Wednesday, December 31, 2008

Matthew 12:41


Matthew 12:41

The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold a greater than Jonas is here.

a. NLT: “The people of Nineveh will stand up against this generation on judgment day and condemn it, for they repented of their sins at the preaching of Jonah. Now someone greater than Jonah is here—but you refuse to repent.

b. NIV: The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.

c. YLT: Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, for they reformed at the proclamation of Jonah, and lo, a greater than Jonah here!

d. Amplified Bible Classic: The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, Someone more and greater than Jonah is here!

e. Worrell Translation: The men of Nineveh will rise up in judgment with this generation, and will condemn it; because they repented at the preaching of Jonah, and behold, a greater than Jonah is here.

1. “The men of Nineveh shall rise in judgment with this generation, and shall condemn it…”

a. The men [Strong: 435 * aner an'-ayr a primary word (compare 444); a man (properly as an individual male):--fellow, husband, man, sir.]

b. of Nineveh [Strong: 3536 * Nineuites nin-yoo-ee'-tace from 3535; a Ninevite, i.e. inhabitant of Nineveh:--of Nineve, Ninevite.]

c. shall rise [Strong: 450 * anistemi an-is'-tay-mee from 303 and 2476; to stand up (literal or figurative, transitive or intransitive):--arise, lift up, raise up (again), rise (again), stand up(-right).]

d. in [Strong: 1722 * en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

e. judgment [Strong: 2920 * krisis kree'-sis decision (subjectively or objectively, for or against); by extension, a tribunal; by implication, justice (especially, divine law):--accusation, condemnation, damnation, judgment.]

f. with [Strong: 3326 * meta met-ah' a primary preposition (often used adverbially); properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between 575 or 1537 and 1519 or 4314; less intimate than 1722 and less close than 4862):--after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out). Often used in composition, in substantially the same relations of participation or proximity, and transfer or sequence.]

g. this [Strong: 5026 * taute tow'-tay, and tauten tow'-tane, and tautes tow'-tace dative case, accusative case and genitive case respectively of the feminine singular of 3778; (towards or of) this:--her, + hereof, it, that, + thereby, the (same), this (same).]

h. generation [Strong: 1074 * genea ghen-eh-ah' from (a presumed derivative of) 1085; a generation; by implication, an age (the period or the persons):--age, generation, nation, time.]

i. and [Strong: 2532 * kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

j. shall condemn [Strong: 2632 * katakrino kat-ak-ree'-no from 2596 and 2919; to judge against, i.e. sentence:--condemn, damn.]

k. it [Strong: 846 * autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

1). The men of Nineveh shall rise in judgment with this generation because they became believers and believers will judge the world.

a). 1 Corinthians 6:1-3 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
6:2 Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters?
6:3 Know ye not that we shall judge angels? How much more things that pertain to this life?

2. “…because they repented at the preaching of Jonas…”

a. because [Strong: 3754 * hoti hot'-ee neuter of 3748 as conjunction; demonstrative, that (sometimes redundant); causative, because:--as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.]

b. they repented  [Strong: 3340 * metanoeo met-an-o-eh'-o from 3326 and 3539; to think differently or afterwards, i.e. reconsider (morally, feel compunction):--repent.]

c. at [Strong: 1519 * eis ice a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).]

d. the [Strong: 3588 * ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

e. preaching [Strong: 2782 *  kerugma kay'-roog-mah from 2784; a proclamation (especially of the gospel; by implication, the gospel itself):--preaching.]

f. of Jonas [Strong: 2495 * Ionas ee-o-nas' of Hebrew origin (3124); Jonas (i.e. Jonah), the name of two Israelites:--Jonas.]

1). Jonah 3:1-10 And the word of the LORD came unto Jonah the second time, saying,
3:2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.
3:3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days journey.
3:4 And Jonah began to enter the city after a days journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.
3:5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
3:6 For word came unto the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.
3:7 And he caused it to be proclaimed and published through Nineveh by the decree of the kings and his nobles, saying, herd not clock, taste any thing: let them not feed, nor drink water:
3:8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.
3:9 Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?
3:10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

2). There is no doubt we will see the people of Nineveh in heaven (We will also see the Queen of the South, the Queen of Sheba, Matthew 12:42), and that they will participate in judgment with us against the world.

