3 The completion of the Church will be while the world is still under the blinding influence of Satan. CR341:3
"He delivered me from the strong enemy [death]." (2 Sam. 22:18) He takes his Bride and delivers her from the strong enemy of the fleshly nature, death, into the perfection of the new divine nature, like unto Christ's glorious body. R265:1 As Aaron escaped the plagues, and assisted Moses in their execution as a means to the salvation of Israel; so some now are to be accounted worthy to escape the things coming, to sit with Christ, the prophet like Moses, and have power over the nations to break them. R155:3* The angels are holding the winds of violence until the full number of the elect have been sealed and have made their calling and election sure. When this is finished we may expect the trouble to come as a whirlwind, suddenly. R1952:4 Those who have made the Most High their refuge need not fear the approach of the time of trouble. "God is our refuge and strength, a very present help in trouble." (Psa. 46:1) D45 "The eyes of the Lord are upon the righteous, and his ears are open unto their cry." (Psa. 34:15) D68 Which the Great Company class will not escape. R4654:6, 772:2*, 593:5; SM514:1, 726:1 This class, because overcharged, are therefore taken unawares (verse 34), and as in a snare (verse 35); and shall not escape. R35:3 Some in each company may come through the very same experiences. To one it is great tribulation, to the other it is but a light and easy yoke. R772:2* While lukewarm and merely nominal Christians shall share it with the world. R409:2 The world will go on as usual, and know not until the "harvest is past, the summer ended" (Jer. 8:20), and they are not in the ark, not with the Little Flock. R264:4 "I will spare them as a man that spareth his own son that serveth him." (Mal. 3:17) R5574:2; C146
All these things— The social upheaval and combustion, political troubles, financial troubles, and also some great physical manifestations of divine power in connection with the time of trouble. R5318:1 The great time of tribulation, and they are to escape the thousand years of judgment or trial coming upon the world. R2405:4 The severity of the time of trouble. C229; R2674:5 The various forms of unbelief now rampant. C167 The destruction of the present order of things. D68, 481, 578 "Strong delusions." (2 Thess. 2:11) R1319:2 The travail upon great Babylon, the nominal church. R1648:6
That shall come— It is evident that the coming of universal anarchy after the harvest has nothing whatever to do with either the presence of the Reaper or the setting up of his Kingdom. Indeed, the guidance and overruling of that anarchy will be under the control of the glorified Church—The Christ. R3405:6
Stand— Approved, and received as the Bride of Christ. R4654:6 And not fall before the attacks of the enemy. R425:6; C167 While many on every hand are falling into error and infidelity. C228 We patiently wait for our gathering together unto Christ. R127:5*
Before the Son— In the presence of the Son of Man. R593:5

[NTC - Luke 22:1]

The feast— The feast of Passover lasted a week, and was one of the most important celebrated under the Jewish arrangement, beginning on the 15th day of the first month, Jewish reckoning, but preceded on the 14th by the killing of the lamb, and sprinkling of the blood on the doorposts of the houses as a memorial of what took place in Egypt. R3363:3, 1182:6 It was not the intention of our Lord to commemorate the feast of Passover, which began on the 15th of Nisan and lasted for an entire week, but merely to give us a memorial of his death on the 14th of Nisan. R1942:6, 596:4
Drew nigh— His arrival in Bethany was just a week before his crucifixion. The following day at supper Mary anointed him. The next day he rode on the ass into Jerusalem. The following day he visited the temple, driving out the money-changers. The next day he gave his last public discourse, in the Temple. On Wednesday, the Lord remained in Bethany in retirement, and on Thursday he sent two of his disciples to make ready the Passover. R3363:3
The Passover— The Passover was the first feature of the Law given Israel as a typical people. R839:1 The Lord provided for two great religious occasions, the one at the beginning of the secular year and the other at the beginning of the religious year. The Passover emphasized more particularly the passing over of the first-born; the Day of Atonement more particularly pictures the atonement for the sins of the whole world. R3749:2 The Passover season has always been one of special danger, special besetment to the Lord's consecrated people. R3760:3 It seems peculiar that there should be greater liability of falling into sin at one season than at another; but nevertheless, we have noticed for several years the peculiar force of temptations at the time of the Passover, every Spring. R3178:3 It was at Passover season that many followers said, "This is a hard saying," and walked no more with him; that Judas bargained for the betrayal of our Lord; that Peter, tempted to forget he was a disciple, undertook to rebuke the Lord; that the twelve got into a dispute as to who would be greatest; that our Lord himself was in an agonizing battle, and with bloody sweat submitting his will to the will of God; that the eleven all forsook the Lord and fled; that Peter was tempted to deny the Lord with cursings; and that our Lord was tempted before Pilate. R3178:3 From our Lord's standpoint the date was settled for the people by the decision of the Scribes. Whether they fixed an earlier or later date would not have particularly mattered; the object was to have a uniform date and to recognize the fourteenth day of the first month at even. So today, we do not understand that any hair-splitting is necessary in the ascertaining of the first day of the first month, Jewish time. R3750:6

[NTC - Luke 22:3]

Entered Satan— Satan had been working with Judas previously. R4577:3 No doubt reasoning that since Jesus was about to die he might as well sell the Lord and get what he could out of the transaction. R3878:6 If Judas had maintained an attitude of consecration to the Master, Satan would never have had the opportunity. Q616:1
Into Judas— When chosen an apostle, evidently a good man, at least so far as outward appearance was concerned. His name, meaning "Praise," would seem to indicate that his parents had been of a religious cast of mind. R2779:2 Representing some who, for earthly advantage for themselves, are willing to deliver other members of the Lord's body up to tribulation, adversity and reproach. R3366:6

[NTC - Luke 22:4]

How he might betray— Judas did not reach this depth of iniquity suddenly, but rather the disposition had grown upon him during the three years of his intercourse with the Master, when the reverse disposition should have had control. R2779:2

[NTC - Luke 22:5]

To give him money— From the meager mentionings of the Gospel records, we may reasonably infer that the beginning of his downfall was the harboring of a love for money. R2779:3, 2468:2 Some who have consecrated their lives to be the Lord's followers and have been engaged in the ministry of truth, as Judas was there, are willing to sell the Lord for a mess of pottage—for good things of this present life, for a salary, for social position, for honor amongst men, for popularity and titles. R2779:4

[NTC - Luke 22:7]

Day of unleavened bread— The first day of unleavened bread was the 14th of Nisan. The Feast of Passover began on the 15th and lasted for seven days. (Ex. 12:18-20) R1800:2 Pure, unfermented bread, representing our Lord's sinless flesh. R5870:5, 2772:3 Bread of truth. R5870:4
The passover— The term Passover was frequently applied to the name of a festival week, but we must not confound this with the frequent references when the word feast is not used, which generally referred to the lamb that was killed as the Passover. R3749:1 "Christ our Passover is sacrificed for us." (1 Cor. 5:7) R3749:3 The typical lamb was put to death on the 14th day of the first month, so our Passover Lamb was put to death on the same day. R94:2

[NTC - Luke 22:8]

Prepare us— In the sense of furnishing and preparing the lamb, the unleavened bread, the bitter herbs and the fruit of the vine. R3363:6 The Memorial Supper was on the 14th day of Nisan after six o'clock on the evening before Jesus was crucified. R3526:2, 2771:5, 1625:3, 1182:6

[NTC - Luke 22:10]

The house— It has been surmised by some that the house was that of Mark's mother, Mary, and that the upper room thus used was the same one in which the apostles subsequently met and where the Pentecostal blessing was poured out upon them. R3363:6

[NTC - Luke 22:11]

The Master saith— Probably the man was a believer. R1800:3

[NTC - Luke 22:12]

A large upper room— During the Passover week hospitality was recognized as a duty in Jerusalem; hence the readiness with which the Lord's request for a room was granted. R1800:3 Perhaps furnished by previous arrangement. R1800:3

[NTC - Luke 22:14]

When the hour was come— There can be no doubt from the account that our Lord and his disciples ate the Passover supper on the day preceding the one on which the Jews in general ate it. R2771:5,721:1 Our Lord and his disciples did not sit down to the Passover until even—the beginning of the fourteenth day of Nisan. R3750:5, 3363:6 No man previously laid hands on him because "his hour was not yet come." The precise time of this great event and had not only been typified for centuries with careful precision as to the very day, but our Lord declares it so with equal exactness. R3526:1

[NTC - Luke 22:15]

With desire— Probably one reason was that he there designed breaking the truth of its significance to them to the extent that they could receive it. R839:3, 465:6
Eat this passover— As a Jew, under the Law Covenant, it was the duty of our Lord to eat first of the typical lamb. R1625:3, 839:1 Because the Passover lamb which they were to eat typified our Lord himself. R2449:1, 5870:5, 5641:1 Commemorating the saving of the typical first-born from the typical "prince of this world"—Pharaoh. R5641:4, 5870:2

[NTC - Luke 22:16]

Until it be fulfilled— Doubtless he longed to have them understand that it would begin to be fulfilled a little later on in that very day, by the slaying of the real Lamb. R465:6 The Passover was fulfilled only so far as the slaying of the lamb; the eating of its flesh has been going on all through the gospel dispensation; and the Passover itself, which followed the eating of the flesh and sprinkling of the blood, is not yet fulfilled; but is to be, in the Kingdom of God. HG55:6 Reminding them of his declaration that he would go away to receive a Kingdom, which they would share. R5871:5, 721:2

[NTC - Luke 22:17]

The cup— It was Jesus' cup of which he drank. He gave it to his disciples to finish. Thus symbolically we are invited to be partakers of the sufferings of Christ. (2 Cor. 1:5-7) R4475:1Representing shed blood. R1101:4, 5870:5, 2772:6 All who would sit with him in his throne must drink of Christ's cup of self-denial and self-sacrifice and be immersed into his death. R4591:4 The blood of sprinkling for the Church of the first-born. R5641:5
Divide it— All who would be members of his body must drink of this blood. R5341:3 Thus symbolically we were invited to be partakers of the sufferings of Christ. R4475:1

[NTC - Luke 22:18]

Fruit of the vine— The fruit of the vine was as important as the bread in the memorial; but it is never mentioned in connection with the weekly meetings for breaking of bread and for prayers. R1625:6 Raisin juice or grape juice may be used. R1101:5, 3751:5, 3526:6, 2773:4, 1626:4; Q486:4 The grapes must submit to the pressure that will extract all their juices,must lose their identity as grapes, if they would become the life-giving elixir for the world. R5871:3, 5341:3 Symbolizing our Savior's human life given for us; his soul poured out unto death on our behalf (Isa. 53:12) R5871:2 Represents blood or life shed, given, yielded up, sacrificed. R5871:4, 3526:4, 2772:6 "Shed for many for the remission of sins." (Matt. 26:28) R3526:4, 2772:6 Wine, "the blood of grapes," symbolizes death, and also the spirit, the effect being to cheer, refresh, enliven. R226:1
Until the kingdom— When he will share the new wine—the joys, rights and privileges of the divine nature. R721:2 The wine of our feast is but typical of the joys of the Kingdom. R94:6 As usual, our Lord had something to say about the Kingdom. It seems to have been associated in his every discourse. R2773:1
Shall come— Just what our Lord meant is difficult to positively determine, but it seems not inconsistent to understand him to mean that as a result of the trials and sufferings symbolized, there will be a jubilation in the Kingdom. R2773:1

[NTC - Luke 22:19]

He took bread— The Lord's Supper was instituted as a substitute for the Passover. R3750:4, 466:1 They had their usual Passover supper of roast lamb; and afterwards our Lord introduced what we familiarly term "The Lord's Supper"—a new symbolization of the antitypical Passover. SM563:2 Our Lord instituted the Memorial supper, the observance of the first day of the week and baptism, not by command, but by example. R1942:3 Probably it was near midnight when, after the Passover had been eaten, our Lord instituted the new memorial of his own death, the Lord's Supper, substituting it for the Passover supper of the Law. R2771:3 Instead of the lamb would be the unleavened bread, representing our Lord's flesh. SM563:3 The design of the Master was to call their minds from the typical lamb to himself, the antitype, and to show them that it would be no longer proper to observe a feature of the Law which he was about to fulfil. R839:4, 466:1 The bread is to be eaten by all, the wine may only be partaken of by a few. R1014:5If we are Christ's, we are part of the same loaf; to be broken as he was; to die as he did, to the flesh, crucifying the flesh. R94:5 It is one loaf, though made from many grains. The grains cannot retain their individuality and their life if they would become bread for the world. R5341:3 Unleavened bread. R1943:2 Leaven is corruption. So, then, this symbol declares that Jesus was free from sin, a lamb without spot or blemish. R840:3, 466:5 The shape, at least, resembled more particularly what we would call crackers. R3364:4If not available, soda crackers or water crackers are an unleavened bread, and will serve the purpose. R1943:4, 1626:2 "Holy, harmless, undefiled, separate from sinners." (Heb. 7:26) R4591:2, 2772:3, 1101:4 Representing our Lord's perfect humanity. R1101:4, 5870:6, 4591:2, 2772:2, 1800:6; F464 The eating of that unleavened bread represented their appropriating to themselves of the merit of Christ's sacrifice—their justification by faith. SM563:3; R5871:1, 3526:4, 2772:3 "I am the bread of life." (John 6:35) R2772:3, 5870:6
And brake it— The bread must be broken to be appropriated. So, it was necessary that our Lord be broken in death ere we could appropriate his merit and enjoy everlasting life. R3526:4 He was the only one at that time who could break the loaf. Today, as the unleavened bread of the Memorial season is passed to each of us, and as each takes a portion of it, he breaks it for himself. R5341:5 Not only was the breaking of Jesus' body to provide bread of life, but it also opened the narrow way to life. R840:2, 466:5 Not to be confused with the feasts "to break bread" (Acts 2:42,46; 20:7). These first-day-of-the-week gatherings were love-feasts, and never intended to take the place of or in any sense represent our Lord's Memorial Supper. R2771:4, 1014:1, 839:6, 466:3 The first day of the week would be most inappropriate. Instead of being set apart to commemorate Jesus' death, it was to them a day of rejoicing, reminding them of the fact that the Lord is risen indeed. R839:6, 466:3 When we break this bread together, we not only symbolize our Lord's broken body, but also our own breaking or dying as members of the Church. R4622:5, 4591:5
Gave unto them— God gives you the best nourishment, although not always the sweetest to the taste. R721:5
This is my body— "This" represented the antitypical Lamb, "the Lamb of God, which taketh away the sin of the world." (John 1:29) R2771:6 The bread and the wine represented his body and his blood. R3364:4, 2772:2 It was not his pre-human existence as a spirit being that was sacrificed. R2772:3 Man is of human or flesh nature; hence if the spiritual Son of God would give to dying men the bread of life, it must be flesh, full of life-giving nutriment. R1014:3 Does not prove that the body is in the bread. The whole matter is quickly settled when we remember that our Lord had not yet died when he said these words. R3526:4 The loaf represents primarily the Lord Jesus' body. In a large sense, it includes all the body of Christ. Thus, the breaking of the loaf, the breaking of the body, has continued for more than eighteen centuries. R5341:5 The secondary and deeper significance of the loaf and the cup: "The cup of blessing which we bless, is it not the participation of the blood of Christ? The bread which we break, is it not the participation of the body of Christ?" (1 Cor. 10:16,17) R2772:5 The Roman Catholic doctrine of the Mass falsely claims that the bread is changed into the actual flesh of Jesus, which the priest breaks as a fresh sacrifice. R3526:3, 3879:5, 2771:2, 1100:4 Symbolically represents our partaking of the fleshly perfection of the man Jesus, not actually, but by faith. R4591:3
Which is given— We cannot eat anything that is alive, nor would anything that dieth of itself (by disease) be fit for food. There was no way to give us this bread of life except by the sacrifice of the man Christ Jesus. R1014:6
This do— Not out of fear, constraint, or law, but in grateful remembrance of our ransom. R1183:1 And do it intelligently. R1016:5 He invites all of his followers to eat of it. We partake of his flesh when we appropriate to ourselves the blessings, mercy and grace secured by the breaking of his body—the benefits of his sacrifice, securing to us the forgiveness of sins and reconciliation with the Father. R3364:5 The eating of that unleavened bread represented their appropriating to themselves of the merit of Christ's sacrifice—their justification. SM563:3 The Lord's Supper and Baptism are the only injunctions of a symbolic character commanded us, and they are new ones. F228; R1527:1 Assemble together, even if there be but two or three of like precious faith. Even the solitary ones may break the bread and partake of the wine, in heart communion with the Lord and with the scattered fellow members of the one body. R1014:1 Commemorate the death of the "Lamb of God which taketh away the sin of the world." (John 1:29) R1100:3, 5869:6, 1013:3 Annually, on its anniversary. R1100:3, 3961:3, 1625:3, 803:1, 721:4 As reckoned by the Jews, the apostles and the early Church. R1100:5, 2771:1, 1625:3
In remembrance— Our Lord's Supper was evidently intended to be a reminder of his death and of our covenant as members of his body to have fellowship in his sufferings. R2771:5T How often the old covenant was to be celebrated is plainly stated in Exod. 13:10, "Thou shalt therefore keep this ordinance in his season, from year to year," and, as he has not altered the time, I dare not. R803:2Protestants generally observe the celebration, the Memorial, not upon its anniversary but as irrespective of it, as though they had no knowledge of the relationship between the typical Passover and the antitypical day which the Lord enjoined upon us to celebrate. R3750:2, 1014:3 The Lord's Supper was instituted as the antitype of the Jewish Passover, the 14th day of the first month. Subsequently it was celebrated on the nearest Friday and his resurrection on Sunday—Good Friday and Easter Sunday. Younger Christian denominations, seeking differences with Catholicism, skipped the Jewish type and began weekly, monthly or quarterly celebrations. R2771:1, 1943:1, 1625:6 We do not quarrel with any who prefer to commemorate more frequently, neither do we regard it as a binding or compulsory observance. R325:2 Seeing the Memorial celebrates the antitype of the killing of the Passover Lamb, we can see that it is properly celebrated on its anniversary—not monthly, quarterly, weekly nor daily, but yearly. R1943:1, 1625:3, 1014:2, 839:5, 721:2, 596:1, 325:2 he Lord's Supper is a reminder of his death, as the Passover was a type of it. Jesus fulfilled the latter and instituted the former in the same night in which he was betrayed. R596:1
Of me— And no longer in remembrance of the typical lamb and the typical passing over of the typical first-born of typical Israel. R3525:6 He did not say, This do in remembrance of yourselves—in remembrance of your own share in the sacrifice. R5341:6 Remember him as the slain Lamb. R3879:5 No longer in remembrance of the typical lamb and the typical deliverance from Egypt. R1100:3, 4592:6, 3961:1, 839:4, 721:2 It would be no longer proper to observe a feature of the Law which he was about to fulfill. R466:1

