The Hard Sayings of Jesus

Bethel Church of God
The Hard Sayings of Jesus: Part 1
Many people who believe in Christ do not know what He really taught. They are unaware that they would
not accept many of Jesus’ instructions. These are the “hard sayings” of Jesus-the teachings we will
examine in this series. Even in the time of Christ many of His words were misunderstood and rejected.
Take John 6:59-60 for example. After hearing Jesus speak, some of the disciples said, ” . . . This is a hard
saying; who can hear it?” Many of Jesus’ precepts are difficult to understand, while others simply are not
palatable to the human heart. Jesus was opening an entirely new way of thinking-an expansion of the
letter of the law to a spiritual level. In Jesus’ day, many found this to be unacceptable. Today the situation
is reversed. Many who spiritualize the Word of God regard physical obedience to the Law of God
unacceptable.
Jesus illustrated this new way when He was asked: “. . . Why do the disciples of John fast often, and make
prayers, and likewise the disciples of the Pharisees; but thine eat and drink?” (Luke 5:33). Jesus
answered: “. . . Can ye make the children of the bridechamber fast, while the bridegroom is with them?
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in
those days” (vv. 34-35). Jesus then spoke a parable: “. . . No man putteth a piece of a new garment upon
an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth
not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and
be spilled, and the bottles shall perish” (vv. 36-37). Jesus illustrated the contrast between what He was
teaching and what was maintained by the religious leaders of the day. What He said is that the Pharisees
and Sadducees would not be able to accept the spiritual expansion of the Law of God as long as they held
on to their traditions. Many today, as well, find their traditions to be a stumbling block to accepting what
Jesus really taught. They would rather hold to what they have always thought. Like Job’s friends they say,
“What knowest thou, that we know not? what understandest thou, which is not in us? With us are both the
grayheaded and very aged men, much elder than thy father” (Job 15:9-10).
With the advent of Christianity, a new dispensation was introduced into the world-an expansion of the Law
of God that entirely magnified the old, while at the same time not nullifying the old (Isa 42:21). This is why
Paul wrote: “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new
creature” (Gal. 6:15).
Jesus illustrated this expansion of the Law of God when He said: “Ye have heard that it was said by them
of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto
you, That whosoever is angry with his brother without a cause shall be in danger of the judgment . . . ”
(Matt. 5:21-22). Jesus added a whole new dimension to God’s Law. The law was not “done away” but was
expanded to show that in the New Testament dispensation, one is held accountable for even hating his
brother. Hatred is merely murder in feeling (I John. 3:15). Murder begins in the mind. With the help of
God’s Spirit the mind can be controlled. But many find this too hard. They make no attempt to control their
minds and would rather harbor hatred. Jesus even went so far as to say that if one reviles his brother
because of hatred, he is just as bad as a murderer (Matt. 5:22). This is a hard saying indeed. Such
people, Jesus said, would be in danger of eternal death in the lake of fire. This is how important it is for a
man to control his mind and thoughts. Jesus even added that one cannot truly worship God if he is at odds
with his brother (vv. 23-24).
Today many professing Christians believe that it is permissible to hate as long as one does not kill. Not
according to Jesus! Under the Old Covenant God did not hold one accountable for hating another, as long
as one did not murder, but He did admonish the Israelites to love their brothers and not to take vengeance
or bear a grudge (Lev. 19:18). Under the New Covenant the law has been expanded. While today the
legal system does not exact a penalty, the judgment bar of God does. This is what Jesus emphasized. It is
a hard saying. Many cannot bear it. With man, it may seem impossible to practice what Jesus taught, but
with God all things are possible.
In the Sermon on the Mount, Jesus uttered many hard sayings. Another is found in Matthew 5:27-28. “Ye
have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That
whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”
Here is Jesus’ instruction regarding the seventh commandment, originally found in Exodus 20:14. During
the Old Testament period adultery was punishable by death. Jesus now expanded the application of this
commandment. Did He do away with it? Of course not! He added the spiritual dimension by telling us that
adultery is committed by even lusting after a woman. Jesus did not “do away” with the seventh
commandment. It is senseless to assume that while lusting is a sin, the actual act of adultery is not.
Adultery is a sin, and the spiritual application also includes what is in the mind. Adultery is not just a
physical act, but also a matter of the heart. One of the signs that this world is in a state of moral decay is
the prevalent amount of lewdness and pornography. This is why Jesus warned: “And if thy right eye offend
thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish,
and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it
from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body
should be cast into hell” (Matt. 5:29-30).
What did Jesus mean by this last warning? Was He talking about a literal eye or hand? We all know these
parts of the body are merely receptors, that is, they do what the mind directs. They are organs that
respond to stimuli. What is the source of the stimuli? The mind, of course! So, what was Jesus saying? He
was saying that sin is caused by an errant mind-a mind that makes no attempt to control the bodily
organs. James explained it in this manner: “But every man is tempted, when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth
forth death” (Jas. 1:14-15). The Bible admonishes, “flee fornication” (1 Cor. 6:18). When one fails to check
his or her lust, the organs of the body become the offending instruments. The real problem is in the mind
and heart. Cutting off an offending organ will solve nothing, as long as lust remains in the heart and mind.
If the mind is under control, the organs will not offend. When Jesus talked about the need to excise an eye
or hand, He was talking about the need to rid our minds of the lust and the wrongful desires of the mind.
This figurative example emphasizes the importance of avoiding lust. The literal need is to rid us of the root
cause-lust in the heart and mind. Jesus warned that the failure to control what is in the heart and mind can
lead to eternal death! This is a hard saying indeed!
Christians are told that God created our bodies for a holy purpose, not for the exercise of sinful lusts.
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile
the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor.
3:16-17). “Flee fornication. Every sin that a man doeth is without the body; but he that committeth
fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy
Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price:
therefore glorify God in your body, and in your spirit, which are God’s” (1 Cor 6:18-20).
Take a look at Matthew 5:38-39. “Ye have heard that it hath been said, An eye for an eye, and a tooth for
a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn
to him the other also.” Here is another hard saying of Jesus. It is based on the law of lex talionis found in
the Old Testament. This law states: “And if any mischief follow, then thou shalt give life for life, Eye for
eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe”
(Ex. 21:23-25). Jesus’ instruction in Matthew 5:38-39 emphasizes the law of love. Christians should apply
His instruction personally, as the Bible clearly reveals that the nations are not going to cease fighting and
warring until Christ returns (Isa. 2:4). In this world, the practice is not only to avenge personal wrongs, but
whole ethnic groups and nations seek to avenge wrongs directed against just one segment of their
particular ethnic group or society. The result is an endless cycle of wars and bloodshed. Jesus tells
Christians not to exact revenge. When Jesus gave this instruction, He was illustrating that revenge and
retribution lead only to retaliation, and the violence continues.
Further on Jesus added to this principle: “Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do
good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matt.
5:43-44). How many people can do this? On a personal basis Jesus is telling us that the best way to
destroy an enemy is to befriend him. The Apostle Paul gives this instruction: “Therefore if thine enemy
hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head”
(Rom. 12:20). So, the best way to get rid of an enemy is to make him your friend. This is why Jesus
added:
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you; That ye may be the children of your Father
which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just
and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the
same? (Matt. 5:44-46).
Christians are directly admonished not to seek revenge, for God says He is the avenger. “Dearly beloved,
avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay,
saith the Lord” (Rom. 12:19). “Be not overcome of evil, but overcome evil with good” (v. 21). The context
of this verse tells us that Christians can be overcome with evil if they give in to wrath and seek to avenge
themselves. Christ knew quite well that the vast majority of mankind would not receive this instruction. Can
we? The supreme example of this principle was illustrated by Jesus when He said, ” . . . Father, forgive
them; for they know not what they do. And they parted his raiment, and cast lots” (Luke 23:34). “For even
hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow
his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not
again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Pet.
2:21-23). Peter adds: “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing
that ye are thereunto called, that ye should inherit a blessing” (1 Pet. 3:9).
Forgiving others for the wrong they have done against us is extremely difficult. But notice what Jesus told
Peter: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive
him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times
seven” (Matt. 18:21-22). Jesus explained elsewhere that this forgiveness was to be predicated upon the
offender’s repentance. “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if
he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn
again to thee, saying, I repent; thou shalt forgive him” (Luke 17:3-4).
He illustrated this principle by a parable.
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But
forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all
that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord,
have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion,
and loosed him, and forgave him the debt. But the same servant went out, and found one of his
fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat,
saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying,
Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he
should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and
told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou
wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had
compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to
the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also
unto you, if ye from your hearts forgive not every one his brother their trespasses (Matt. 18:23-35).
There is a tremendous lesson here, a lesson that should not be disregarded. We can all receive
forgiveness from God. If we cannot manifest the same forgiveness toward our fellow man, then we clearly
show we cannot accept the hard sayings of Jesus.
There is valuable instruction in Matthew, chapter five, from the “hard sayings” of Jesus. Matthew 5:33-37
considers the matter of oaths. Most professing Christians have never given it a thought, or if so, they have
considered it too impractical to employ in the modern world. Some regard this instruction as “too hard.”
So, what did Jesus say that “goes against the grain”? He said: “Again, ye have heard that it hath been said
by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say
unto you, Swear not at all; neither by heaven; for it is God’s throne” (vv. 33-34). Why did Jesus say this?
Jesus was quoting Leviticus 19:12, which states: “And ye shall not swear by my name falsely, neither
shalt thou profane the name of thy God: I am the LORD.” Anyone familiar with Greek literature knows
pagans swore oaths on a regular basis. The heroes of the mythical period routinely bound themselves by
oaths in the names of their pagan gods. God admonished the Israelites not to use His name in any
frivolous manner. He instructed them that if they were going to swear by His name, they had better speak
the truth, and that they should not use His name lightly. God’s name was never to be used falsely. This
instruction is directly linked to the third commandment: “Thou shalt not take the name of the LORD thy
God in vain; for the LORD will not hold him guiltless that taketh his name in vain” (Ex. 20:7). Old
Testament instruction forbade using one’s own name in an oath. Jesus carried this one step farther: “But I
say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his
footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head,
because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay:
for whatsoever is more than these cometh of evil” (Matt. 5: 34-37).
The emphasis here is that a Christian’s word must be reliable. He need not invoke the name of God to
assure that he speaks the truth, nor should he invoke his own name to convince others that he is truthful.
He need simply affirm or deny, and that should be enough. The fact is: A man is only as good as his word.
If one has to swear to be truthful, then one cannot be trusted when one is not swearing. One’s word should
be good at all times, so it should never be necessary to invoke and use God’s name in an oath. Even the
courts recognize this biblical injunction and allow witnesses to affirm rather than to swear.
The reason Jesus said not to swear by “heaven,” or by “God’s throne,” or by “the earth,” is because many
Jews refused to pronounce God’s name. Instead, they used the substitutes mentioned in the previous
sentence. Jesus said not to do even this (Matt. 5:34-35). Also, people today fail to heed this instruction by
saying, “Oh, my heavens,” or “holy Jerusalem,” or “Oh, my goodness.” Consider, for example, that when
testifying in a court of law, witnesses are asked to place their right hand on the Bible and swear to “tell the
truth, the whole truth, and nothing but the truth, so help me God.” The opposing attorneys then do
everything in their power to “impeach the witness,” that is, to discredit his or her testimony, and to make
the witness appear to be a liar. So, the whole practice of swearing in a court of law is meaningless.
Our next “hard saying” is found in Matthew 7:6. Before addressing it, we need to first look at Matthew 7:1.
In the Bible the word “judge” has more than one meaning. “Judge” can mean to condemn, or it can mean
to discriminate, that is: (1) One can sit in judgment and pass sentence upon another, either literally or
mentally; or (2) One can evaluate and be selective in his choices of life. In Matthew 7:1, “judge” means to
condemn others. Jesus said not to do this. He said those who are in the habit of condemning others are
hypocrites. Why? Because we have all sinned and are deserving of condemnation. Then He made the
seemingly strange statement in Matthew 7:6. “Give not that which is holy unto the dogs, neither cast ye
your pearls before swine, lest they trample them under their feet, and turn again and rend you.” What did
Jesus mean by this?
During the Old Testament period, some of the sacrifices were shared between the people and the priest.
The flesh was considered holy. It could not be given to dogs. When Jesus spoke with the Syro-Phoenician
woman, He said it was inappropriate to share with the Gentiles that which God intended for the children of
Israel (Mark 7:26-28). So, in Matthew 7:6, Jesus is referring to people, not to dogs. Here is where the
meaning of the word “judge” means to discriminate. What Jesus is saying is that, as dogs cannot possibly
appreciate the holy things of God, neither can the profane appreciate the spiritual things of God.
Therefore, one must evaluate and be discriminating with whom one shares the truths and graces of God.
Jesus likens this to casting pearls before swine. Could a swine possibly appreciate a valuable string of
pearls? Of course not! The swine is likely to rend the one who gives the pearls. So Jesus said not to share
the spiritual things of God with those who cannot possibly appreciate them.
This “hard saying” flies in the face of those who believe people will readily accept the true gospel. Many do
not know the value of the true gospel and fail to appreciate its worth. It makes others downright angry. The
gospel should indeed be preached, but the fact is: Those who accept it are those called of God. It is a
heavenly calling (Heb. 3:1). The Bible tells us: “. . . Repent, and be baptized every one of you in the name
of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy [Spirit]. For the promise is
unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call”
(Acts 2:38-39). Many who hear the gospel hate what they hear, and persecute those who preach it.
Now take a look at Matthew 10:5-6. This is a “hard saying” that is difficult to understand. It reads: “These
twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any
city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel.” This text can be
understood only in the light of history and prophecy. It is generally believed the “house of Israel” refers to
the Jews, and that Jesus was instructing His disciples to preach to them. Knowledgeable students of the
Bible know better. They know that during the reign of Rehoboam, the son of Solomon, the 12 tribes of
Israel divided into two nations. A tax revolt was the ostensible reason, but the real reason was because of
Solomon’s sins (1 Kings 12:13-15). Three tribes-Judah, Benjamin, and Levi-remained faithful to the house
of David under Rehoboam and were called the kingdom of Judah, while ten of the tribes formed a kingdom
