| Scripture |
Expanded Comments |
| |
|
| 1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
|
Not taste of death – Jesus prepared his disciples for the transfiguration vision. R5121:1
The kingdom of God – God's Royal Majesty. R5121:1
|
| |
|
| 2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. |
After six days – Eight days, counting the one in which this was uttered and the one in which it was fulfilled. R2659:1
Six days after Peter's confession that Jesus was the Messiah, and after our Lord had explained that he would meet with contempt, persecution and death. R3345:2
During the six days following the announcement of the Master's coming suffering, ignominy and death, we may assume that the apostles were sad-hearted and bewildered. R5121:2
This time that elapsed between the breaking of the news of his death to them and the vision, was just enough for them to digest the meaning of our Lord's words. R3345:5
Peter and James, and John – The three leaders of the apostles. R3345:2
From amongst the strongest of the number. R3345:5
The most advanced in faith and zeal. R2659:1
Leadeth them up – Luke tells us that he went there to pray, and we may reasonably suppose that the three apostles joined with him in prayer. R3345:2
An high mountain – Presumed to be Mt. Hermon. R3345:2
When used symbolically mountains represent kingdoms. A318
For a little prayer meeting with the Lord: "Where two or three are gathered together in my name." (Matt. 18:20) R3345:2
He was transfigured – By a miraculous power he appeared transformed to spirit conditions. R3345:2
The object of the "vision" was probably two-fold--the comfort and strengthening of the Lord, and the enlightenment of his chosen witnesses. R1761:4, 3794:5
The import of this vision is clearly indicated by Peter. (2 Pet. 1:16-18) R1761:1
|
| 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. |
Raiment became shining – Symbolic of the Lord's coming personal glory. R1761:2
Representing the "glory to follow" (1 Pet. 1:11) when the sufferings are all complete. B20
Representing the Lord after having experienced his resurrection change. R5121:2; F677
Exceeding white as snow – After the manner of angels. R5121:2
There was glory and honor attached to the Jewish dispensation and to the Gospel dispensation, but a still greater glory was manifested in the presence of Jesus, who represented the Millennial dispensation. R3345:6
|
| 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. |
Appeared unto them – It was only an appearance, because Christ was the firstborn from the dead and neither Moses nor Elijah is as yet "made perfect." (Heb. 11:39, 40) F676; R3345:3, 1761:2
As a symbolic representation of the glory of Christ's Millennial kingdom. R1761:2, 3345:2; F677
Radiant, but less so than Jesus. R5121:2, 3345:2
Elias – Moses and Elias were not actually present on the mount, for the resurrection had not yet taken place. R3345:2, 1761:2
A figure of Elijah representing the Gospel or Christian dispensation. B255
A figure of Elijah representing the overcomers of the Gospel age. F677; B20
A figure of Elijah representing the Gospel Church in the flesh. R3345:6, 5121:4, 3794:3
A figure of Elijah representing the spiritual or heavenly phase of the kingdom. R1761:2
Moses – A figure of Moses representing the Mosaic or Law dispensation. B255; R3794:3, 3345:5
A figure of Moses representing the faithful overcomers who preceded our Lord--the Ancient Worthies. F677; B20
A figure of Moses representing the faithful of natural Israel. R5121:4
A figure of Moses representing the earthly phase of the kingdom. R1761:2
A figure of Moses representing the faithful on the earthly plane through whom the heavenly blessings will pour out upon humanity. R5121:6
Talking with Jesus – Respecting his decease. (Luke 9:31) R5121:2, 3794:4
The conversation of the vision corroborating his statements that he would suffer a martyr's death at Jerusalem. R3345:5
Typically looking toward, pointing out, and speaking of the sacrifice and sufferings of Christ and "the glory that should follow." (1 Pet. 1:11) B255, B20; R5121:5, 2
The glorified one stood between the Moses class, called previously, and the Elijah class, which had just begun to be called. R5121:5
Jesus represented the Millennial dispensation and the divine kingdom in glory. R3345:6
Moses and Elias, like Jesus, had fasted forty days. They were one with the Lord in a remarkable devotion to the Father. R3794:2
|
| 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. |
Three tabernacles – Evidently thinking that the Master would rejoice at such blessed fellowship, and willing to do anything for his aid. R5121:2
