Garner-Howes Baptist Commentary

JESUS ON THE MARRIAGE AND DIVORCE QUESTION V. 1-12

1)"And He arose from thence," (kai ekeothen anastas) "And rising up He went out from that area,’’ of upper Galilee, near Capernaum, Mark 9:33. The next six chapters describe the manner, deeds, and words of Jesus as He faced death.

2) "And cometh unto the coasts of Judea,’’ (erchetai eis to horia tes loudaias) "And came (because He chose to) into the borders or territory of Judea," and Perea South of Galilee, East of the Jordan, leaving Galilee for His last time, before His death, John 10:40.

3) "By the farther side of Jordan.” (kai peran tou lordanou) ’’Even beyond, (on the east side) of the Jordan,’’ the Jordan River and Valley from Jerusalem, Matthew 19:1-2, He went back to the area, near where He was baptized, Matthew 3:13; Matthew 3:17.

4) ’’And the people resort unto Him,’’ (kai sumporeuontai palin ochloi pros auton) ’’And the crowds again go in close proximity with Him,’’ crowding near and following Him, as they had formerly done, John 10:40-41.

5) ’’And as He was wont, He taught them again.’’ (kai hos eiothei palin edidaskin autos) "And as He was wont, accustomed, inclined, or disposed, He again taught them," or continued teaching as in Mark 6:34.

1) ’’And the Pharisees came unto Him, and asked Him,’’ (kai, peoselthontes Pharisaioi eperoton auton) ’’And approaching Him the Pharisees quizzed Him," in an attempt to bring Him in collision with what Moses taught in the Law.

2) ’’Is it lawful for a man to put away his wife?" (ei eksestin andri gunaika apolusai) "Whether or not it was lawful (according to Moses) for a man to dismiss or divorce a wife." Matthew 19:3 also recounts the occasion. Jesus also discussed the matter, Matthew 5:31-32.

3) "Tempting Him." (peirazontes auton) "Simply testing Him," to find fault with Him, to try to entrap Him. Their question was with ulterior motive, not to find moral or ethical truth, nor to give respect to His judgement.

1) "And He answered and said unto them," (ho de apokeitheis eipen autois) "Then He replied to them," to the self-righteous, hell-bound Pharisees, as described by Jesus, Matthew 5:20.

2) "What did Moses command you?" (ti humin eneteilato Mouses) "What did Moses order to you?" from the beginning of marriage, Genesis 2:24. What orders did he give you, regarding this matter? Not what did he allow, as expressed Deuteronomy 24:1; Matthew 5:17-20; Luke 10:26. He would let Moses answer their question, since they claimed to follow Moses.

1) "And they said," (hoi de eipan) "Then they said," with an air of egomania that their adulterous flesh craved, for a personal standard, that permitted,

2) "Moses suffered to write a bill of divorcement,’’ (epetrepsen Mouses biblion apostasiou grapsai) "Moses permitted to write a document of divorce," Deuteronomy 24:1-4.

3) "And put her away." (kai apolusai) "And to dismiss those joined in marriage contract" Matthew 5:31-32, to put her out of his house, or out of his household.

1) "And Jesus answered and said unto them," (ho de lesous eipen autois) "Then Jesus said to them, (the Pharisees)," who sought to entrap Him, Mark 10:2.

2) "For the hardness of your heart," (pros ten sklerokardian humon) "As it relates to your hard heartedness," or because of your "obstinate hearts," those like you who always resist the Holy Spirit, and primary will of God for permissive laws, where low ethics abound, or for traditions of elders, Mark 7:9.

1) "But from the beginning of creation," (apo de arches ktiseos) "Yet from beginning of creation," of man and of marriage, the founding of the home, Genesis 1:26-27.

2) "God made them male and female." (arsen kai thelu epoiesen autous) "He made them (to be) male and female," Genesis 1:27, and brought them apart, and together, to be (exist as) one flesh, Genesis 2:21-25; Matthew 19:4.

1) "For this cause shall a man leave his father and mother," (ehneken toutou kataleipsei anthropos ton patera autou kai ten matera) ’’For this cause, that originated in God, or because of this, a man shall leave his father and mother,’’ as directed Malachi 2:14-15.

2) ’’And cleave to his wife” (an interpolation not in the better manuscripts), yet in the Genesis 2:24 passage, to which it refers, that he shall be inseparably attached to his wife in a one-maritaI-relation state, Matthew 19:5; Genesis 2:24; 1 Corinthians 6:16; Ephesians 5:31.

1) "And they twain shall be one flesh” (kai esontai hoi duo eis sarka main) "And the two (male and female) shall be (exist as) one flesh," in a marital family unit, as God first directed, Genesis 2:23; 1 Corinthians 6:16.

2) "So then they are no more twain, but one flesh.’’ (hoste oukett eisin duo alla mia sarks) "So as (this is the Divine order) they are (exist as) no longer two, but as one flesh." This is our Lord’s comment on the marriage, as they follow God’s first order, Ephesians 5:28-32.

1) "What therefore God hath joined together,’’ (ho oun ho theos sunezeuksen) "What therefore God has yoked together," in colleague or affinity as, (to exist as) one, our Lord concludes, charges as His first will regarding marriage.

2) ’’Let not man put asunder.’’ (anthropos me chorizeto) ’’Let not (permit not) a man to separate or part," to come between, or change by compromise, or by amendment, Matthew 19:6.

1) "And in the house His disciples asked Him again,’’ (kai eis ten oikian palin hoi mathetai eperoton auton) ’’And when they were in the house again (in privacy) the disciples inquired of Him,’’ asked Him further. In what house in Perea or Judea is not known.

2) "Of the same matter,"(peri touton) "Concerning this matter," this recurring problem, softly considered by pious Jewish elders as so often done today in Christiandom ’ Of the man’s divorcing his wife, Matthew adds, "except for fornication," Mt 19 9.

1) ’’And He saith unto them," (kai legei autois) "And He explained to them all," (to His disciples who faced the problems in their own lives and families).

2) "Whosoever shall put away his wife,’’ (hos an apoluse ten gunaika autou) "Anyone (whoever) dismisses, releases, or puts from him his wife,’’ of his marriage pledge or covenant, that he has taken, Genesis 2:24; Malachi 2:14-15.

3) "And marry another,’’ (kai gamese allen) ’’And marries another,’’ another wife, and Matthew adds that our Lord said, "except it be for fornication," Matthew 19:9.

4) ’’Committeth adultery against her.’’ (moichatai ep’ auten) "Commits adultery with her,’’ or against her, his first wife. Commits an act of moral infidelity in divorcing her, for any cause, except it be for her fornication, Luke 16:18; 1 Corinthians 7:10; Matthew 19:9.