in the north, under Jeroboam, and were called the kingdom of Israel. These two nations were often at war
with one another. The idea that the Jewish people represent the 12 tribes of Israel is a fallacy. They
represent only three of the tribes. The fact is: All Jews are Israelites, but not all Israelites are Jews.
Certainly the Jews were included in Jesus’ instruction above, but it was not intended for them only.
Notice again Jesus’ instruction. He told the Apostles: “But go rather to the lost sheep of the house of
Israel” (Matt. 10:6). Because of national sins, the kingdom of Israel was taken into national captivity and
deported from their land by a series of Assyrian invasions. This took place from 721-718 BC. About 130
years later the Babylonians took the kingdom of Judah captive and deported the people to Babylon. A
segment of these Jews returned to Palestine during the time of Ezra and Nehemiah, but vast numbers
never returned. Most historians are at a loss to explain the location of the deported tribes of the house of
Israel, and often refer to them as the “lost ten tribes of Israel.”
The Apostle James wrote to the 12 tribes that were scattered abroad (Jas. 1:1). These people were not in
the environs of Palestine. Historians are also at a loss to explain why most of the Apostles are not
mentioned after the first few chapters of the book of Acts. There is sufficient evidence to show they had
traveled to most of the known world of that day-to locations where the ten tribes were living. The Jewish
historian, Josephus, said that in his day (around AD 175) there were only three tribes in subjection to the
Romans, and that the ten tribes-a vast number that could not be counted- were located beyond the
Euphrates River. This is exactly where the Assyrians had deported them 800 years earlier. Later, during
the historical period known as “the wandering of nations,” these tribes migrated into Western Europe,
Scandinavia, and the British Isles. Today they comprise the descendants of the house of Israel. Many
Jews are mixed in with them.
When Jesus said go to the “lost sheep of the house of Israel,” this is exactly what the Apostles did. But
there is yet another consideration found in Matthew 10:23. Jesus said: “But when they persecute you in
this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till
the Son of man be come” (Matt. 10:23). Is this a prophecy? Yes, indeed! The Greek text reads: “. . . until
comes the Son of man.” This is clearly a reference to Christ’s second coming! In brief, Christ said that the
true gospel would not be preached to all Israel completely (both houses of Israel) before His second
coming. What does this tell us? It tells us that the lost ten tribes of Israel are very much in existence today.
They will be extant on the earth when Christ returns! This “hard saying” in Matthew 10:5-6, is easily
understood in the light of history and prophecy.
Another “hard saying” of Jesus is found in Matthew 12:31-32: “Wherefore I say unto you, All manner of sin
and blasphemy shall be forgiven unto men: but the blasphemy against the Holy [Spirit] shall not be
forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but
whosoever speaketh against the Holy [Spirit], it shall not be forgiven him, neither in this world, neither in
the world to come.” This is a very hard saying, and it is imperative to understand what it means.
The verses leading up to this text tell us the Pharisees had just accused Jesus of casting out demons by
the power of Satan. In brief, they attributed the power of God, manifested by the Holy Spirit, to be the
power of Satan. This was a serious and dangerous accusation. Jesus said it placed the accuser in danger
of eternal damnation.
These Pharisees may not have realized it, but they were blaspheming the Holy Spirit. Why? Jesus said the
Father dwelling in Him did the works (John 14:10). The Father did so by means of the Holy Spirit. Jesus
carried out the works of God by that very means. So, in effect, the Pharisees were blaspheming
God-speaking impiously or evil of, slandering, abusing the Father. They denied that they were actually
witnessing the work of God. In brief, they denied the work of God! They either did this knowingly or were
close to it. Now, what must be understood is this: One is resurrected to eternal life only if he or she has the
Holy Spirit (Rom. 8:11). God gives the Holy Spirit to those who obey Him (Acts 5:32); He does not give it to
those who reject and blaspheme Him. This is why these Pharisees were in mortal danger. Jesus said the
blasphemy against the man who did the works of God could be forgiven, but not blasphemy against the
Holy Spirit. The Pharisees had attributed the work of God to the Devil.
What Jesus was saying is that one should be very careful in making accusations against what He sees
being done in the name of God. A false accusation, done knowingly, is blasphemy against the Holy Spirit.
This “hard saying” of Jesus should be carefully cons
The “hard sayings” of Jesus include not only those sayings that many find objectionable, but also those
that are difficult to understand. Matthew 6:7-13, commonly called the “Lord’s Prayer,” is one of those
sayings that has been misunderstood because it is assumed it should be memorized and repeated
regularly in worship. Jesus did not necessarily intend that this instruction be memorized as a prayer, but
rather it is to be used as an outline for prayer.
Here is what He said:
But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for
their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have
need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed
be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily
bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us
from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen (Matt. 6:7-13).
In this outline Jesus taught that prayer should begin by praising and thanking God for His kindness and
beneficence, and for all the blessings, gratuities, and graces He has given us. We begin prayer, then, by
showing our appreciation and thankfulness for a loving Creator who gives us all we possess. Next, we
pray that His kingdom-the Kingdom of God-will soon be established on this earth. Its purpose is to bring
world peace and righteousness, so that all the evil and bloodshed so rampant today will come to an end.
Then we pray that His will be done among the nations and the peoples of this earth, as well as in our own
lives. We cannot change the behavior of others, but we can, with God’s help, change our own behavior
that so often gets in the way of God’s righteousness. When Christ returns, God will change the way this
world is, but we must continually pray that God will help us to fulfill His will in our personal lives now. We
next ask God for the physical, as well as the spiritual, necessities of life. Then we ask God to forgive our
sins and shortcomings and to make us willing to forgive those who do us wrong. We ask God to deliver us
from harmful and oppressive temptations-thoughts and actions that cause us to sin and disobey God’s
commandments. We ask God to deliver us from the evil influence and power of Satan. And we close by
extolling and praising God for all His goodness-our acknowledgement that we are completely dependent
upon Him.
This outline was given to enable us to have a proper relationship with God. It was given to draw us closer
to God. A close relationship with God cannot be accomplished by a mere vocal recitation of the Lord’s
Prayer. Time must be spent on a daily basis making our petitions known to God. This outline is the perfect
instruction on how this can be accomplished.
Since we cannot change the behavior of others, but can only change our own, let us take a closer look at
the thing that hinders us so often-yielding to temptation. Jesus said to ask God to “lead us not into
temptation.” God does not tempt any of us, or lead us into temptation (Jas. 1:13). A better translation
would be “do not deliver us into temptation,” or “do not allow us to be led into temptation.” We are all
required to go through the trials of life, but Christians are especially required to go through trials of faith.
This is why the Apostle James wrote: “My brethren, count it all joy when ye fall into divers temptations;
Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye
may be perfect and entire, wanting nothing” (Jas. 1:2-4). James adds: “Blessed is the man that endureth
temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them
that love him” (Jas. 1:12).
The word “temptation” can just as well be translated “sore trial.” We are to ask God not to allow us to be
led into sore trial. Sore trial can last a long period of time and create tremendous stress. What happens if
we fail the test? We will have gone backward, and may have done serious harm to our character. This is
why we need God’s help, and why James said, “Blessed is the man that endureth temptation.”
Christians are required to build holy, righteous character. Holy, righteous character is the ability to
recognize right from wrong, and to always choose the right in opposition to the wrong. Trials are required
for this process. Peter’s writing encourages us: “Wherein ye greatly rejoice, though now for a season, if
need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more
precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and
glory at the appearing of Jesus Christ” (1 Pet. 1:6-7). The benefits derived from successfully conquering
temptations cannot be underestimated. So great are they that James said, “Count it all joy.”
Some have misunderstood the statement made in Genesis 22:1 regarding Abraham. We read: “And it
came to pass after these things, that God did tempt Abraham . . . .” The word “tempt” in this text should be
translated “prove.” The Bible does not contradict (John 10:35). We read in James 1:13: “Let no man say
when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any
man.” God wanted to know what was in Abraham’s heart, so He commanded him to sacrifice his own son,
Isaac. Abraham was willing to do so without question. Why? Because he fully believed God’s promise that
Abraham’s descendants would come through Isaac. Paul writes: “By faith Abraham, when he was tried,
offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was
said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the
dead . . . ” (Heb. 11:17-19).
As a result of his faith, God said to him:
. . . By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld
thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the
stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of
his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my
voice (Gen. 22:16-18).
Abraham had living faith, not the kind of faith so many exercise today-a dead faith. “But wilt thou know, O
vain man, that faith without works is dead?” (Jas. 2:20).
We bring most of our temptations upon ourselves due to a lack of wisdom, self-control, or bad judgment.
At other times they occur due to circumstances beyond our control. Regardless of the reason, God is there
to help us so that we may build character and learn from experience (2 Pet. 2:9). We find this happening to
all those called of God, for the Apostle Peter wrote: “Be sober, be vigilant; because your adversary the
devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith,
knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Pet. 5:8-9).
In the light of these texts, we can readily see why Jesus said to ask God not to allow us to be led into
temptation.
Another “hard saying” is found in Matthew 11:7-11. It reads as follows:
And as they departed, Jesus began to say unto the multitudes concerning John [the Baptist], What went
ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man
clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for
to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written,
Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto
you, Among them that are born of women there hath not risen a greater than John the Baptist:
notwithstanding he that is least in the kingdom of heaven is greater than he.
What is puzzling is the clause, ” . . . notwithstanding he that is least in the kingdom of heaven is greater
than he.” What did Jesus mean?
John’s commission was the most important of all the servants of God. Why? Because he was the
harbinger of Christ, and the entire world would eventually come to accept Jesus because of his ministry
(John 1:6-8). This is why Jesus made the astounding statement: “Verily I say unto you, Among them that
are born of women there hath not risen a greater than John the Baptist . . .” (Matt. 11:11). Then Jesus
went on to say, “notwithstanding he that is least in the kingdom of heaven is greater than he.” Most have
simply dismissed this statement as a reference to heaven, not knowing what it really means. They are
unaware that the “kingdom of heaven” does not refer to heaven. It is a phrase that is equated with “the
Kingdom of God.” In fact, the “kingdom of heaven” and the “Kingdom of God” refer to the same thing.
Compare Matthew 13:11 with Luke 8:10. Any dictionary will define a kingdom. It is a politically organized
community or major territorial unit with a monarchical form of government headed by a king or queen.
Does the Bible say Christ will rule over such a kingdom? Indeed it does!
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came
to the Ancient of days, and they brought him near before him. And there was given him dominion, and
glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an
everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed . . . .
And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given
to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions
shall serve and obey him (Dan. 7:13-14, 27).
The Kingdom of God will be established over the whole earth at the time of Christ’s Second Coming.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and
True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head
were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed
with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in
heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth
a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he
treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on
his thigh a name written, KING OF KINGS, AND LORD OF LORDS (Rev. 19:11-16).
In brief, the saints are not going to heaven. As immortal beings, they will rule with Christ on this earth for
1,000 years (Rev. 20:6)! Now it becomes clear what Jesus meant by the statement in Matthew 11:11. John
was the greatest of the prophets, but those in the Kingdom of God will be much greater than John when he
walked the earth, because they will be immortal beings in God’s Kingdom.
Another “hard saying” of Jesus is found in John 6:44. This saying dispels the notion that one can become
a Christian anytime he or she chooses to do so. Jesus said: “No man can come to me, except the Father
which hath sent me draw him . . . . ” What this text states is that unless one is called of God, he cannot
receive Christ and true spiritual enlightenment. This enlightenment is the result of a divine call (Heb. 3:1, 1
Cor. 1:9, 2 Tim 1:9). This flies in the face of the commonly held belief that all one has to do is to make up
his mind, and he can become a Christian. There is much more to being a Christian than that. Notice what
Acts 2:38-39 states: ” . . . Repent, and be baptized every one of you in the name of Jesus Christ for the
remission of sins, and ye shall receive the gift of the Holy [Spirit]. For the promise is unto you, and to your
children, and to all that are afar off, even as many as the Lord our God shall call.” One must first repent,
that is, have a change of heart and stop sinning, that is, breaking God’s commandments (1 John 2:4). But
even this is a result of God’s leading us to repentance (Rom. 2:4).
The Apostle Paul tells us that the Truth of God has been hidden from the world for generations, but is now
revealed to the saints, (Rom. 1:7, 1 Cor. 1:2) to those called of God. “Whereof I am made a minister,
according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the
mystery which hath been hid from ages and from generations, but now is made manifest to his saints”
(Col. 1:25-26).
Eventually it is in God’s plan to reveal saving knowledge to the whole world, but in His own due time. Paul
tells us that God ” . . . will have all men to be saved, and to come unto the knowledge of the truth. For
there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a
ransom for all, to be testified in due time” or, as it can be translated, “in its own due season” (1 Tim.
2:4-6). The fact is: The significance and understanding of Christ’s sacrifice will be revealed to the world
only during the seasons God determines. This present era is for the harvest of the first fruits only (Jas.
1:18, Rev. 14:4). There are two great periods of time yet ahead for the salvation of this world. All men will
eventually be given an opportunity to be saved, and when God sets His hand to save this world it will be
saved! The Bible does not teach a “second chance.” For those called at this time, this is their opportunity
for salvation. For those who have been given to understand the significance of Christ’s sacrifice, the Bible
tells us: “Neither is there salvation in any other: for there is none other name under heaven given among
men, whereby we must be saved” (Acts 4:12).
It is simply not God’s intention to make the Truth known to the world at this time. Jesus Himself said: ” . . .
Unto you [the disciples] it is given to know the mystery of the kingdom of God: but unto them that are
without, all these things are done in parables: That seeing they may see, and not perceive; and hearing
they may hear, and not understand; lest at any time they should be converted, and their sins should be
forgiven them” (Mark 4:11-12). The fact is: Jesus spoke in parables to hide the meaning of what He was
saying to the masses. He said: ” . . . I thank thee, O Father, Lord of heaven and earth, because thou hast
hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25).
So, when Jesus said, “No man can come to me, except the Father which hath sent me draw him . . .”
(John 6:44), He meant just that. One must be called of God in order to receive the opportunity for
salvation. One cannot simply decide to become a Christian and automatically become one. This “hard
saying” of Jesus means exactly what it says!
In Matthew 11:12, Jesus said: “And from the days of John the Baptist until now the kingdom of heaven
suffereth violence, and the violent take it by force.” What did Jesus mean by this enigmatical statement?
For one thing, the “kingdom of heaven” is the same as the “Kingdom of God.” Compare Matthew 13:11