[NTC - Luke 22:20]

The cup— A new feature added by our Lord. SM563:4 His act of handing the cup to the disciples, and asking them to drink of it, was an invitation to them to become partakers of his sufferings. R840:4 For "fruit of the vine" we prefer unfermented grape juice or raisin juice rather than wine, because if the liquor habit has a hold upon any one we would avoid the temptation to such. R1943:2 Representing the crushing of the grapes, the blood of the grapes—the Master's blood, his life poured out, sacrificed, and their lives with him. R4622:5, 5871:4, 4331:3, 3880:3, SM564:T Nowhere is this cup described as wine, though it may have been. R2772:6 Like the bread, our partaking of it means our appropriation of the benefits of his sacrifice—our justification. R1800:6 It also memorializes the consecration to death of all the members of the Body of Christ. R4980:5, 4563:4
After supper— How appropriate that the giving of the wine was after the eating of the bread. Only those who are justified are invited to crucify their justified humanity. R1015:6 Not represented by the type, the Passover supper, but the symbol of joy and life. R94:5 After the Passover supper Jesus instituted the Memorial Supper, a new matter. R3879:4A new Memorial upon the old foundation. R5870:5
This cup— All who accept the invitation to drink of his blood thereby pledge their lives in the same service in which he gave his life. This thought is entirely additional to anything in the Jewish Passover type. There is no intimation that any of the household were to partake of the blood of the slain lamb. SM564:1 It is one cup, though it contains the juice of many grapes. The grapes cannot maintain themselves as grapes if they would constitute the life-giving spirit. R5341:3
Of the new testament— The New Covenant is the one that is mentioned throughout the Old Testament, superseding the Law Covenant. R3364:5 The Keturah Covenant, or New Covenant, which is not yet in existence. R4367:4, 4331:3 As soon as the last member of the Body of Christ shall have died, the New Covenant with Israel will be sealed. R4453:3 We are invited to share his cup, to share the sealing, and to share the dispensing of the New Covenant blessings to Israel and the world. R4429:4 A covenant of mercy. R2859:3The New Covenant cannot become operative until the cup of the Lord's sufferings which are left behind has been fully drained by the members of his Body. R4310:2,3, 5542:6; NS297:5 Typified by the Law Covenant instituted by Moses, to be instituted by the greater Prophet, Christ. R2859:2 A new and better covenant, by a new and greater Mediator, The Christ. R2859:1
In my blood— Instituted by reason of his blood. R1728:1 Both the Abrahamic Covenant and the New Covenant were secured, made sure, with his own precious blood. B69 The broken bread taught a part of the lesson; the cup taught the remainder of it. We not only need nourishment to come back to God and his favor, but we need the precious blood as our redemption price.R3526:5 It will continue to represent my blood with you, a reminder of my death and of the covenant which was thus sealed between God and sinners by myself as the great Mediator between God and man. R3364:5 Jesus' blood is the only one that could be meant. The cup represented our Lord's sufferings. He gave it to his disciples. R4475:1 Which seals, makes binding and obligatory, ratifies, the New Covenant. R2859:1, 4331:3; CR59:3 The blood of our Lord and the blood of his body is all one blood. It is one Priest of many members. It is one atonement for all—for the sins of the whole world. The blood represents not only the death of Christ, but also the death of all the members of his body, to whom merit is imputed. R5342:4 The Scriptures say that the life is in the blood. In harmony with that statement, the Jews were bidden to always refrain from eating the blood. The life principle that he gave to man seems to reside in the blood. As long as the blood is passing through the organs of circulation, there is life; but when the blood is shed, the being dies. R5341:6 No Israelite was allowed to eat blood. This was symbolic of how all eat the flesh of the Son of man, but all are not to drink or partake of his death. R1015:6 His right to the earthly life, by his obedience to the Law, is the merit which becomes the blood of the New (Law) Covenant, the basis of reconciliation between God and Israel. CR59:3
Which is shed— The fruit of the vine symbolized our Lord's life given for us—his human life, his being, his soul, poured out unto death on our behalf. R2772:4 Plainly presenting Christ's death as the means through which he gained ability to benefit many. R1335:6* The blood, symbolized by the wine, represents death. The blood is the life of anything; and when it is shed, or taken from it, it implies the death of the creature. R1015:6, 840:4, 466:6 Many who trust in the precious blood have never philosophized on the subject sufficiently to see that blood shed always represents death, a life given up. R1337:4 By partaking of it intelligently we pledge our lives even unto death in the service of our Lord and Redeemer. R1015:6 If we, as his disciples, lay down our life for the brethren, we are doing what Jesus did. This cup, then, represents the full renunciation of earthly life and of all claims thereto. R5342:1 Whoever intelligently partakes of the Memorial Supper thereby indicates two things: (1) His faith in Jesus as the Passover Lamb, and (2) his membership in the body of Christ. SM564:2 Only those who both eat his flesh (appropriate his merits—justification) and drink his blood (share with him in his sacrifice) dwell in him as members of the one body. The balance of mankind, by eating (appropriating) the rights of the man Christ Jesus, obtain a dependent life. R1016:1 It was the giving up of Christ's life that paid the ransom. R1335:3* We all need the blood of sprinkling, not upon our houses, but upon our hearts. R5870:4

[NTC - Luke 22:21]

The hand of him— John tells us that our Lord was troubled in spirit, manifested emotion, at the time he said this. R2772:1 It was a cause for great sorrow that it should be one who had been a bosom friend and disciple. R3364:3
That betrayeth me— It really made no difference to the Lord, so far as his intention and consecration were concerned, whether he was apprehended by the rulers without any betrayal or whether the betrayal were by a comparative stranger or by a disciple. R3364:2 An illustration of the hopelessness of a soul willingly submitted to the power of Satan. R1800:6 Judas' coolness manifested his hardness of heart and depth of hypocrisy. R1800:6
With me on the table— The Memorial is a gathering of professedly consecrated believers in the Redeemer; but if others come in making such profession reject them not; remember that Judas met with the Lord and the other eleven. R1626:2 Despite the custom that to receive another's hospitality is, especially in the East, a pledge of friendship. R3879:3

[NTC - Luke 22:23]

Began to inquire— They had the spirit of self-examination; a humble, loving spirit. R1800:6

[NTC - Luke 22:24]

A strife— Only recorded in Luke, though also implied in John 13. We are not to suppose that the apostles were actuated wholly by ambition and selfishness. We may well suppose that the strife was for position of nearness to the Master because of their love for him. R3363:6, 2449:3 The strife probably began when they were taking their places at the table, each desiring to be nearest to the Lord, and so manifesting somewhat of a selfish spirit. R1800:3 Colporteurs and all public representatives of the truth are often subjects of special temptations. R1537:1 Possibly respecting which of them should perform the menial service of feet-washing. R2449:3 The discussion seems to have originated with Peter, because a pointed portion of the answer was addressed specially to him. R1987:2
Which of them— Should the temptation ever come to show wisdom by magnifying a minor difference between yourself and another, reject the thought as a temptation from the devil, and do the very reverse—minimize differences. R1537:4
The greatest— To aspire to advancement for self-glory is contrary to the spirit of God's plan, which is a love that places a neighbor on an equality with self, and which only desires advancement for the purpose of increased ability to serve others. R875:4* Even a very little prominence may become a dangerous snare unless it be coupled with great humility. R1987:3 Not only a warning to the individual seeking preferment in the Church, but also an instruction to the Church to accept as its honored servants only such as he describes. R875:4* They had willingly left business prospects and endured the scorn of their fellows that they might become joint-heirs with Christ in his Kingdom. The Master had invariably encouraged these hopes and ambitions. His reproof was merely against their strife as to which should be greatest. R1415:3

[NTC - Luke 22:25]

Exercise lordship— The disposition of the world is toward tyranny on the one hand, and servility on the other; the one class becoming arrogant and self-assertive, and the other dependent and truckling, both of which are ignoble traits.R1987:3

[NTC - Luke 22:26]

Ye shall not be so— Ye shall not cultivate in yourselves a spirit of arrogant pride by seeking to lord it over others; nor shall ye cultivate in others a spirit of truckling servility, unworthy of noble manhood. R1987:3
But— On the other hand, cultivate in yourselves the spirit of humility and loving service. R1987:3
He that is greatest— He that has superior ability of one kind or another. R1987:5 Let him think soberly of himself, realizing how far short he is of actual perfection. R1987:5
The younger— Very meek and modest. R1987:5
Is chief— By qualifications and providential circumstances. R1987:5 Selfish aspirations have been a stumbling stone to very many of God's children. R875:4* "Whosoever will be chief among you, let him be your servant." (Matt. 20:27) R1987:5

[NTC - Luke 22:28]

In my temptations— If we endure the temptations that befall us, we shall be able to identify ourselves with the character of the holy brethren. R811:1*

[NTC - Luke 22:29]

I appoint unto you— The present Gospel age is merely for the selection and education of those whom God purposes to use as his ministers in the next age, the Millennium. R2490:2
A kingdom— While the words of warning were solemnly given, the Lord did not forget to give them also words of encouragement, pointing them to the glory to follow the present scenes of suffering and humiliation. R1988:1 Our Lord Jesus, in his talks with his followers, strengthened and encouraged their expectations of a coming Kingdom. A274
Appointed unto me— The exaltation of our Lord Jesus Christ to glory and honor and power and dominion does not imply that the Heavenly Father abdicates the throne of heaven in his favor; nor that they are one, for both are recognized.E38 For Christ to have a Kingdom appointed to him, as Luke records the conversation; and for him to sit on the throne of his glory, as Matthew records it (Matt. 19:28), appear to indicate one and the same rank. R1282:6* Christ did not claim to be "equal in power." E38

[NTC - Luke 22:30]

Sit— Be permanently established. R1283:5*
Thrones— Symbol of sacerdotal or regal authority. R1283:1*
Judging— Greek, krino, the word is full of the thought of trial, or testing, or criticism; but it does not imply finality of decision. R2430:3 Krino is used in referring to the judgment, trial, of the Millennial age when the Church, Head and Body, will be the judges. R2426:4 Ruling. A274 "The saints shall judge the world." (1 Cor. 6:2) R2430:1

[NTC - Luke 22:31]

Simon, Simon— Indicating that the discussion above originated with Peter. R1987:2 It was the most trying time for his apostles, and particularly for Judas and Peter. Both were prominent—one as treasurer and purchasing agent; the other as a specially bold champion for the Lord's cause. R3759:3; C189 Three were tempted, varied results. Our Lord's course was the proper one, humility, fear, an appreciation of the trials leading to watchfulness and prayer. Peter, a good man of strong character, realized not his danger, and hence was not prepared for the arts of Satan. A fearful time for Judas, whose heart was not right. He fell quickly into the snare of the adversary. R3759:6
Satan— One of the frequent references by our Lord, along with a larger number by the apostles, referring to a personal devil. R3165:6 Whose very existence is now being denied by many. R3165:6
Hath desired to have you— This was no time for considering questions of superiority and self-exaltation; it was a time for sober thought and humble watchfulness and prayer. R1987:6
Sift you as wheat— Experience has repeatedly proved that at this season every year God permits Satan to specially sift the wheat. R1793:4 We are in the harvest time; the separation of the wheat from the tares is due, and more than this, the separation of the chaff from the wheat is also due—a sifting process. R3760:5 Separate you from your loyalty to Christ and discourage you from discipleship.R4712:4 This sifting took place shortly after the casting off of nominal fleshly Israel, foreshadowing the testing of the Sanctuary class now. C189 In the Spring of 1878, the parallel time, the sifting began which has continued ever since, and must test every one who receives the light of Present Truth. R3823:1 Siftings are permitted because only those who can standing siftings, trials and tests are fit for the Kingdom. R5563:6

[NTC - Luke 22:32]

I have prayed for thee— For all of the Peter class the Lord is the Head, the Representative, the Advocate before the Father. R3760:4 Because of the difference in the hearts of Peter and Judas, our Lord could properly be the Advocate of the one before the Father, but not the Advocate of the other. R4908:1; 3760:2
Thy faith fail not— Under the coming trial. R1987:6 Peter's courage was really his weak point. R5563:1, 5202:2
When thou art converted— From this disposition to a sober humility. R1987:6 Although both Peter and Judas repented, the one was accepted back to divine favor, the other was not. R3760:2
Strengthen— The more we resist temptation the stronger characters we will become. R5331:6

[NTC - Luke 22:33]

I am ready— Full of loving loyalty to the Lord. R1987:6 He did not know how much weakness was in him. When the Lord was watching and praying that momentous night, Peter was one of the first to fall asleep. Afterward he was the very one to deny the Lord, and with cursing. R5202:1

[NTC - Luke 22:34]

Peter— His zeal and energy made him a leading apostle. R1987:2 A good man of strong character, loyal and true, but bewildered and off-guard. R3759:6,4907:5 The Peter class, although loyal of heart, do those things they do not wish to do, or leave undone what they really desire to do, because of weakness of their flesh and failure to lay hold on promised help. R3760:1

[NTC - Luke 22:35]

Without purse— To a covenant people whose duty it was to receive and entertain the messengers of the Lord, and whose receiving or rejecting of them would be a test of their fidelity to God as his covenant people. R1988:2 To show the Lord's full ability to care for them under all circumstances and conditions. R2500:2
Nothing— For the common people heard them gladly, and were greatly moved by their teachings and their works. R1988:4

[NTC - Luke 22:36]

But now— A change from the instructions in Matt. 10:10 which was given to the twelve apostles sent forth to announce the Kingdom. That was not a general instruction for all time, but particular to the occasion. That was not applicable to this present time. R2500:2
Let him take it— And thus, being independent of the people, show them that self-denying zeal for God which would gladly espouse an unpopular cause with no hope of earthly gain. R1988:4 To clearly manifest that when he was betrayed he gave himself up of his own free will, not being without defense. R3367:4, 5922:1, 2778:6, 2468:5

[NTC - Luke 22:37]

Be accomplished— The prophecies concerning me are about to be fulfilled in my crucifixion. R1988:4

[NTC - Luke 22:38]

Two swords— Necessary to show that his capture was not made by force, but that he voluntarily permitted himself to be taken and crucified. R5922:1, 2468:5, 1988:5
It is enough— They were intended merely for a demonstration, and not for a defence. R5922:4 Our Lord had no thought of having his disciples war a carnal warfare on his behalf. R2468:4

[NTC - Luke 22:39]

He came out— Probably for two reasons: First, realizing he would be arrested, he did not wish to bring trouble on the friend who had permitted the use of the upper room; Second, he desired the still quiet of midnight, out upon the hillside, where he could be alone with God. R2773:6
As he was wont— Knowing the plot beforehand, he deliberately went to the place where they would seek him. R1988:5
Mount of Olives— To an orchard there known as Gethsemane, signifying "oil-press place." R2773:3, 3885:2
Followed him— Because he loved them, and knew that they loved him, he permitted them to accompany him to the place of prayer, that they might watch and pray with him. R1801:2

[NTC - Luke 22:40]