1) "And if a woman shall put away her husband,’’ (kai ean aute apolusasa ton andra autes) ’’And if she, having dismissed, divorced or put away from her, her husband,’’ which Jewish women could not do, but Gentile women could, and Mark gave this teaching of Jesus as a guide for Gentiles.

2) ’’And be married to another," (kai games allen) "And she marries another,’’ another husband, or man, 1 Corinthians 7:10-11; 1 Corinthians 7:13.

3) "She committeth adultery." (moichatai) "She commits adultery,’’ in the action she pursues, Luke 16:18. It is a moral and ethical breach against the holy order and will of God, Genesis 1:27; Genesis 2:24; Malachi 2:14-15.

JESUS BLESSES LITTLE CHILDREN V. 13-16

1) "And they brought young children to Him,’’ (kai prosepheron auto paidia) "And they (the crowd) brought small children to Him,’’ not infants, but pre-school age, old enough to be spanked, to run and dart about, as recounted Matthew 19:13. They brought their children to Jesus as sacrifices were brought to altars.

2) "That He should touch them” (hina auton hapsetat) "in order that He might just affectionately touch them,’’ show love toward them, that He cared for and valued their lives; Matthew recounts ’’that He might lay or put His hands on- them," Matthew 19:3, or bless them.

3) ’’And His disciples rebuked those that brought them." (hoi de Mathetai epitimesan autois) "Then the disciples rebuked, scolded, or reprimanded them,’’ the children and those who were bringing their children, who wanted Jesus just to touch them, or lay His hands on them. Luke states that they also brought infants (Gk. brephe) "That He might touch them,’’ with the idea that such might bring them royal blessings, or something special to their lives, for having touched this prominent person, Luke 18:15.

1) "But when Jesus saw it,’’ (idon de ho lesous) "Then Jesus seeing what the disciples were doing," as they scolded the children and those who were bringing the infants, Luke 18:15.

2) "He was much displeased, and said unto them,’’ (eganaktesen kai eipen autois) "Was angry and said to them," or was annoyed or emotionally stirred with displeasure toward His disciples regarding their selfish, uncompassionate, and inhospitable attitude.

3) "Suffer the little children to come unto me," (aphete ta paidia erchesthai pros me) "Allow ye, or permit ye, the small children to come (those who do it, of their own will and accord) to me,’’ the ’’paidion’’ ones, from pre-school through primary age, Matthew 18:3.

4) "And forbid them not:" (me koluete auta) "And do not prevent, hinder, or obstruct them," if they come of their own volition, because they want to, because they trust me, Luke 18:16.

5) "For of such is the kingdom of God." (ton gartoiouton estin he basileia tou theou) "Because of such are the kingdom of God," of such as come to me for help by choice, by their own will or volition, because they choose to come, in humility, acknowledged weakness, wanting help, This is the attitude that sinners must have in approaching Jesus for pardon and help, Isaiah 55:6-7. Romans 10:8-13.

1) "Verily I say unto you," (amen lego humin) "Truly I tell you all," as disciples who must show compassion and hospitality to all seekers, John 6:37; Hebrews 13:1-2.

2) "Whosoever shall not receive the kingdom of God, as a little child," (hos an me deksetai ten basileian tou theou hos paidion) "Anyone (whoever) does or will not receive the kingdom of God, as a small child," in humility, by personal choice, by faith, John 1:11-12.

3) "He shall not enter therein." (ou me eiselthe eis auten) "Shall not by any means (any other means) enter into it at all," Luke 18:17.

1) - And He took them up in His arms," (kai enagkalisamenos) "And affectionately taking them up in His arms,’’ to show earnest, honest, sincere care, for each as a person, an "heritage of the Lord," which children are, Psalms 127:3.

2) "Put His hands upon them," (titeis tas cheiros ep’ auta) "Placing (His) hands upon them," every one, or each one of them, Matthew 19:14-15.

3) ’’And blessed them." (auto kateulogei) "He blessed them,’’ very specifically; with special care, and intense expression of concern for them, Luke 18:1, In Hebrew custom blessing was a father’s act, Genesis 27:28. Jesus had no children, that He might bless all, as if He were their earthly patriarch father.

THE RICH YOUNG RULER, V. 17-22

1) ’’And when He was gone forth into the way,’’ (kai ekporeornenou autou eis hodon) "And as He went forth into the way," out of some house on the way to Bethany, on His journey from the crowd and from blessing little children, Mark 10:16.

2) ’’There came one running,’’ (prosdromon eis) "One came to Him running,’’ like a dromedary, a camel, in an uncoordinated, frustrated manner, Luke 18:18. He not only came but also came in haste to Jesus.

3) "And kneeled to Him, and asked Him,"(kai gnoupestesas auton eperota auton) "And kneeling, prostrate before Him) inquired or questioned Him," respectfully, as follows:

4) ’’Good Master what shall I do,’’ (didaskale agathe to poieso) ’’Good teacher, instructor, or Master, Rabbi, just what may I do;" He had the pious, erroneous notion that a sinner could "do something,’’ to merit and acquire salvation, Ephesians 2:8-9; Romans 11:6.

5) ’’That I may inherit eternal life?" (hina zoen aionion kleronomeso) "In order that I may inherit eternal life?’’ Acts 16:30-31, He came in earnestness and sincerity, but also in ignorance, which He would not have removed. You see eternal life is not an inheritance, and may not be inherited. It is the gift of God, to everyone who will believe in Jesus Christ, John 3:14-16; John 3:36; John 5:24; John 10:27-29. Inheritances are not earned by services. They are gifts, not wages.

ETERNAL LIFE A GIFT

I have read somewhere the story of a poor woman who looked longingly at the flowers which grew in the king’s garden, wishing to have some for her sick daughter. The king’s gardener angrily repelled her. "The king’s flowers are not for sale," he said, rudely. But the king, chancing to come by plucked a bouquet and gave it to the wistful woman, remarking at the same time, "It is true the king does not sell his flowers, but he gives them away.’’ So, too, the Great King does not sell eternal life. He gives it.

1) "And Jesus said unto Him,’’ (hode lesouseipen auto) "Then Jesus replied to him," responded to his earnest, mistaken notion about how a sinner might receive eternal life.

2) ’’Why callest thou me good?" (ti me legeis agathon) "Just why do you call me good?’’ To clear up the mistaken concept, that all men are good by nature, was the first priority of need in this rich young sinner’s life, 1 Kings 8:46; Ecclesiastes 7:20; Romans 3:19; Romans 3:23; Romans 6:23.