with Luke 8:10. Both refer to the coming Kingdom of God that will be established on this earth when Christ
returns (Dan. 7:13-14, 26-27, Rev. 19:11-16). John the Baptist was the harbinger of Christ. He actually
ushered in the New Testament Dispensation. He preached a message about the coming Kingdom of God.
He introduced the nation to the coming Messiah (Matt. 3:1-2,11, John 10:41; 5:36). As a result of his work,
the Jewish people were eager to hear what Christ had to say. From the time of John until the moment
Jesus made the statement in Matthew 11:12, the Kingdom of God “suffered violence.” What does this
mean?
A clue is provided by what Jesus said in Luke 16:16. “The law and the prophets were until John: since that
time the kingdom of God is preached, and every man presseth into it.” John introduced an entirely new
message-the message of the Kingdom of God. And Jesus said, ” . . . every man presseth into it.” What
Jesus meant was that masses readily accepted what He had to say, and were making an effort to enter
into that kingdom. Notice the marginal reference (Matt. 11:12). It says the Kingdom of God “is gotten by
men of force . . . . ” An even better translation would be “is gotten by men of driving force.” These were the
men and women who appreciated the message of Jesus and were intent upon gaining salvation. They
recognized that the Kingdom of God was not the Jewish nation, but a future kingdom that would be
established upon the earth for all eternity.
The Bible tells us ” . . . we must through much tribulation enter into the kingdom of God” (Acts 14:22).
Notice what Jesus stated elsewhere: “Strive to enter in at the strait gate: for many, I say unto you, will seek
to enter in, and shall not be able” (Luke 13:24). “Enter ye in at the strait gate: for wide is the gate, and
broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the
gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:13-14). When we
consider how many believers remained faithful to the Truth after the crucifixion of Christ, we can certainly
see what He meant by the above statements. Thousands had heard Christ during His public ministry, yet
out of the total population only a small minority truly believed and remained faithful to the message He
brought. The religious leaders were instrumental in this rejection. This new teaching flew in the face of
these religious leaders and their political allies. They thought that when the Messiah would come, the
Romans would be removed and the Jewish nation would be restored to its rightful place. The religious and
political leaders were the ones who vigorously opposed Christ and His message. He was regarded as a
threat to their status and position.
Consider the significance of Jesus’ words above: “Enter ye in at the strait gate: for wide is the gate, and
broad is the way, that leadeth to destruction, and many there be which go in thereat” (Matt. 7:13). Jesus
did not say it would be easy to gain salvation. He said it would be difficult. He said we must labor for it
(John 6:27). The Apostle Paul admonished the Philippians to work out their own salvation with fear and
trembling (Phil. 2:12). Does that sound as though we merely need to believe in the name of Christ and we
will be saved? The fact is: Believing in the name of Christ entails believing in everything He stood for,
including His message. What was one of the first things Jesus preached in His public ministry? Notice it: ”
. . . The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark
1:15). The vast majority of professing Christians do not comprehend the meaning of these words. They do
not realize that repentance means turning from sin. They do not know what sin is.
According to the Bible sin is not altogether what most churches teach-such things as drinking, swearing,
wearing shorts, dancing, etc., although those things can be sin. Sin involves much more. The Bible says:
“Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John
3:4). This is clearly a reference to the Ten Commandments. “But if ye have respect to persons, ye commit
sin, and are [convicted] of the law as transgressors. For whosoever shall keep the whole law, and yet
offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now
if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law” (Jas. 2:9-11). It never
dawns on most people that the fourth and seventh commandments are included in the definition of sin.
See Exodus 20:8, 14, and Deuteronomy 5:12-15, 18. These are the commands to keep the Sabbath (the
seventh day of the week) and not to commit adultery. Jesus said divorce and remarriage could constitute
adultery (Matt. 19:9). So, when it becomes apparent what must be done in order to truly be a Christian, we
are told “few there be that find it.” Only those who are willing to give up all can be Christ’s disciples. “And
there went great multitudes with him: and he turned, and said unto them, If any man come to me, and
[does not love less by comparison] his father, and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and
come after me, cannot be my disciple . . . . So likewise, whosoever he be of you that forsaketh not all that
he hath, he cannot be my disciple (Luke 14:25-27, 33). Those who do these things are the ones Jesus
spoke of in Matthew 11:12. They are the men and women “of driving force.”
The next “hard saying” is found in Luke 12:49. It states: “I am come to send fire on the earth; and what will
I, if it be already kindled?” This text really confuses people. Many cannot conceive of Christ as the One
who will bring judgment upon the earth. They believe the God of the Old Testament would do this, but not
the loving Christ of the New. Does Luke 12:49 contradict John 1:29, where Christ is depicted as the Lamb
of God? Most Bible commentators “spiritualize away” the meaning of Luke 12:49 by saying it refers to
division, persecution, etc. They cannot imagine a “lamb” bringing fire upon the earth. The problem is that
many are unable to distinguish the difference between Christ’s first and second comings. During His first
coming, He came as the sacrificial Lamb who gave His life for the sins of the world. When He comes the
second time, He will come as the conquering King of Kings and Lord of Lords (Rev. 19:11-16).
John the Baptist described this second coming in Matthew 3:11-12. John said: “I indeed baptize you with
water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to
bear: he shall baptize you with the Holy [Spirit], and with fire: Whose fan is in his hand, and he will
throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire.” What precipitated John’s statement? “But when he saw many of the Pharisees and
Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee
from the wrath to come? Bring forth therefore fruits meet for repentance” (Matt. 3:7-8). These religious
leaders were there to “check him out” as a competitor; they were not there because they were interested in
truly obeying God. John warned them what lay ahead if they did not change. But who is going to
administer this fire? Christ, of course!
This event is described in several places in the Bible. Notice Isaiah 66:15-16: “For, behold, the LORD will
come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with
flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD
shall be many.”
Also notice what Malachi prophesied:
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek,
shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he
shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when
he appeareth? for he is like a refiner’s fire, and like fullers’ soap . . . . For, behold, the day cometh, that
shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that
cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch . . . .
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I
shall do this, saith the LORD of hosts (Mal. 3:1-2; 4:1, 3).
Jesus said He wished this fire was already kindled. What did He mean? Jesus knew that God’s plan would
be culminated by the lake of fire (Rev. 20:13-14). When John the Baptist preached, he exhorted, or
earnestly cautioned the people (Luke 3:18). He knew what was coming and warned them accordingly.
The Apostle Peter described this certainty:
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a
great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein
shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye
to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God,
wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth
righteousness (2 Pet. 3:10-13).
Before this momentous occurence could happen, Jesus knew that He had to lay down His life-to be
crucified for the sins of the world. He did not look forward to this terrible event (Matt. 26:39, 42). This is
why in Luke 12:49, He said, “. . . what will I, if it be already kindled?” He was wishing God’s plan was
finished, so that what He soon had to face would be behind Him. In the following verse He referred to His
coming death. “But I have a baptism to be baptized with; and how am I [pained] till it be accomplished!”
(Luke 12:50). Jesus knew the ordeal He would have to face would be horrendous.
To ease the shock to His disciples, He eventually told them what was going to happen, but He gave them
hope, also telling of His resurrection.
And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed;
and as they followed, they were afraid. And he took again the twelve, and began to tell them what things
should happen unto him, Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered
unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to
the Gentiles: And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him:
and the third day he shall rise again (Mark 10:32-34).
The final “hard saying” to be covered in this article is found in Matthew 10:34. It reads: “Think not that I am
come to send peace on earth: I came not to send peace, but a sword.” The popular idea today is that
Jesus came as the Prince of Peace. Indeed He did, but not in the way people imagine. The world will have
peace when Jesus returns as the conquering King of Kings and Lord of Lords, but not before. Jesus did
not come to bring peace in the hearts of men now. A misunderstood text that has led to this belief is Luke
2:14. It states: “Glory to God in the highest, and on earth peace, good will toward men.” The proper
translation should be, ” . . . peace among men of good will.” In the Sermon on the Mount, Jesus said:
“Blessed are the peacemakers: for they shall be called the children of God” (Matt. 5:9). In this present
dispensation, men must determine to make peace among themselves before they can have peace. Peace
does not automatically come upon accepting Christ.
In fact, Christ said:
For I am come to set a man at variance against his father, and the daughter against her mother, and the
daughter in law against her mother in law. And a man’s foes shall be they of his own household. He that
loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than
me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me (Matt.
10:35-38).
Some respond to the Truth of God in joyful acceptance. Others are incensed and repelled. Often
antagonism develops between believers and those who reject God’s Way. This sometimes results in
persecution and martyrdom. This is what Jesus meant when He said: “Think not that I am come to send
peace on earth: I came not to send peace, but a sword” (Matt. 10:34). The very message that Jesus
brought, a message that most have never really heard, lends itself to that antagonism. Eventually, though,
peace will come to the entire earth, but only after Christ returns and takes a strong hand in the affairs of
men (Isa. 2:4).
Matthew 11:27 may not seem like a “hard saying,” that is, difficult to understand, but it is indeed. It reads:
“All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” What is Jesus
really saying here? Did this apply in His day only? Or is it still true today? What Jesus said was that the
only way both God the Father and the Son could be known is by means of divine revelation. In brief, one
simply cannot decide to become a Christian, and his wish be granted. Most theologians would strongly
disagree with the above statement, and even with what Jesus Himself said. They would ignore it, or put a
spin on it to change the meaning. But the Bible means exactly what it says, and Jesus’ statement is very
plain. The fact is: Human intellect and intelligence will not of themselves guarantee the knowledge of God.
This truth comes by revelation from God only. For most theologians, Jesus’ statement is indeed hard!
Look at verse 27 again. Jesus said: “All things are delivered unto me of my Father . . . . ” Jesus states that
even what He taught was not of Himself. It came from the Father by means of revelation. He then went on
to say, ” . . . no man knoweth the Son, but the Father . . . .” He meant that only the Father really
comprehended who the Son was, His mission and purpose, and who He was before His human birth.
During Christ’s time the Jews were utterly confused about Christ’s identity and pre-existence. The same
kind of confusion exists today. The doctrine of the Trinity is an example. As one theologian admitted: “One
is in danger of losing his soul by denying the Trinity and of losing his wits by trying to understand it.” Many
people are just as confused today about the Father and the Son as those living in the time of Christ.
Jesus continued, ” . . . neither knoweth any man the Father, save the Son . . . .” Clearly, the Jews in
Christ’s day did not know the Father. Jesus said He came to reveal the Father. “No man hath seen God at
any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18).
Christ made the Father known; But He did not reveal the Father to everyone. Jesus said, “. . . neither
knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him” (Matt. 11:27).
The Father inspired Christ when He was on the earth, and since Christ is the same “yesterday, today, and
forever” (Heb. 13:8), He inspires us today. Those called of God know the Father, and the Son, and the
knowledge of the Truth (John 14:16-17, 26). Divine revelation is the means by which the knowledge of
God is given.
A statement that supports Matthew 11:27, is recorded in John 6:44. We read: “No man can come to me,
except the Father which hath sent me draw him . . .” Jesus clearly revealed that those allowed to enter into
a relationship with Him do so as the result of a call from the Father. For proof, Christ quoted the prophets.
“It is written in the prophets, And they shall be all taught of God . . .” (v. 45). This quote comes from Isaiah
54:13. “And all thy children shall be taught of the LORD; and great shall be the peace of thy children.” Why
did Jesus quote this text? Because it provides proof that the only way one can enter into a relationship
with Christ, and understand the Truth, is by inspiration from the Spirit of God. Human intellect,
intelligence, or mental prowess do not give anyone an understanding of God’s Truth. The words of Christ
are in opposition to the views of many theologians today who believe their insight into the Scriptures is the
Bible revelation. They cannot accept this “hard saying” of Jesus.
Matthew 12:30 is another “hard saying” because it appears to be in contradiction with Mark 9:39. Matthew
12:30 reads: “He that is not with me is against me; and he that gathereth not with me scattereth abroad.”
On the other hand, Mark 9:38 states: “. . . Master, we saw one casting out devils in thy name, and he
followeth not us: and we forbad him, because he followeth not us.” Notice Jesus’ reply: “. . . Forbid him
not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me” (v. 39). So,
in the one instance Jesus seemed to say that anyone not with Him was against Him, while in the other, He
seemed to say that anyone who performed a miracle in His name (whether with His disciples or not) was
for Him. Do these two texts contradict?
Christ’s comment in Matthew 12:30, refers back to the Pharisees, who accused Him of performing
miracles by the power of Satan. See Matthew 12:22-29. In verse 30, Jesus made it plain that there are
only two parties in the universe-God and Satan. The Pharisees, who belonged to Satan, did not act with
Christ, but were against Him. Therefore, those who do not aid Him, in effect, oppose Him, though most are
unaware of it. Jesus made it plain by this remark there can be no league between God and Satan.
In Mark 9:38, the man who performed the miracle gave sufficient proof that he was attached to Jesus,
even if not in His immediate company. By working miracles, the man gave proof that he was not the
enemy of God. Christ opposed no one who gave evidence that he loved Him. What the man did was in the
name of Christ, and, therefore, had the approbation of God. The man obviously believed the gospel, and
did not belong to Satan or promulgate false doctrine, as did the Pharisees (John 8:44). This is why Jesus
said: “For he that is not against us is on our part” (Mark 9:40). Therefore, the man should not have been
prevented from doing God’s service. Matthew 12:30 and Mark 9:39 do not contradict.
Matthew 16:18 is another “hard saying” because it has been misunderstood by so many. The text reads:
“And I say also unto thee [Peter], That thou art Peter, and upon this rock I will build my church; and the
gates of hell shall not prevail against it.” What did Jesus mean by this remark? Did He appoint Peter to be
the head of the Church?
Notice what led up to this remark:
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say
that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and
others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon
Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said
unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my
Father which is in heaven (Matt. 16:13-17).
This, then, led to Jesus’ statement in verse 18. The key to understanding verse 18 is found in the meaning
of the words “peter,” and “rock.” The word “peter” means “stone.” The word “rock” means a “mass of rock,”
“a rock ledge,” or “rock cliff.” See, for example, Revelation 6:15-16. Peter played an important role in the
beginning of the New Testament Church, but he was not the head of the Apostles. The massive stone or
rock upon which the Church was built was Christ, not Peter. See Ephesians 2:18-20, Acts 4:10-11. This
was seen during the Jerusalem Conference. The Apostle James made the final judgment, not Peter (Acts
15:13, 19). In Antioch, Paul publicly took Peter to task for his conduct toward the Gentile brethren (Gal.
2:11). So, while Peter was one stone, he was not the chief corner stone. The Church was not built upon
Peter. The massive stone upon which the Church was built was Jesus Christ.