How many there are like Peter who want to rear earthly tabernacles and fail to understand and appreciate the real vision of the kingdom. R3795:1
Peter was bewildered, confused, but in harmony with his natural temperament, wished to say something. R2289:3, 5121:2
|
| 6 For he wist not what to say; for they were sore afraid. |
Were sore afraid – Representing our fear lest we should fail in so great an undertaking. R3794:6
|
| 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. |
There was a cloud – Representing the darkness and trouble which would be permitted to come upon them by Jesus' rejection and death. R3794:5
Since then the Lord has frequently permitted the same dark cloud to come over his faithful ones, that they might be the better prepared to listen to his Word. R3794:6
And a voice – Such a voice was heard on three different occasions: (1) At our Lord's baptism. (Matt. 3:17) (2) Here on the mount of transfiguration. (3) Just before the crucifixion. (John 12:28) R2237:4
"And this voice which came from heaven we heard" when we were with him in the holy mount. (2 Pet. 1:18) F676; B255
This is my beloved Son – A fresh encouragement to their faith that Jesus was "the Son of the Highest." (Luke 1:32) R5121:3
Their faith was corroborated; God himself had testified in this miraculous manner that Jesus was his Son. R5121:3
Hear him – A needed lesson in reverence, humility and patience. "Let every man be swift to hear, slow to speak." (James 1:19) R2289:4
Be still! Hearken rather to the words of my beloved Son. R2289:3
"My sheep hear my voice." (John 10:3) R3346:5
Representing how through this Gospel age, while the misty cloud surrounds the glory of the Lord, we will have great need to continually hearken to the Word of the Lord. R2659:6
In that day (the glorious Millennial age) all shall hear the voice of the Son of man. R3345:6
The essence of the entire vision was to demonstrate that Jesus was the Messiah, worthy of being honored and heard as the mouthpiece of God. R3794:5
|
| 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. |
And suddenly – The vision vanished as suddenly as it appeared, as John's visions vanished and changed from time to time. R3345:6
Jesus only – The "vision," the voice and the cloud had all passed away, and the natural conditions were again realized, while the lessons of that solemn hour remained to gain a yet broader significance after Pentecost. R1761:5
|
| |
|
| 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. |
As they came down – They descended from the mount to engage in the duties of life--to complete the lessons of faith and obedience; yet, the influence of the vision continued. R2659:6
We cannot expect to dwell on the mountain heights of enraptured vision always. Our duties and trials are necessary experiences. R2660:4
What things they had seen – A "vision"--not a reality (Matt. 17:9)--of the coming glory of Christ's kingdom. (2 Pet. 1:16-18) R1761:1, 5128:3, 3345:6; B255
|
| 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. |
Rising from the dead – The vision impressed the resurrection to their minds, especially of our Lord. R3346:1
It was evidently the divine intention to impress the matter of the resurrection upon their minds. R3346:1
|
| 11 And they asked him, saying, Why say the scribes that Elias must first come? |
Why say the scribes – The apostles were seeing that Jesus was the Messiah, hence the question. R3346:2
|
| 12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
|
Elias verily cometh – The glorified Christ. B254
Restoreth all things – During the Millennial age. B254
For the purpose of making ready the world for the kingdom. R3346:2
|
| 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
|
Elias is indeed come – In a sense, to those who could receive it, John the Baptist had thus come, and had introduced Jesus as the Messiah. R5121:6
Pointing our that John had served as Elijah to those who receive him as Messiah. R3346:4
As John the Baptist was the forerunner of Jesus in the flesh, so the greater Elijah, the Church in the flesh, is the forerunner of the great Messiah on the spirit plane. R5121:5, 3346:4; B260
Not going on to explain to them how he and they and all of the faithful Church would, while in the flesh, represent the higher antitypical Elijah, and endeavor to do a restorative work, but without success. R3346:4
|
| |
|
| 14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. |
|
| 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. |
|
| 16 And he asked the scribes, What question ye with them?