3) "There is none good but one," (oudeis agathos ei me eis) "There exists not one good at all, except one;" For "there is no man that sinneth not," 1 Kings 8:46; Romans 3:10-19; Psalms 14:1; Psalms 14:3.

4) "That is, God." (ho theos) "That one is God," the self-existing one, in whose character, holiness is His nature, Psalms 86:5; Psalms 86:15; Psalms 119:68; Hebrews 12:10; Hebrews 12:14.

1) ’’Thou knowest the commandments,’’ (tas entolas oidas) "You know (perceive) the commandments," what they are, don’t you, as a ruler? As given Exodus 20:12-16, and relating to your fellow man, and in Deuteronomy 5:16-20.

2) "Do not commit adultery,’’ (me moicheuses) ’’Do not commit adultery,’’ the act of adultery, or engage in sex relations with one to whom you are not joined in marriage, Exodus 20:14.

3) ’’Do not kill,’’ (me phoneuses) ’’Do not kill,’’ engage in taking a life in malice aforethought, by impulsive action, or carelessness, Exodus 20:13; Genesis 9:6.

4) ’’Do not steal,’’ (me klepses) ’’Do not covetously take something that belongs to another,’’ in the way of property, person, or influence, Exodus 20:15.

5) ’’Do not bear false witness,’’ (me pseudomarturses) ’’Do not bear a pergured, false, or lying testimony,’’ to or about anyone or anything at all,’’ Exodus 20:16.

6) "Defraud not," (me apostereses) "Do not defraud, deceive, or cheat anyone," secure anything by deception, Deuteronomy 24:14-15; James 5:4.

7) "Honor thy father and mother." (tima ton patera sou kai ten matera) "Honor your father and your mother," Exodus 20:12.

1) "And he answered and said unto Him," (ho de ephe auto) "And he (the rich young man) replied to Him," to Jesus, regarding the above quoted moral and ethical principles of the law.

2) "All these I have observed," (didaskale taute panta ephulaksamen) "Teacher, I have observed all these things," but he overstated his righteousness, for there "exists" no man that sins not, 1 Kings 8:46; Ecclesiastes 7:20; 1 John 1:8-9. He would not admit that he was a selfish sinner, wanting to do some good thing to enter heaven, Romans 10:1-3.

3) "From my youth." (ek neoletos mou) "All the time from when I was a youth up." Genesis 6:5 reports that his claim was not true; See also Romans 3:10-19. Had the young man kept or guarded these, they should have pointed him to Christ as his Savior, Galatians 3:24; Philippians 3:6-7; Genesis 8:20; Matthew 19:20 adds the question, "what lack I yet?" indicating that the young man yet held a sense of guilt and fear of unforgiven sin in his soul,

1) "Then Jesus beholding him loved him,"(hode lesous emblepsas auto egapeses auton) "Then Jesus looking at him, loved him deeply," with deep affection. He caressed him, and was very plain, as if to say, "I care for you."

2) ’’And said unto him, One thing thou lackest:" (kai eipen auto hen se husterei) "And said directly to him, One thing you are wanting, lacking;" This was said in response to his final question to Jesus, which only Matthew recounts "what lack I yet?" Matthew 19:20; Luke 18:22.

3) ’’Go thy way, sell whatsoever thou hast," (hupage hosa echeis poleson) "Go and sell whatever you possess;" What you have, hold, or control, dispose of it, dispossess yourself of your greed, or covetous hold on it, Exodus 20:17; Deuteronomy 5:21.

4) "And give to the poor," (kai dos (tois) ptochois) "And give to (share with) the poor;" dole it out or distribute it unselfishly to the poor, a thing Judas Iscariot feigned that he wanted to do as treasurer of the disciples, John 12:4-6.

5) "And thou shalt have treasure in heaven:" (kai ekseis thesauron en ourano) "And you will then have treasure in heaven,’’ reserved or invested in heaven, Matthew 6:19-20; Luke 12:33-34; Luke 18:22; Luke 18:24. Such would have been an evidence of surrender of his all to Jesus, and His will, Philippians 2:5-9.

6) "And come, take up the cross," (kai deuo) ’’And come of your own accord, take up the cross," an added interpolation, not in better Gk. manuscripts.

7) "And follow me.’’ (akolouthei moil "And then follow after me.’’ The latter two phrases appear to be an added comment by some scribe, not found in the older Gk. manuscripts.

1) "And he was sad at the saying," (hode stugnasas epi to logo) "Then he becoming sad at the saying," of Jesus; with a sad-face, that he could not have his own way, do his own thing, work out his own salvation, and covetously hold on to his own wealth, Romans 11:6.

2) ’’And went away grieved," (apelthen lupoumenos) ’’Turned (and) went away grieving, ’ turned his back on Jesus, the best friend he ever met, bid goodbye to heaven and went his selfish, self-chosen way to hell, with a sad face, and convicted heart; From what Jesus said, he realized that he had not kept all the commandments, especially the one about covetousness, Exodus 20:17.

3) "For he had great possessions," (en gar echon ktemata polla) "Because he was holding, possessing, or controlling many possessions," but they were his master, his doom to temporal and eternal ruin. He bid goodbye to Jesus, and heaven, and headed for an eternity in hell, Proverbs 1:20-29; Proverbs 29:1; 1 Timothy 6:10-11; Hebrews 4:7. Riches will not damn a soul in hell, but turning away from obedience to the call of Jesus to confess that one is a selfish, covetous, disobedient sinner will doom a life and damn a soul in hell, John 8:24.

Within a few months thereafter, hundreds of His disciples remembered the saying of Jesus, brought their earthly possessions, and laid them at the apostles’ feet. Acts 4:34-37.

1) ’’And Jesus looked round about," (kai periblepsamenos ho lesous) ’’And Jesus looking around about,’’ Him at the disciples, to observe their response to this emotion packed occasion, to see what kind of impression the incident had made on the twelve.

2) "And saith unto His disciples,’’ legei tois mathetais autou) ’’He said to His disciples,’’ to break the air of emotional shock, with the covetous Judas Iscariot, who carried the money bag, and was a thief observing what our Lord had said, John 12:3-6.

3) "How hardly shall they that have riches,’’ (pos duskolos hoi ta chremata echontes) ’’How hardly shall those having, holding, or possessing riches,’’ trusting in riches or wealth, holding on to or grasping earthly gain so covetously, 1 Timothy 6:10-11; 1 Timothy 6:17-19.