3. “…and, behold a greater than Jonas is here.”

a. and [Strong: 2532 * kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. behold [Strong: 2400 * idou id-oo' second person singular imperative middle voice of 1492; used as imperative lo!; --behold, lo, see.]

c. [a] greater [than] [Strong: 4119 * pleion pli-own, or neuter pleion pli'-on, or pleon pleh'-on comparative of 4183; more in quantity, number, or quality; also (in plural) the major portion:--X above, + exceed, more excellent, further, (very) great(-er), long(-er), (very) many, greater (more) part, + yet but.]

d. Jonas [Strong: 2495 * Ionas ee-o-nas' of Hebrew origin (3124); Jonas (i.e. Jonah), the name of two Israelites:--Jonas.]

e. is here [Strong: 5602 * hode ho'-deh from an adverb form of 3592; in this same spot, i.e. here or hither:--here, hither, (in) this place, there.]

1). There is no question that Jesus was referring to himself in this passage. But more is being said here than meets the eye. Jesus said of John the Baptist that he was more than a prophet, indeed the greatest born of woman.

a). Matthew 11:7-11 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out in the wilderness to see? A reed shaken with the wind?
11:8 But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings’ houses.
11:9 But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet.
11:10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11:11 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.

b). Jesus was saying that John was not only the greatest prophet but also the greatest born of a woman. Why? Because he was the forerunner of the Messiah! It was his calling. But Jesus does not stop there, he goes on to say “…that he that is least in the kingdom of heaven is greater than he.” Jesus is saying that the least of those in the kingdom of heaven, the New Testament age is greater than John.

2). If he that is least in the kingdom of heaven is greater than the greatest prophet, the greatest born of woman, where are we at? Most New Testament believers do not realize the greatness of their ministry. They go through life believing they are just sinners saved by grace. Such belief is a slap in the face of God. Yes it is true that no one has reached sinless perfection on this earth, but as we grow in Christ we should sin less and less. Positionally in Christ we are greater than the greatest Old Testament prophet, not because of us but because of our ministry and position in Christ. The ministry of the New Testament believer is greater that of the greatest Old Testament prophet. Because of that New Covenant truth we are greater than Jonas, yes,  a greater than Jonas is here! Hallelujah!

a). Colossians 1:26, 27  Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.

b). Ephesians 5:30 For we are members of his body, and of his bones.

c). When we are living our lives to the glory of God, and being transformed into his image…a greater than Jonas is here!

3). Tradition says that Jonah is buried in ancient Nineveh in modern day northern Iraq near the modern city of Mosul. If this tradition is true it means that Jonah stayed and ministered to the people of Nineveh after their conversion, which would be completely appropriate and necessary.

a). “The sanctuary of Jama Naballa Jonas is another place that tradition says is Jonah's grave, near the city of Mosul (today in Iraq), near the ancient remnants of Nineveh. On one of the two most prominent mounds of Nineveh ruins, rises the Mosque of the Prophet Yunus (previously a Nestorian-Assyrian Church). Jonah is believed to be buried here, where King Esarhaddon had once built a palace. It is one of the most important mosques in Mosul and one of the few historic mosques that are found on the east side of the city.” http://en.wikipedia.org/wiki/Jonah

Saturday, December 27, 2008

Matthew 27:46

Matthew 27:46

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama-sabach-tha-ni? That is to say, My God, my God, why hast thou forsaken me?

a. NLT: At about three o’clock, Jesus called out with a loud voice, “Eli, Eli,fnlema sabachthani?” which means “My God, my God, why have you abandoned me?”

b. NIV: About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli,fnlemasabachthani?” (which means “My God, my God, why have you forsaken me?”)