At the place— The Garden of Gethsemane, not a wild woods nor a public garden, but an olive orchard under the control of Jesus' friends, about half a mile from the wall of Jerusalem. R3885:2,2773:6
Enter not into temptation— The most trying time of our Lord's earthly experience, and also for the apostles, especially Judas and Peter. R3759:3 The only safe way is to be prepared because your Adversary, the devil, is seeking whom he may devour. He knows your weak points, and is ready to take advantage of them. R3179:1 Some will make light of the warning and expose themselves to danger; others will hearken to the warning of the Master's voice, and to them it will be the power of God unto their preservation. R3761:4

[NTC - Luke 22:41]

Withdrawn from them— Leaving eight of the disciples there, as an outer guard, so to speak. R2773:6, 2467:2, 1801:2 He took with him Peter, James and John—Peter, the bold and impulsive; James and John, the so-called "sons of thunder"—the three most courageous, most zealous, most earnest of his disciples. R2774:1 "He trod the winepress alone, of the people there was none with him." (Isa. 63:3) In his very saddest hour, when he most needed comfort and consolation, it was not possible for even the closest and dearest of his earthly friends to enter into his feelings or sympathize with him. How different with us! R3886:4, 2467:2 If the Lord needed to seek retirement from the busy scenes of his active life to be alone with God, surely we need to do so. R1802:1
Kneeled down— Prostrating himself upon his knees, with his face to the earth. R2774:1
And prayed— We should follow the example of our Lord, and seek the Father's face, anxious to know whether or not everything is all right with him, anxious for some fresh assurance that it will be well with us. R2774:6 Our Lord followed the direction he gave to the disciples: he watched, he prayed, he got a blessing, he was strengthened, and came off victor. They did not watch and did not pray, failing to realize the necessities of the occasion, and as a result we find them scattered and bewildered. R2775:2 He found it needful to go to the Father for help to do his will. R146:6 That he might find grace to help in his hour of need. R1801:1, 2773:6

[NTC - Luke 22:42]

Father— No one can thoughtfully read this lesson of our Lord's dark hour in Gethsemane without feeling that there is something thoroughly incorrect in the idea that our Lord Jesus was his own heavenly Father, Jehovah. R2773:3 The oneness existing between the Father and the Son is not a oneness of person, but of sentiment and will. R1904:4
If it be possible— Apparently our Lord did not see any absolute necessity for his suffering more than the sinner suffered in order to pay man's ransom price. R2467:4; SM647:1 The death of the cross was not necessary as our ransom price. The Father required this extreme obedience as a test, and the loyalty of our dear Redeemer was fully attested. R2467:5
Remove this cup— We are not to assume that he meant to escape dying. The cup was the shame and ignominy of arrest as a law-breaker, a public trial and conviction, and subsequent crucifixion as a malefactor. R2467:4 Our Lord's query was: Could he stand this? or would it be possible for the Father to deviate to that extent without interfering with the divine plan for the great work being accomplished? R3886:2 Our Lord was exceeding fearful of himself, fearful lest he should make a misstep and thus spoil the entire plan of God which he had so obediently undertaken and thus far so loyally performed. R3886:2 His thought apparently: "I shall be esteemed of all my countrymen as forsaken of God, and as accursed of him; I shall die as a blasphemer; whereas my every sentiment is, and has always been, fealty, loyalty to the Father." This, we believe, was the "cup." R2775:2 We are to remember that he does not pour into our cup of sorrow and trial any bitter experiences that are not needful to us and that will not subsequently work out for us a far more exceeding and eternal weight of glory (2 Cor. 4:17). R2469:1
Not my will— Not my human will. R146:6; T54 I claim no rights; I attempt neither to follow my own ideas nor to exercise my own will. SM647:1 The nearer a person is to perfection, the stronger is his will and the more difficult to crucify. The more confident any one is that his will is good and for good and blessing to others, the more difficult it is to see good reasons for surrendering it. SM647:1 In such a condition prayers are always answered; but in such a condition the prayers would be very modest; more a thanksgiving for our blessings. R798:2 An important principle, especially in those cases where we may, upon request, pray for the recovery of the afflicted or imbecile not of the consecrated little flock. R5204:3, 798:5 An expression of confidence and trust; indicating the necessary submission.R798:2, 3886:2 A valuable lesson for us to learn, of patience and waiting upon the Lord to direct in his own time and way. PD40/50 We are to give up our will in order that his will may be done. R5624:3
But thine— Father—the divine will. T54 I leave all to thy wisdom. SM647:1 Always this disposition of reverence for the Father, and of full trust and confidence in the divine wisdom, love, justice and power. R5846:6 So long as he thought there was a possibility of the elimination of the shame feature, he was nervously anxious to have it so; but as soon as he realized this was not the Father's will, his heart instantly responded. R2467:5 Though tempted in all points like as we (his brethren) are, he ignored his own will and all suggestions from others contrary to God's plan, and obeyed God implicitly. Therein lay the secret of his success. R1125:5 "If My Word abide in you" (John 15:7)—we must search the Scriptures to know the will of the Lord; to know what he has promised and what he has not promised; to know what to ask and what not to ask. R4983:3 "I came. . .not to do mine own will, but the will of him that sent me." (John 6:38) R5846:6 We should not merely submit to his will, but delight to do his will at any cost. R5303:6
Be done— In and to this earthen vessel consecrated to death. T54 In seasons of heavy trial, if we hold on to the arm of Jehovah, his grace will always be sufficient. R1802:4

[NTC - Luke 22:43]

And there appeared— While some old manuscripts omit verses 43 and 44, others do not. In the footnotes of the Tischendorf Testament, "S2" omits these verses. The "S" represents the Sinaitic manuscript, but the "2" represents a secondary or altered reading of that manuscript. The Sinaitic manuscript originally contained these verses, but some later hand obliterated them, thus making this manuscript to concur with the Vatican and Alexandrian. We are inclined to think these verses genuine.R3040:2, 146:6
An angel— We know not what message that angel brought, nor is it necessary that we should. It is sufficient for us to know that the Father answered the prayer. We can surmise that the Father's assurance through the angel was that he had the divine favor. R3886:3, 2774:5 This ministry may have consisted in informing him of the Father's will in respect to what things he should suffer, and how they were to be expected. R2468:4 Although there will not come to us the same kind of heavenly messenger, nevertheless a heavenly messenger of another kind shall surely be sent, it may be in the person of a fellow disciple, or it may be one of the apostles themselves, through the many gracious words of inspiration. R2775:4 The Lord is our angel, who speaks to us the Father's message, telling us that if we abide in his love all will be right in the end, and that he is able and willing to bring us off conquerors, yea, more than conquerors. R3887:1 We cannot doubt that in the hours of deep affliction, comfort and strength are often experienced, coming from the invisible, though not expected, and the source not fully acknowledged. R75:1* Has not God commissioned his angels also to bear up the "feet" of the Body of Christ, lest some overwhelming trial prove too much for them? (Psa. 91:11,12) R1801:6 Looking back when in glory, we may see how much more fully they served us than we realized. R75:1* There is to be a restoration of olden-time communication between heaven and earth, of which Spiritism is Satan's counterfeit. R1156:5
Strengthening him— Probably by refreshing his mind with the precious promises and prophetic pictures of the coming glory. R1801:5 Decision respecting the Father's will immediately brought strength. R2467:5 If the Master himself needed strengthening, surely we also need it; and if he received it in response to supplications, it is an intimation to us of the way in which God is pleased to bestow the full assurance of faith. R2775:3 With reinforced courage, not a courage born of stoical indifference to pain, shame and loss, but a courage born of faith. R1801:5From that moment onward we find him the coolest and calmest of the notable figures brought to our attention. When approached by Judas and his band, when before Caiaphas and Pilate, when crucified, he was the most calm and self-possessed of all. R2774:5, 1801:6 With the assurance that he had fulfilled his part—rendered full obedience to the Father's will. R5331:4, 5585:6 That he had the Father's approval and that he would be resurrected. R4804:5, 5585:6 That all the gracious promises of glory, honor and immortality were his. R4804:6 The Father gives us peace and strength through his assurance in his Word. R3886:3 Prayers for help in trouble may be answered by removal of the cause, or by strength to overcome the disturbance. R3886:3

[NTC - Luke 22:44]

Being in an agony— A contest, a struggle. The language used in the Greek implies a struggle of increasing force and severity. R2774:1 While with his disciples he had sought to be cheerful; but now his thoughts turned inward upon himself and his relationship to the Father; and outward upon the public shame, the contemptuous mockery and the public execution. R3885:3 Our Lord, untainted, unblemished by sin, undegraded, undulled by dying processes, was much more susceptible to the pains and sorrows of the hour than others of the fallen race could be. The finer the sentiments and characteristics, the greater the pain. R3885:3 Matthew: "sorrowful even unto death," a sorrow which almost crushed out his very life; Mark: "sore amazed," as though the sorrow had come upon him unexpectedly, as though he were bewildered. R2774:1 Because of the coming shame of trial, conviction and execution as a blasphemer and seditionist, and oppressed with the fear that in some manner he might have failed of perfection, and that his death might mean extinction. R3886:1,2, 3885:3
Prayed more earnestly— "He offered up strong cryings and tears unto
him that was able to save him from [out of] death." (Heb. 5:7) R3885:6 As soon as he had the Father's assurance that he had not violated any conditions, and that he would not go into eternal death, he was content to suffer any other experience that might come to him. R5585:6
Drops of blood— In the agony of Gethsemane the heart and the blood vessels had been affected. The palpitation of the heart had been so intense as to cause a blood sweat—a phenomenon rare, but not unknown, produced by intense mental excitement. SM642:1; R1801:2 This bloody sweat is not unknown to physicians today, although very rare. It marks an extreme tension of feeling, sorrow nigh unto death. R2774:1 The chief reason why our Lord sorrowed on this occasion, so that his agony, becoming very intense, produced a bloody sweat, was his realization of his own situation in relationship to God and the covenant under which he had made his sacrifice. R3885:5 The very thought of extinction would bring anguish. This thought seems not to have come to our Lord with the same force previously. He now saw himself about to suffer according to the Law as an evil-doer, and the question naturally arose, was he entirely blameless, would the heavenly judge thoroughly acquit him whom so many were disposed to condemn? R2774:5 Infidelity has suggested that this account of our Redeemer's sorrow attests his weakness. Many martyrs faced death with boldness. There is a dullness and numbness connected with fallen manhood that can regard pain and death with indifference. We are glad that Jesus was not one of those cold, stoical icebergs, but that he was full of warm, tender feelings and is thus able to sympathize with the most tender, delicate and refined, more than any other human being. R2774:2, 1801:2 A cold, stoical indifference to the loss of life, based upon knowledge that it could last but a short time longer anyway, is very different from the clear knowledge our Lord had and the realization that the life he was about to lay down was not forfeited through sin, but was a voluntary sacrifice. R2774:3, 2467:2 Our race, already nine-tenths dead, has but a feeble appreciation of the value of life and has come to regard death with equanimity. To our Lord, death must have been much more terrible than to us who are already nine-tenths dead and correspondingly blunted in all our sensibilities. R2467:3 Prof. Tischendorf shows that this account of our Lord's bloody sweat is not found in the Vatican manuscript and that, although it appeared in the original Sinaitic manuscript it was crossed out by a later critic. The passage is therefore doubtful, or at least questionable. R2774:3 The drops, (called thromboiclots), are symptomatic of a disease called diapedesis, and is caused by extreme tension of the nervous system. It once afflicted Charles IX of France. R2767:1*

[NTC - Luke 22:45]

Disciples— Gracefully he condescended to men of low estate, and esteemed them brethren beloved, of whom he was not ashamed. R1801:2 It was no sign of weakness in the Master that he thus craved human sympathy. R1801:2, 3886:6
Sleeping for sorrow— Their eyes being heavy from sorrow. R3886:6 The hour was midnight; they were sharing his sorrows, but unable to appreciate them rightly. R3886:6

[NTC - Luke 22:46]

Why sleep ye?— Are we asleep, or are we heeding the words of the Apostle, They that sleep, sleep in the night, but we who are of the day should be awake, sober, putting on the whole armor of God? R3887:1
Rise and pray— We are to pray together as the Lord's people; we are to pray in our homes, as families; we are to pray in secret, in private; we are to have the spirit of prayer in all that we say and do. R2775:5 Some make the mistake of praying without watching; others make the mistake of watching without praying; but the only safe and proper method is that which our Lord directed, to combine the two. R2775:5 There seems to be special need of this during the Memorial season. R3178:3,6, 3179:1
Lest ye enter— Those who neglect the Master's words will be sure to enter into temptation, and tolerably sure to fall therein. The fall will be severe, even though, like Peter, they should be afterward recovered out of it—but with weeping. R2775:5 In this evil time, an hour of severe trial is upon us all. R2774:5, 2775:4 There is a peculiar force of temptations at the time of the Passover, every Spring. R3178:3, 3760:3

[NTC - Luke 22:47]

While he yet spake— Arresting him by night, fearing that an arrest in daylight would create a disturbance at a time when the city was full of visitors to the Passover. R3887:2
A multitude— Not Roman soldiers, but a rabble of the curious, with certain servants of the High Priest, who was also a Judge. These were court officers, an impromptu sheriff's posse. R3887:2,2779:1, 2467:6
Judas— At the beginning of his discipleship, probably sincere, the gross defection of heart and character coming on him gradually, beginning with the merest suggestion and ending with the most awful tragedy. The suggestion was probably along the line of selfishness. R3887:4, 2779:2 There will always be a motive, good or bad, back of every deed done to under-members of his body, as well as to the Head. To find strong motives is not to find valid excuses for treacheries. R2468:2 The Judas spirit of selfishness even today might lead to betray of the Lord by the betrayal and injury of one of the least of his followers. R3887:5, 2468:1 One of the most detestable characters in history. R4909:5 Whose heart was selfish, ambitious, covetous—a money-lover, betraying the Master for thirty pieces of silver. R5552:2, 4908:2, 3759:6, 3366:3 As retribution, Judas died soon by his own hand. R3369:3 When temptation comes, the disloyal and selfish Judas class receive it, entertain it, enter into the spirit of it heartily, and are swallowed up by it. R3760:1, 4908:1
Went before them— It is presumed, apparently on good grounds, that they first sought Jesus in the upper room, where he had left less than an hour before. Finding them gone, Judas knew he would be most likely to find them at Gethsemane.R2468:1 Judas either knew the garden as a spot frequented by Jesus and the disciples, or had learned at the supper where the company intended to go subsequently. R3887:2 Evidently advancing beyond the band to give the salutation, according to prearrangement, they he should thus indicate the one they sought. R2779:2
To kiss him— The Greek indicates that he kissed him repeatedly. R3887:2 The representatives of the Judas spirit follow his course even to the extent of betraying with a kiss, ofttimes professing great love and respect for the members of the body of Christ, whom they secretly smite for their personal gain, or in an endeavor to gain place or influence or other selfish aggrandizement. R3887:6Some are willing to sell even their lips, as Judas did, so that, while professing to honor and serve the Lord, they are willing to join with those who misrepresent his character, his plan and his Word. R2779:4

[NTC - Luke 22:48]

Betrayest thou— Judas was the chief, the real crucifier, because of his knowledge and willfulness. Upon him alone our Lord placed the full guilt. R1962:5

[NTC - Luke 22:49]

Smite with the sword— All through the dark ages the sword, military power, was invoked and used on behalf of one party and then another of professed followers of Christ; sometimes against unbelievers, but very frequently against fellow-professors. R2779:4

[NTC - Luke 22:50]

Smote the servant— Peter probably reasoned that if the Lord had directed the bringing of the swords they were for use and not ornament. R2778:6 Perhaps he remembered the Lord's words of a few hours previous, to the effect that his followers would all forsake him, and his own promise, "Although all shall be offended, yet will not I." (Mark 14:29) R2468:6
Of the high priest— If Roman soldiers had the matter in charge, the high priest's servant no doubt would have been less officious. R2468:1
Cut off his right ear— The blow was evidently intended for the head, but perhaps was providentially warded off so as to injure merely the ear. R2779:1

[NTC - Luke 22:51]

Suffer ye— While the excitement and activities of a battle inspire courage, to be compelled to stand idle and not be permitted to lift a hand in self-defense in the presence of an armed enemy, is most discouraging to anyone. R2779:1
Healed him— Exemplifying his words, "Love your enemies, do good to them which persecute you." R2469:1

[NTC - Luke 22:53]

This is your hour— It is probable that Judas was disappointed in the result of his betrayal. Apparently he expected that our Lord would deliver himself by miraculous power from the hands of his enemies. R2468:2
The power of darkness— The power of Satan is the power of darkness, ignorance and superstition. As the light of truth advances, the power that can only work in darkness is to that extent curtailed. R1233:3

[NTC - Luke 22:54]