In Matthew 16:19, Jesus then said: “And I will give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth
shall be loosed in heaven.” A key is used for entering-the way or means by which one may enter into the
Kingdom of God. Jesus referred to this way when He told the Pharisees and lawyers: “But 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. “Woe unto you, lawyers! for ye
have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye
hindered” (Luke 11:52).
Since “thee” and “thou” in Matthew 16:19 are in the singular, Jesus was speaking to Peter. As noted
above, Peter was decisive in the establishment of the New Testament Church. See for example Acts 2:14;
8:14. See also, Acts 10 where Peter was instrumental in bringing the gospel to the Gentiles. But
responsibility was not limited to Peter. In Matthew 18:18, Jesus gave the same instruction to the all the
Apostles. The words “you” and “ye” are in the plural. After Jesus ascended into the heavens, the
knowledge that He gave to the Apostles was preached to the world. All the Apostles possessed the “keys
of the kingdom of heaven.” All were given the responsibility of “binding” or “loosing” what was already
bound or loosed in heaven. Since the Apostles possessed the “keys of the kingdom of heaven,” they had
the true knowledge of the doctrine of the kingdom of heaven. They were capable at all times to pronounce
judgments that were binding or loosing in accordance with what God had already ratified in heaven.
Many of the “hard sayings” of Jesus are hard because they are difficult to understand. The next one to
consider is Mark 8:33, where Jesus called Peter “Satan.” To understand why, we must realize that the
religious leaders rejected Christ because they did not want to lose their status in society. The people
followed these leaders, but also rejected Christ because they were disappointed in Him. Their concept of
the Messiah was that He would free them from the Roman yoke. Peter also must have had this view.
Jesus told the disciples that “. . . the Son of man must suffer many things, and be rejected of the elders,
and of the chief priests, and scribes, and be killed, and after three days rise again” (Mark 8:31). Peter took
offense at this, and “began to rebuke him” (v. 32). What did Christ do? “But when he had turned about and
looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the
things that be of God, but the things that be of men” (Mark 8:33).
Remember, on more than one occasion the people wanted to make Jesus king (John 6:15; 12:12-13). This
is what Satan promised Christ if He would worship him. Matthew 4:8-9 reads: “. . . The devil taketh him up
into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.” How did Jesus
respond? “Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord
thy God, and him only shalt thou serve” (v. 10). Jesus knew that by obeying Satan He would be guilty of
idolatry.
Jesus came as the sacrificial Lamb of God-to die for the sins of the world. He did not come at that time to
be the Conquering King. He will come as “King of Kings and Lord of Lords” at His second coming (Rev.
19:11-16). Even the disciples did not understand this. This is why Peter said what he did. He did not
comprehend the purpose of God. Christ sharply rebuked him and said that this idea was not of God, but
of Satan. Had Christ accepted Satan’s offer at the beginning of His ministry, He would have sinned and
could not have been our Savior. Peter unknowingly was acting as a mouthpiece for Satan. Christ rebuked
him for arguing that God’s plan for the sacrifice of Christ could be thwarted by Satan’s influence over the
thinking of men.
Mark 8:34-35 is a “hard saying,” not because it is difficult to understand, but because it is hard to receive.
Many simply cannot believe Jesus really meant what He said. The text reads: ” . . . Whosoever will come
after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall
lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.” Why did
Jesus refer to a “cross”? Because the Romans crucified dangerous criminals by this method. The cross
was the symbol of execution. What Jesus is saying is that one willing to become a Christian could expect
this kind of treatment, for this is what the Romans would do to Him. What did He warn His disciples? He
said: “Remember the word that I said unto you, The servant is not greater than his lord. If they have
persecuted me, they will also persecute you . . . . ” (John 15:20). Was this promise limited to the disciples
of Christ’s day only? Of course not! The common idea today is that “bearing one’s cross” simply means
bearing a burden. It can certainly include that, but means much more. Jesus used the word “cross” to
emphasize what really may be required of those who become His disciples-martyrdom!
When the mother of James and John asked Jesus to place her sons on His right hand and left hand in His
kingdom, what did Jesus say? “. . . Ye know not what ye ask. Are ye able to drink of the cup that I shall
drink of, and to be baptized with the baptism that I am baptized with? . . . ” (Matt. 20:22). This baptism was
martyrdom. They replied: ” . . . We are able. And he saith unto them, Ye shall drink indeed of my cup, and
be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not
mine to give, but it shall be given to them for whom it is prepared of my Father” (vv. 22-23). Both tradition
and history reveal that most of the Apostles suffered martyred for the work of God. They indeed did suffer
the same “baptism” Jesus did! Christ specifically told Peter: “Verily, verily, I say unto thee, When thou
wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou
shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This
spake he, signifying by what death he should glorify God . . . ” (John 21:18-19).
The first martyr among the Apostles was James, the brother of John. This is recorded in Acts 12:1-2. “Now
about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James
the brother of John with the sword.” As far as the New Testament account is concerned, there were no
other Apostles mentioned as martyrs, though the Apostle Paul wrote around AD 66 that he soon would be
(2 Tim. 4:6). As noted, tradition and history tell us that most of the original Apostles became martyrs.
Jesus made it plain that becoming His disciple means that one could die as a martyr. When He said, ” . . .
Whosoever will come after me, let him deny himself, and take up his cross, and follow me” (Mark 8:34), He
meant one may be required to give up his life in order to obey God. This is a “hard saying” for many even
today, who do not realize the extent to which some Communist governments have severely persecuted
Christians. The fact is: There have been Christians martyrs from the time of Christ down to our day. The
Bible foretells a great martyrdom of saints that will occur just before Christ’s second coming (Matt. 24:3, 9,
21-22, Rev. 20:4). This coming martyrdom most certainly refers to the time period in which we live!
For the next “hard saying,” let us go to Matthew 16:28. Jesus said: “Verily I say unto you, There be some
standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” Christ
has not yet returned, yet His disciples died many years ago. What did He mean by this expression?
The answer is given in the next chapter.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high
mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was
white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then
answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three
tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud
overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I
am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore
afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up
their eyes, they saw no man, save Jesus only (Matt. 17:1-8).
From the above it should not be difficult to see what Jesus meant. He gave His disciples a preview of the
Kingdom of God. What was this preview? It was a vision! “And as they came down from the mountain,
Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead”
(Matt. 17:9). The disciples saw the resurrected Moses and Elijah in the glorified form they will possess in
God’s Kingdom. A description of Christ in His glorified form is given in Revelation 1:13-16.
And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to
the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white
as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a
furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of
his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.”
The Bible tells us that no man can look on God and live (Ex. 33:20). The above description should tell us
why. These disciples were privileged to have a preview of this magnificent glory, which all saints will
possess in God’s Kingdom (Matt. 13:43, 1 John 3:2).
Another “hard saying” is found in Mark 10:17-18. “And when he was gone forth into the way, there came
one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal
life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.” Why
would Jesus make a remark like this? Surely as the Son of God, He was good.
It is generally believed, and with some basis, that Jesus was saying that the word “good” should not be
applied to men, and since He was God in the flesh, the term should not be applied to Him. The Bible
certainly indicates that men are far from good, in spite of the fact that many today believe man has an
incredible potential for amelioration, and is progressively getting better. What is taking place in the world
today belies that notion. The fact is: Men have been deceived into believing human nature is intrinsically
good. The Bible revelation tells us the opposite. It does not paint a pretty picture of human nature.
Notice what Jesus said: “But Jesus did not commit himself unto them, because he knew all men, And
needed not that any should testify of man: for he knew what was in man” (John 2:24-25). “For out of the
heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These
are the things which defile a man . . . ” (Matt. 15:19-20). “And he said, That which cometh out of the man,
that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy,
pride, foolishness” (Mark 7:20-22).
The Apostle Paul adds:
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to
do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters,
haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without
understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the
judgment of God, that they which commit such things are worthy of death, not only do the same, but have
pleasure in them that do them (Rom. 1:28-32).
As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that
seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none
that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit;
the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to
shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is
no fear of God before their eyes (Rom. 3:10-18).
Jesus certainly recognized the weaknesses and limitations of the flesh. He experienced it. Notice: “Who in
the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto
him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet
learned he obedience by the things which he suffered” (Heb. 5:7-8). Since He was God in the flesh, He
knew the pulls of human nature. The Bible tells us He was tempted just as we are. “For we have not an
high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as
we are, yet without sin” (Heb. 4:15). “Wherefore in all things it behoved him to be made like unto his
brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make
reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to
succour them that are tempted” (Heb. 2:17-18).
Jesus knew that only God the Father was altogether good. Human beings have a nature that is capable of
both good and evil. Many human beings are good in the sense that they do not deliberately practice evil.
However, the Apostle Paul described human nature quite well when he wrote:
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for
what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the
law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me
(that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is
good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I
would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do
good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in
my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is
in my members. O wretched man that I am! who shall deliver me from the body of this death?
(Rom.7:14-24).
Paul knew the only solution to overcoming the pulls of human nature was God’s help. This is why he
wrote: “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God;
but with the flesh the law of sin” (Rom. 7:25). It was by the power of God Jesus never committed a sin (2
Cor. 5:21, 1 Pet. 2:21-22). He said all the credit belonged to God the Father. “And he that sent me is with
me: the Father hath not left me alone; for I do always those things that please him” (John 8:29). This is
why He said not to call Him good. He knew that the Father was the only One who was altogether good.
Men who refer to other men as “good” do not really comprehend the goodness of God.
The next “hard saying” is found in Luke 9:57-60:
Here is the account:
And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee
whithersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air have nests;
but the Son of man hath not where to lay his head. And he said unto another, Follow me. But he said,
Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go
thou and preach the kingdom of God.
What did Jesus mean by the remark, “Let the dead bury their dead”?
What is clear from the Scriptures is that when God begins to work with someone, the time element is
extremely important. This is seen in the example of Elisha’s call into the ministry. When Elijah chose
Elisha, notice what happened.
So he [Elijah] departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of
oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. And he
left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I
will follow thee. And he said unto him, Go back again: for what have I done to thee? And he returned back
from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen,
and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him
(1 Kings 19:19-21).
In the above example Elijah allowed Elisha sufficient time to hold a feast and to bid his family farewell, but
admonished him to remember that God had selected him for a work. The time involved here was relatively
short. The man that spoke to Jesus wanted to return home in order to bury his father. Anyone familiar with
burial practices during the time of Christ knows that the dead were buried the same day they died. So, the
time involved would have been quite short. The key to understanding what Jesus meant is the word “bury”
in Luke 9:59. It is in the aorist tense in the Greek language, meaning that it points to a fact or an event
without any time reference. The implication is that the man who wanted to bury his father wanted to wait
until his father died, not that his father had just died. Jesus emphasized that preaching the Kingdom of
God was more important than taking care of secular affairs, and that those who were not called to the
Truth during this dispensation were “spiritually dead.” Let those who are “spiritually dead” bury the
“spiritually dead,” Jesus said, but told the man that he should immediately come into God’s service. He
emphasized again the need to be dedicated to God by not looking back. Any man who looks back, Jesus
said, is not fit for the Kingdom of God (v. 62).
A “hard saying” that “goes against the grain” of many people is found in Matthew 6:24. Jesus said: “No
man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the
one, and despise the other. Ye cannot serve God and mammon.” Mammon is the New Testament
expression for “wealth,” or “treasure.” Yet for millions, the only worthwhile goal in life is to become
wealthy. They are obsessed with the desire to become rich. Jesus gave a choice. We either place God
first in our lives, or we serve the material things of this world. It’s one or the other. Those who place
materialism first simply cannot give their whole-hearted attention to God and His Way of Life. One involved
in the mad pursuit of physical things cannot fully obey God! It’s that simple.
Jesus did not mince any words. He said without equivocation, “Ye cannot serve God and mammon.” In
brief, He said it is impossible to serve both. What does the Bible say about this elsewhere? The Apostle
Paul wrote: “Let your [conduct] be without covetousness; and be content with such things as ye have . . . ”
(Heb. 13:5). What is covetousness? It is inordinate desire, that is, an excessive or unrestrained drive to
control or possess that which is forbidden or harmful to you. The Bible command is found in Exodus
20:17: “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his
manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.” To do such
things is unlawful in the sight of God. It brings harm to you or to others, and is, therefore forbidden.
In the quest for wealth, others are often trampled upon, or taken advantage of, or cheated. And what does
it do to the character of the offender? This is the reason Paul emphasized this principle. The problem
today is that many people are not satisfied with what they have. They want more and more. Modern-day
advertising keeps the public hyped-up to buy, buy, and buy. The end result is that they live beyond their
means. One who refuses to be caught in this trap is wise indeed. Those who are caught up in it will never
realize Jesus’ promise in Matthew 6:33. After describing the physical amenities that men so often desire,
He said: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added
unto you.”
Jesus often spoke of coveting. “And he said unto them, Take heed, and beware of covetousness: for a
man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). He illustrated
this by a parable.
. . . The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What
shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down
my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul,
Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God
said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be,
which thou hast provided? (Luke 12:16-20).
This man had no interest in sharing with others, or helping those in need. He was completely
self-centered. He did not get the opportunity to enjoy his wealth. Most important of all, he was not rich
toward God. For Christ added: “So is he that layeth up treasure for himself, and is not rich toward God” (v.