|
|
| 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; |
|
| 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. |
They could not – So with us, occasionally by faith we go into the kingdom and see the glory of the Lord revealed, and then come down from the heights of contemplation to face the fealties of the present--the Adversary still in possession of the world, many his slaves and dupes, and no earthly power sufficient to cast him out. R5128:3
Thus the Lord's people are still in the valley of conflict contending with the will of the flesh and the devil; yet their eyes of faith behold at the top of the mountain the glorious Lord, who will cause them to share in the glories of his kingdom. R2659:4
|
| 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
|
Suffer you – Bear with you. R5128:6
|
| 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. |
|
| 21 And he asked his father, How long is it ago since this came unto him?
And he said, Of a child. |
|
| 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. |
Ofttimes – This case was one of occasional obsession by an evil spirit. R5128:3
Cast him into the fire – Account of a similar case in California in 1895 where the author feels he should have exorcised the spirit instead of merely reasoning with the woman possessed by it. R2179:2
To destroy him – There are modern cases where obsession has induced suicide attempts. R2179:2
|
| 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
|
If thou canst believe – How great stress the Lord lays upon faith! Our blessings increase in proportion as we will exercise our faith. R5128:6
To him that believeth – "If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall be done unto you." (John 15:7) R5129:5
|
| 24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. |
Lord, I believe – The father realized from Jesus' words that the difficulty rested with him, that he must exercise faith else his son could not be recovered. R5129:2
|
| 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
|
Enter no more – This was the special point of this cure. The evil spirit had frequently left the boy, but only to return. R5129:2
|
| 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. |
Rent him sore – We surmise Jesus allowed the evil spirit liberty in the method of leaving the victim to demonstrate how malicious and evil the spirit was. R5129:2
As one dead – The binding of Satan will be accomplished in a great "time of trouble," and humanity will be left in an almost dead condition. R5129:4
|
| 27 But Jesus took him by the hand, and lifted him up; and he arose. |
Took him by the hand – Not only must the Adversary be cast out of humanity, but the world needs the hand of divine power for their uplift out of the mire of sin and death. R5129:4
Lifted him up – Messiah's kingdom will not only bind the Adversary and forbid him to re-enter humanity, but the power of the kingdom will work amongst the fallen, lifting them up to the divine standard. R5129:4
|
| 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? |
|
| 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
|
But by prayer and fasting – Showing that their greatest power would result from their living lives of self-denial and prayer. R4650:4
Fasting, or self-denial; and prayer, or fellowship with God. R5129:5
God's people could accomplish much more if they would always exercise full faith in the Lord, and continually live more in the spirit and less according to the flesh. R5129:5
|
| |
|
| 30 And they departed thence, and passed through Galilee; and he would not that any man should know it. |
|
| 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
|
|
| 32 But they understood not that saying, and were afraid to ask him. |
They understood not – For none were begotten of the holy Spirit until Pentecost. (John 7:39; Acts 1:8) R5361:3
Their minds naturally drifted to the great hopes that Jesus would soon be King, and they would be in honored positions as his associates. R5361:3
|
| |
|
| 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?