4) ’’Enter into the kingdom of God!’’ (eis ten basileian tou theou eiseleusontai) "Enter into the kingdom of God," the spiritual field of labors of God, Luke 12:33; Luke 18:24; Matthew 19:23. Riches do not afford one either a sure passage to heaven or a sure damnation in hell - Neither does poverty. But the lesson is that trust in riches, being a slave-servant to riches, at the price -of rejecting the call of Jesus Christ to pardon and forgiveness of sins, and His call to obedient service, will damn the soul of unbelievers in hell, and bring a saved one who has lived unfaithfully to a place where he is saved as if by fire, without rewards, 1 Corinthians 3:13-15: 1 Timothy 5:10-19.

1) "And His disciples were astonished at His words.’’ (ho de ethambounto epi tois logois autou) ’’Then the disciples were amazed or confused at His words," at what He had said, for they had so much covetousness yet in their own lives, and felt that prosperity was an evidence of Divine favor, Deuteronomy 28:1-12; Mark 9:33-34.

2) ’’But Jesus answereth again, and saith unto them,’’ (ho de lesous palin aplkritheis legei autois) ’’And Jesus again responding (to their amazement) said to them," to affirm the Divine truth He had spoken, and remove their momentary shock, regarding the dire consequence of covetousness, such as held mastery over the rich young ruler, as also over that one of Luke 12:16-21; Luke 16:19-31.

3) "Children, how hard it is," (tekna pos duskolon estin) "Little children how hard it is,’’ or it exists so hard, so difficult, Matthew 16:19-20. He prepared them for a statement of greater severity of such covetousness, Mark 10:25-27.

4) "For them that trust in riches," (tous pepoithotas epi tois chremasin) "For those trusting or holding on to riches, giving first place of affection to riches," as the rich barn builder, and Dives, the rich man who cried back from hell - or even the saved who hold covetously to their wealth, as Annanias and Sapphira, Acts 5:1-11; 1 Timothy 6:10-11; 1 Timothy 6:17-19.

5) "To enter into the kingdom of God!" (eis ten basileian tou theou eiselthesin) "To enter (make a choice to enter, of their own accord) into the kingdom of God,’’ into the call of God, both to salvation and to His church labors, called "the kingdom of heaven" by Matthew, a phrase that seems always to refer to the church that Jesus established, Matthew 6:19-20; Matthew 19:23; Luke 18:24.

1) "It is easier for a camel," (eukopoteron estin kamelon) "It is an easier thing for a camel," a dromedary, a hump­backed horse-like, unclean animal, Leviticus 11:4; Deuteronomy 14:7.

2) "To go through the eye of a needle,’’ (dia tes trumalias tes hraphidos dielthein) ’’To pass through the eye of a needle," a proverb among the Arabs even today, expressing an impossibility.

3) "Than for a rich man," (e plousion) "Than for a man who is rich," that is "who trusts in riches," or holds on to riches, Mark 10:24; 1 Timothy 6:10-11; 1 Timothy 6:17-19.

4) "To enter into the kingdom of God.’’ (eis ten basileian tou theou) "To enter into the kingdom of God of their own will, volition, or choice," both to be saved and to enter into obedient service to Jesus in the church, Luke 9:23.

1) "And they were astonished out of measure," (hoi de perissos ekseplessonto) ’’Then they were exceedingly astonished," astonished more than ever,

2) "Saying among themselves," (legontes pros heautous) "Repeatedly saying to themselves,’’ one to another, in stunned uncertainty, failing to grasp with acceptance, for the moment, His statement of truth.

3) ’’Who then can be saved?" (kai tis dunatai sothenai) "Who then is even able to be saved?" to be saved at all? John 6:44; Romans 10:13. In that case can anyone be saved? The answer is then given by our Lord, indicating that man in his carnal, covetous condition would never be saved or serve, except by God’s initiative Holy Spirit work.

1) "And Jesus looking upon them saith,’’ (emblepsas autois ho lesous legei) "Jesus glanced about at them and replied," gave the settling answer, for He has the answer to every puzzling Spiritual question, and solution to every Spiritual problem of and in man, Acts 4:12; John 3:16.

2) "With men it is impossible," (para anthropois adunaton) "With men there exists not one potential or possibility," not in or with his carnal, covetous will and nature, that leads him to seek to do something good to save himself, Ephesians 2:8-9; Titus 3:5.

3) ’’But not with God:” (all’ ou para theo) "But not with God,’’ though it is "not within man’’ his inherent nature or natural power "to direct his steps," Jeremiah 10:23. God can and wills to save all and "all kinds’’ of sinners, but He has decreed to save none who does not will Him to save them, or any who will not ask Him to do it, 2 Peter 3:9; Proverbs 1:20 -­29.

4) ’’For with God all things are possible.’’ (panta gar dunata para to theo) "Because all things are (exist as) possible with God," Matthew 19:26; Romans 1:16; Luke 18:27; Genesis 18:14; Job 42:2.

1) "Then Peter began to say unto Him,’’ (erksato legein ho Petros auto) "Peter began to say (explain) to Him,’’ in context, to ask a "covetous," selfish question, a question of ’’what do I or we get out of it?" of leaving all for you.

2) ’’Lo, we have left all,’’ (idou hemeis aphekamen panta) ’’Behold, or you realize that we left all things,’’ all our possessions, once for all, and our Lord knew this and anticipated the question in His mind, Matthew 6:33, Philippians 4:19.

3) ’’And have followed thee.’’ (kai ekolouthekamen) "And we have followed you.’’ Our Lord had long before answered this care-problem of their minds and their lives in the sermon on the mount, Matthew 5:1-12; Matthew 5:16; Matthew 5:25-34.

1) "And Jesus answered and said,’’ (epe ho lesous) "Then Jesus explained, " responded to Peter’s statement of fact, as Peter hesitated to verbalize "what do we get out of it?’’

2) ’’Verily I say unto you," (amen lego humin) ’Truly I tell you all,’’ I assert, confirm, promise, or affirm on my honor, my integrity, John 14:6. He first gives a generous promise, then finally a word of warning, Mark 10:31.

3) "There is no man that hath left,’’ (oudeis estin hos apheken) "There is (exists) not one at all who has left," left behind, to follow me in my "kingdom of heaven," or church labors, Matthew 19:23; 1 Corinthians 3:8-9; Galatians 6:9;

a) ’’House,’’ (oikian) An house or residence," an earthly home, as these disciples had done.

b) "Or brethen," (e adelphous) "or brothers," brothers of family fleshline.

c) ’’Or sisters," (e adelphas) ’’or sisters,’’ or sisters of the flesh, in the family.

d) "Or father,’’ (e patera) "or a father,’’ an earthly father, a father by whom one is begotten in the flesh,

e) "Or mother," (e metera) ’’Or a mother,’’ an earthly mother, a mother in the family flesh line.

f) ’’Or wife, or children, or lands,’’ (e tekna e agrous) "Or children or fields,’’ those one has begotten as his own children in the family flesh and real property.