Then took they him— It would appear that the Jewish Sanhedrin exercised a certain amount of authority in respect to religious matters, and were permitted to make arrests, but not to execute criminals without the consent of the Roman governor. R2467:6 Our Lord surrendered voluntarily. R5922:2
Into the high priest's house— For a preliminary hearing to examine Jesus and formulate and decide upon the charges on which it would convict at the formal meeting at dawn. R2470:4 It is clear that this was an irregular meeting of this assembly of the nation's representatives, drawn together by common consent to participate in the crime of condemning their Messiah, Jehovah's Anointed. R1809:2Evidently a few such men as Joseph of Arimathea, Nicodemus and probably a few others known to be favorably inclined toward the new teacher were carefully excluded. R1809:2
Peter followed— John points out that Peter and himself followed at a distance. Their deep interest in the Master would not permit them to go to their homes; they must keep him in sight, and note how things would go with him to the very last. R2469:2 His very courage led him into the trap placed before him by the adversary. This quality showed when he went into the courtyard of the palace and mingled with those who were there, even after cutting off the ear of one of the priest's servants. R5202:2

[NTC - Luke 22:57]

I know him not— Far better for poor Peter to have openly declared, "Yes, I am one of his disciples, and since I presume that none such are wanted here I will go out." R2469:2 Peter's failure was along the very line of his strength. He was naturally courageous, had boasted of it, and yet failed for lack of courage. "When I am weak then I am strong," implies that he who feels himself strong is really weak, as in Peter's case. R2469:5 So with some today; when they are by themselves or with others of like precious faith, they are bold and courageous; but when in palaces or amongst officers of nominal Christianity, they are ashamed of their Master and afraid to confess him. R2469:2 But this sin was before the Spirit was given. F224 His devotion succumbed to his fears, so that he openly denied him. R1987:6 Perhaps the Lord allowed that to happen for our sakes, that we might realize our need to put our confidence in the Lord. CR307:5

[NTC - Luke 22:58]

I am not— One false step leads naturally to another; to have now declared for Jesus would have been a public testimony that he was a liar, in addition to leading to his apprehension. R2469:3

[NTC - Luke 22:61]

Looked upon Peter— A look of loving sympathy. R4712:5
And Peter remembered— Had he realized the trials that were near, how vigilant he doubtless would have been! How ready are we for the harvest-time ordeal? R3886:6, 3887:1

[NTC - Luke 22:62]

Wept bitterly— The weeping showed that the denial was merely the result of the weakness of the flesh. R5202:2 His crushing out of the evil inclination toward self-preservation proved, that in spite of his thrice-repeated denial, he was at heart loyal to his Master. So with us; he who resists the smallest temptation thereby strengthens his character that he may be able to withstand greater ones. R5202:2Both Peter and Judas were penitent; the one was accepted back to divine favor, the other was not. The one, merely entrapped, at heart was not disloyal, and was restored and blessed. The other, though not without conscience, as shown by his later remorse, was without the genuine loyalty of heart which in the Lord's sight is indispensable. R4908:1 Tradition says that for the rest of his life Peter arose every morning at cock-crowing to remember afresh this denial of the Lord. R3368:1

[NTC - Luke 22:63]

Mocked him— Low minds delight in the misfortunes of those whom they realize to be their superiors. R2470:5
And smote him— "I gave my back to the smiters and my cheeks to them that plucked off the hair." (Isa. 50:6) E52 "Consider him who endured such contradiction of sinners against himself." (Heb. 12:3) R2781:6

[NTC - Luke 22:64]

They struck him— It is not necessary to suppose the officer intentionally unjust; rather, influenced by his desire to appear zealous in support of the high priest, this accentuated his mental unbalance as a fallen man, and led him to imagine evil where there was none. R2469:6
On the face— Our Lord did not literally turn the other cheek and ask the man to smite that also. This illustrates how the Lord's people are to understand this command, meaning simply that they are not to resist evil with evil, but to resist evil with good. R2469:6

[NTC - Luke 22:65]

Many other things— "I hid not my face from shame and spitting." (Isa. 50:6) E52 Between the examination and formal conviction, our Lord was subjected for two hours to mocking and insults. R2470:5 By contrast, the spirit of Christ is that of love, gentleness, sympathy, kindness. R2470:5

[NTC - Luke 22:66]

As soon as it was day— About five o'clock. The Jewish Law forbade a trial by night. R2470:4
Led him— The formal trial before the Sanhedrin at dawn was merely a ceremony—a farce—the determination to kill Jesus having been reached long before his arrest. R2470:4 They desired no such King, no such Savior, no such Messiah. R3895:3
Into their council— It is not sufficient that we go through a form or ceremony of justice. It is all-important that we have more than the forms of justice; we must have the spirit of righteousness, a love for righteousness. R2470:4

[NTC - Luke 22:69]

Hereafter shall the Son— This prophecy compassed the certainty of his death and resurrection and pointed to his return in the end of the Gospel age in power and great glory. R1809:5
Right hand of power— "Sit thou on my right hand till I make thine enemies thy footstool." (Psa. 110:1) A92, 93

[NTC - Luke 22:70]

The Son of God— The Jews would have been afraid to call themselves sons of God, or to call him their Father. If they had spoken of themselves as sons of God, they would have thought that they were doing something reprehensible. R5219:2 Not Jehovah himself. R2781:5 Because he said this, they said he was a blasphemer. R5219:2, 2781:5
Ye say that I am— Knowing that his reply would be like signing his death warrant. R1809:5

[NTC - Luke 22:71]

Need we any further— The condemnation was rushed through for two reasons: (1) the great Jews feared that the common people would defend Jesus; and (2) the Passover was at hand and they wanted to kill him before it. R2470:4 How little did they realize that they were being permitted of God to exercise the evil desires of their hearts, and thus to fulfill types and prophecies to the very day. R2470:4

[NTC - Luke 23:1]

The whole multitude— Escorting him thither to make sure that their purpose should be accomplished. R1809:3
Arose— Intent on getting him into the hands of the Roman soldiers at the earliest possible moment, so that the multitudes might realize his case as beyond the power of their intervention. R2470:6
Led him— Early in the morning of the day of crucifixion, about eight o'clock. R3895:2
Unto Pilate— The Roman Government had taken away from the Jewish Sanhedrin the power of capital punishment, and nothing short of Jesus' death was in their minds. R2785:3 Pilate, the Roman governor of Judea, had in his hands the power of life and death. The Jewish Sanhedrin was permitted to govern the country in a religious way, according to Jewish law and custom, but had no power to order public execution. R2470:3 Pilate seems to have had a reputation for cruelty. Philo speaks of "his corruption, his cruelty, his continual murders of people untried and uncondemned." R2470:6 The Roman governor, who cared nothing for their religious ideas. R1809:6, 3895:6, 3368:1 He saw that it was the religious power of the Jewish rulers that was in danger, and not the civil powers of the Roman government. R3895:3 He shortly afterward lost his commission as governor, and in despondency committed suicide. R3369:3

[NTC - Luke 23:2]

To accuse him— Realizing the wide influence already attained by his teachings, they desired to make his execution as public and disgraceful as possible, to the intent that his followers might be chagrined and humiliated. R2470:3
Perverting the nation— The valiant for the truth have ever been considered enemies by the nominal mass. All who endeavor to withstand error in its popular forms must expect to bear the same reproach, and for a time be esteemed the troublers of Israel. R577:5 Sedition, agitation against the existing order; inciting to rebellion. R2472:2, 3895:3, 3554:5, 2785:3, 1810:1 Treason; a charge likely to arouse the wrath of the Roman rulers. R1809:6, 3368:6 Intimating that the incident would be reported at Rome, reflecting against Pilate's vigilance. R3896:4,3555:4, 1810:4
Forbidding to give tribute— Entirely false. (Matt. 22:21) R1810:1 That he interfered with the collection of the Roman taxes. R2785:3, 3895:3, 3554:5, 2472:2, 1810:1 Whereas he himself had paid taxes with the money taken from the fish's mouth, and had said only two days previous, "Render unto Caesar the things that are Caesar's." (Mark 12:17) R3368:2
Is Christ a King— The Jewish Sanhedrin tried the Lord under a different charge altogether. Their charge against him was blasphemy. R5221:3 They did not mention the charge on which they themselves had convicted Jesus falsely, namely, blasphemy; for this would have been no crime whatever in the eyes of the Roman governor. R2472:2, 1809:6 Three counts: (1) sedition, raising a tumult; (2) that he taught the people that they should not give tribute to Caesar; and (3) that he himself claimed to be the king who should receive the tribute. R3895:3, 3554:5, 3368:2, 2785:3, 2472:2, 1810:1 It is possible that in the closing scenes of the Church's experience some may be branded as blasphemers and hailed before governments on the charges of preaching Christ as another King. R3369:5

[NTC - Luke 23:3]

Pilate— A heathen man, neither Christian nor Jew. R2785:4, 3895:6, 3368:2, 2786:4 Placed in Jerusalem, not to do justice, but to keep order, maintaining the authority of the Roman empire.R3895:6, 3368:3
Art thou the King— The Jews had not made such a charge against Jesus. Indeed, they were far from wishing to acknowledge the Galilean as King of the Jews. R2471:4 This was a question which our Lord could not properly evade. He was the King of the Jews. He could not deny the fact now before Pilate. At the same time it was due Pilate that he plainly show that he was not seeking to wrest the government from Pilate and the Romans at this time. R3554:6 Remarkably few of those who have heard of Jesus have recognized that he is a king. Many can recognize in our Lord the attitude of a priest, who fail to realize that he is also to be a king. The priest's office speaks mercy and forgiveness; but the kingly office is no less essential—men must be delivered and ruled in order to develop. R2471:5
And he answered— Serenely. This was the secret of our Lord's composure. He had surrendered to his Father his every interest. In proportion as we have been filled with his spirit and loving submission we will be able to be calm under the most severe and trying ordeals. R3895:4
Thou sayest it— That is, "Your statement is correct; I am a king." R2471:5 Not quite equivalent to yes, and yet it intimated that he did not wish to dispute the charge. R3368:4 When arraigned before the priests and Pilate, and when crucified, he was the calmest of the calm, by the Lord's strengthening. R3759:3 Similarly, we should not deny dangers nor boast of courage, but lean upon the arm of the Lord. R3759:6

[NTC - Luke 23:4]

To the chief priests— The most rabid of our Lord's foes were the chief priests and rulers, and the Jewish mob whom they incited, authorized, and in a sense, legalized, by their learning, pretended piety, and official position as those who "sat in Moses' seat." R3895:1 It is nominal Christendom and her Doctors of Divinity whose opposition is chiefly roused and whose tongues are the loudest in crying against all the true members of the Body of Christ. R3895:2
I find no fault— Pilate had definitely made up his mind that there was no danger whatever to the Roman Empire from the meek and lowly person whom he had interviewed—he was surely not an anarchist, nor an insurrectionist of any kind.R2785:5 There must have been something very striking in our Lord's personal appearance to have caused Pilate to consider for a moment the rejection of the demands of the Jewish Court or Sanhedrin. R2471:3 The Jewish leaders were chagrined with Pilate's decision. R2785:6 This decision is the decision of all fair-minded people, from his day to the present, irrespective of religious prejudices. R2785:5

[NTC - Luke 23:5]

Beginning from Galilee— Attempting to prove that the teachings of Jesus were calculated to arouse a revolution amongst the people; that already in Galilee it had great influence, and now he was coming to Jerusalem, etc. R2785:6 The Lord's teachings were revolutionary as respected religious matters; but the charge was not true in the sense they wished Pilate to understand, that he was a breeder of a political revolution. R2785:6 We, like our Lord, stand committed to a revolution on the lines of true religious worship, but we, like our Lord, have nothing whatever to do with political revolutions. R2785:6

[NTC - Luke 23:6]

A Galilean— Although born in Bethlehem, Jesus was reared in Nazareth, "that he might be called a Nazarene"—that he might not have the honor of the "City of David," but the odium of "a mean city." R4556:3

[NTC - Luke 23:7]

To Herod— This is the same Herod who, about a year and a half before, had beheaded John the Baptist, and who, hearing of Jesus, had suggested that he might be a reincarnation of John. R3368:6,2786:1, 2472:2 The son of Herod the great who slew the infants at the time of our Lord's birth. R2786:1 Pilate found a loophole, a way of escape from his dilemma, by referring the case to Herod. R3555:4, 2786:1, 2472:2

[NTC - Luke 23:9]

Answered him nothing— There is a time to speak and a time to hold silence, and our Lord was the master of the situation. Undoubtedly his silence was more forceful than anything he could have said. R3895:5 Our Lord was not there in self-defense, nor to plead his cause, nor to seek to escape the penalty for our sins, but the reverse. R2786:1 Probably the most striking rebuke he could have ministered to Herod. He was determined to do nothing to hinder the accomplishment of that which he knew to be the divine purpose—his death that very day. R3368:6 Herod was evidently provoked by this silence, but dare not belittle himself by showing this. R3895:5

[NTC - Luke 23:10]

The chief priests— We are not to think of these men as wilfully, knowingly, crucifying the Son of God. On the contrary, the Apostle assures us that it was in ignorance that they did it. (Acts 3:17; 1 Cor. 2:8) R2786:3

[NTC - Luke 23:11]

Set him at nought— His verdict was: Not guilty—innocent. R3895:5
Mocked him— Herod no doubt was piqued, as well as disappointed, by our Lord's conduct and his inability to gain entertainment from him as expected. R2472:2
In a gorgeous robe— Herod regarded Jesus as a pretender, and no doubt thought it a stroke of wit to parody his claims of royalty. R3895:5
Again to Pilate— With a desire to return Pilate's compliment and perhaps with some little touch of remorse of conscience in respect to the beheading of John the Baptist. R2472:2 Expressing his appreciation of Pilate's course, but declining to interfere in Pilate's territory. R3369:1

[NTC - Luke 23:12]

Pilate and Herod— The act of deference on the part of both restored their friendship. R5571:1

[NTC - Luke 23:13]

And Pilate— Manifesting far greater concern than the Papacy would have done under similar circumstances. B330

[NTC - Luke 23:14]

Perverteth the people— As Jesus was called a perverter of the people by the "orthodox" of his day, all who withstand error must bear the same reproach. R577:5
Have found no fault— In these words we have Pilate's verdict—not guilty. According to Roman law this was the proper ending of the case. R3555:4 Some six times in all Pilate declared the innocence of Jesus. R3369:1 Pilate's course was noble and just, though not the noble and just one which we would have preferred for him. R3368:3, 2786:4 We are not of those who condemn Pilate. He was a servant of the empire. Only a clearly enlightened and fully consecrated saint could have been expected to do more than Pilate did for the release of Jesus. R2472:6The apostles do not implicate either Pilate or the civil authorities, but hold responsible the Jews and their leaders. (Acts 2:23) R2786:4

[NTC - Luke 23:15]

Nor yet Herod— It is stated, on the authority of the early Christians, that the majority of the Roman magistrates behaved like men of polished manners and liberal education, frequently dismissing charges against Christians with contempt, or suggesting to accused Christians some legal evasion. B330

[NTC - Luke 23:16]

Chastise him— Pilate wished to placate the mob spirit which he perceived at his court gate; if Jesus were scourged, and thus demeaned, the people would probably be more likely to let the incident drop than if the Lord were turned free without chastisement. R3896:1, 3369:1, 2786:2, 2472:3 23:17
He must release one— A matter of custom at this season, showing clemency and favor. R3368:5, 3896:1, 2786:2 As a subterfuge, Pilate proposed to consider Jesus guilty, to thus satisfy the Jews, and then release him as the customary prisoner. R2786:2, 3896:2, 3368:5 It occurred to Pilate that one way to appease the Jews, to let them feel that they had not been utterly defeated, would be to allow the supposition that he was justly condemned, and then to let him be the prisoner usually respited at this season every year. R3555:5, 2786:2

[NTC - Luke 23:18]

Away with this man— Religious fanaticism is the deepest, wickedest and most conscienceless of hatreds. R2313:2
Barabbas— They were filled with the spirit of the Adversary—they hated the Light and the Light-Bearer, preferring a murderer. R3896:2 The world's natural choice is for one of murderous spirit rather than for a saint. R3896:2 Accusing Jesus of being a traitor to Rome and asking to have him crucified, and in the same breath urging the release of one about whose rioting there was no question.R3368:5 How untruthful is the proverb, "Vox populi, vox Dei"—The voice of the people is the voice of God. R3555:5 This scene has often been alleged as the self-condemnation of democracy. Vox populi, vox Dei, its flatterers have said. But the multitude chooses Barabbas. The priests and nobles were no better than the mob. It was by their advice that the mob chose. R3896:4, 3369:5

[NTC - Luke 23:19]

A certain sedition— There had been a real sedition, a genuine movement against the authority of Rome, at a previous time, and Barabbas and others had been made prisoners on account of it. R3368:5

[NTC - Luke 23:21]