|
He came to Capernaum – Passing hastily through Galilee, seeking to avoid the curious. R5361:3
|
| 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. |
They held their peace – They were ashamed to tell the topic of their dispute. R5361:6, 2660:3, 1766:3
Certainly not indefinitely, for that would have been showing disrespect to the Master; but there was a brief silence which indicated some embarrassment. R1766:3
By the way – After the vision in the holy mount there followed temptation. Our highest views of heavenly things are quickly followed by earthly trials and difficulties, which serve to test and prove us. R3795:3
They had disputed – Because they had not enough love for one another. R5193:4
This spirit disappeared after Pentecost. R5959:1
Who should be the greatest – The Lord's prime minister. R5361:6
While the humility of the Lord's apostles is very Marked in their subsequent career, in the beginning of their course, they were all to some extent influenced by old ideas which it was the object of Christ's teaching to gradually eradicate. R1766:2
After the selection of the three (Verse 2) their relative prominence in the kingdom was naturally suggested to their minds. R1766:3, 3796:1, 2660:3
|
| 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
|
Called the twelve – Avoiding personalities, as it is always wise to do when possible. R3796:2
Desire to be first – The spirit of rivalry being the very opposite of the spirit of love and meekness. R1766:5
The Master invariably encouraged hopes and ambitions. His reproofs were merely against their strifes as to which should be the greatest. R1415:3
But if the lesson was thus important to the apostles in their position as leaders, it is also important to the whole Church, all of whom are, to a greater or less extent, exposed to temptations to rivalry and ambition. R1766:3
Shall be last of all – The selfishly ambitious who seek honor rather than service will be disappointed. R5361:6
The saying, "He that humbleth himself shall be exalted; and he that exalteth himself shall be abased" (Luke 14:11), is seen to be the statement of a philosophical principle of divine law. R1766:6
In his kingdom, self-seekers would have the lowest place. R5361:6
Servant of all – Self-seekers will have the lowest place. R5361:6
It was not their own greatness that was to be considered but God's favor. R5361:6
|
| 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, |
He took a child – "As newborn babes, desire the sincere milk of the Word, that ye may grow thereby." (1 Pet. 2:2) R2660:3
The great Teacher was a lover of children even though, as far as the record shows, he did not generally give his time to them. R5362:1
And set him – The manner is impressive and solemn; as though he would say, "I want you to take this lesson to heart and ponder it well." R1766:6
|
| 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
|
Shall receive – Recognize and show kindness to. R1761:4
One of such children – Simple of heart, meek, truthful, free from ambition and rivalry, faithful, trusting, loving, obedient, teachable, indifferent to social distinctions and popular opinions, without guile. R1766:6
The least and humblest of God's children. R1767:4
Such disciples as have this child-like character, the Mark of true followers of Jesus. R3797:2
See Mark 10:14
In my name – Because he is mine. R1767:4
Receiveth not me – Not me alone. R5361:6
Him that sent me – They were to receive each other as representatives of Jesus; and more, as representatives of the Father. R5361:6
Showing his disciples that it was not their own greatness that was to be considered, but God's favor. R5361:6
|
| |
|
| 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. |
One casting out devils – This one forbidden by John would correspond well with some now holding meetings other than those which we attend. R5501:3
He followeth not – We can be workers in the harvest, and yet not followers of the Lord. To be followers of the Lord, we must not only be workers in the harvest, but also must be workers according to his will. R4798:3*
The Lord makes use of various characters as agents in healings, even as Judas was one of the twelve who worked miracles. R749:4
We forbad him – "What authority have you to cast out devils? Jesus did not send you out as one of the twelve, or as one of the seventy. You have no business in this work. Q280:1
|
| 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.