4) "For my sake and the gospel’s- (eneken emou kai eneken tou euangellion) "For my sake and the sake of the gospel," as these disciples had done some two years before, Matthew 4:18-22; John 1:37; John 1:43.

1) "But he shall receive an hundredfold now in this time," (ean me labe hekatontaplasiona nun en to kairo touto) "But that he receives an hundred times its worth now and hereafter, in this era of life,’’ of peace, joy, contentment, and things that endure, a liberal dividend in this life, Luke 8:8.

2) "Houses, and brethren, and sisters, and mothers, and children, and lands," (oikias kai adelphous kai adelphas kai meteras kai tekna kai agrous) "He receives multiple houses, brethren, sisters, mothers, children, and fields," now and hereafter, even in these times of life, who will stand by Him and help Him in His earthly pilgrimage’.

3) ’’With persecutions,’’ (meta diogmon) "With persecutions, of numerous types," Romans 8:17-18. For the life of the follower of Jesus is a rugged life of endurance, as a good soldier, Matthew 5:11-12; John 15:20; 2 Timothy 3:1-2; 2 Timothy 4:7-8.

4) "And in the world to come eternal life." (kai en to aioni to erchomeno zoen aionion) "And in the age that is coming, eternal life,’’ even for the body, as now possessed by the soul of the believer, John 10:27-29; 1 John 5:13; Ephesians 1:14; Romans 8:11; Romans 8:23.

1) ’’But many that are first shall be last” (polloi de esontai protoi eschatoi) "Then many that are (now) first, will be last,’’ in order of the resurrection, the resurrection of the wicked, which will be the last resurrection. Even in the resurrection and reward of the righteous the first in covetousness and selfishness on earth will be last in amount and degrees of rewards, 1 Corinthians 3:8; 1 Corinthians 3:13-15.

2) ’’And the last first.’’ (kai hoi eschotot protoi) ’’And the last (at this time) in possession of worldly goods, will be first to receive eternal life in new body form, of resurrection glory, and bridal beauty, in rewards, 1 Corinthians 15:41-42; 2 John 1:8; Revelation 19:7-8.

JESUS AGAIN FORETELLS HIS DEATH AND RESURRECTION

V. 32-34

1) "And they were in the way going up to Jerusalem," (esan de en te hodo anabainontes eis lerosoluma) "Now they were in the way going up into Jerusalem," from the area of Perea to the Holy City.

2) "And Jesus went before them: and they were amazed;" (kai hen peoago autous ho lesous) "And Jesus was going before them (leading the way in zeal), and they were astonished." Both the crowd and the disciples followed Jesus at a respectful distance, as He walked. alone by preference, in majesty and heroism, to the city of His crucifixion, Revelation 11:8.

3) "And as they followed, they were afraid," (hoi de akolouthounes aphobounto) "And those who were following Him were afraid,’’ struck with fear. Jesus, against the wish of the disciples, had chosen to go to Jerusalem, The disciples were astonished at His decision, and the crowd was afraid, knowing the hatred of the Jews in Jerusalem against Him.

4) "And He took again the twelve," (kai paralabon palin tous dokeka) "And taking the twelve, again alongside, in intimate friendship," with Him, to confide in them as members of His church, to strengthen them for their trying hours that were before them, John 15:20.

5) ’’And began to tell them,’’ (erksato autois legein) "He’ began to tell them all,’’ for the third time, while the twelve were with Him, in confidence, in close communion with Him, as He had recently done, Mark 8:31.

6) ’’What things should happen to Him,’’ (ta mellonta auto sumbainein) "The things that were about to happen to Him," that were to happen to Him personally, very soon, up at Jerusalem. Our Lord, as a teacher and leader, demonstrated that the best way to cope with a problem was to recognize it, then prepare to meet it effectively, Matthew 5:11-12; Luke 9:22; Luke 18:31.

1) "Saying, Behold, we go up to Jerusalem," (hoti idou anabainomen eis lerosoluma) "Saying that you all are to behold, we are going up into Jerusalem," the city of Peace that rejected the Prince of Peace, as Herod had near His birth, Matthew 2:8; Matthew 2:12-13; Matthew 2:16; Matthew 23:37; John 1:11-12.

2) "And the Son of man shall be delivered," (kai ho huios tou anthropou paradothesetai) "And the Son of man will be betrayed," sold out or delivered up, as or like a prisoner or criminal, Mark 9:12; Matthew 8:20.

3) "Unto the chief priests, and unto the scribes” (tois archiereusin kai tois grammateusin) "To the chief priests (of Israel) and to the scribes," writers of the law of Moses and of legal papers, Mark 8:31.

4) "And they shall condemn Him to death," (kai katakrinousin auton thanato) "And they will condemn Him to death, to be put to death, Luke 9:22.

5) ’’And shall deliver Him to the Gentiles:" (kai paradosousin auton tois ethnesin) "And they will deliver Him to the Gentiles," give Him over to the Romans, to be humiliated and crucified, to execute Him, as if to wash their hands of their own guilt, as Pilate tried to do, Matthew 27:24; yet, the Jews did murder Him, or put Him to death; Both Peter and Paul repeatedly affirmed this, Acts 2:22-23; Acts 2:36; Acts 3:12-15; Acts 3:17; Acts 4:8-11; 1 Thessalonians 2:14-16.

The manner of His rejection, betrayal, suffering, death, and resurrection were recounted, step by step, by our Lord beforehand.

1) ’’And they shall mock Him,’’ (kai empaiksousin suto) "And they will mock Him," or revile Him, repeatedly, in derision, with scorning and scoffing, as recounted, Matthew 27:29; Matthew 27:31; Mark 15:20.

2) "And shall scourge Him," (kai mastigosousin auton) ’’And they will scourge Him," whip Him with the cat-of-­nine-tail, and smite Him with the palm of their hands, Mic 51; Matthew 27:30; John 19:1-3; Isaiah 52:14.

3) "And shall spit upon Him," (kai emptusousin auto) "And they will spit at Him," repeatedly, Isaiah 50:6; Matthew 26:67; Matthew 27:30; Mark 14:65.

4) "And shall kill Him;" (kai apoktenousin) "And they will kill (Him)," Mark 8:31; Matthew 20:19.

5) "And the third day,’’ (kai meta treis hemeras) "And after (a period of) three days," Matthew 16:21; Matthew 17:22-23.