21). The rich man thought only about the present and was totally unaware of the future. He was
shortsighted, unmindful of a promised life for all eternity in the Kingdom of God. Indeed, “Where there is no
vision, the people perish . . . ” (Prov. 29:18).
Jesus is not talking about the necessities of life. Food, clothing, and shelter are regarded as the
essentials. Jesus is referring to the excessive desire to enrich oneself-far above what is necessary for a
comfortable living. The book of Proverbs gives us a guideline to follow. “Two things have I required of
thee; deny me them not before I die: Remove far from me vanity and lies: give me neither poverty nor
riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or
lest I be poor, and steal, and take the name of my God in vain” (Prov. 30:7-9). The fact is: Either
extreme-poverty or wealth-is as bad as the other. Probably middle class or upper middle class would be an
appropriate standard in the sight of God. The financial hindrance for many today is excessive taxation and
inflation. Both dilute the ability to save or to set aside a bequest for one’s children or grandchildren.
Jesus made a shocking statement about wealth in Mark 10:23-24. Let us see what led up to His remark.
And when he was gone forth into the way, there came one running, and kneeled to him, and asked him,
Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me
good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit
adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.
And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus
beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou
hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow
me (Mark 10:17-21).
What was the man’s response? “And he was sad at that saying, and went away grieved: for he had great
possessions” (v. 22). Then Jesus said:
. . . How hardly shall they that have riches enter into the kingdom of God! And the disciples were
astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them
that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a
needle, than for a rich man to enter into the kingdom of God (vv. 23-25).
The disciples were astounded at this. Mark relates: “And they were astonished out of measure, saying
among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is
impossible, but not with God: for with God all things are possible” (vv. 26-27).
Jesus made it plain that wealth can be a genuine hindrance for anyone who wishes to gain eternal life.
Those who are rich generally trust in their riches, and have little need for God. Not so the man who
regularly prays for his daily bread (Matt. 6:11). Which of these two do you suppose would have a closer
relationship with God? How many rich men really direct their lives toward God and seek Him daily? The
answer: Few. No wonder Jesus said: “No man can serve two masters: for either he will hate the one, and
love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon”
(Matt. 6:24).
A “hard saying” that is difficult to understand is the parable of the householder found in Matthew 20:1-16.
It relates how a householder hired laborers for his vineyard.
For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning
to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent
them into his vineyard. And he went out about the third hour, and saw others standing idle in the
marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And
they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the
eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the
day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the
vineyard; and whatsoever is right, that shall ye receive (vv. 1-7).
They all agreed for a set wage. When the workday was complete, the time came to settle with the
laborers.
So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them
their hire, beginning from the last unto the first. And when they came that were hired about the eleventh
hour, they received every man a penny. But when the first came, they supposed that they should have
received more; and they likewise received every man a penny (vv. 8-10).
Those who had worked all day felt their payment was unfair, and complained. “And when they had
received it, they murmured against the goodman of the house, Saying, These last have wrought but one
hour, and thou hast made them equal unto us, which have borne the burden and heat of the day” (vv.
11-12). The householder disagreed. “But he answered one of them, and said, Friend, I do thee no wrong:
didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even
as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?”
(vv. 13-15).
Then Jesus related the significance of the parable: “So the last shall be first, and the first last: for many be
called, but few chosen” (v. 16). What did He mean by this remark?
The key is found at the beginning of the parable. Notice: “For the kingdom of heaven is like unto a man
that is an householder . . . ” (v. 1). So, the parable is really about the “kingdom of heaven” or the Kingdom
of God. These two phrases mean the same thing. Jesus, in reality is talking about salvation, not about
specific rewards or offices that one might hold in the Kingdom of God. When it comes to salvation, it is
irrelevant when one is called to the knowledge of the Truth. What is relevant is what the man does with
himself during the time period he is given to serve God. And this is regardless of the length involved. It
may be long, as of the laborers who were hired early in the day, or it may be short, as of those hired in the
eleventh hour. The reward-salvation-is the same regardless of the time in life one is called. This is why
Jesus said: “So the last shall be first, and the first last . . . ” (v. 16).
But, why did Jesus then say, “. . . for many be called, but few chosen”? It is easy to profess to obey God,
but to really do what is required is another matter. Take for example, the father and his two sons.
But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in
my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the
second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did
the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the
publicans and the harlots go into the kingdom of God before you (Matt. 21:28-31).
In the above example, Jesus addressed the chief priests and elders. They professed to obey God, but
really did not. Certainly, in this example, the last-the publicans and harlots-would be first, and the religious
leaders-the scribes and elders-would be last. In the end, the Jewish leaders and the nation rejected
Christ. Yet, the Gentiles readily accepted Him. Paul wrote: “For I am not ashamed of the gospel of Christ:
for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek”
(Rom.1:16). Only a small minority of the Jewish people accepted Christ, and to this very day the Jewish
nation, as a whole, is still awaiting the Messiah. They had the opportunity for salvation at the time of
Christ’s first coming, but rejected it.
As a result of Paul’s work, many Gentiles accepted Christ. They were not given the opportunity for
salvation until ten years after the time of Christ. Peter first introduced the gospel to them (Acts 10). Will
they be in the Kingdom of God before the professing Jews of Jesus’ and the Apostles’ day? Yes, indeed.
The “last shall be first, and the first last.” This is why Paul told the Romans: “For I would not, brethren, that
ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is
happened to Israel, until the fulness of the Gentiles be come in” (Rom. 11:25). Many were called during the
time of Christ but rejected the Truth. Only a few responded and were chosen to salvation. Those chosen
were the ones who accepted the Truth and lived it, not the ones who simply heard it, or professed it. This
is why Jesus said, “. . . for many be called, but few chosen” (Matt. 20:16).
This installment begins with the parable of the “Marriage Supper,” found in Matthew 22. The parable and
its meaning are explained in Part Five of the series “The Parables.” Part Five can be accessed from the
home page. For the purpose of this series, two aspects of this parable need to be considered. The first
one is found in Matthew 22:10-12. The parable describes a great marriage supper. Because many of those
invited refused to attend, the king supplied the wedding supper with other guests-many who had not been
originally invited. The text reads: “So those servants went out into the highways, and gathered together all
as many as they found, both bad and good: and the wedding was furnished with guests. And when the
king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith
unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.” This
leads to two questions: Why did the king make an issue of this, and why was the man speechless?
This parable relates to “the kingdom of heaven.” Jesus gave it in light of the customs that existed at that
time (v. 2). Whenever one attended a royal affair, he was expected to be dressed appropriately. The same
is true today, for example, if one attends a formal occasion. It would be a breach of etiquette not to be
suitably dressed. Since many of the guests were from “the highways,” there was no time to dress for the
occasion. Yet, at the feast there was only one man not properly attired. Since the king immediately
confronted him, it is obvious that the man had no excuse for not being robed. Why? Because the king
would have furnished wedding garments for all the guests! The man was speechless, because he knew
better. He had no excuse.
In the parable the king represents God, and the “kingdom of heaven” is the Kingdom of God. The fact is:
No one can enter the Kingdom of God without the proper attire. What is this attire? The book of Revelation
makes this plain.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word
of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord,
holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes
were given unto every one of them; and it was said unto them, that they should rest yet for a little season,
until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled
(Rev. 6:9-11).
What does a white robe depict? “Let us be glad and rejoice, and give honour to him: for the marriage of
the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be
arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev. 19:7-8). A
robe, then, symbolizes righteousness or holiness. The parallel in Matthew 22:11 is obvious. Paul tells us:
“Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14). The man
in the parable was speechless. He knew the requirements to attend the wedding, but chose to ignore
them. He refused to wear a “robe of righteousness.” How does the Bible define righteousness? Psalm
119:172 tells us: “My tongue shall speak of thy word: for all thy commandments are righteousness.” The
man in the parable is depicted as unrighteous-disobedient to God’s commandments.
And what was the fate of the man? “Then said the king to the servants, Bind him hand and foot, and take
him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth” (Matt. 22:13).
Jesus made the requirement plain: “Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21). “And why call
ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
Another aspect of this parable should also be considered. This is verse 14, which reads: “For many are
called, but few are chosen.” These words, found also in Matthew 20:16, were discussed briefly at the end
of Part Seven of this series. An answer to this clause can be found in 2 Thessalonians 2:13. Paul writes:
“But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath
from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” How
were these saints chosen? “. . .Through sanctification of the Spirit and belief of the truth.” Those called of
God have been set aside by means of God’s Spirit. “Sanctified” means set aside for a holy purpose. But
they must also believe and obey the Truth revealed to them. Man, as a free moral agent, is allowed to
reject or ignore this divine call. God will not force anyone to accept it.
The parable of the sower, in Matthew 13:19-22, helps explain Matthew 22:14. The seed is the Word of
God. We read:
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one,
and catcheth away that which was sown in his heart. This is he which received seed by the way side. But
he that received the seed into stony places, the same is he that heareth the word, and anon with joy
receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution
ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he
that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he
becometh unfruitful.
So, to receive God’s call to the Truth is one thing, but to truly accept and obey it, is another matter
altogether. Though called at the time God begins to work with one’s mind and heart, one who decides to
turn away from that Truth, will not be chosen. As humans, we are free moral agents, and as such, must
make our own choices. Those who make the right choice are described in Matthew 13:23: “But he that
received seed into the good ground is he that heareth the word, and understandeth it; which also beareth
fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.” We must not forget the
admonitions of the Apostles Paul and James: Paul wrote: “For not the hearers of the law are just before
God, but the doers of the law shall be justified” (Rom. 2:13). And James wrote: “But be ye doers of the
word, and not hearers only, deceiving your own selves” (Jas. 1:22). Yes, many are called, but few are
chosen. Why? It takes a concerted effort over the period of a lifetime to overcome the pulls of human
nature, along with a determination to remain faithful to God and His Truth to the end.
Regarding salvation, Jesus was once asked this question: ” . . . Lord, are there few that be saved? And he
said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall
not be able” (Luke 13:23-24). A better rendering of “shall not be able” is “shall not be strong,” or “shall not
have the strength.” Man does not have the strength in himself. But on another occasion when He was
asked who could be saved, Jesus replied: ” . . . With men this is impossible; but with God all things are
possible” (Matt. 19:26). The Apostle Paul wrote: “I can do all things through Christ which strengtheneth
me” (Phil 4:13).
Mark 11:12-14, is a “hard saying” that is difficult to understand. An incident led Jesus to curse a fig tree-a
curse that was made very near the time of His crucifixion. “And on the morrow, when they were come from
Bethany, he was hungry: And seeing a fig tree afar off having leaves, he came, if haply he might find any
thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. And
Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.”
The Scripture does not tell us what the disciples thought, but they surely must have been puzzled. Here
Jesus pronounced a curse on a fig tree for not producing fruit, when it was not yet harvest time. This whole
incident seems enigmatical.
When the curse was made, Jesus was on His way to Jerusalem. Shortly after His arrival, we read:
And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and
bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold
doves; And would not suffer that any man should carry any vessel through the temple. And he taught,
saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have
made it a den of thieves. And the scribes and chief priests heard it, and sought how they might destroy
him: for they feared him, because all the people was astonished at his doctrine (Mark 11:15-18).
That evening Jesus left the city and spent the night in Bethany. The next morning, on the return trip to
Jerusalem, we read: “And in the morning, as they passed by, they saw the fig tree dried up from the roots.
And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is
withered away” (Mark 11:20-21). In the climate of Palestine, the early fig crop was ready for harvest
around late May, but by late March bland fruit would have already appeared. Without the early figs, the
tree would bear no fruit at all. In order to understand why Jesus cursed the tree, we need to see what was
going on behind the scene.
The parallel between the cursing of the fig tree and the cleansing of the Temple reveals the motive. Jesus
had not only cursed the tree, but had killed it! Jesus is making this point: Trees that only pretend to have
fruit are worthless. The tree was a symbol of a spiritually dead Israel, and the sure judgment that was to
follow. The nation of Israel was likened to a fig tree that failed to produce fruit. About 40 years later the
Romans destroyed the entire nation. Jesus sorrowed for the impending doom that was coming. “And when
he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in
this thy day, the things which belong unto thy peace! but now they are hid from thine eyes” (Luke
19:41-42). Like the fig tree, Israel was cursed and removed from God’s sight.
Then Jesus went on to bolster the disciples’ faith. He told them what could be accomplished by total faith
in God. With the incident that had just occurred, Jesus made plain to the disciples that if they had faith in
God, even in the face of the spiritual laxity of the nation, they would be safe. Therefore, their deliverance
should not rest on any kingdom they thought Jesus might set up, or on the people of Israel, but on God
alone.
Another “hard saying” is found in Mark 12:13-17. It is an answer Jesus gave to the religious leaders. Even
today, His answer leads to much argumentation. The Pharisees and Herodians were attempting to
ensnare Jesus by getting him to say something that could be used against Him. They asked: ” . . . Master,
we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest
the way of God in truth: Is it lawful to give tribute to Caesar, or not? Shall we give, or shall we not give? . .
.” (Mark 12:14-15). A “no” answer would immediately mark Him as a “tax rebel” and in opposition to the
Roman government. A “yes” answer would make Him unpopular with the majority of the people, who
deeply resented paying taxes. They had Him either way, they thought. How did Jesus reply? “. . . But he,
knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. And they
brought it. And he saith unto them, Whose is this image and superscription? And they said unto him,
Caesar’s. And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to
God the things that are God’s. And they marvelled at him” (vv. 15-17).
Taxes were paid in Roman currency, so naturally the picture on the coin would be that of Caesar. Jesus
did not use the word “give.” He used the word “render.” What is interesting is that a meaning of the word
“render” means “to give back,” or “pay a debt.” Jesus was asked if “tribute” should be paid. The tribute was