|
Forbid him not – Each spirit-begotten child of God has a right to speak, to preach, to declare his Heavenly Father's Word and message. None has a right to interfere. R5410:1, 5122:2
We are to keep strictly in mind that the Lord has not given any of us a right to supervise his work nor to forbid another to preach the Gospel. R1522:2
Conscience is always to be respected; nor is any one who stands faithful to his conscience to be disesteemed therefor by his brethren, even if their consciences view the matter differently. R5501:6
While none may interfere with or bind his brother, we may give over some of our own liberties. All who become members in a class thereby surrender individual rights. R5410:2
If any person is doing a miracle in the name of Jesus, we are not to interfere. If the Lord wants to stop him, he can stop him. It is not our business to stop him. Q493:1
Whenever we find anyone doing a good work we should be sympathetic to the extent we see they have good hearts, but this does not mean that we should follow with them and leave our special commission of teaching the truth. Q280:3
We neither urge nor insist upon our own views as infallible, nor do we smite or abuse those who disagree, but regard as "brethren" all sanctified believers in the precious blood. R5367:3, 4067:2
Where brethren find it advantageous to meet in different classes it will usually be found that originally too great restraint of personal liberty was exercised and that the majority were too careless of the sentiments of the minority. R5502:1
But if anyone exercise his talents in a manner which we consider unwise, or wholly or partially erroneous, it is our duty not to render any assistance to the unwise course. R1629:2
Not applicable to cases of direct opposition, direct attacks upon the harvest work. R4434:1
If Satan and his angels will do good, and heal and bless mankind, we certainly will not cast a straw in their way. Let them do all the good works they will, and the more the better. R760:4
In my name – If they recognize Jesus and the value of his death, if they trust in him for eternal life and seek to walk in his steps, they are our brethren, whether they follow with us or whether they do not. Q495:T
It is one thing to say Christian, it is another thing to think Christian, and it is another thing to mean Christian. Q493:1
Those who claim things in the name of A Christ, but who deny that Jesus Christ, our Lord, tasted death for every man and redeemed us by his own precious blood, are not of us, and the sooner we recognize that the better. Q495:T
The word "Jesus" means "Savior from our sins," and Christian Scientists do not believe there are any sins and say there is no penalty for sin. Q495:T
There are many false Christs; so it makes a great deal of difference in the name of which Christ is the miracle done. Q495:T
|
| 40 For he that is not against us is on our part.
|
Is on our part – A general principle which none should lose sight of. R760:5
We are to love all and wish God-speed to all loving the Lord and manifesting his Spirit, whether they associate with us or not. R3747:1
|
| 41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
|
For whosoever shall give – Including the worldly man. T93
Whosoever is a big word, and takes in men of all characters. HG41:4
Including the thief on the cross who spoke kindly to the suffering Savior. F669
There have been remarkably noble specimens of humanity among the heathen, such will have a reward. R1030:3*
We advise that money be not solicited from outsiders, though we know of no reason why money tendered by outsiders should ever be refused. F347
A cup of water – Money for the Lord's work need not be refused if voluntarily offered by outsiders. F347
Not lose his reward – In the Millennial age. R2701:4, 2612:3,6, 412:1, 259:1
It would indicate their sympathy, and no doubt would bring them eventually, either in the present or in the coming life, some recognition and reward. F347
There have been remarkably noble specimens of humanity among the heathen, and such will have a reward; but such a character could not, and cannot now save a man whose life is already forfeited. R1030:3*
Showing that the dead will not only be raised for punishment. HG41:4
|
| 42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
|
Whosoever shall offend – Greek: skandalon; scandalize, stumble, entrap, injure, hurt spiritually, thus subjecting himself to certain losses beyond the present life. R3797:3
Beguile and lead astray--from the truth, or holiness of life. R1767:4
When leaders of church unite to force people to accept or reject their views by restraining the liberty of speech and the liberty of the press, to prevent the publications of doctrines of the Bible according to other men's views, they have departed from the rational ideal of dealing with the subject. HG507:5*, 604:5*
These little ones – These that are little or humble minded, meek and loyal of heart, R3797:3
Better for him – Because such a calamity could not in any way affect his future life. R3797:3
|
| 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
|
And if thy hand – Figurative language--a literal hand could not cause one to stumble in such a way as to affect his eternal welfare. R486:3*