6) "He shall rise again." (anastesetai) ’’He will rise again," arise or come forth from death and the grave, as He surely did, Matthew 12:40; Matthew 28:5-6; Luke 18:31-34.

JAMES AND JOHN, SELFISH AMBITION FOR PREEMINENCE,

V. 35-45.

1) "And James and John, the sons of Zebedee," (kai lakobos kai loannes hoi (duo) huioi Zebedaiou) "And James and John (the two sons) of Zebedee,"

2) "Come unto Him, saying, Master," (proporeuontai auto legontes auto didaskale) "Approach Him saying to Him, teacher (instructor) or master;" In Mark, James and John speak for themselves; In Matthew 20:20-28 their mother speaks for them, which indicates that all three were included in the request, see?

3) "We would that thou should do for us," (thelomen hina de poieses hemin) "We wish very deeply that you would do for (the two of) us," Matthew 20:20.

4) "Whatsoever we shall desire." (ho ean aitesomen) "Whatever we may ask," Job 6:8, as a favor, a special request; The ’’we" included James, John, and their Zebedee mother, Matthew 20:20.

1) "And He said unto them," (he de eipen autois) ’’Then He said to (the two of) them," with their mother, Matthew 20:20-21.

2) ’’What would ye," (ti thelete) "What do you wish so much," desire above all else? He asked them to put their desire in words, specifics.

3) "That I should do for you?’’ (me poieso humin) "That I might do for you so personally?" not really realizing the folly of the foolish, selfish, carnal request, Philippians 2:3-4.

1) "They said unto Him," (hoi de eipan auto) "Then they said to Him," James and John, objects of the petition that both they and their mother had made to Jesus.

2) "Grant unto us that we may sit," (dos hemon hina kathisomen) "Give us the privilege in order that we may sit,’’ in positions of honor, to preside, as our Lord later promised high positions of service and honor to each of the twelve in the millennial glory age, but not definitively on His right or on His left side, Luke 22:30.

3) "One on thy right hand," (eissou ekdeksion) "One of us on (or at) your right hand,’’ with power.

4) "And the other on thy left hand," (kai eis eks aristeron) "And one (the other) out at your left hand," with power.

5) "In thy glory." (en te dokse sou) "In your glory," when you sit in your glory, upon the throne of your glory, as referred to Matthew 19:28; 1 Corinthians 6:2; Revelation 3:21.

1) "But Jesus said unto them," (ho de lesous eipen autois) "Then Jesus explained to them,’’ chided them for their covetousness, for positions of exaltation, because it is His Father’s decision to grant such exaltation, Philippians 2:5­-11; James 4:6; James 4:10; 1 Peter 5:5-6.

2) "Ye know not what ye ask:" (ouk iodate ti aiteisthe) "You two do not comprehend, perceive, or realize what you request:" They asked selfishly, for covetous purposes, thus amiss, James 4:3; 1 John 5:14.

3) "Can ye drink the cup that I drink of?" (dunasthe piein to poterion ho ego pino) "Can you (two) drink the cup which I drink?" are you able to do it? to drink the ’’cup of passion," or suffering, symbolized by the passover.

4) "And be baptized with the baptism,’’ (e baptisthenai to baptismal "Or are you two able to be baptized (immersed) with the (kind of) baptism,’’ to be immersed or submerged with the kind of submersion, Psalms 76:8.

5) "That I am baptized with?’’ (ho ego baptizomai) "With which I am baptized?" or with which I am immersed or submerged? as He led the way to Jerusalem, even up to the place of His crucifixion, Matthew 20:22.

The cup of His suffering, the innocent for the guilty, to atone for sins of the whole world they could not bear, though they could die for His name’s sake, even as Paul did, 2 Timothy 4:7-8; Isaiah 53:4-6; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24; 1 Peter 3:18; Acts 4:12.

1) "And they said unto Him, We can.” (hoi de eipa n auto dunametha) "Then they responded to Him, we are able," strong enough to do it, in the sense of dying for His testimony, Philippians 4:13; 1 Corinthians 10:13.

2) "And Jesus said unto them," (ho de lesous eipen autois) "Then Jesus replied to them," spoke prophetically of their coming suffering and death, in faithfulness to Him and His church, John 15:20.

3) "Ye shall indeed drink of the cup that I drink of," (to poterion ho ego pino piesthe) "You (two) shall drink the cup which I drink," the cup of suffering wrongly, though themselves in pursuit of truth and right.

4) "And with the baptism that I am baptized” (to baptisma ho ego baptisomai) "(And) with the baptism which I am baptized with," immersion of passion and rejection without a cause, Matthew 20:23.

5) “Withal shall ye be baptized:” (kai baptisthesesthe) "Even you (two) shall be baptized," immersed or covered, with false charges, derision, mocking, rejection and death, Matthew 5:11-12; 1 Timothy 3:12.

1) "But to sit on my right hand," (to de kathisai ek deksion mou) "Yet to sit continually at my right,’’ or on my right side, in the coming era of rewarding glory, Matthew 20:23.

2) "And on my left hand is not mine to give;” (e eks euonumon ouk estin emon dounai) "or to sit continually at my left (on my left) is not mine to give," to grant, to dole out at all, for future rewards are not granted until the resurrection of the righteous, by the Father, Matthew 16:27; Matthew 20:23.

3) "But it shall be given to them," (all’ -) "But (in the strongest contrast to the will of the two apostles and the will of Jesus) it shall be assigned, granted, or given to each person, every person, 1 Corinthians 3:8; 2 John 1:8. Words in italic in this verse are not in the original.

4) "For whom it is prepared." (ois hetoimastai) "To those for whom it has (at that time) been prepared,’’ and Matthew adds "of my Father," Matthew 20:23, You see one’s "labors" follow him, to bring forth good fruits or evil fruits, after death. This is why God, in His wisdom, does not give one his rewards at the hour of death, See? Matthew 16:27; 1 Corinthians 3:8; Revelation 14:13; Revelation 22:12.

1) "And when the ten heard it," (kai alkousantes hoi deka) ’’And when the ten (other ten of the apostles) heard it,’’ learned of James’ and John’s request of Jesus, Matthew 20:24. Every jealousy, strife, and indignation welled up in them.

2) "They began to be much displeased,’’ (erksanto aganaktein) "They began to be incensed," inflamed, indignant, with jealousy, resentment, and perhaps fear of positions of prestige for themselves, showing their carnality as well, Ephesians 4:30-32; Luke 9:46.