They cried— Showing that, as a nation, they were unworthy and unready for God's work. R4593:5 At the close of Jesus' ministry only about 500 worthy ones had been found. R4593:5
Crucify him— To have stoned him to death as a blasphemer they feared would leave him a martyr, while to have him publicly executed as a criminal would, they hoped, brand Jesus, his teachings and his followers, forever with infamy. R2473:1 It was not divinely intended that our Lord should be stoned, but that he should be treated as a cursed one—hanged upon a tree. (Deut. 31:22,23) R5221:3 The vilest sentence or curse against sinners under the law Jesus bore, that he might not only be the Redeemer of the world in general, but also the Redeemer of the Jew. R3901:3 The horrible method of execution for the vilest of criminals, its severity being intended to intimidate and deter evil-doers, rather than as a gratification of cruel sentiments. R2473:1 Their enmity to Jesus was because he and his teachings were discounting them and their teachings before the people. R2786:2 Selfishness lies at the foundation of every sin and every crime. R2786:2 They were to a large degree under the influence of our great Adversary. R4308:3

[NTC - Luke 23:22]

I have found no cause— We are to be blameless in the sight of those of mankind who are recognized as having the best judgment amongst the people. Thus it was with our Lord. While the world blamed him, yet in their private councils they recognized the fact that he was harmless. R4797:1

[NTC - Luke 23:24]

Pilate gave sentence— He was placed as the representative of Rome at Jerusalem, not to do justice, but to keep order; not to favor and forward the divine plans, but to represent and maintain the authority of the Roman empire. R3895:6, 3368:3 The Roman Government expected him to be absolutely just in respect to Roman citizens; dealings with others were to be conciliatory. PD69/83An unwilling instrument, he was not one hundredth part as guilty as the Jews. R3369:3
As they required— Under stress of the Jews, and to keep peace, Pilate caused the charge to be made that Jesus was crucified because of claiming to be King of the Jews. R5221:3

[NTC - Luke 23:25]

He delivered Jesus to their will— Influenced more by considerations of policy than of principle. R1810:4 Is not this as high a level as is ever attained by earthly law and justice? What human law can stand against the will of the people? The blame lies, not with Pilate, but with the Jews and their rulers. R3896:5

[NTC - Luke 23:26]

They— The centurion and soldiers appointed by Pilate. R5221:3 It was customary to have four soldiers attend each prisoner to execution. R2473:5Pilate's soldiers who, heartless and brutal, made sport of the Master's adversities. R2786:5
Led him away— Not willingly, but by reason of the stress laid on Pilate by the Jewish nation. R5221:3 Along the narrow streets of Jerusalem to the Damascus gates. The entire distance from the castle Antonio to the hill-top called Calvary is about three-fourths of a mile. R3900:2 The narrative seems to imply that Jesus bore his own cross on the way to Calvary, and that he fell beneath its weight.R5221:3, 4171:5 His weakness was not the result of inherited blemish or sin, nor of imperfection, but the result of sacrifice. R4138:2, 1359:4
One Simon— Evidently a strong and rugged countryman, who was passing by. R5222:1 We know nothing respecting Simon, except Mark relates that he was the father of Alexander and Rufus, giving the suggestion that these two sons may subsequently have become followers of Jesus, and well-known amongst the disciples. R2473:2 Tradition declares that he afterwards became one of the Master's disciples. R5222:4 Simon represented in this case all of the Lord's faithful ones who help to bear the cross, following his example, walking in his steps. R5222:4 The disciples of Jesus missed the opportunity. One had said he was ready to die with the Lord, and so said they all. In the moment of testing they did not display this courage. It is much easier to attest great loyalty than it is to manifest it when the test comes. R5222:1, 3370:1, 2473:2 We are to remember that the disciples were common people, despised as Galileans, and had reason to fear the wrath of the chief priests and rulers. R3901:2 If we are disposed to envy Simon his privilege in the bearing of the cross, let us reflect that many of the Lord's brethren are daily bearing symbolic crosses, and that it is our privilege to assist them. R3370:1
The cross— Perhaps 12 to 14 feet long, with a cross-beam of at least 5 feet. Since there are no light woods in the vicinity of Jerusalem and olive, a very heavy wood, is most common, we estimate its weight at 150 to 200 pounds. R5221:6 The crosses were not so large and heavy as generally illustrated in modern paintings. The evidence is that the feet of the crucified were usually only twelve to eighteen inches from the ground. R2473:2 As the wooden cross was not our Lord's heaviest burden, so, too, his followers have crosses which the world sees not, but which the brethren should understand. R3370:1 The cross has become fashionable, worn as an ornament, with little thought of what the original signified of shame and ignominy. R2787:1 The Lord will send the aid necessary, even though, as in this case, it be impressed, and that because of the sympathy of the worldly. R3370:1
Bear it— While he, from exhausting labor and daily sacrifice for the good of others, endured weakness and weariness, yet men did not recognize the real cause of his physical weakness, but esteemed him stricken and smitten of God, as though he were a sinner like other men, and therefore, like them, subject to physical decline and death. R1359:4 We have no opportunity of doing anything of this kind for the Master himself. But he is still with us in the brethren. What a precious privilege this affords us of still helping to bear the Master's cross. R5222:1 Now the cross is with us. There is still room for bearing it and experiencing crucifixion of the flesh as the representatives of him who loved us and bought us with his own precious blood. R3901:3, 2787:1, 2473:3
After Jesus— Implying that Simon did not carry the cross entirely, but merely assisted Jesus, carrying the hinder part of it, which usually dragged. R3369:6, 2787:1 Whether this means that Jesus walked before and that Simon carried the cross behind him, or whether it means that Simon walked back of Jesus carrying the end which otherwise was dragging, we cannot surely know. If the latter, it furnishes a more striking illustration of how we are to walk in his footsteps and join with him in carrying the symbolic cross. R3901:1 His weakness was not the result of inherited blemish or sin, nor the weakness of imperfection, but of sacrifice. R4138:2 When we think of our Lord as a perfect man, we would not think of him as being the strongest of men. R5221:6, 2787:2 The coarseness and brute strength which we find in many men is to be esteemed a degeneration, as truly as is weakness and effeminacy of others—only that the degeneracy has manifested itself in another form. R2787:2 The cross will not be too heavy for us. The Lord will bear the heavy end of it; and our experiences will be only such as will be for our good and will work out for our blessing. R5222:4

[NTC - Luke 23:27]

Of women— Quite probably these included Mary, our Lord's mother, Martha and Mary of Bethany, and Mary Magdalene. R3370:1, 2473:4, 1816:1
Bewailed— It is to their credit that some who followed in the procession were weeping, and this credit for tenderness and sympathy falls to the women. R2787:3

[NTC - Luke 23:28]

Weep not for me— Even in our Lord's last moments his thoughts were not of himself but of others. R2787:3 Our Lord's tears were shed chiefly in sympathy on behalf of others (John 11:35), while forbidding others to weep for him. Let us be like him—strong to bear our own griefs and tender to feel the sorrows and sins of others. R1886:5*
Weep for yourselves— This he said in reference to the atrocities which would mark the overthrow of their nation and the destruction of Jerusalem. R1816:2, 2787:3

[NTC - Luke 23:30]

Mountains— Governments. R621:5
Fall on us— Cover, protect us. The Lord certainly did not expect wicked men to get faith enough to pray for mountains to fall on them. B139; R5577:3 Applied at the time of the destruction of Jerusalem, and now in the closing time of this age. R5577:3
Hills— Rocks, societies. R621:5

[NTC - Luke 23:31]

In a green tree— If their rulers could sanction such injustice and lawlessness while their greenness, freshness and religious vitality remained, what might be expected in the future, after the religious vitality had dried out. R2473:4
What shall be done— If bigotry and bitter falsification are practised before the Evangelical Alliance has any life, how arrogant might we suppose the same persons to become after the image would receive life? R5349:5 At the time of the destruction of Jerusalem, hundreds of Jews were crucified at once. R1816:4

[NTC - Luke 23:32]

Two other— Perhaps to distract from the injustice of their own course and to throw a measure of justice into the proceedings as a whole, or perhaps to demean Jesus in making him a companion of outlaws. R3370:4

[NTC - Luke 23:33]

Called Calvary— A Latin name, signifying skull; Golgotha, the word used by Matthew, also signifies a skull, in Aramaic, the original language of the Jews in Palestine. The name was probably applied because the hill, viewed from a little distance, resembled a skull. R3900:6, 3370:2, 2473:3 Golgotha! There is a legend that it was the very center of the earth's surface, the middle point of the habitable globe. We think nothing of the legend, but very much of the truth which it suggests, for the cross of Christ is the true center of the Church where all believers meet, of all tribes and nations. R4174:1*
They crucified him— The wooden crosses were laid upon the ground, the victims stretched thereon, and nailed by hands and feet; then the soldiers lifted the crosses and set them into already prepared holes or sockets. The torture of these experiences can better be imagined than described. R3901:3, 3370:2, 2787:3 Crucifixion is probably the most cruel form of death. Even by the Romans it was practiced only upon culprits—usually outlaws, brigands and seditionists. Thus our Lord was "numbered with the transgressors." (Isa. 53:12) R2787:3 The crucifixion took place at the third hour, Jewish reckoning, or nine o'clock, our reckoning. R3370:3, 1815:6 His death was a great trial of faith to all his disciples. R3179:1

[NTC - Luke 23:34]

Forgive them— While doubtless of a forgiving spirit, we doubt that Jesus uttered these words because: (1) they are not found in the Codex Vaticanus (fourth century) or Codex Alexandricus (fifth century); (2) these men were unrepentant, and repentance is essential to forgiveness; (3) they lacked faith, and faith must precede forgiveness; (4) the sacrificial work was not yet finished; and (5) there is no evidence their sins were forgiven. R4172:5,3901:4, 2474:5 We cannot, however, have any doubt that the words represented our Master's sentiments toward his enemies, for they are in full accord with his instructions to his followers, Love your enemies, do good to them that persecute you, and pray for them. R3901:4 We find no mention in the Scriptures of forgiving on God's part without the requirement of repentance. This passage might be so considered, but these words are not found in the oldest Greek manuscripts—the Sinaitic and Vatican. R1694:5 While Abel's death called for vengeance (Heb. 12:24), Christ's life was sacrificed for us and calls instead for mercy. Not only was he slain by men, but he was slain for men. R1614:6 These words are not to be taken in account; Jesus had foretold in his parable that God would punish them. (Luke 20:14-16) R5577:5, 4172:5 We have no evidence that the sin was forgiven, but that the prayer of the Jews, "His blood be on us and on our children" (Matt. 27:25), was answered. R4172:5 Nevertheless, we feel sure that this was the sentiment of his heart, as it was also that of Stephen (Acts 7:60). R3901:4, 4172:5, 2474:4
For they know not— The apostles said of the traducers of Jesus, his real crucifiers, "I wot that in ignorance ye did it, as did also your rulers." (Acts 3:17) Much of the opposition to the body of Christ will be able to similarly pass by as done in blindness and ignorance. R3895:2 Sins that are committed in ignorance and blindness will be forgiven through the merit of Christ. HG147:6 The Lord, who will be the judge, himself prayed forgiveness upon the ground of at least a large measure of ignorance. R1655:4 To be sure, they did not know that they were rejecting him, but they did not want to know. R591:3*
Parted his raiment— Little did they think that they were thus fulfilling prophecy. Just so it is with the whole world; matters are moving on from day to day, prophecies are being fulfilled, many of us have part in them, but few can see and understand, because only a few have the guidance of the holy Spirit. R3901:4, 3370:3, 2474:1 The division of the spoil was customary at every crucifixion, and gave evidence of the indifference and hard-heartedness of the soldiers in the presence of suffering. R2474:1 The masses of mankind since have been doing just what the people did upon the day of our Lord's crucifixion. Some looked, but sympathized little, and appreciated not; others derided and blasphemed; others made sport of it, and still others, with rude jest, gambled over his raiment. R1988:3
And cast lots— For his seamless tunic, which was the most valuable article. R3901:5 That robe properly and beautifully represents Christ's righteousness. The lot, or privilege, to have this garment has fallen chiefly to us of civilized lands. R2788:3 It is not by lot, accident or choice that this robe comes to the Lord's people. It is obtained only through the exercise of faith, and held only by the obedience of faith. R2474:1 Fulfilling the prophecy of Psa. 22:18, "They parted my garments among them, and cast lots upon my vesture." R2474:1, 3370:3

[NTC - Luke 23:35]

The rulers also— Neglecting, doubtless, important matters in their eagerness to make sure that he did not escape them. R3370:6, 2787:4
Derided him— "As he was, so are we in this world." (1 John 4:17) "We did esteem him stricken, smitten of God." (Isa. 53:4) R2316:5, 3370:5
He saved others— A singular admission of the truth. R3370:6
Save himself— He could have saved himself. (Matt. 26:53) R5195:4, 3901:6

[NTC - Luke 23:36]

The soldiers also— Seeming to feel that this was an exposure of another fraud, the ignominious termination of another one who had asserted himself against the power of Caesar. R2787:4Spurred on by the influence of the Jewish rulers. R3901:6
Offering him vinegar— The offering of wine mingled with bitter myrrh, otherwise styled gall, was not an indignity as is usually supposed, but an act of kindness. R3370:2

[NTC - Luke 23:37]

Save thyself— He could not save others and save himself too; for only by the sacrifice of himself could he hope to save others. R1815:6 Making light of his miracles of healing and of awakening the dead. R3901:5 Had he done as he was dared to do, he would have ruined the hopes not only of those who crucified him, but of all mankind. R2787:6

[NTC - Luke 23:38]

Letters of Greek— Because it was the language of the visitors and of the educated from all quarters. R2473:5 The language of literature. R3901:6,3370:3, 2787:4
And Latin— The language of the Romans, their rulers. R3901:6, 3370:3, 2787:4 Because it was the language of the empire and the soldiers. R2473:5
And Hebrew— The language of their own nation. R3901:6, 3370:3, 2787:4, 2473:5
KING OF THE JEWS— A title of shame and contempt, a brand of blasphemy to those who read it. The multitude, going and coming to and from the city, jested him upon his title, and the miserable failure of the fraud he had attempted to perpetrate. R2787:4 Under stress and to keep peace, Pilate caused the charge to be made that Jesus was crucified because of claiming to be King of the Jews. R5221:3Little did Pilate comprehend this great truth. Few yet realize the truth of this statement. Comparatively few have rendered him allegiance, bowing the knee of their hearts in sincerity and truth. R2473:6There is a slight difference in the statements of the different Evangelists respecting the words used on this tablet. We suppose the words differed slightly in the different languages, and the Evangelists quoted from different originals. R2473:6

[NTC - Luke 23:39]

Save thyself and us— If Jesus had saved his life, He could not have become the King and Savior of the world, because only by his death could the death sentence against Adam and his race be met. PD69/83

[NTC - Luke 23:40]

But the other— As the multitude of onlookers were divided, some sympathizing and some deriding, it is not surprising, that similar emotions were awakened in the minds of the two robbers crucified with Jesus. R3902:1 Indicating he had a tender and contrite heart, such as will be first to receive Kingdom blessings. R5578:4, 5132:6
Answering— He alone, so far as we are informed, raised his voice in protest against the slurs, and in defense of the meek and lowly one. R2787:6 The raillery of his companion only opened his mouth in defense of the Savior. R3902:2 Manifesting a faith which, under the circumstances, was remarkable. R3902:1
Condemnation— Judicial sentence. R331:3

[NTC - Luke 23:41]

But this man— We cannot suppose that this thief had any correct or definite idea of Jesus—nothing more than a mere feeling that he was about to die, and a straw of hope was better than nothing. F667; R506:3 This living epistle made a marked impression upon him, just as sometimes the conduct of the Lord's followers, patient in tribulation, is the strongest and best lesson that can be given to some. R2787:6
Hath done nothing amiss— Paraphrased: "I heard those falsifiers bear false witness against you and I sympathized with you all the time. I knew there was no evil character in you." Q711:3Aside from the weeping of the disciples, the penitent thief's conduct is the only mark of appreciation of the Lord's righteousness found in this picture. Often the only sympathizers are some apparently deeply degraded. R1988:6

[NTC - Luke 23:42]

Lord— Doubtless the thief had heard of Jesus, that he was reputed by some to be the Messiah, and notwithstanding the incongruous condition of things, the thief realized that with our Redeemer there was a kingly demeanor. R3902:2
Remember me— Paraphrased: "If you are a King, and after you have come into your office of King, and have your Kingdom, then remember this poor thief, and do something for me, will you?" Q711:3;NS576:2 He had nothing to lose and all to gain by speaking a word in defense of the holy dying one. Peradventure this might be the Messiah. He would at least ask his blessing. NS576:2
When thou— The import of his petition was that whenever Jesus reached his Kingdom power, he desired favor. F668; R506:3 He has not come into his Kingdom yet. It is more than eighteen hundred years and we are still praying, "Thy Kingdom come." Q711:3
Comest into thy kingdom— "I heard you say before Pilate that you have a Kingdom, but not of this age; some heavenly Kingdom." HG596:3, 645:5 When you receive your Kingdom, wherever it may be and under whatever conditions, if it is in your power, remember me. R3902:2 Our Lord has not come into his Kingdom yet, and hence the time when that thief wished to be remembered has not come. We are still praying, "Thy Kingdom come." Q523:5 This will be fulfilled when our Lord takes unto himself his great power and begins his reign, when he shall say to all the prisoners of the tomb, "Go forth, and to those who sit in darkness, show yourselves." HG130:3 Our Lord Jesus has not yet fully come into his Kingdom; hence the time has not yet come when the thief desired to be remembered. R4172:6