a “poll” or “census” tax. It assumed an obligation to Caesar. Since Caesar had custody of the state, he
commanded their money for the public benefit. His answer could not offend Caesar because a sum was to
be given back to Caesar. His answer could not offend the people because the coin did not belong to
them. It belonged to Caesar. In effect, Caesar already owned it. It was proper, therefore, to give it back to
Caesar when he called for it. What Jesus illustrated here is that a picture on a coin proves who owns the
coin. But by the same token, the people must not neglect God and what is due Him. Therefore,
responsibilities toward God do not contradict civic duties.
The last “hard saying” in this Part Eight is found in Luke 16:1-12. It is the parable of the Unjust Steward. A
look at the parable reveals that this steward was very skilled in looking out for his own interests. The rich
man did not commend him for his theft, but for his ability to make his own future secure. Since the parable
is self-explanatory, we need look only at verse nine, which is the text in question. Jesus tells the disciples:
“And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail,
they may receive you into everlasting habitations.” What did Jesus mean by these words? In verse eight,
He points to the difference between the “children of this world,” and “the children of light.” The “children of
this world”-those not called of God-are more adept at securing financial advantage than the “children of
light.” They often cheat and steal to gain their ends. The priorities of the children of the world are mainly
concerned with providing financial security for themselves and their offspring. The children of light-those
called of God-concern themselves with gaining eternal life. Jesus’ admonition was to use the mammon
(treasure, riches) of unrighteousness to make friends. What did He mean?
The acquisition of wealth often involves unrighteous activities of one kind or another. Or it involves
coveting. This is why it is called the “mammon of unrighteousness.” By obligating the debtors, the unjust
steward used his lord’s money for his own advantage. What was Jesus telling His disciples? He was telling
them that they should use the money they had gained to make friends for the “lasting habitations,” that is,
for all eternity. How can this be done?
One example can be found in Matthew 25:31-40. When Christ returns, the sheep will be separated from
the goats-those who receive salvation and those who do not.
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the
throne of his glory: And before him shall be gathered all nations: and he shall separate them one from
another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand,
but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the world. (vv.31-34)
Why did He say this?
For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye
took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto
me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or
thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee?
Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto
them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye
have done it unto me. (vv. 35-40)
From the above, we can see that sharing one’s amenities with those in need is one way to “make friends
of the mammon of unrighteousness.”
But what did the King say to those on His left hand who refused to help the needy?
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye
gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in
prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an
hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then
shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these,
ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.
(vv. 41-46)
The Apostle Paul illustrated a similar principle when he spoke of supporting the gospel. He told the
Corinthian brethren:
Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as well as other
apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas, have not we power to
forbear working? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth
not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things
as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle
the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for
our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he
that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a
great thing if we shall reap your carnal things? . . . Do ye not know that they which minister about holy
things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even
so hath the Lord ordained that they which preach the gospel should live of the gospel. (1 Cor. 9:4-11,
13-14)
So, a second way to fulfill Jesus’ admonition in Luke 16:9 is by faithfully lending one’s financial support for
the ministry of the gospel. Why is this so important? Because the only way one may gain eternal life is to
accept Christ and the Truth of God. And how is this truth made available?
Paul tells us in Romans 10:13-15:
For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in
whom they have not believed? and how shall they believe in him of whom they have not heard? and how
shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How
beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
(Rom. 10:13-15).
Those who help the needy and support the gospel, making the Truth available to others, are indeed
making friends of the “mammon of unrighteousness.” All that is in this physical world will eventually “fail.”
In the end, those who heed Christ’s instruction can be with these friends in the Kingdom of God for all
eternity! These are the ones who “receive you into everlasting habitations.”
Matthew 23:33 is considered a “hard saying” because many people think Jesus’ words in this text were the
result of a personal vendetta against the Pharisees. Those who think so have no realization of the kind of
damage of which these religious leaders were guilty, and why Christ said what He did. His words were:
“Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” This was strong
language indeed, certainly difficult, if not impossible, for the Pharisees to take.
Let us notice what led up to His remark in verse 33. Beginning in verse two, Jesus acknowledged the
authority of the scribes and Pharisees. He advised the people to follow what they said, but not to do as
they did. This was because they did not practice what they preached. Jesus went on to say that these
leaders added all kinds of burdens that were not required. In addition, they were mostly interested in
impressing people with their high degree of “devotion,” and loved the honor and recognition that went with
it. They demanded respect by various titles they had attached to themselves. In their approach to religion,
they actually hindered people from being able to attain salvation. Jesus called them hypocrites. He
criticized their methods of extracting tithes and of making proselytes. He called them blind guides who
made much ado about physical rules and regulations. While these regulations made them appear
righteous, on the inside they were extortionists, full of uncleanness, hypocrisy, and iniquity. They made a
pretense of respecting God’s prophets of the past, but in reality were intent upon killing the One God sent
for their time period. They were almost beyond redemption. This is why Jesus told them it would be very
difficult for them to escape damnation itself! In effect, their religion was one of self-righteous unreality-a
religion that created a huge stumbling block for those seeking to enter into the Kingdom of God!
Actually, Jesus did not tell them anything more than had John the Baptist. Of John we read: “But when he
saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of
vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for
repentance” (Matt. 3:7-8). John warned them not to place reliance on their physical paternity, because as
far as salvation was concerned, this meant nothing (v. 9). Their total emphasis was on physical
obedience, not on the spiritual requirements of God’s Law. They emphasized outward subservience, but
not an inward change in the heart. Believing this was sufficiently pleasing to God, the people imitated this
outward religion. These scribes and Pharisees were totally misleading the people and had refused to
repent. If any group of people deserved to hear the “hard words” Jesus spoke in Matthew 23:33, it was
these religious leaders.
A “hard saying,” that is difficult to understand, is recorded in Luke 17:37. This text states: ” . . .
Wheresoever the body is, thither will the eagles be gathered together.” What did Jesus mean by this
remark? The context of Luke 17:34-37 refers to Christ’s return, as seen in verses 26-30. Verses 34-36
read: “I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall
be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be
in the field; the one shall be taken, and the other left.” Then we find the enigmatical text: “And they
answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will
the eagles be gathered together.”
Luke 17 contains a number of prophetic events that are to occur before Christ’s return. These events lead
up to His return, as verse 30 shows. The statement in verse 37 can be understood in the following
manner. The eagles go where the body is located. At the time of Christ’s return, what is to happen to the
body-the Church? “And he shall send his angels with a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to the other” (Matt. 24:31). And where will
they be gathered? “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem
on the east . . . . and the LORD my God shall come, and all the saints with thee” (Zech. 14:4-5). In brief,
the saints-the body, the Church-will be gathered with Christ in Jerusalem at His second coming.
Matthew 26:50 is a “hard saying” because it implies Jesus did not know the reason for Judas’ appearance
when the authorities came to arrest Him. After betraying Him with a kiss, Jesus said: ” . . . Friend,
wherefore art thou come? Then came they, and laid hands on Jesus, and took him.” Jesus knew perfectly
well why Judas had come. He had already let it be known that He would be betrayed by the one who
“dipped the sop,” and told Judas to leave the last supper in order to do what he intended (John 13:27).
Many Bible commentators believe that Matthew 26:50 is not properly translated, and take it to be an
elliptical imperative. It should thus be translated: “Do the business for which you have come.”
Matthew 27:46 should be regarded as a “hard saying” because some Bible readers find it hard to imagine
why the Son of God would say such a thing to the Father. The statement was made at the time Jesus was
hanging on the stake. We read: “Now from the sixth hour there was darkness over all the land unto the
ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that
is to say, My God, my God, why hast thou forsaken me?” (Matt. 27:45-46). These were the last audible
words of Jesus, as the only other sound was when the Roman soldier pierced Him with a spear (John
19:34, Matt. 27:50). Jesus absolutely knew He would be resurrected from the dead (Matt 27:63), yet at this
crucial time He asked God why He had forsaken Him. What led Him to do this?
Notice Psalm 22:1. In this Psalm David wrote: “My God, my God, why hast thou forsaken me? why art thou
so far from helping me, and from the words of my roaring?” Much of this Psalm illustrates a time of
despair, a time when God was sorely needed. Men often need God to deliver them in times of trial. Christ
was indeed the Son of God, but He was also man. He was God in the flesh, subject to the same passions
and weaknesses of all human beings. The difference between Christ and the rest of humanity is that He
never sinned. Nevertheless, He was flesh and blood. This fact is made plain in Hebrews 5:7. Paul wrote of
Christ: “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying
and tears unto him that was able to save him from death, and was heard in that he feared.” Christ was not
saved from the physical death we must all face, but by this very death was able to take upon Him our sins.
By accepting the sacrifice made in our stead, and by repenting of our sins, we can receive forgiveness,
and eventually salvation. But we must all die the physical death. Christ died the physical death so that we
could be saved. He paid the penalty for our sins (Rom. 5:7-8). Christ was resurrected from this physical
death and is now immortal.
So, again, why did Christ say what He did when He was being crucified? Christ was made sin for us (2
Cor. 5:21). He was the perfect sin offering. In the Old Testament type, the sin offering was burned outside
of the camp. This offering was a type, or a reminder that sinful man could not approach a holy God. At this
moment on the stake, Christ was cut off from God, left alone and abandoned. As a human being He felt
the despair seen in Psalm 22:1 and fulfilled this as a prophecy. He fulfilled the righteousness that God
required, and learned “obedience by the things which He suffered” (Heb. 5:8). He never sinned, or
deviated from the course set for Him from the foundation of the world (Rev. 13:8).
Luke 17:21 is a text that many do not understand. Therefore, it can be regarded as a “hard saying.” We
pick up the account in verse 20: “And when he was demanded of the Pharisees, when the kingdom of God
should come, he answered them and said, The kingdom of God cometh not with observation: Neither
shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” What did He mean, “the
kingdom of God is within you”?
The Jewish people anticipated a Messiah who would free them from the Roman yoke and restore the
kingdom of Israel. They completely misunderstood the reason Christ came. He did not come at that time
as the conquering King of kings; He came as the sin-bearer of the world. The Pharisees misunderstood
this purpose and so asked the question cited in the above paragraph. We notice Jesus’ answer. He said
the Kingdom of God would not come by “observation.” Notice, the marginal rendering is “with outward
show.” Keep in mind, the Jews were continually looking for a sign. Jesus told the Pharisees that the
Kingdom of God would not come in any physical manner that would allow them to observe its
development. Rather, when the Kingdom of God comes, it will be sudden and dramatic (Rev. 11:15).
Then, Jesus made the strange statement: ” . . .the kingdom of God is within you” (Luke 17:21). What did
He mean? Notice again the marginal rendering. The word “within” should be translated “among.” What He
was saying was that the Kingdom of God is “among you” now, or “in your midst.” Why did Jesus say this?
The answer is that in the Bible the words “king” and “kingdom” are synonymous. Compare Daniel 7,
verses 17 and 23. Christ, as the coming King of kings, and the representative of God’s Kingdom, was
already among them. But they had no sense of this reality. Christ had no intention of establishing the
Kingdom of God during that time, or according to any Jewish ideas. Christ will do that at His second
coming. But for present, their king was indeed among them.
The final “hard saying” in this Part of the series is found in Luke 22:36. The text reads: “Then said he unto
them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let
him sell his garment, and buy one.” When the disciples responded that they possessed two swords, He
said, “It is enough.” Why did Jesus, the Prince of Peace, advocate carrying a sword? The answer is found
in verse 37. Jesus explains: “For I say unto you, that this that is written must yet be accomplished in me,
And he was reckoned among the transgressors: for the things concerning me have an end.” This is a
quote from Isaiah 53:12: “Therefore will I divide him [Christ] a portion with the great, and he shall divide the
spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the
transgressors; and he bare the sin of many, and made intercession for the transgressors.”
Jesus knew He would soon be arrested and put to death. This could not be done legally unless
trumped-up charges were sustained. Even Pilate knew the whole affair was illegal. “When Pilate saw that
he could prevail, nothing, but that rather a tumult was made, he took water, and washed his hands before
the multitude, saying, I am innocent of the blood of this just person: see ye to it” (Matt. 27:24). To carry out
this nefarious deed, the Jewish leaders had to convince the mob that Jesus was a criminal. There are a
number of views regarding Jesus’ comment about a sword. Some Bible commentators say that carrying a
sword “reckoned Him among the transgressors.” Since Jesus ties in His comment about a sword with
Isaiah 53:12, this seems to be the best explanation.
The final “hard saying of Jesus” to be addressed in this series is the text found in Mark 9:43-48.
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: Where their worm dieth not, and the fire is not
quenched. 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: Where their worm dieth not, and the fire
is not quenched. 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: Where their worm dieth not, and the fire is
not quenched.
What did Jesus mean by the expression “hellfire”? And what did He mean by “where their worm dieth not,
and the fire is not quenched”? Do worms never die in hell? And will hellfire burn for all eternity?
To understand what He meant, we need to go back to the beginning. What does the Bible really say about
man? This needs to be addressed because if there is an eternal hellfire, then there must be men who are
eternally living in it. Notice what the Bible says about man. “And the LORD God formed man of the dust of
the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen. 2:7). An
act of God gave man life, and he became a living soul. But notice carefully. The text does not say man has
a soul. Rather, it says he is a soul. What is a soul?
The Hebrew word for “soul” is nephesh. It is used a number of times in the Old Testament, and is even
applied to animals and fish.
Notice what we read in the Enhanced Strong’s Lexicon:
5315 ????[nephesh /neh·fesh] . . . AV translates as “soul” 475 times, “life” 117 times, “person” 29 times,
“mind” 15 times, “heart” 15 times, “creature” nine times, “body” eight times, “himself” eight times,
“yourselves” six times, “dead” five times, “will” four times, “desire” four times, “man” three times,
“themselves” three times, “any” three times, “appetite” twice, and translated miscellaneously 47 times. 1
soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion. 1a that which
breathes, the breathing substance or being, soul, the inner being of man. 1b living being. 1c living being