3) ’’With James and John.’’ (peri lakobou kai loannou) "Concerning James and John," about the selfish request they, James and John and their mother, had made of Jesus, They were moved with indignation toward James and John, and their Zebedee mother, so that there was strife in the camp of the twelve, Luke 22:23-27.

1) "But Jesus called them to Him, and saith unto them,’’ (kai proskalesamenos autous ho lesous legei autois) "And calling them (all) to Him, Jesus said to them,’’ to the twelve, all ambitious as representatives of His church in journey up to Jerusalem; Twelve who should have been examples of humility, and usefulness, 1 Timothy 4:12; Matthew 5:15-16.

2) ’’Ye know that they which are accounted," (oidate hoti hoi dikountes) "You all realize that those who are thinking, thinkers, or decision makers," the more prominently astute in worldly wisdom and ways, 1 Corinthians 1:25-29; 1 Corinthians 3:17-23.

3) "To rule over the Gentiles,’’ (archein ton ethon) "To rule over (dominate) the Gentiles or heathens," in administrative business and government affairs, procurators and tetrarchs who govern with an iron hand, Luke 22:25.

4) "Exercise lordship over them”- (katakurieuousin auton) "They Lord it over them,’’ as despotic Lords or rulers, in a domineering, intimidating manner, with tyrannous authority, Matthew 20:25.

5) "And their great ones," (kai hoi megaloi auton) "And their great ones," great despots, dictatorial heathen tyrants, as Caesar, to whom the lesser rulers gave account.

6) "Exercise authority upon them." (kateksousia zousin auton) ’’They despotically exercise authority or jurisdiction over them,’’ in a judicial and dictatorial manner, in their method of government or business matters, Matthew 20:25.

1) "But so shall it not be among you:’’ (ouch houtos de estin en humin) "Yet it is not (to be or exist) this way among you all," in administration of my church work, when I am gone, 1 Peter 5:3.

2) "But whosoever will be great among you," (all’ hos an thele megas genesthai en humin) "But (in contrast with dictatorial, despotic rulership among Gentiles and heathen), whoever wishes strongly to become great among you all,

3) "Shall be your minister:" (estai humondiskonos)"He shall be your deacon, (common) ministering servant," who ministers to you as humbly as a servant does to his master, not as a despotic dictator, lording it over everyone of the flock. Mark 9:35; Matthew 20:26.

1) "And whosoever of you will be the chiefest,’’ (kai hos an thele en humin einai peotos) ’’And whoever among you all wishes to be (exist) first," in order or rank, next to the Lord, in administering the work of the Lord in His church, Matthew 20:27.

2) "Shall be servant of all." (estai panton doulos) "He shall be (exist as) a slave (voluntary servant) of all," in the work of the Lord, even as Christ came to ’’minister and give His life a ransom for many," the masses, Matthew 20:28; Philippians 2:1.

1) "For even the Son of man," (kai gar ho huios tou anthropou) "For even the Son of man," the heir of mankind, who came "to seek and to save that which was lost," Luke 19:10; 1 Peter 2:24; Romans 3:19-20; Romans 10:8-13; Hebrews 2:9.

2) "Came not to be ministered unto, but to minister," (ouk elthen diakonethenai alla diskonesai) "Did not come to be served (in all common things), but instead He came to serve in all kind of common things," of common needs, Matthew 20:28 a; 2 Corinthians 8:9; John 13:14; Philippians 2:7.

3) "And to give His life a ransom for many." (kai dounai ten psuchen autou lutron anti pollon) "And to give His soul-life (His all) not just Gk. "zoe," physical life, as a ransom for (instead of, or on behalf of) many," the many, masses, or all of humanity, 2 Corinthians 5:14; 2 Corinthians 5:21; 1 Timothy 2:6, who gave Himself a ransom for all," Isaiah 53:4-6; Isaiah 53:10-12.

THE HEALING AND SAVING OF BLIND BARTIMAEUS V. 46-52

1) "And they came to Jericho," (kai erchontaieis lericho) "And they came by choice into Jericho," near the North end of the Dead Sea, crossing over from east to the west of the River Jordan. Jericho is known as the "city of palms," and means "a fragrant place," Deuteronomy 34:3; Judges 1:16; 2 Chronicles 28:15.

2) "And as He went out of Jericho," (ekporeuomanu autou apo lericho) "And as He was going out and away from Jericho," as He was leaving the city of palms, the fragrant place, former home of Rahab the harlot, Joshua 2:1.

3) "With His disciples, and a great number of people," (kai ton matheton autou kai ochlou hikanou) "And both His disciples and a considerable crowd," that followed Him, Matthew 20:29; Luke 18:35.

4) "Blind Bartimaeus, the son of Timaeus," (ho huios Timaiou Bartimaios tuphlos prosaites) "Bartimaeus, the son of Timaeus," who was a blind beggar, waiting for a gift of charity by the wayside. He was both physically and spiritually blind and destitute, Mark 10:51-52; 2 Corinthians 4:3-4; Luke 18:42-43.

5) "Sat by the highway side begging." (ekatheto para ten hodon) "Sat along the road (the wayside)," asa beggar, begging, a custom for the crippled and the blind in the Holy Land area, even today, as also Matthew 20:30; Acts 3:1-2. But it was and is considered a shame for a healthy person to beg, Luke 16:3; Matthew 20:30 states that there were two blind men who sat begging, but the healing account describes only the one who is named here by Mark as Bartimaeus.

1) "And when he heard that it was Jesus of Nazareth," (kai akousas hoti lesous ho Nazarenos estin) "And having heard that it was (is) Jesus the Nazarene," of miraculous renoun, Mark 2:5-10; John 3:2; John 20:31; or His name may have been spoken in scorn, Matthew 2:23; John 1:46.

2) "He began to cry out, and say," (erksato krasein kai legein) "He began to cry out repeatedly, and to say," Matthew 20:30; Luke 18:38.

3) "Jesus, thou son of David," (huie David lesou) "Jesus, son of David," repeatedly crying out for His attention. The phrase "Son of David," was a popular title or name referring to the Messiah, and used in all three of the narratives, Matthew 20:30; Luke 18:39.

4) "Have mercy on me." (eleeson me) "Show me pity mercy," have pity or mercy on me, an earnest pray much like that the publican prayed, Luke 18:13-14.

This was:

1) A cry of personal need.

2) A cry of conviction.

3) A cry of personal faith.

Such cries our Lord promises to answer always, Psalms 145:18-19; Psalms 40:1-3; Isaiah 55:6-7; Romans 10:13. Note the three things in this story are:

1) An anxious inquirer.

2) Unconcerned disciples who rebuked the inquirer.

3) A compassionate, sympathizing Savior.