[NTC - Luke 23:43]

Verily— The word translated "verily," or "indeed," is the Greek word amen, and signifies "so be it," as you have asked. F668; R506:3,5132:6, 3902:4, 2788:1; HG130:2, 596:4; PD69/83; Q711:3; NS576:3 As the thief was made glad by the assurance that he would then be under the Kingdom rule in Paradise, so all who come to any understanding of the divine program can rejoice, even though their lives hitherto have been misspent. NS576:5
I say unto thee,— The comma should be after and not before "today" in order to permit harmony with the facts before us and agreement with other Scriptures. The original Scriptures are not punctuated, punctuation being a comparatively modern invention. R2788:3, 506:6; F669; HG646:1; PD69/83; Q523:6; NS576:1 To read it as usually punctuated, it would teach that Jesus and the thief went away somewhere that day, which is contrary to Luke 24:46; John 20:17 and John 3:13. R506:6
To day— I assure you today, and give you the consolation, that when I do come into the Kingdom in the Father's appointed time, you shall be with me in that Paradise. NS576:1 Instances of a similar use of the word "today" are found in Deut. 15:15; 30:15,16; Acts 26:29. F669; HG130:4 This dark day, in which it would appear I have not a friend in heaven or on earth; this dark day in which I am crucified as a malefactor, a falsifier and a blasphemer. R5132:6; HG596:5; Q711:3 While no repentances are to be scoffed at, nevertheless death-bed repentances are not to be esteemed passports to glory in the Kingdom. NS576:5; HG645:3 When everything seems unfavorable, when I appear as an imposter, subject to the insults and taunts of my enemies—notwithstanding all this, I tell you, Thou shalt be with me in paradise. R3902:4, 2788:3, 506:3; F668 That this does not teach death-bed repentance is proved by the following facts: (1) the thief did not go to Paradise that day; (2) nor did our Lord; (3) Paradise was not then in existence; (4) the whole earth will become Paradise; (5) the thief's blessing would be in the Millennium; (6) the thief is still unconscious; (7) our Lord did not ascend into heaven even when, three days later, he was resurrected; and (8) Christ has not yet come into his Kingdom. NS575:5 Misinterpretation has done a great amount of harm. People have been encouraged to continue a life of sin, trusting that with their dying breath they may say, "God be merciful to me," and be immediately ushered into glory. R5132:5; HG596:2, 645:1 On the day of their dying all three went to hades, to sheol, to the tomb, to the state of the dead. The two thieves still remain there. But Jesus arose from sheol on the third day. He has not been to Paradise, for Paradise is not even yet in existence. R5133:1, 3902:4; HG596:6, 645:4
Shalt thou— When he should come into his Kingdom at his second advent he would, as the thief requested, remember him. R2788:1 Not merely because of the kindness done to Jesus, but especially because his words indicated a sincerity and honesty of heart such as the Lord is always glad to bless and reward. HG596:5, 646:5 Let none suppose that the two thieves will enter Paradise on the same footing. HG437:4 The penitent thief will have the advantage over the other because, instead of hardening his heart and joining with the rabble in reviling our Lord during his dying moments, his heart was softened. NS577:5 The penitent thief will unquestionably have a two-fold blessing. First he will be blessed because of his penitent attitude of mind; secondly, because of his faithfulness in expressing that penitence and mercy to our Lord in his distress. HG437:6 We doubt not that the kind words spoken in that dark hour to the Lord of glory, will no more lose a suitable reward than the gift of a cup of cold water. R506:6; F669 The stripes and punishments of the Millennial age will not be direct punishments for present misdeeds, yet indirectly they will be such. NS577:2
Be with me— Be remembered; be in my Kingdom when it is established, because I have paid the ransom price for you and the other thief, and for all men. F668; R506:5; PD69/83 Does not mean that sinners with dying breath saying, "God be merciful to me," will be ushered into glory, honor and immortality, as joint-heirs with the Savior. R5132:5
In paradise— The word Paradise is of Persian origin, not Greek. It signifies a garden. The Septuagint renders Gen. 2:8: "God planted a paradise in Eden." The garden of Eden was but an illustration of the perfect and beautiful earth when fully released from the curse. F668; R506:5 Paradise is another name for the Garden of Eden, the abode of bliss. HG435:2 If heaven be understood, we know that there must be some mistake, because our Lord did not go to heaven that day. (Acts 2:31; Psa. 16:10) On the morning of his resurrection, our Lord told Mary to tell his disciples that he had not yet ascended to his Father. Paul declares that "he rose from the dead on the third day." (1 Cor. 15:4) R3902:3; HG645:4; PD69/83 Paradise, or the Garden of the Lord, not only represents the earthly condition, but it also applies in a figurative sense to the glorious and heavenly position. (Rev. 2:7) HG435:6 When Jesus arose on the third day. he had not been to Paradise, for Paradise is not even yet in existence. He had not been to heaven. He had been dead. R5133:1; HG596:5 Paradise has not yet been established, because God's Kingdom has not yet come to earth and it delays until a certain work for the Church shall be accomplished. HG435:5 The word Paradise refers to the Garden of Eden, from which Adam and Eve were cast out, and to the Paradise restored. The Garden of Eden had long been destroyed. Therefore, the Paradise of the Kingdom is the only one to which the Lord could have referred. R3902:3 At our Lord's second advent, when he shall take his great power and re-establish Paradise in the earth, the Paradise which was lost on account of sin. R4172:6 Not only the penitent thief will be there, but also the impenitent one, and those Roman soldiers, and those bloodthirsty scribes and Pharisees and priests—all will be in Paradise—not for any worthiness of their own, but by reason of the merit of Christ's sacrifice. R2788:2; HG646:5 The believing thief was certainly not prepared for heaven. He was not begotten of the Spirit, and hence could not be born of the Spirit in the resurrection. R3902:5 When Christ shall have established his Kingdom at his second coming, this earth will gradually become a paradise. F668; R3902:3;Q845:1

[NTC - Luke 23:44]

About the sixth hour— The trial before Pilate, the crucifixion, and the body laid in the tomb occupying Friday forenoon and afternoon. R4212:4*
The ninth hour— Hebrew, erev katon, the lesser evening, is from noon to the ninth hour, or 3 p.m.; from that time until sun setting is called in the Hebrew erev gadol, the greater evening. It was between these two evenings the paschal lamb was to be slain, and so was Jesus, the antitype, the Lamb of God. R2953:5*
A darkness— Seems to have been a supernatural darkness; for an eclipse of the sun was impossible during the full moon of the Passover time. R1816:4 3:00 p.m., the time of the offering of the evening sacrifice, the time when Christ died. R2316:6, 3371:1 Doubtless sent as an expression of the divine wrath, and as typical of the darkness of alienation from God into which that long favored nation had plunged by this act. R1816:4 If human hearts were unsympathetic and unappreciative of the great transaction, nature was not, for she, as a witness to the wonderful scene, veiled her face in darkness and trembled. R1988:6 Undoubtedly the shade was more comfortable for the crucified ones than the sunlight of that bright land. It was appropriate that nature be draped. Well did it picture the temporary power of the power of darkness over him who is the Light of the world. R3902:6 One ancient manuscript, the Gospel by Peter, treating of the subject, says that "many went about with lamps, and that darkness lasted until Jesus was taken from the cross." R2788:4, 4173:5

[NTC - Luke 23:45]

The veil of the temple— Separating the Holy and the Most Holy—sixty feet long and thirty feet wide, its thickness about four inches. R3371:2, 2788:4
Was rent in the midst— Not from the bottom toward the top, as if the result of wear, but from the top to the bottom, indicating a manifestation of divine power. Representing symbolically the opening of the way between heaven itself and the heavenly condition of those in the world. R3371:2, 2788:4

[NTC - Luke 23:46]

A loud voice— His words, elsewhere recorded, were: "My God, my God, why hast thou forsaken me?" (Matt. 27:46) R3903:1 Already weakened by the agony of Gethsemane, a repetition of the anguish probably ruptured the heart, causing instant death. SM642:1 A testimony and a witness to all that were near of his hope in God and in a resurrection. R4173:4
Father— The heavenly Father, whose promises supported him during his eventful life, and now were his strength in his dying hour. R1988:6
Into thy hands— A quotation from Psa. 31:5. It had already been declared of him that he would commend himself to the Father's grace and truth. R2474:6 He has not yet made any application of his human life to Adam and his race. He has merely put it into the Father's hands. R5621:2 He laid his life down in the Father's hands. He had lost and forfeited none of his earthly rights. These are the basis of all the blessings of God to Adam and his race. R4642:4, 5621:1; Q658:2, 445:2, 374:4
I commend— Thus Jesus, so to speak, made a deposit of the Ransom-price without directly applying it. Q568:9, 571:6 The Ransom was here laid down at Calvary, and later placed in the hands of Justice, but not paid over in the sense of completing the contract, that being reserved for a future time. Q568:9 In his dying breath he expressed his faith that the Father would raise him up to life. R3371:2, 2788:5 And so must we, in our dying hour, commit all our interests to the keeping of him who loves us. R2475:4 "I commit." No change, no transfer. Not that I commit this in your care for Father Adam or the world. I simply deposit it in your care and keeping. Q223:T Directly telling us that he not only gave himself a ransom, but "I commit my spirit," I leave it with you. Many scriptures show how this is made applicable. Q224:4 There he committed to the Father's hands a price, sufficient for all; but it was not then appropriated for anybody. R4633:2 In the same sense you place money in the bank and take out a bank book in which you get credit. It is still yours subject to your check. It would not belong to the bank at all. It is merely committed to the bank to take over. So Jesus committed all at his dying moment. Q571:6 In letting go his hold on life he surrendered it to the Father, who had already promised that his life, being thus surrendered, should entitle him to a higher life. This he received when he arose from the dead on the "third day." R3903:4 He knew that the love of God was too great to allow a needless pain to afflict his beloved Son, and therefore he trusted him where he could not at the time trace his inscrutable ways. R1808:4
My spirit— My life. R3371:2 He still has the life rights of the flesh. He did not give them up. He permitted men to unlawfully take them from him. He did not apply them for Adam and his race. These earthly life rights are in the hands of the Father yet, and they are to be the life rights to eventually come to Adam and his race. Q574:4 Jesus did not give this to anyone else. It was deposited in his own name. Q223:T He had life rights which had never been forfeited through sin, and was committing these to the Father as the ransom price for Adam and his forfeited spirit of life. R2788:5 How appropriate that he who had sought to do the Father's will at any cost should have absolute confidence that in his death his spirit of life would be in the Father's care and keeping. R4173:3 The spirit returns to God (Eccl. 12:7) in the sense that it is no longer amenable to human control and can never be recovered except by divine power. Thus we commit our hope for future life by resurrection to the Father and to Christ, his now exalted representative. E344; R1880:5; HG331:5 Stephen, the earliest martyr among the disciples, appears to have imitated his Master in the closing scene, appealing thus: "Lord Jesus, receive my spirit." (Acts 7:59) R700:4* He had not forfeited his right to life as had Adam; it was still his own—merely surrendered. R5578:5, 5972:4, 5621:2, 4642:4 When this ransom-price shall have been formally delivered over to Justice in the end of this age, it will no longer be a deposit at the command of the Savior, but will have been exchanged for Adam and his race. Eiv
Gave up the ghost— An old English term. R2788:5 The word ghost was at one time used as a synonym for spirit, and the meaning of this statement is that our Lord gave up his spirit, his breath of life. R3903:4 Literally, out-breathed; that is, died. R700:4* Since the great sacrifice has been finished acceptably, "there is therefore now no condemnation to them which are in Christ Jesus." (Rom. 8:1) R2474:5 Instead of lingering long, he died suddenly, probably of a ruptured heart. SM642:1; R4173:4

[NTC - Luke 23:50]

Joseph— With Nicodemus; too careful of their reputations to avow their interest in Jesus previously. R2877:6 The dilatory acknowledgment of Jesus on the part of these wealthy and influential men reminds us of the peculiar difficulties which hinder all persons of wealth and influence. R2788:6

[NTC - Luke 23:52]

And begged— According to Mark, Joseph of Arimathea went boldly to Pilate and asked for the body of Jesus. R4173:5

[NTC - Luke 23:53]

He took it down— It was no light matter Joseph had undertaken; for to take part in a burial at any time would defile him for seven days and make everything unclean which he touched (Num. 19:11); and to do so now involved a seclusion through the whole Passover week with all its holy observations and rejoicings. R4173:6 When our Lord died, he went to the tomb, not to paradise. Q523:6

[NTC - Luke 23:54]

That day— Reckoned as the first day and night which Christ spent in the tomb. R4212:4*

[NTC - Luke 23:55]

Galilee— The vast majority of our Lord's miracles and teachings were to the Galileans. R4556:3

[NTC - Luke 24:1]

The first day of the week— Sunday morning. This day is reckoned as the third day and night which Christ spent in the tomb. R4212:5* Our Lord was crucified on Friday, the sixth day, too late to complete the embalming, which would be hindered by the seventh day. If our Lord had been crucified on Thursday afternoon, there would have been all day Friday to complete the embalming. R2796:2, 2477:5 The Church, very early in its history, decided that the first day of the week would be very appropriate to observe, since on it Jesus arose from the dead, met with them and caused their hearts to burn as he expounded unto them the Scriptures. R543:4; F383 Apparently fully one-half of his post-resurrection appearances were on the day of the Lord's resurrection. NS322:6
Very early— "God shall help her, and that right early." (Psa. 46:5) R3375:3
In the morning— Typifying the beginning of the seventh thousand-year day, when the Church shall be raised. "Destroy this Temple, and in three days I will raise it up." (John 2:19) R3375:1,3,2795:2
They came— Illustrating woman's love and tenderness, specially endearing charms of the sex. R2477:5 The women lived in various parts of the city and did not all arrive at the same hour. Mary Magdalene arrived first. R2797:5, 2477:5 Joining the various accounts of the resurrection morning, a suggested order of events is given. R4176:3
Bringing the spices— For a more thorough embalming of the Lord's body than was possible on the night of our Lord's burial, on account of the lateness of the hour and the approach of the Passover. R3905:1 How great was the reward of these devoted women, last at the cross and first at the sepulcher, anxious to bestow upon the lifeless remains of their beloved Lord the last tokens of their esteem and love. R1816:6
Which they had prepared— The seventh day closed at sundown, and we may presume that immediately the preparation of spices began, and that all arrangements were completed. R2795:6

[NTC - Luke 24:2]

The stone rolled away— By the earthquake. R3905:1; B111

[NTC - Luke 24:3]

They entered in— The other women, not including Mary Magdalene, who had run with haste to make the matter known to Peter and John. R2477:3; B112 The sentries had fled in terror from the manifestation of the angel's presence. R3905:1, 2477:5

[NTC - Luke 24:4]

As they were much perplexed— This is when Mary hastened to the home of John, with whom Peter was lodging, and related the facts. R4176:3 Returning, she looked again into the sepulchre, and saw the two angels. R4176:4
In shining garments— So that they might not be understood to be men, but might at once be recognized as heavenly messengers. R2797:6

[NTC - Luke 24:6]

He is not here— The removal of the crucified body from the tomb was necessary to establish in the minds of the disciples the fact of the resurrection. Had he remained there it would have been an insurmountable barrier to their faith.R1817:4 We incline to the opinion that the flesh, which was man's ransom-price, will never see corruption, but that it will be preserved by divine power as an everlasting testimony. R2478:6 He is no longer dead, but alive; no longer a man, but a spirit. R5579:1, 2081:2
Remember how he spake— No doubt it was in order to better prepare them for seeing Jesus that the angels appeared and drew attention to the fact that Jesus had foretold his crucifixion, and also his resurrection on the third day. R2795:6 Forgetting entirely the Master's words, they evidently had no expectation of a resurrection. NS322:4; R2476:3

[NTC - Luke 24:7]

Third day rise again— Having been dead portions of three 24-hour periods, and not three full days and nights. R5191:6, 2796:2, 2271:3, 1289:6 He rose from the dead; he did not come back from paradise. Q523:6; F670

[NTC - Luke 24:10]

Mary Magdalene— Not an unchaste woman, but a miracle of grace (Luke 8:2), from Magdala, on the sea of Galilee. Not only had she come from Galilee to Judea, but she was near the cross at the time of his death and the first at the tomb on the morning of the resurrection. R2797:5
Joanna— The wife of Chuza, Herod's steward. R4176:3

[NTC - Luke 24:11]