c. YLT: and about the ninth hour Jesus cried out with a great voice, saying, 'Eli, Eli, lama sabachthani?' that is, 'My God, my God, why didst Thou forsake me?'

d. Amplified Bible: About the ninth hour Jesus cried out with a loud [agonized] voice, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” 

e. Worrell Translation: And, about the ninth hour, Jesus cried with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI” that is, “My God! My God! Why didst Thou forsake Me”  

1. “And about the ninth hour Jesus cried with a loud voice, saying…”

a. And [1161 * de] [Strong: a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).]

b. about [4012 * peri] [Strong: from the base of 4008; properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period):--(there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).]

c. the ninth [1766 * ennatos] [Strong: ordinal from 1767; ninth:--ninth.]

d. hour [5610 * hora] [Strong: apparently a primary word; an "hour" (literally or figuratively):--day, hour, instant, season, X short, (even-)tide, (high) time.]

e. Jesus [2424 * Iesous] [Strong: of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites:--Jesus.]

f. cried [310 * anaboao] [Strong: from 303 and 994; to halloo:--cry (aloud, out).]

g. with a loud [3173 * megas] [Strong: (including the prolonged forms, feminine megale, plural megaloi, etc.; compare also 3176, 3187); big (literally or figuratively, in a very wide application):--(+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years.]

h. voice [5456 * phone] [Strong: probably akin to 5316 through the idea of disclosure; a tone (articulate, bestial or artificial); by implication, an address (for any purpose), saying or language:--noise, sound, voice.]

i. saying [3004 * lego] [Strong: a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean:--ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

2. “…Eli, Eli, lama-sabach-tha-ni?”

a. Eli, Eli [2241 * eli] [Strong: of Hebrew origin (410 with pronominal suffix); my God:-- Eli.]

b. lama [2982 * lama, or lamma] [Strong: of Hebrew origin (4100 with prepositional prefix); lama (i.e. why):--lama.]

c. sabach-tha-ni [4518 * sabachthani] [Strong: of Chaldee or (7662 with pronominal suffix); thou hast left me; sabachthani (i.e. shebakthani), a cry of distress:--sabachthani.]

3. “…That is to say, My God, my God, why hast thou forsaken me?”

a. that is to say [5123 * toutesti] [Strong: contraction for 5124 and 2076; that is:--that is (to say).]

b. My [3450 * mou] [Strong: the simpler form of 1700; of me:--I, me, mine (own), my.]

c. God [2316 * theos] [Strong: of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

d. My [3450 * mou] See “My” above.

e. God [2316 * theos] See “God” above.

f. why [2444 * hinati] [Strong: from 2443 and 5101; for what reason ?, i.e. why?:--wherefore, why.]

g. hast thou forsaken [1459 * egkatalaipo] [Zodhiates: to forsake, desert, to leave behind in any place or state, to leave in the lurch, abandon. Note: this is the same Greek word used in the Septuagint in Psalm 22:1.] [Strong: from 1722 and 2641; to leave behind in some place, i.e. (in a good sense) let remain over, or (in a bad sense) to desert:--forsake, leave.]

1). Troy J. Edwards, Pastor of Victorious Word Christian Fellowship: Jesus depended upon the union with His Father to maintain His spiritual life.

a). John 6:57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

b). John 5:26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;

2). Troy J. Edwards, Pastor of Victorious Word Christian Fellowship: Jesus said He lives by the Father…Therefore is spiritual life is dependent upon union with another person, it would be reasonable to say that separation, or a break in union from that person would also lead to a loss of that life.

h. me [3165 * me] [Strong: a shorter (and probably originally) from of 1691; me:--I, me, my.]

1). This is a direct quote from Psalm 22:1. Jesus at this time had already been made our sin. I am fully persuaded that Jesus actually felt that God had forsaken him. This is a powerful contrast to statements Jesus made during his ministry concerning his relationship with his Father.

a). John 8:29 And He that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

2). When Jesus was on the cross he was made our sin.

a). 2 Corinthians 5:21  For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

3). That is why the type and foreshadow of it in the Old Testament was a serpent hanging on the cross, and Jesus recognized as such.

a). Numbers 21:8, 9 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.
21:9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

b). John 3:14, 15 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
3:15 That whosoever believeth in him should not perish, but have eternal life.