Take the first clause of verses 43, 45 and 47, and connect them with the first clause of the 49th verse. R3797:5, 112:4
Any comfort, pleasure, or taste as dear as a hand. R2603:1
Any sin we may cherish, be it as precious as a right hand. OV167:3
Offend these – Would by its gratification cause you to forfeit the life to come. R2603:1, 112:4
Cause thee to maintain an injurious character, a tendency to scandalize or injure others. R3797:5
Cut if off – As God will not accept a divided heart, if a part of your powers symbolized by "hand" offend, it would be better to have a single one, than two working in opposition. R508:3*
It is better – It would be better to endure the loss of members than lose all in gehenna. R2603:1, 112:4
The future life is of inestimable value, and it will richly pay you to make any sacrifice to receive and enjoy that life. R2603:1
Teaching the necessity of separating themselves from everything which should hinder them from meeting the requirements of the law of life, no matter how dear or valuable that object might be. R508:2*
Enter into life maimed – Everlasting life, which is the opposite of the everlasting destruction symbolized by gehenna. R2602:3, 112:4
Into the everlasting life and harmony with God symbolized by the New Jerusalem. OV167:3
It would richly repay them to deny themselves many comforts, pleasures and tastes, dear to them as a right hand, precious as an eye, and serviceable as a foot. R2603:1; HG511:4; OV167:3
God will not accept a divided heart, a divided service, if a part of your powers cause you to offend; it would be much better to cut it off and have a single one. R508:3*
Go into hell – Greek: gehenna; everlasting destruction. "Valley of Hinnom." This valley lay just outside the city of Jerusalem and served the purpose of sewer and garbage-burner to that city. No living thing was ever permitted to be cast into gehenna nor were the Jews allowed to torture any creature. R2601:2, 896:1, 111:6; OV167:2
A figure used by our Lord and the Prophet Isaiah (66:24) to represent the utter destruction of the second death. R896:1
Jerusalem was a figure of the kingdom of God, the New Jerusalem; hence its valley was an appropriate symbol of the second death, the utter extermination of all things abominable at the close of the Millennial age. R896:4; HG224:5; OV167:T
The Jews knew it to refer to the valley outside their city, which was not a place of torment, nor a place where any living thing was cast, but a place for the utter destruction of whatever might be cast into it. R2602:6
Kimchi says that brimstone was thrown in to continue the fires and that the condemnation of the wicked in a parabolic way, is called Gihinnom. R112:1
The history of the Valley of Hinnom detailed. HG224:4-6; OV167:1
Never shall be quenched – Not a neverending fire. The fires of gehenna burned on until all was consumed, just as an uncontrolled fire burns a house. R2603:1, 111:6
|
| 44 Where their worm dieth not, and the fire is not quenched.
|
Where their worm – This verse is spurious; not in oldest MSS. R2602:5, 112:4
Verse 44 and 46, and part of 45, are not found in the oldest Greek manuscripts, though verse 48, which reads the same, is in all manuscripts. R2602:6, 112:4
|
| 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
|
If thy foot – Symbolizing offending powers. R508:2*
Any sin we may cherish, be it as precious as a right foot. OV167:3
Cut it off – As God will not accept a divided heart, if part of your powers symbolized by "foot" offend, it would be better to have a single one than two working in opposition. R508:3*
Cast into hell – It became customary to cast the "carcasses" of certain criminals into the Valley of Hinnom instead of giving them decent burial, thus it was noted, detested and dreaded as an extreme of punishment. R896:1, 111:6
Into the fire that never shall be quenched-- This phrase is an interpolation; not in the oldest Greek MSS. R2602:5, 112:4
|
| 46 Where their worm dieth not, and the fire is not quenched.
|
Where their worm – This verse is spurious; not in oldest MSS. R2602:5, 112:4
|
| 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
|
And if thine eye – Anything as precious as an eye. R112:4
Any sin we may cherish, be it as precious as a right eye. OV167:3
There are eyes of the understanding as well as natural eyes. Eye is representative of design or purpose. R486:3*
A literal eye, hand or foot, could not cause one to stumble in such a way as to affect his eternal welfare. There are eyes of understanding as well as natural eyes. Eyes are also used as representative of design or purpose. R486:3*
Offend thee – It is not an uncommon thing for many who have professed to have an eye for the glory of God, to have a much larger eye for business, for literature, for fame, etc. R486:6*
Pluck it out – As God will not accept a divided heart, if part of your powers symbolized by "eye" offend, it would be better to have a single one than two working in opposition. R508:3*
It is better – Paul echoed the same spirit when he said, "I count all things but loss"; "Let us lay aside every weight--and run." (Phil. 3:8; Heb. 12:1) R486:6*
Fire – This word not found in the best MSS. R112:4
|
| 48 Where their worm dieth not, and the fire is not quenched.