Idle tales— The majority of the disciples evidently regarded their story as superstitious excitement, but Peter and John said, We will go and see for ourselves. B112
Believed them not— Even after hearing of his resurrection, they were seemingly slow to connect it with what he had previously told them. R5415:6 Forgetting entirely the Master's words, they evidently had no expectation of a resurrection. NS322:4

[NTC - Luke 24:12]

Ran unto— Peter and John, the two most energetic apostles, vied with each other to get to the sepulcher with speed. But they saw merely the empty tomb. R5415:3 John, the younger, outran Peter and arrived there first. Awestricken, he stooped down and looked in, but Peter, on arrival, still more courageous, went in, followed by John. R4176:3, 2477:6

[NTC - Luke 24:13]

Two of them— One of them apparently was Simon Peter (verse 34). R2800:3, 2478:3 Not apostles (see verses 18, 33). R1823:2
That same day— Our Lord instituted the observance of the first day of the week, in the same manner that he instituted the Memorial Supper and Baptism: by example, not command. R1942:3; Q608:T
Emmaus— The home of Cleopas who would entertain Peter, whose home was in Galilee. R2800:3 A suburban village. R2478:3
Threescore furlongs— About eight miles distant. R2800:3

[NTC - Luke 24:14]

Talked together— Discussing in animated conversation the likelihood and unlikelihood of the reports they had heard, and in general the Messianic hopes of themselves and their nation. R2800:6Those who have opportunities for meeting together and speaking together, and who fail to use the opportunities, are manifesting a lack of interest in our great salvation. R2802:1 The solitary should look about them to see what provision the Lord has made whereby at least two can meet and discuss his Word together, perhaps through the regular visits of the Watch Tower. The written word is not different from the spoken one. R2802:1

[NTC - Luke 24:15]

Jesus himself drew near— His fourth appearance—on Sunday afternoon, the day of the resurrection. R3905:3 The appearances were infrequent. In all the forty days the records would not indicate that he appeared to them, at the very outside, more than ten times, and his interviews with them would appear to have been very brief. R2081:3, 1995:6; NS6:5, 32:5 The entire time that he was manifest to them would probably have been less than twelve hours, or one eightieth of the entire time. B125 Being a spiritual body, it was simply a question of expediency which way he could best appear to them—i.e., in which way his object in appearing be best accomplished. B124; R262:2, 122:4 It is not possible for us to comprehend the power which can create and dissolve human bodies, but we have abundant evidence along this line. Did not the angels of old appear and then vanish? NS323:1
Went with them— Illustrating our Lord's promise that where two or three are together in his name, he will be in the midst. "Forget not the assembling of yourselves." R2801:6, 1823:2 These forty days were very necessary for teaching the Jewish disciples, and all of the Lord's followers since, two lessons: (1) that he was no longer dead, but alive; and (2) that he was no longer a man, but a spirit. R5579:1, 5417:4, 1996:1

[NTC - Luke 24:16]

Their eyes were holden— Because in his resurrection Jesus was so different, we are prepared to understand why he conducted himself so differently after his resurrection from what he had done before. R5578:6 Not shocking them by a vision of his glorious presence as he smote down Saul of Tarsus, but assuming a body of flesh and traveler's clothing and talking sympathetically with the two sorrowing ones. NS795:4 Appearing in so many different forms to guard against the idea that he was a fleshly body. R122:6 It was necessary that our Lord, a spirit being, should manifest himself as a man. He must lead their minds step by step, and their thoughts link by link, from the cross and the tomb to the appreciation of his present exaltation as a spirit being. R2797:4 Although alive and the same person with the same individuality, yet now his conditions were entirely altered. R2081:2; B111 If Jesus had revealed himself to his disciples after his resurrection as the angel did to Daniel, the glory of the spiritual body would undoubtedly have been more than they, as earthly beings, could bear. B124; R262:1 The body of flesh he had assumed as a garment for the occasion appeared as a stranger to them. It was not the same body that was crucified; our redemption price was not taken back; for Jesus said, "My flesh I will give for the life of the world." (John 6:51) B123, 125, 127, 129, 131 In our Lord's appearances after his ressurection, it is not once intimated that they knew him by the familiar features of his face. B125
Should not know him— Even his clothing was different, for his previous clothing had been parted amongst the soldiers. R5579:1, 5222:6, 2800:6 He did not appear in shining garments, but in ordinary apparel, assumed for the purpose, in order that he might have the better opportunity for giving the instructions which his followers needed. R2797:6 Had he borne the prints of the nails in his hands and his feet, they surely would have noticed them during their long walk. R2801:5, 2478:4; NS177:2

[NTC - Luke 24:17]

What manner of communication— It is sometimes the part of wisdom not to tell all that we know, if we can the better help others by inquiring of them. R2801:1
And are sad— Their sad and perplexed faces were indexes of their minds. R1823:2 How favorable is a time of adversity and perplexity in which to approach those whom we desire to assist, but how necessary, as the Master, to approach with such sympathy in word and act as to gain the hearts of those whom we would serve and bless. R2800:6

[NTC - Luke 24:18]

Name was Cleopas— The other probably being Peter. R2800:3, 2478:3

[NTC - Luke 24:19]

Concerning Jesus— This general review furnished the best foundation for our Lord's exposition of the meaning of, and the reason for, the things which perplexed them. R2801:1
Mighty in deed— However much their confidence might have been shaken respecting our Lord's Messiahship, they still believed in him as a great Teacher. This good confession was all that could have been asked and quite sufficient for our Lord to use in rebuilding their confidence in his Messiahship on a surer and more positive foundation. R2801:1

[NTC - Luke 24:20]

Crucified him— To the surprise of the typical people, Israel, instead of assuming the office of Priest and King in conjunction, he merely died. R5391:3

[NTC - Luke 24:21]

We trusted— Notwithstanding the fact that Jesus had told them repeatedly of his death, nevertheless his disciples seem to have been unable to receive his words in their true meaning. R2745:5Apparently their confidence in him had been misplaced. They failed to see that the death of their leader was a surety for the New Covenant under which the blessings were to come. However, when they found that he had risen from the tomb, their withered hopes again began to revive. A80 They expected earthly glory, instead they saw suffering and death. It was not merely this disappointment, but there must have been coupled with it a terrible fear that he had deceived them, that they had loved and trusted an imposter. R102:2* Their hope that he was the Messiah had been crushed. R5416:3
Redeemed— Greek, lutroo, to set free by payment of a price. They had expected that the Lord would have set Israel at liberty from the Roman yoke by the payment of a price. E431Delivering them from the Roman yoke, and making of Israel the Kingdom of God in power and glory. A274 That Israel should be exalted in the earth in name and fame and power and authority to bless and to instruct "all the families of the earth." NS795:1 Not yet endued with the holy Spirit, they did not understand that not only Israel, but the whole world, was redeemed, not only from the Roman yoke, but from Satan's yoke, by the ransom price which our Lord gave. E431 Recovered, delivered. R2085:1
Israel— They recognized no "lost" tribes, but a reunited Israel. C293; R2085:2
The third day— Here they were probably calling to mind John 2:19,21,22. B114 He had told them he would be crucified, "and the third day rise again." (Matt. 20:19) R5415:6, 2745:5

[NTC - Luke 24:25]

Then he said— While expedient to start the matter by questioning them, it would not have been wisdom to have continued thus to any great length; for he had the message and they needed the instruction. R2801:1 This gave Jesus the opportunity to explain that their experiences were part of the divine plan. R5416:3
O fools— O thoughtless, foolish men. R1393:2, 5416:3
Slow of heart— These great lessons required time, and evidently the forty-day period was none too long. NS655:5
To believe all— They had been willing to believe something of what the Prophets had spoken, the glorious things. NS795:5 We have no right to throw away any book of the Bible; even more, no right to throw away any one word that he has commanded us to believe. R4230:5*

[NTC - Luke 24:26]

Ought not— What else should be expected? Did he not foretell his own death? And did he not foretell his own resurrection? NS795:5 "Was it not necessary?" R1393:4 Necessary because it was a feature of Jehovah's plan for human redemption, and was so expressed by the prophets. R1393:3 If not "necessary" it would have proved: (1) that God is a changeable God; (2) that either in the first or the second case he was unjust; and (3) such a variable course would unsettle all confidence in God. R1393:5 Showing them that the very things which had so disheartened them were the things which the prophets had foretold concerning the true Messiah. B114 According to the Scriptures. R1829:3
To have suffered— Showing them from the Scriptures that his sacrifice was needful first of all before the Kingdom could be established. A274 To be fitted for the priestly office to which he was called, Our Lord must be proved beyond all peradventure. Through suffering he learned obedience to the perfect will of God to the lowest depth of self-abnegation. And so also we must suffer. R4767:3The prophets have foretold the sufferings of The Christ, which has now lasted for nearly nineteen hundred years. NS697:6 So St. Paul has declared in respect to all who will be Jesus' associates in the Kingdom—they must suffer with him if they would reign with him, they must be dead with him if they would live with him. (2 Tim. 2:12) R5495:5 To develop and manifest that perfection of character worthy of his high exaltation. R4767:3
These things— Death. R5495:5
And— We feel the necessity of a mighty deliverer as well as of a loving redeemer. R1393:6 Both the humiliation and the exaltation meet our necessities. R1394:1
Enter into his glory— There could have been no Kingdom glory without the redemptive work. R2289:1 The full exaltation could not have been experienced until the sacrifice had been not only made, but presented as well. R1829:3 He did suffer death, "the just for the unjust," and thus made atonement for our sins. He did enter into his glory and is fully prepared to give forth the vivifying blessing so much needed by the whole groaning creation. R3234:3 The reward is two-fold: (1) personal exaltation to heavenly glory; (2) the Kingdom glory, the joy of being divine agents for human restoration. R5495:5 The Millennial glory—on the heavenly plane—the Head, and then his foreknown Members. NS697:6 After giving the ransom, he was made alive again on the spiritual plane, which he had previously left. R2081:2 "Became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him." (Phil. 2:8,9) R1829:3

[NTC - Luke 24:27]

Beginning at Moses— Moses spoke of the sufferings of Christ in all the arrangements of the Law and its sacrifices. R2659:3 Higher Critics and evolutionists, denying any special inspiration of Moses and the prophets, ignore them and offer instead, as of superior value, their own conjectures. R2801:2 Who gave the Law (John 7:19), not a fraud and deceiver who had palmed off Hammurabi's law for a new divine code. R3177:4 We claim no infallibility but, after the manner of the great Teacher, we seek to present to the minds of those interested the teachings of Moses and the prophets, and to voice the testimony of Jesus and the apostles, and to show the harmony of the Scriptures. R2802:2
All the prophets— Who declared not only the coming glories, but also the sufferings which must precede them. R2659:3
He expounded— Showing their true meaning and fulfillment. R2801:2 We are not told what these expositions were which opened their eyes of understanding, but we can surmise that he probably explained the significance of the Passover lamb and of the antitypical Atonement Day. R5587:2, 5416:4, 2801:3, 1394:2 Probably reminding them of how Isaac had been offered up by Abraham, explaining that Abraham typified the heavenly Father and Isaac typified himself. R5416:4, 2801:3, 1394:4 He doubtless told them about the smitten rock from which gushed the waters, that that rock represented himself, who must be smitten in order to give the water of life to the dying world. R5416:4 He doubtless told them how Moses lifted up the serpent in the wilderness, and explained that the serpent represented sin; and that he, in being crucified, was made to take the place of the sinner. R5416:4 Calling attention to the various Psalms, which prophetically spoke, not only of his glorious reign, but also of his sufferings and death. R2801:3 Speaking of the utterances of Daniel, respecting Messiah being cut off in death, but not for himself; and of Isaiah, that Messiah should be led as a lamb to the slaughter. R2801:3, 1394:5 A wonderful sermon! It started new ideas and opened new expectations and hopes. B114 The special light in both the Jewish and Gospel age harvests is for the Israelites indeed. B27
In all the scriptures— So we should not be content with offering our views and opinions, but should search the Scriptures and should be able from that source to give every man a reason for the hopes that are within us. R2801:2

[NTC - Luke 24:28]

Would have gone further— He then proceeded to the other prophets, explaining the passages relating to the sufferings of Christ and the glory that would follow. R5416:5, 2801:3
Unto the village— In this long walk of eight miles they would certainly have seen the prints of the nails in his hands and feet had he appeared in the crucified body. R2801:5
Have gone further— Unless especially invited to share their hospitality, he would have gone on; this was no deception. F571; R5416:6,2801:4 So it is still; he does not intrude upon his disciples. Rather, he encourages us to recognize our need of him and to ask, that we may receive, that our joy may be full. R5416:6 If our hearts fail to burn with responsive love and zeal and appreciation, the blessing will pass from us and we will fail to reach the climax of joy in a full recognition of who our Teacher has been. R2801:4

[NTC - Luke 24:29]

They constrained him— We have every reason to suppose that if they had not urged, he would not have stopped with them. R5416:6, 2801:4 He had ministered to them so much spiritual joy, they delighted to show him every courtesy. R5416:6 When the Lord teaches us, if we do not constrain him to abide with us we lose the chief blessing. R2801:4

[NTC - Luke 24:30]

Sat at meat— He had materialized in the same way that he appeared to Abraham. (Gen. 18:1,2) R5222:3, 3910:2, 2082:1, 1995:5
And blessed it— Recognizing their new acquaintance as a great teacher or prophet they requested that he should return thanks for their evening meal. R2801:4 Certainly no one will claim they were then eating the Lord's Supper. R839:6, 466:3

[NTC - Luke 24:31]

They knew him— By the simple act of blessing and breaking bread in the old familiar way. B115 Perhaps the language used in the blessing was such as they had heard him use before or perhaps in some other way their understanding was opened. R2801:5 If our candid, thoughtful endeavor is always to find the purest principles and the exact truth to the end that we may conform our lives thereto, then the Lord will be pleased to dwell with us and to manifest himself to us, as he does not unto the world. R1823:6 This was on the first day of the week, and was one of the reasons for the Early Church's observance of that day. F384
He vanished— Greek, ginomai aphantos, became non-manifest, i.e., invisible. Strong's Exhaustive Concordance. R5222:6 He gave them an evidence of his resurrection and at the same time an evidence of his change. NS322:5 He showed them by this vanishing that he was no longer the man Christ Jesus, that he was changed, that the resurrected Jesus was a spirit being, who could come and go like the wind, as he had explained to Nicodemus. (John 3:8) R2801:5, 2455:3, 2081:3 Dissolved the flesh and bones and clothing in which he had manifested himself to them. B127; R5579:1, 5417:1, 2478:5, 2455:3
Out of their sight— Though doubtless he was still with them—invisibly present. R5222:6

[NTC - Luke 24:32]

Heart burn within us— In proportion as the heart burns within, as one realizes the fulfillment of God's promises in the past, does one develop faith in the fulfillment of those promises which relate to the future. R5416:5
He talked with us— Our hearts burn while he talks and we listen, more than when we talk even with him. R2800:3 His expounding of the Scriptures had driven away their fears and enkindled hope.R1787:1
Opened to us— Our Lord, while dismissing the self-satisfied, fault-finding quibbles of the Pharisees with dark or evasive answers, took time and care in making truth clear and plain to the humble, earnest seekers. B27

[NTC - Luke 24:33]

The same hour— The news was too good to be kept, even until the next morning. R2802:4 Their joy was too great to permit them to sleep. R5417:1
And returned— How different their feelings as they set out in return from those when they had left the brethren in Jerusalem, their hearts sad and their mind full of questionings. Now they were full of joy. R2802:4
The eleven— Except Thomas. The term "eleven" is used in a general sense, and not in a particular sense, as referring to the apostles in general and not the exact number. R2802:5
Gathered together— In the upper room, the doors being shut for fear of the Jews—barred, we may be sure. NS795:6

[NTC - Luke 24:34]

Appeared to Simon— His third appearance after his resurrection. R3905:3 Alone near Jerusalem, or perhaps on the way to Emmaus. R2800:3

[NTC - Luke 24:35]

In breaking of bread— No wonder they desired to meet together on the first day of every week after that, to talk the matter over and to call to mind the circumstances connected with this wonderful event of the Lord's resurrection, and to have their hearts "burn" again and again. B115 Doubtless it was this experience that led subsequently to the custom of the disciples having a meal in common on every first day of the week at which they again in imagination recognized the Lord present in their midst. R2802:5, 2771:4, 2265:6, 1942:3, 1787:1, 1421:2, 1382:4, 1014:2, 840:1, 466:3 The Church met every first-day of the week to celebrate the Lord's resurrection, and united in a common meal in remembrance of the Lord's first meeting with them, manifesting himself in the blessing and breaking of bread. This has no reference to the Memorial supper. F384;R2932:1, 2771:4, 2265:6, 1942:3, 1382:4, 1014:2 They neither used wine, no less important than bread in the celebration of the Lord's Supper, nor did they call it the Lord's Supper, nor observe it with special solemnity, but rather with thankfulness and joy. R1014:2, 839:6, 466:3; F384

[NTC - Luke 24:36]