4). Death is separation

a). Physical death is the separation of the spirit from the body.

(1) James 2:26 For as the body without the spirit is dead, so faith without works is dead also.

b). Spiritual death is the separation of the spirit from God.

(1) Isaiah 59:2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

(2) Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

5). The contrast between Matthew 27:46 and John 8:29 points us to the conclusion that Jesus died spiritually while on the cross when our sin was laid upon him.


Matthew 26:3

Matthew 26:3

Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

1. “…unto the palace of the high priest, who was called Caiaphas.”

a. Caiaphas [Unger’s Bible Dictionary] a surname, the original name being Joseph (Josephus, Ant., xviii,2, 2); but, the surname becoming his ordinary and official designation, it was used for the name itself.

b. Enquirer News Services, 8/14/92. “Israeli archaeologists have discovered the family tomb of Caiaphas, the Jewish high priest who presided at the trial of Jesus and delivered him to the Romans to be crucified.
Buried in an ancient cave on the outskirts of Jerusalem, the family’s bones were sealed in ornate and elaborately carved ossuaries—ceremonial boxes used widely by the Jews of the late first century.
Archeologists say no comparable evidence exists for the remains of any other such major figure mentioned in the New Testament. But after 2000 years, the presence of Caiaphas’ bones in the tomb cannot be verified. The age of the bones, the inscriptions on the ossuaries and the artifacts that surrounded them all point directly toward his influential family.
Like many such discoveries, this one came by accident, when workers widening a road in Jerusalem’s Peace Forest in 1990 stumbled across an unusually large burial site.
The finding is reported in the September – October issue of Biblical Archaeology.

Monday, December 22, 2008

Acts 16:18


Acts 16:18

And this she did many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

a. NLT: This went on day after day until Paul got so exasperated that he turned and said to the demon within her, “I command you in the name of Jesus Christ to come out of her.” And instantly it left her.

b. NIV: She kept this up for many days. Finally Paul became so annoyed that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.

c. YLT: and this she was doing for many days, but Paul having been grieved, and having turned, said to the spirit, 'I command thee, in the name of Jesus Christ, to come forth from her;' and it came forth the same hour.

d. Amplified Bible Classic: And she did this for many days. Then Paul, being sorely annoyed and worn out, turned and said to the spirit within her, I charge you in the name of Jesus Christ to come out of her! And it came out that very moment.

e. Worrell Translation: And this she was doing for many days. But Paul, having been troubled, and turning, said to the spirit, “I command you in the name of Jesus Christ to come out from her.” And it came out that very hour.

f. Wuest Translation: But Paul thoroughly annoyed and indignant, was worn out, and having turned around to the spirit, said, I charge you in the Name of Jesus Christ to come out of her at once. And he came out that same hour.

g. Peshitta Eastern Text: And this she did for many days. So Paul was indignant and he said to the spirit, I command you in the name of Jesus Christ to come out of her. And it left her the same hour.

1. “And this she did many days.”

a. And [Strong: 1161 * de deh a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).]

b. this [Strong: 5124 * touto too'-to neuter singular nominative or accusative case of 3778; that thing:--here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

c. she did [Strong: 4160 * poieo poy-eh'-o apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct):--abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield.]

d. [Strong: 1909 * epi ep-ee' a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:--about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).]

e. many [Strong: 4183 * polus pol-oos' including the forms from the alternate pollos; (singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely:--abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly.]

f. days [Strong: 2250 * hemera hay-mer'-ah feminine (with 5610 implied) of a derivative of hemai (to sit; akin to the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.]

1). This happened over and over. It shows that Paul did not react right away. I believe that he waited until he got the mind of God about the situation and then acted in faith.