1) "And many charged him," (kai epetimon auto poll "And many (of the crowd) chided, scolded, or rebuked him," blind Bartimaeus, the longing, crying, praying, blind man with faith in the Messiah, Luke 18:39; Luke 18:42.

2) "That he should hold his peace:" (hina siopese) order that he might be quiet," to try to keep him quiet, Matthew 20:31. "Jesus of Nazareth" was a despised name, in contra with the hope of the Messiah expressed in "Son David."

3) "But he cried out the more a great deal," (ho de pollo mallon ekrazen) "Then he just cried aloud, even a great deal more," more rapidly and more loudly, in fervency lest the Redeemer should pass him by, saying, Jeremiah 29:13; Luke 18:1; Colossians 4:2.

4) "Thou son of David,’’ (huie David) "Heir, or son David," He persisted in using this phrase of hope, Romans 1:3; Revelation 22:16. Son of David, Son of David, etc. Heir David, the Messiah-Redeemer, who was promised Israel, 2 Samuel 7:12-17; Psalms 89:27-36; Luke 1:32-35.

5) "Have mercy on me.’’ (eleeson me) ’’Do have or show pity, mercy, or help on me.’’ Such was the helpless despairing cry of a blind beggar by the wayside, so oft ignored, scolded, and turned away by the covetous selfish, meandering masses who passed on by. Yet this blind indigent, wayside beggar, blind though he was, believed the testimony he had heard from the Scriptures and from men, that Jesus was that Redeemer-Messiah, Acts 10:43; Romans 10:9-10.

1) "And Jesus stood still," (kai stas ho lesous) ’’And Jesus stood,’’ stopped, stood still, gave ear to, both the cry of the blind man and the scolding of him by others, Mark 10:48, the despairing cry as pledged, Psalms 145:18-19; John 6:37; Matthew 11:28.

2) "And commanded him to be called,’’ (eipen phonesate auton) "And said, you all call him,’’ making those help who had hindered, call that despairing blind man, Bartimaeus, Matthew 20:32, to be brought, assisted, or directed to him, Luke 18:40. Those who were too weak or too blind to come to Jesus were to be brought by those who were able; So should it be yet, today, Ecclesiastes 11:1-6; Luke 14:23.

3) "And they call the blind man, saying unto him," (kai phonousin ton tuphlon letontes auto) ’And they call the blind man, repeatedly saying to him," comforting, assuring him, as a witness to him of Jesus’ care for and interest in him, 2 Peter 3:9; Luke 19:10.

4) "Be of good comfort, rise,’’ (tharsei egeire) "Be of good courage, rise, get up," Matthew 9:2, Quiet down and go to Him, He calls you; He wants you; He cares for you; He needs you, He wants to heal and save you. It was a call of encouragement and hope, from the Savior who was nearby, Acts 17:27.

5) "He calleth for thee.’’ (phonei se) "He is calling for you," John 11:28. He hears your cry; He knows your need; He wants you to come to Him; He needs you, What more could a blind soul want or need! 0, just to hear His call, and to obey, is the high duty and need of every lost one, Matthew 11:28; John 6:37; John 10:27-29; John 14:15; John 15:14; Ephesians 2:10.

1) "And he, casting away his garment," (hode a poba Ion to himation autou) "Then he threw away his garment," his covering by day and bed by night, the outer garment that would keep him from walking rapidly, or from running. 0 that those blind in sin might throw off, throw away, or turn in repentance, from those things that shackle them from coming to Jesus, Acts 19:18-20; Isaiah 55:6-7.

2) "Rose," (anapedesas) "He leaped, jumped up,’’ high in the air, with joyful elation and expectation, much as the lame man at the Gate Beautiful did after his healing, Acts 3:8-10.

3) "And came to Jesus." (elthen pros ton lesoun) "And he came toward Jesus,’’ in rapt hope and expectancy of help, John 6:37. "In no wise to be cast out," or turned aside, Psalms 145:18-19; 2 Peter 3:9.

The law of Moses spoke concerning the return of pledged garments by night, Exodus 22:26; Deuteronomy 24:13. But this blind man of faith and hope threw his garment aside, in order quickly to obey the Lord, to go to the Lord, Matthew 11:28; 2 Corinthians 6:2.

1) "And Jesus answered and said unto him," (kai apokritheis auto ho lesous eipen) "And responding to him (the blind man’s yet begging cry) Jesus asked him,’’ inquired of him, to elicit or draw out before the people a testimony of his will, Acts 9:5-7.

2) "What wilt thou that I should do unto thee?" (ti soi theleis poieso) ’’What do you want, more than anything eles, (for) me to do for you?" It is written ’’He that wills to do His will shall know the teaching," John 7:17. This needy man did, much as Saul of Tarsus did later, Acts 9:5-9.

3) "The blind man said unto Him," (ho de tuphlos eipen auto) "Then the blind man (Bartimaeus) said to Him," responded in desire and faith, Romans 10:13, as even the Publican prayed for mercy, for help, for spiritual relief and liberation, Luke 18:13-14.

4) "Lord, that I might receive my sight." (Hrabboni hina anablepso) "Rabboni (my Lord) of the Hebrews, it is that I may see," look up and out from and through this blindness. The great need of so many who have eyes but see not. Our Lord responded abundantly, above what he was able to ask or to think, Ephesians 3:20; 2 Corinthians 4:3-4. The blind man had addressed Him affectionately as "Rabboni" a more respectful term than Rabbai, as also used by Mary, after the resurrection of our Lord, John 20:16.

1) "And Jesus said unto him, Go thy way”- (kai ho lesous eipen auto hupage) "And Jesus said to him, go along," go your way to witness for me and serve your fellowman, Acts 1:8; Galatians 6:1-4.

2) "Thy faith hath made thee whole." (he pistis sou seooken se) "Your faith, not your poverty, has saved and healed you," made you whole or well, as also described, Luke 7:50 in the words "thy faith hath saved thee," Luke 18:42.

3) "And immediately he received his sight," (kai euthus aneblepsen) "And instantly he saw," or could see; His vision was instantly, miraculously restored, Luke 18:43.

4) "And followed Jesus in the way.’’ (kai ekolouthei auto en te hodo) "And followed Him (Jesus) in the way,’’ with gratitude, in the road, the way Jesus was going, right along with the crowd, up to Jerusalem, something he could not do in his captivity to blindness, Matthew 20:34; Luke 4:16-21. When God intervenes with healing help and power today, in answer to prayers of the righteous, those healed or made well should turn their lives in gratitude, to follow the will and work of the Lord for their lives, James 5:16; Ephesians 5:17; James 1:22; Luke 9:23.