Stood in the midst— Verses 36 to 53 present the fifth and eleventh manifestations of the risen Messiah to his faithful apostles. R3910:1 Still further preparing the apostles, his chosen witnesses, to bear reliable testimony to the whole Church. While he appeared to many other disciples, he was specially careful to clearly establish the fact of his resurrection to the apostles. R1522:4; F214 The manner chosen by our Lord for revealing himself was the most favorable for the disciples. He wished to gain their attention, and to avoid anything that would unnecessarily excite them, and hinder them from learning the lessons which he wished to impart. R1995:3 As when the Lord and the angels appeared to Abraham, "He lifted up his eyes and looked, and, lo, three men stood by him." He did not see them coming, but, apparently, it was just there, at his side, they took on visible form. HG29:4 When the doors were shut, "Where the disciples were assembled for fear of the Jews." (John 20:19) B115
Peace be unto you— Calming their fears and assuring them of his resurrection. NS322:5 One of the Lord's last messages to his disciples before his crucifixion was, "My peace I give unto you." (John 14:27) R2804:1 The spirit of peace is contagious amongst the Lord's people, even as the spirit of anger is contagious in the flesh. R2804:1 24:37
Affrighted— They were nervous, not only fearing apprehension by the rulers, but perplexed by the day's incidents. R3910:2, 2478:3 Although the disciples had been informed concerning our Lord's resurrection, they seem to have but imperfectly comprehended his words. Our Lord foreknew this and chose the most favorable manner for manifesting himself, and communicating to them the wonderful fact of his resurrection. R1995:2 They had not yet learned the lesson that our Lord, in his resurrection, was a spirit being and no longer a human being, and that like the angels he now had power to appear and disappear. R2478:3
Seen a spirit— What else could they think? How could any other come in while the doors were shut? R3910:2 Although the Lord was put to death in the flesh, he was made alive in the Spirit. (1 Pet. 3:18) R3910:2, 1995:6, 1416:2, 578:5

[NTC - Luke 24:38]

Why are ye troubled?— The disciples did not know whether the object before them had tangible flesh and bones like their own. They thought they saw a phantom, and Jesus said this to inspire their confidence. Q595:6

[NTC - Luke 24:39]

Behold my hands— Wishing to emphasize the identity of his risen self with the crucified one. R2478:5, 2081:3 Nothing in this implies of necessity that the flesh which they saw was the identical flesh which had hung on the cross. R2478:5 He was ready to give any demonstration that was necessary, because, unless his disciples really believed in the resurrection, they could not do the work that was before them, nor could they even receive the holy Spirit at Pentecost. R5579:5 Only twice did he appear in a form similar to that which they had seen, bearing the marks of his crucifixion. On both of these occasions he appeared while the doors were shut, and later vanished while the doors were still shut. R5417:4
I myself— He was appearing in the flesh. To have appeared as a spirit being would not have served his purpose as well. Paul fell down as dead when he glimpsed our Lord's spiritual body. Suppose all the disciples had fallen down as dead? What proof would that have been that it was Jesus? Q669:1
A spirit hath not— Impressing upon them that they were not seeing a spirit body. They saw a materialized body. The Lord was a spirit all the time, however, and the flesh and bones were merely agents of appearance. R5222:5 But spirit beings had assumed flesh and bones as Jesus did, and had thus appeared to men to deliver divine messages. R3910:2, 2082:4 But as to what a spiritual body is made of, we know not. "It doth not yet appear what we shall be; but we shall be like him." (1 John 3:2) R578:5; B128 "Flesh and blood cannot inherit the Kingdom of God." (1 Cor. 15:50) B128; R5222:5
Flesh and bones— He avoided the expression "flesh and blood," for that would have meant, A spirit hath not human nature, as ye see me have; and this would have been untrue, for he was changed and was no longer human but highly exalted.R1856:6
As ye see me have— Have, or to possess. R1856:6 What they saw was not spirit, but matter. This does not mean that our Lord was not a spirit being at the time. It merely means what it says, that what they saw was not spirit, and hence that they had no cause for affright. R2478:4, 1995:5, 1952:3, 1856:6, 554:6*; PD70/85; NS177:3 The next instant he showed that he was now highly exalted and different from flesh and blood, by dissolving the flesh and bones and clothes before their eyes and vanishing out of their sight. R1416:4 The resurrected bodies of the Church are described in 1 Cor. 15:42-44, as spiritual. So if our Redeemer has a scarred and fleshly body, while we have glorious spirit bodies, the Body of Christ would eclipse the Head in glory. R1952:5

[NTC - Luke 24:42]

Broiled fish— And not a vegetable diet. R1855:6

[NTC - Luke 24:43]

And did eat— Evidencing the fact that they were not being addressed by an illusion, but by a corporeal being. NS795:6 The manifestations in the flesh during the forty days correspond exactly to those manifestations which Jesus had made long previously, one of which was to Abraham, who knew not the Lord but knew him only as a man. R5579:4, 2082:1, 1995:5; NS6:6, 32:6, 177:3 Spiritual beings will, when appearing under a veil of flesh, eat and drink the food of men. HG29:3

[NTC - Luke 24:44]

Was yet with you— While I was yet the man Christ Jesus, before my resurrection change. R5587:2
Which was written— Jesus does not refer to any pre-arranged plan beyond that mentioned in the Holy Writings. All that is said upon the subject of the foreknowledge of God seems to refer to that which was written. R486:4*
In the law of Moses— Doubtless showing them that the sacrifice of the Law typified his own sacrifice, that natural Israel was not the Kingdom class, and the work expected of them, but evidently not that the Gentiles were to be fellow-heirs. R3910:6
In the prophets— The signs of our Lord's second presence will be found in harmony with, and corroborated by, the testimony of the prophets, as was the case at the first advent. D598

[NTC - Luke 24:45]

Then— These things could not properly have been given previously. These truths would not have been meat in due season to the household of faith earlier. R3910:5 The secret is that they were not previously prepared. Other lessons must be learned before the deeper truths could be appreciated. R3910:5 Bible prophecies are rarely understood much in advance of their fulfillment. This was so at the Lord's First Advent. Prophecies were fulfilling on every hand, yet the disciples did not perceive them until later. R5824:3
Opened he their understanding— Their mental eyes. B116 Carrying with it the thought that these Scriptures had been closed previously. R3130:3Not that our Lord worked some miracle upon the minds of his followers to open their understanding; rather he operated upon them as he still operates in giving instruction, using natural means and reasoning with them. R3910:5 The special theme of the Master in the instruction of the forty days was "the things pertaining to the kingdom of God." (Acts 1:3) R1415:3 Moses rehearsed all the words of the Law unto the people; the Prophet like unto Moses not only rehearses the Law, but opens the minds and hearts of the people to receive it. Moses carried the Law to the people in his hands; Christ carries the Law to the people in his heart. R1322:4* The word "opened" carries with it the thought that these Scriptures had been closed previously. R3130:3 Today, as one by one the Lord's people are ready for it, he is pleased to give them more light of "Present Truth." (2 Pet. 1:12) R3910:5
Understand the scriptures— While removing the natural obstacles to faith by assuming human form, our Lord convinced the disciples, and made them witnesses to others, not by their natural sight and touch, but by reasoning with them out of the Scriptures. B123 His words served as a Bible Key, bringing order out of their previous confusion. The fact that the Scriptures are so written that they cannot be understood without divine assistance is incomprehensible to the world. R3910:3

[NTC - Luke 24:46]

Thus it is written— The signs of our Lord's second presence are in accordance with the testimony of the prophets, as was the case at the first advent. D598
It behoved Christ to suffer— There could be no resurrection without the ransom sacrifice first being given. R3706:6 As Aaron's priesthood did not typify the glory of the Kingdom, so Christ must suffer to enter into his glory as the Melchizedek Priest. SM143:3
The third day— Not three days later, but on the third day, in fulfillment of the antitype of the barley sheaf of first-fruits. (Lev. 23) R5191:3,2 The phrase used by Jesus in Matt. 12:40, "three days and three nights," is purely idiomatic and implied that he would be in the heart of the earth "till the third day." (See Esth. 4:16; 5:1; Gen. 42:17,18; 2 Chron. 10:5,12) R3574:5*, 2796:2, 2271:3, 1289:6

[NTC - Luke 24:47]

Repentance— As the Gospel was not intended to convert all the Jews, but only to take from the a remnant, so likewise it was intended to take from the Gentiles only a remnant, that the entire company is properly termed a "little flock."R3005:1 Sowing, rather than harvesting. R885:2*
Remission of sins— This was never preached before, because, until then, our ransom price had not been paid. R387:3
Should be preached— The commission is not to make the nations disciples, but to gather out of all nations those willing to be disciples of Christ. R5588:2
In his name— God never gave power to bishops, priests or ministers of any denomination to forgive sins. Nor did Jesus give authority to his apostles to forgive sins. They might preach forgiveness, but only in his name. SM466:1; HG737:5
Among all nations— The commission meant merely that they were no longer restricted to the Jews in preaching the Gospel of the Kingdom. R3004:6 The apostles evidently did not at first comprehend the scope of this commission. They were ready enough to begin at Jerusalem, extend the work throughout Judea and preach to the Samaritans, but it required very special instructions for Peter to preach to the Gentiles also. R3005:1 At the present time at least a cursory knowledge of the facts upon which the Lord's message is based obtains throughout the habitable world, implying that the witnessing time has about expired. R2925:1 Since America, for instance, could not be reached during the life-time of the apostles, it is manifest that the major part of this witnessing was to be done through their writings and after their death.R1522:3 Where none but Israelites indeed would care to follow the defamed and executed Jesus. R2925:1 Continuing among the Jews until the full end of the 70 weeks of favor. (Dan. 9:24) C170 To the Jew first, and afterward to the Gentiles. (Acts 13:46, Rom. 2:9,10) C170; R1846:2
Beginning at Jerusalem— To fulfill the promise of God to their fathers, that his special favor should be to them first—"to the Jew first, and afterward to the Gentile." R1846:2* The witnessing properly began at Jerusalem, the center of Judaism, which God himself had chosen, represented in the Temple. R2924:6 The gospel was not preached to any Gentile for some time after Pentecost, Cornelius being the first convert. This was because Dan. 9:24 predicted seventy weeks (490 years) set apart by God in which special favor would be extended to fleshly Israel as a people. R189:5 The only pre-eminence given to Hebrews under the Gospel call is that it commenced with them. The previous call was confined to them. R1457:5 But not ending there. R3911:1He knew well that their Jewish ideas would hinder them from going beyond the Jews until he should in due time open the way, as he did at the end of their favor, by sending Peter to Cornelius. C170

[NTC - Luke 24:48]

Ye are witnesses— Witnesses upon whom the people could rely as having been with him from the beginning of his ministry, and therefore manifestly acquainted with his doctrine and purpose. R1521:6His representatives, representatives of his character, his teachings and his work. R2818:4 To call and make ready a people to receive me, when I shall come to be glorified in my saints, and to reign as King of kings. B120 The selection of the twelve at the time it took place, instead of waiting until Pentecost, was, in large measure, for the purpose of permitting them to behold his works and hear his message that they might in due time be witnesses to declare the wonderful works of God and the wonderful words of life manifested through Jesus. F211 To the fact of his resurrection. Their testimony would be a sure foundation for the faith of coming generations. B123 They were to be his witnesses to bear testimony of him after his death. R1521:6Through their writings. R1522:6
Of these things— Not merely the virgin birth, the holy and devoted life, Calvary's cross, our Lord's resurrection and ascension, but that he was a properly qualified Redeemer, meeting the conditions of the Law, and now ever living to succor those coming to the Father through him. R3911:3

[NTC - Luke 24:49]

The promise of my Father— The holy Spirit had been promised and must be waited for as the realization and beginning of the new work, the development of the Christian Church. R4305:3 Our Lord Jesus, in all matters, acts as the representative of the Father, Jehovah, in the work of salvation. E35 The Father had promised in various types that the Church would receive the holy Spirit from Jesus, their Head. For instance, the holy oil, poured upon the head of Aaron, representing Jesus, flowed down upon his body, the Church. R5587:3 A measure of the holy Spirit had been on the apostles during our Lord's ministry, but the power under which they then operated was not from the Father direct, but was imparted to them by our Lord Jesus. NS201:3
But tarry ye— They probably knew not how long the tarrying would be. NS201:2 Necessary for the development of the apostles in faith and trust. R2926:4 The record is that the apostles did tarry at Jerusalem until they received the Pentecostal blessing. R3911:2 A general trouble amongst those teaching in the name of the Lord has been that they did not tarry until endued with the holy Spirit, but recklessly pressed into their ministry without this credential of divine authorization. R3911:2 No one is desired as God's witness until he has made full consecration to the Lord and been begotten of the Spirit, no matter how great his natural abilities may be. R2925:4
Until ye be endued— Assuring them of divine acceptance, and qualifying them for divine service. NS348:1 The sending of the holy Spirit at Pentecost became a witness of God's acceptance of our Lord Jesus' sacrifice, and thus a sign of the acceptance of the Church and household of faith. R3911:1 Implying their unfitness for the work as natural men. R2925:3 None except those thus endued with power from on high are qualified to be ambassadors for God and his representatives before men. R3911:2, 2925:5 The Lord's sheep should be careful to select as leaders only such as give evidence of having come under the influence of the holy anointing of the Spirit of God, no matter how much natural ability the would-be leader may possess. R2925:4 Work not done under the guidance of the holy Spirit is sure to be defective and in some respects evil, and to result in evil fruitage. R3911:2 The Father's purposing of this soon giving of the spirit made it possible for the disciples and Judas to be new creatures, passing from death to life, in a tentative form. R5684:1 While that hope has reached fruition, other hopes have taken its place. In our case, we are waiting for our adoption, to wit, the deliverance of our body—the body of Christ.R2926:5
With power— This promised power to know and to understand times and seasons, and all things pertaining to a proper witnessing, applies to the whole Church. B120

[NTC - Luke 24:50]

He led them out— The eleven were the chosen witnesses of the Lord's ascension, and there is no evidence of the presence of any others on that occasion. R1522:5 Talking the while, explaining the things that would be to their advantage to know. R5589:2 On the occasion of his eleventh appearance after his resurrection. R3905:5
To Bethany— This was at the Mount of Olives. R3905:5, 3911:3
And blessed them— And he shall so come (with a blessing) as they saw him go. B154

[NTC - Luke 24:51]

Parted from them— Quietly and secretly, consistent with his purpose of having thoroughly convinced witnesses of the fact. None saw him, or knew of the fact, except his faithful followers. B154 "I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also." (John 14:2,3) R1828:3;B120 His going was expedient for himself, and for us, too, indirectly, as illustrated in the parable of the young nobleman going into a far country to receive for himself a Kingdom and to return. (Luke 19:12) R1829:3
Carried up into heaven— Corresponding to the act of the high priest Aaron, in entering the most holy with the blood of the atonement sacrifice and presenting it before the mercy seat together with the sweet incense, which represented the human perfection of Christ. R1828:3 The ascension of our Lord to the right hand of power signifies his ability now to "give gifts unto men." (Eph. 4:8) R1829:5Our Lord's ascension was a spectacular one, so far as his Church was concerned, but not in respect to the world. R5589:5 "What and if ye shall see the Son of Man ascend up where he was before?" (John 6:62) R5589:5, 5588:3 The eleven appearances of Jesus after his resurrection were: (1) Sunday morning to Mary Magdalene (John 20:11-18); (2) Sunday morning to the women returning from the sepulchre (Matt. 28:9-10); (3) Sunday to Simon Peter alone (Luke 24:34); (4) Sunday afternoon to the two disciples going to Emmaus (Luke 24:13-31); (5) Sunday evening to the apostles, excepting Thomas (John 20:19-25); (6) Sunday evening, a week later, to the apostles, Thomas being present (John 20:26-29); (7) probably three weeks later to the apostles on the shores of Galilee (John 21:1-13); (8) shortly afterward to the eleven on a mountain in Galilee (Matt. 28:16-20); (9) shortly afterward to "above 500 brethren" in Galilee (1 Cor. 15:6); (10) at the close of the 40 days to James (1 Cor. 15:7); (11) at his ascension to all the apostles (Luke 24:50,51; Acts 1:6-9). R3905:3-5 Our Lord's ascension was simply another way of disappearing. R2818:5 The body in which he had just appeared was dissolved or dematerialized. R5589:5 So that they might have before their minds the thought that he was gone, that they were not to expect him to appear and disappear in the future, as he had done during these forty days. R3911:4, 2818:6

[NTC - Luke 24:52]

Worshipped him— They recognized his greatness, dignity and honor as Messiah, the Son of God, Redeemer of the world. R3911:6
Returned to Jerusalem— Comforted and blessed, not only by the hope of his return, but also by the promise of the Comforter, as a token of his love and of the Father's favor, not many days after. R1829:6

[NTC - Luke 24:53]

Continually— Regularly. R3912:1
In the temple— All the members of Christ's Body are represented as abiding in the Temple, the Tabernacle, the Holy. R3912:4