2. “…But Paul, being grieved, turned and said to the spirit…”

a. But [Strong: 1161 * de deh a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).]

b. Paul [Strong: 3972 * Paulos pow'-los of Latin origin; (little; but remotely from a derivative of 3973, meaning the same); Paulus, the name of a Roman and of an apostle:--Paul, Paulus.]

c. being grieved [Strong: 1278 * diaponeo dee-ap-on-eh'-o from 1223 and a derivative of 4192; to toil through, i.e. (passively) be worried:--be grieved.]

d. turned [Strong: 1994 * epistrepho ep-ee-stref'-o from 1909 and 4762; to revert (literally, figuratively or morally):--come (go) again, convert, (re-)turn (about, again).]

e. and [Strong: 3225 * kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

f. said [Strong: 2036 * epo ep'-o a primary verb (used only in the definite past tense, the others being borrowed from 2046, 4483, and 5346); to speak or say (by word or writing):--answer, bid, bring word, call, command, grant, say (on), speak, tell.]

g. to the spirit [Strong: 4151 * pneuma pnyoo'-mah from 4154; a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:--ghost, life, spirit(-ual, -ually), mind.]

3. “…I command thee in the name of Jesus Christ to come out of her…”

a. I command [Strong: 3853 * paraggello par-ang-gel'-lo from 3844 and the base of 32; to transmit a message, i.e. (by implication) to enjoin:--(give in) charge, (give) command(-ment), declare.]

b. thee [Strong: 4671 * soi soy dative case of 4771; to thee:--thee, thine own, thou, thy.]

c. in [Strong: 1722 * en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

d. the name [Strong: 3686 * onoma on'-om-ah from a presumed derivative of the base of 1097 (compare 3685); a "name" (literally or figuratively) (authority, character):--called, (+ sur-)name(-d).]

e. of Jesus [Strong: 2424 * Iesous ee-ay-sooce' of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites:--Jesus.]

f. Christ [Strong: 5547 * Christos khris-tos' from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.]

g. to come [Strong: 1831 * exerchomai ex-er'-khom-ahee from 1537 and 2064; to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.]

h. out of [Strong: 575 * apo apo' a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):--(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.]

i. her [Strong: 846 * autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

4. “…And he came out the same hour.”

a. And [Strong: 3225 * kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. he came out [Strong: 1831 * exerchomai ex-er'-khom-ahee from 1537 and 2064; to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.]

c. the same [Strong: 846 * autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

d. hour [Strong: 5610 * hora ho'-rah apparently a primary word; an "hour" (literally or figuratively):--day, hour, instant, season, X short, (even-)tide, (high) time.]

1). Under the Mosaic Covenant Israel was forbidden to engage in occult practices of any sort. We under the New Covenant are likewise forbidden.

a). Deuteronomy 18:9-14 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
18:10 There shall not be found among you any one that maketh his son or daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
18:11 Or a charmer, or a consulter with familiar spririts, or a wizard, or a necromancer.
18:12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.
18:13 Thou shalt be perfect with the LORD thy God.
18:14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, they LORD thy God hath not suffered thee so to do.

2). The fact that Paul cast the devil out of her reveals that any kind of paranormal activity, fortune telling, astrology, mediums, séances, ufo’s, channeling, should be avoided by Christians at all costs. It is all the same devil who wraps it in a different package. Jesus gave us authority over devils and demons.

a). Mark 16:15-18 And he said unto them, God ye into all the world, and preach the gospel to every creature.
16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
16:17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
16:18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

3). This is clearly revealed in the New Testament, that Paul received from Jesus and Paul prayed for the church to see it.

a). Ephesians 1:15-23 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
1:16 Cease not to give thanks for you, making mention of you in my prayers;
1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
1:22 And hath put all things under his feet, and gave him to be the head over all things to the church,
1:23 Which is his body, the fullness of him that filleth all in all.