(with life in the blood). 1d the man himself, self, person or individual. 1e seat of the appetites. 1f seat of
emotions and passions. 1g activity of mind. 1g1 dubious. 1h activity of the will. 1h1 dubious. 1i activity of
the character. 1i1 dubious.
This authoritative source shows that the Old Testament usage of “soul” does not imply anything that is
immortal. The fact is: What Adam became was a “living being.” No immortality is implied by the word
“soul.” Actually, the idea that man has an immortal soul came from the Greek concept of dualism. This was
the pagan notion that man is made up of two parts-a physical body, and an immortal soul. This view did
not originate in the Bible.
The following excerpts concerning the word nephesh [nepes, nph] are taken from The Theological
Wordbook of the Old Testament, by Harris, Archer, and Waltke.
The original, concrete meaning of the word was probably “to breathe” . . . The noun appears to denote
“?breath?” in ?Gen 1:30?: “?in which [i.e. the land creatures] is the breath of life.?” The connection
between nepes and breath is also suggested by such statements as: “?and [the Lord] breathed [nph?] into
his [man's] nostrils the breath of life; and man became a living soul?” (?Gen 2:7?); and “?the nepes
[life/breath/soul] of the child returned and he revived?” (?I Kgs 17:22?) . . . . Accordingly, in some
passages nepe is best translated by “?life,?” but “?life?” here denotes the living self with all its drives, not
the abstract notion “?life?”. . . . A total of 755 occurrences of the noun nepes have been counted in the ot,
and of these it is rendered in the Greek translation (LXX) some 600 times by the psyche (?????). Of the
144 times it is used in the Psalms, over 100 of them have the first person suffix, “?my soul.?” Thus in its
most synthetic use nepes stands for the entire person. In ?Gen 2:7? “?man became a living creature?”
[nepes]-the substantive must not be taken in the metaphysical, theological sense in which we tend to use
the term “?soul?” today. Precisely the same Hebrew expression (nepes hayya)-traditionally rendered
“?living soul?” occurs also in ?Gen 1:20?, ?21?, and ?24?. In other words, man is here being associated
with the other creatures as sharing in the passionate experience of life and is not being defined as distinct
from them.
What does all this mean? It means that the word “soul” does not imply that man is immortal!
What then is man?
The Psalmist states: “For he knoweth our frame; he remembereth that we are dust” (Ps. 103:14). Jesus
Himself said: “That which is born of the flesh is flesh . . . ” (John 3:6). Can souls die? Certainly. The
Scripture tells us: “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine:
the soul that sinneth, it shall die” (Ezek. 18:4). Have all human beings sinned? Yes, according to the Bible.
“For all have sinned, and come short of the glory of God” (Rom. 3:23).
Consider the following Scriptures: “Put not your trust in princes, nor in the son of man, in whom there is no
help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish” (Ps. 146:3-4).
“For the living know that they shall die: but the dead know not any thing, neither have they any more a
reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now
perished; neither have they any more a portion for ever in any thing that is done under the sun” (Eccl.
9:5-6). “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” (Ps. 6:5).
“The dead praise not the LORD, neither any that go down into silence” (Ps. 115:17). The above clear-cut
Scriptures are easily understood. Jesus said, ” . . . the scripture cannot be broken” (John 10:35), meaning
the Scriptures do not contradict. But other Scriptures are not as clear as these. This is why the statements
Jesus made in Mark 9:43-48 need an explanation.
The Bible calls death a sleep. Jesus made this plain in John 11. Jesus told His disciples that His friend,
Lazarus, was sleeping. Then He plainly told them Lazarus was dead (John 11:11-14). The Apostle Paul
also said death was a sleep. “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of
God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but
we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall
sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Cor. 15:50-52).
And in 1 Thessalonians four, Paul wrote:
For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring
with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the
coming of the Lord shall not [precede] them which are asleep. For the Lord himself shall descend from
heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ
shall rise first (vv. 14-16).
People are usually interred in the ground, or in the grave, when they die. But many people believe the
souls of the unconverted dead go to hell when they die. Where is hell anyway? Jacob knew what would
happen to him when he died. When told his son Joseph was dead, he said: “. . . For I will go down into the
grave unto my son mourning . . . ” (Gen. 37:35). The word “grave” is the English translation of the Hebrew
word sheol. It means the “pit,” the place where men were buried. The word “pit” was used when Korah and
his company were killed. “But if the LORD make a new thing, and the earth open her mouth, and swallow
them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand
that these men have provoked the LORD” (Num. 16:30).
Sheol is often translated “hell,” meaning the “grave,” but there is another meaning for the word sheol. This
meaning is found in Deuteronomy 32:22. Notice: “For a fire is kindled in mine anger, and shall burn unto
the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the
mountains.” This “hell” does not refer to the grave. It refers to a worldwide conflagration-a hellfire- that will
take place at some future date. In the New Testament, three separate Greek words are translated “hell” in
the English language. The Greek word hades is the equivalent of the Hebrew sheol. The word hades also
means the grave. An example of this usage is found in Matthew 16:18: “And I say also unto thee, That
thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
Jesus promised that the grave, or death, would not prevail against His Church. It would never die.
Another example of the use of hades is found in Acts 2:26-27, and 31, texts that refer to the Messiah, His
death, and resurrection. “Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh
shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see
corruption. . . . He [David] seeing this before spake of the resurrection of Christ, that his soul was not left in
hell, neither his flesh did see corruption” (Acts 2:31). One more example is found in 1 Corinthians 15,
where the word hades is translated “grave.” “O death, where is thy sting? O grave, where is thy victory?”
(v. 55). This victory is the Resurrection, and Jesus alone has the key. “I am he that liveth, and was dead;
and, behold, I am alive for evermore, Amen; and have the keys of hell [hades] and of death” (Rev. 1:18).
The fact is: Every place where the word hades is translated “hell” in the New Testament, the meaning is
the grave. The only Scripture that could possibly confuse anyone is found in the parable of “Lazarus and
the Rich Man.” See Luke 16:19-31. While in “hell” the rich man lifted up his eyes in torment. For the
meaning of this parable, please refer to Part 10 of the Parables found on the home page of our Web site.
The second Greek word used to translate the English word “hell” is tartaroo. It is used only once in the New
Testament. It does not refer to a subterranean cavern beneath the surface of the earth, but to “a condition
or place of restraint.” This is the present condition to which Satan and his demons have been placed.
Peter tells us: “For if God spared not the angels that sinned, but cast them down to hell, and delivered them
into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). These wicked spirits no longer have
the powers and capabilities they once possessed, but are greatly restrained. They know there is a
judgment coming. During His public ministry, demons cried out to Christ ” . . . What have we to do with
thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Matt. 8:29).
The third Greek word used for the English “hell” is gehenna. This is the word that has caused many to
become confused. It is used in Mark 9:43, 45, 47, quoted earlier. What does it mean? Any number of Bible
dictionaries will quickly tell us that Gehenna was a valley west and south of Jerusalem, also a symbolic
name for the final place of punishment of the ungodly. The literal Gehenna was the location of the city
dump. It was a deep, narrow ravine with steep rocky sides where all the refuse of Jerusalem was dumped.
Jesus used this name as a type or representation of the final lake of fire described in Revelation 20:14-15.
Here is what the Enhanced Strong’s Lexicon states:
1067 ??????? [geenna /gheh·en·nah] . . . AV translates as “hell” nine times, and “hell fire + 3588 + 4442″
three times. 1 Hell is the place of the future punishment called “Gehenna” or “Gehenna of fire.” This was
originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast
out and burned; a fit symbol of the wicked and their future destruction.
The word hades, mentioned three paragraphs above, means the “grave.” But hades eventually came to
have another meaning. As Greek thought gradually crept into the visible church, Greek concepts were
absorbed. Notice what Wuest’s Word Studies in the New Testament states:
The second of these words is “Hades, (????,)” which is a transliteration, not a translation, of the Greek
word . . . .The word itself means “The Unseen.” This was the technical Greek religious term used to
designate the world of those who departed this life. The Septuagint, namely, the Greek translation of the
Old Testament, uses this word to translate the Hebrew “Sheol, (?????,)” which has a similar general
meaning. The “Hades (????)” of the pagan Greeks was the invisible land, the realm of shadow, where all
Greeks went, the virtuous, to that part called Elysium (???????), the wicked, to the other part called
Tartarus (????????).
What this means is that as Greek thought penetrated the church, the pagan concept of a subterranean
cavern under the earth became accepted as the definition of hades. The fact is: The concept of a
subterranean cavern is pagan in origin and did not come from the Old or New Testaments! It became a
popular belief in the church as a result of Dante Alighieri’s Divine Comedy. Even Wuest’s above comment
that the pagan meaning of this hades is similar to that of the Old Testament Sheol reflects this pagan
error.
The punishment about which Jesus warned was eternal death in the Lake of Fire, not punishment for all
eternity in hell. He said: “And fear not them which kill the body, but are not able to kill the soul: but rather
fear him which is able to destroy both soul and body in hell” (Matt. 10:28). The physical body can be
resurrected back to life, but also both the physical body and life can be destroyed forever in gehenna.
Notice carefully, the Bible does not speak of “eternal punishing,” but “eternal punishment.” There is a
difference. “And these [the wicked] shall go away into everlasting punishment: but the righteous into life
eternal” (Matt. 25:46). “But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath
power to cast into hell; yea, I say unto you, Fear him” (Luke 12:5). Jesus warned the Pharisees: “Ye
serpents, ye generation of vipers, how can ye escape the damnation of hell (gehenna)?” (Matt. 23:33).
Even John the Baptist warned of the fate of the wicked. When he saw many of the Pharisees and
Sadducees attend his baptism, he said: “I indeed baptize you with water unto repentance: but he that
cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy
Ghost, and with fire” (Matt. 3:11). Continuing he explained: “Whose fan is in his hand, and he will throughly
purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire”
(v. 12). This is the fire of which Jesus spoke in the “hard saying” given at the beginning of this article.
The Bible clearly states that the wicked will be consumed in fire. Notice Matthew 25:41. Jesus stated:
“Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.” Now to verse 46: “And these shall go away into everlasting
punishment: but the righteous into life eternal.” Does this fire continually burn beneath the surface of the
earth, or are these texts speaking of the consequences, or finality, of that fire? Notice again carefully. This
fire is called “punishment,” not “punishing.” It is further defined in Revelation 21:7-8: “He that overcometh
shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and
the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have
their part in the lake which burneth with fire and brimstone: which is the second death.” How can this be
called “death,” which means the cessation of life, if those cast into this fire will burn for all eternity? This
concept of an ever-burning hellfire is so ensconced in the thinking of theologians that many believe the
false notion that death does not mean cessation of life, but separation from God.
What really does happen to the wicked? The prophet Malachi tells us: “For, behold, the day cometh, that
shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that
cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch . . . .
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I
shall do this, saith the LORD of hosts” (Mal. 4:1-3). This is the real “hellfire” people often mistakenly
believe to be beneath the earth. The fact is: The fire of which Jesus spoke is not an everlasting fire, but a
fire that has everlasting consequences. It is the “lake of fire” mentioned in Revelation 20:14-the fire from
which there will be no resurrection. This fire will not be quenched, but neither will it burn forever.
Isaiah wrote of the fate of the wicked. He said: “And it shall come to pass, that from one new moon to
another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. And
they shall go forth, and look upon the carcases of the men that have transgressed against me: for their
worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Isa.
66:23-24). So, what does it mean, “neither shall their fire be quenched”? Jeremiah gives the answer. This
warning was to the men of Judah: “But if ye will not hearken unto me to hallow the sabbath day, and not to
bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the
gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched” (Jer. 17:27). Are
the palaces of Jerusalem still burning? Of course not! An unquenchable fire, then, is a fire that burns itself
out. It cannot be extinguished until has burned completely.
But what about the statement “their worm shall not die”? Do worms live forever? A Bible Dictionary, by
Smith and Peloubet, under the subject of “worm,” tells us that worms feed upon the bodies of dead human
beings (See Job 19:26; 21:26; 24:20). The fact is: Both Isaiah 66:24 and Mark 9:44, 46, and 48 are used
metaphorically for the torments of the guilty. Smith’s Bible dictionary goes on to describe this as the
torment in the world of the departed spirits, but this last notion is, of course, completely false. When both
Isaiah and Jesus referred to worms, they were referring to the city dump of Jerusalem. This was the valley
of Hinnom, or Gehenna, where the filth of the city, including dead bodies, was teeming with worms. Worms
are the pupae stage of flies. They do not die in that state but turn into flies, a new life form. This is why
Jesus said, “their worm dieth not.” He was referring to the carcasses of the wicked lying on the ground,
being consumed by maggots. There is no Bible support for the idea of either eternal worms or eternal fire.
Isaiah’s statement is particularly clear in this regard. The warning that Jesus gave in Mark 9:43-48 refers to
the final fate of the wicked-the second death!
One other point that should be called to the reader’s attention is the meaning of the word “forever” in the
Bible. This can be understood by examining a text that uses the word “forever.” An example is Exodus
21:5-6. If a Hebrew servant wanted to remain with his master, we read: “And if the servant shall plainly
say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto
the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear
through with an aul; and he shall serve him for ever.” Is the Hebrew servant still serving his master? Of
course not!
Clearly then, the meaning “forever” in the Bible means as long as the factors involved continue to exist. In
the example listed above, both of the factors ended long ago. See also Deuteronomy 15:17. When we
examine the texts that refer to the judgment of God, this same rule applies. See, for example, Revelation
14:11; 19:3; 20:10. At the time of Christ’s return, God’s judgment will be meted out. “For, behold, the LORD
will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with
flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD
shall be many” (Isa. 66:15-16). This judgment applies to Revelation 14:11; 19:3. This is destruction by fire.
That fire will not burn for eternity, but only until it burns out. Those are the factors involved at this time, but
this is not the final judgment. That takes place 1000 years later.
Revelation 20:10 applies to the final judgment-the Lake of Fire. This verse states: “And the devil that
deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and
shall be tormented day and night for ever and ever” (Rev. 20:10). Notice, in the Authorized Version, the
word “are” is in italics. This means it is not found in the Greek text and was added to make the meaning
clearer. In this verse, it does just the opposite. If any words should have been added to verse 20, it should
not be “are” but “were cast.” The fact is: The beast and the false prophet were cast into “the lake of fire and
brimstone” 1000 years earlier and were consumed. What Revelation 20:10 states is that the devil is cast
into the fire where the beast and false prophet were cast 1000 years earlier. At a particular location and
during the period of the Millenium, a localized fire will be burning. Flesh and blood perish, but Satan is a
spirit being. Spirit beings cannot die (Luke 20:36). So, he and his demons will be “tormented day and night
for ever and ever” (Matt. 25:41). The location of this fire is not revealed. How long is this “forever”? The
Bible does not say, but it will last as long as the factors involved continue to exist.
When Jesus said, “the fire is not quenched,” and “their worm dieth not,” He was referring to the final death
of the wicked in the Lake of Fire, typified by Gehenna, the city dump. This fact is made known not only by
Jesus’ statement, but also by Scriptures found in both the Old and New Testaments.