|
Their worm – If carcasses thrown into the Valley of Gehenna fell upon ledges and not into the fire, they would breed worms and be destroyed just as completely. R2603:1, 896:1, 112:1; OV167:2
Dieth not – This does not imply everlasting (immortal) worms, but that they did not die until they had completed the work of destruction. OV167:2; R896:1
Taken from Isa. 66:24 where the context shows that the prophecy relates to the future, to the period of Messiah's kingdom; and that it was carcasses, dead bodies, that were in evidence. OV167:4
No one thought of killing those worms or stopping their ravages. They were doing good work, reducing the dead carcasses tossed into the valley into dust. OV167:2
What in the world has given worms the power of living forever? Would not that be a gift of God to those worms? HG224:3
Fire is not quenched – Referring to the burning of brimstone in the bottom of gehenna. Its use was intended to destroy bacteria, the germs of disease, and help to preserve the health of the city. OV167:3; R896:1,4, 111:6
In the literal hell or gehenna, in one of the valleys near Jerusalem, the fires were kept burning continually. R486:3*
It was kept burning purposely, by a law, and the worms were allowed to feed upon whatever was thrown into that valley, but did not alight in the fire, but on the rocks above. HG224:6
It burned on until all was consumed. R2603:1, 896:1
|
| 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.
|
For – Connects the first clause of verses 43, 45 and 47 with the first clause of verse 49. R508:2*
We must not fail to notice the intimate connection between the 49th verse and the former verses by the little work "for," which shows the relation of the statements to each other. R508:2*
Salted with fire – May we not only submit to, but volunteer to be "salted with fire," then we shall be prepared to offer an acceptable sacrifice "salted with salt." R508:6*
Forsaking all to be a disciple of Christ, we understand to be the salt of fiery trial and separation. R508:3*
Every sacrifice – In the type, salt was required to be offered with the sacrifice. "With all thine offerings thou shalt offer salt." (Lev. 2:13) R508:5*
If we become careless and neglect the salt, the sacrifice will become offensive unto God. R508:6*
Salted with salt – A symbol of fidelity, loyalty and incorruption. R508:5*
|
| 50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
|
Salt is good – Salt signifies a purifying quality, it gives flavor to whatever it is attached and seems to signify a preservative quality that is a detriment to corruption. Q618:1
There are few, if any, words in the Bible that have a wider range of symbolism than the word salt. It is used as a symbol for fidelity, friendship, incorruption, barrenness, perpetual desolation, preservation, etc. R508:1*
Referring to its symbolism of purity, righteousness, and to its cleansing, preserving and healing influence. R2099:5*
Several of the oldest and best manuscripts (among which are the Sinaitic and Vatican) insert the word "then" after the word "salt." R508:3*
Have lost his saltness – By clinging to the world, and worldly ways, to anything that is foreign to the word and spirit of Christ. R508:4*; Q618:1
If the Christian should persistently fall way from his righteousness, he is "thenceforth good for nothing." (Matt. 5:13) R2099:5*
How important that we not only have salt in ourselves, but that we continue to retain its healthful properties. R2099:5*
If we lose the quality of being separated from the world and have the spirit of pride, we would lose our Christianity and cease to be the Lord's representative. Q618:1
If you are clinging to the world and worldly ways, thoughts and associations, or to a worldly church organization, then the salt is losing, if it has not already lost, its savor. R508:4*
Wherewith will ye season it? – There is no way to restore saltness to salt once it has gone. So if we lose the holy Spirit, there is no way by which we could be renewed again. Q618:1
Have salt – Purity, righteousness. R2099:5*
In yourselves – If we have not the salt in ourselves, how can we be the salt of the earth? If we are not truly and sincerely righteous, how can we exert upon others the cleansing and healing influences? R2099:5*
|