4). On a side note: In America, Halloween has always been celebrated my whole life, but it was never a major holiday. In recent years it has gained prominence especially by the amount of money and decorations people have put in to it. When I was a kid, back in the fifties and sixties, just about every one had a carved pumpkin with a candle in it. Every once in a while you would see a house decorated with some home made stuff but few sunk a lot of money into it. Now though, it is very common, and especially in the stores, the Halloween decorations have grown.

a). In 2008 Halloween spending was 5.8 billion; in 2009 4.7 billion; in 2010 5.8 billion; in 2011 6.9 billion; in 2012 8 billion; and on October 15 of 2013 the projected amount was 7 billion.   http://money.cnn.com/2013/10/15/news/economy/halloween-consumer-spending/


5). America is more and more celebrating Canaanite practices. The more our nation forces the recognition of God out of the public square, the vacuum will be filled with the celebration of evil, regardless of how innocent it is claimed. In order to show the apostasy of some in American Christianity here is an article quoting an apostate from the American Episcopal Church, in fact at this time she is the leader of the denomination.

6). Episcopal Leader Claims St. Paul of Tarsus' Curing of Demon-Possessed Girl Was Wrong. Michael Gryboski, Christian Post reporter.5/23/13.  The head of the Episcopal Church has garnered outrage from some in the Anglican Communion over her claim that St. Paul of Tarsus' curing of a demon-possessed slave girl as described in the Bible was wrong. In a sermon delivered before the Diocese of Venezuela on the island nation of Curaçao, Presiding Bishop The Most Rev. Katharine Jefferts Schori said that by driving the demon out of her Paul was "depriving her of her gift of spiritual awareness." "Paul is annoyed, perhaps for being put in his place, and he responds by depriving her of her gift of spiritual awareness," said Jefferts Schori. "Paul can't abide something he won't see as beautiful or holy, so he tries to destroy it. It gets him thrown in prison. That's pretty much where he's put himself by his own refusal to recognize that she, too, shares in God's nature, just as much as he does – maybe more so!" The passage that Jefferts Schori was preaching can be found in the Book of Acts, chapter 16. The chapter provides an account of some of the mission Paul of Tarsus did in the early church. In the incident described in Acts 16, Paul cures a slave girl of a demon that had given the girl the ability to fortune-tell and made money for her masters. Upon doing so, the girl's masters proceeded to drag Paul and his companion Silas before the authorities, who proceeded to throw them into prison. Jefferts Schori's message, delivered last week, has garnered many negative responses online, including an entry by George Conger on the website "Anglican Ink" and also in the comments section of the copy of the sermon on the Episcopal Digital Network. "Paul cast a demon out of the slave girl, an agent of Satan, a force of darkness, and didn't deprive her of some spiritual gift…this sermon is not a Christian sermon," posted Fr. Will McQueen. "It is terribly stunning to read that the Presiding Bishop elevates the sinful practice of necromancy to the Holy Spirit inspired territory of spiritual gifts. This is eisegesis of a demonic sort," posted Fr. Trent Overman. "How can the Presiding Bishop miss the point that the woman was exploited- the slave woman was in physical, spiritual and relational bondage – she was being used for profit and her incessant shouting was disruptive and insincere," posted a user doting the name "BabyBlue." Charlie Jackson, a poster who identified himself as "a pretty theologically liberal Episcopalian", nevertheless concluded that Jefferts Schori's interpretation of Acts 16 "is just too much." Jeff Walton, Anglican program director at the Institute on Religion & Democracy, told The Christian Post that the Presiding Bishop "has a long record of first establishing theo-political positions and then conforming scripture to align with her predetermined purpose." "Earlier this month at a church event focused on climate change, she outlined her view that those who disagree with her climate activism are denying the image of God in creation, much as the heresy of Arianism denied the unique divinity of Jesus Christ," said Walton. "This habit of making political opponents into spiritual enemies is something that the religious right has been accused of -- yet Jefferts Schori, a figure on the left, is doing exactly this." The Episcopal Church did not return comment to The Christian Post about the controversy over Rev. Katharine Jefferts Schori's sermon by press time. http://www.christianpost.com/news/episcopal-leader-claims-st-paul-of-tarsus-curing-of-demon-possessed-girl-was-wrong-96465/