The Hard Sayings of Jesus

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The Hard Sayings of Jesus

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Bethel Church of God

The Hard Sayings of Jesus: Part 1

The Hard Sayings of Jesus: Part 1

He illustrated this principle by a parable.

The Hard Sayings of Jesus: Part 2

The Hard Sayings of Jesus: Part 3

Here is what He said:

As a result of his faith, God said to him:

Another “hard saying” is found in Matthew 11:7-11. It reads as follows:

The Hard Sayings of Jesus: Part 4

Also notice what Malachi prophesied:

The Apostle Peter described this certainty:

In fact, Christ said:

The Hard Sayings of Jesus: Part 5

Notice what led up to this remark:

The Hard Sayings of Jesus: Part 6

The answer is given in the next chapter.

The Apostle Paul adds:

The next “hard saying” is found in Luke 9:57-60:

Here is the account:

thou and preach the kingdom of God.

The Hard Sayings of Jesus: Part 7

The Hard Sayings of Jesus: Part 8

Why did He say this?

Paul tells us in Romans 10:13-15:

The Hard Sayings of Jesus: Part 9

The Hard Sayings of Jesus: Part 10

Notice what we read in the Enhanced Strong’s Lexicon:

What then is man?

And in 1 Thessalonians four, Paul wrote:

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