Luke 8:3

Luke 8:3

And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

a. NLT: Joanna, the wife of Chuza, Herod’s business manager; Susanna; and many others who were contributing from their own resources to support Jesus and his disciples.

b. NIV: Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.

c. YLT: and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to him from their substance.

d. Amplified Bible: And Joanna, the wife of Chuza, Herod’s household manager; and Susanna; and many others, who ministered to and provided for ^[a]Him and them out of their property and personal belongings.

e. Worrell Translation: and Joanna wife of Chuzas Herod’s steward, and Susanna, and many others, who were ministering to them of their substance.

1. “And Joanna the wife of Chuza Herod's steward…”

a. and [2532 * kai] [Strong: 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. Joanna [2489 * Ioanna] [Strong: feminine of the same as 2491; Joanna, a Christian:--Joanna.]

c. the wife [1135 * gune] [Strong: probably from the base of 1096; a woman; specially, a wife:--wife, woman.]

d. of Chuzas [5529 * Chouzas] [Strong: of uncertain origin; Chuzas, an officer of Herod:--Chuza.]

e. Herod [2264 * Herodes] [Strong: compound of heros (a "hero") and 1491; heroic; Herod, the name of four Jewish kings:--Herod.]

1). Albert Barnes Commentary: Herod Antipas, who reigned in Galilee. He was a son of Herod the Great.

f. steward [2012 * epitropos] [Strong: from 1909 and 5158 (in the sense of 2011); a commissioner, i.e. domestic manager, guardian:--steward, tutor.]

1). Albert Barnes Commentary: The word "steward" means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a "slave" who was esteemed the most faithful, and was often conferred as a reward of fidelity.

2). Adam Clarke Commentary: Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household.

2. “…and Susanna, and many others…”

a. and [2532 * kai] [Strong: 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. Susanna [4677 * Sousanna] [Strong: of Hebrew origin (7799 feminine); lily; Susannah (i.e. Shoshannah), an Israelitess:--Susanna.]

c. and [2532 * kai] See “and” above.

d. many [4183 * polus] [Strong: 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.]

e. others [2087 * heteros] [Strong: of uncertain affinity; (an-, the) other or different:--altered, else, next (day), one, (an-)other, some, strange.]

1). In this verse it speaks of Joanna, Susanna and many other women who had been delivered of evil spirits and healed of infirmities, who out of gratitude toward Jesus, “ministered unto him of their substance”. As the Scriptures below reveal, these women followed the ministry team wherever they went.

a). Luke 23:49  And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

b). Matthew 27:55, 56 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

27:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.

3. “…which ministered unto him of their substance.”

a. which [3748 * hostis] [Strong: including the feminine hetis hay'-tis, and the neuter ho,ti hot'-ee from 3739 and 5100; which some, i.e. any that; also (definite) which same:--X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever).]

b. ministered [1247 * diakoneo][Thayer: to be a servant, attendant, domestic, to serve, wait upon, to minister to one, render ministering offices to, to be served, ministered unto, to wait at a table and offer food and drink to the guests, of women preparing food, to minister i.e. supply food and necessities of life.]

c. unto him [846 * autos] [Strong: 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. of [575 * apo] [Strong: 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.]

e. their [846 * autos] See “unto him” above.

f. substance [5224 * huparchonta] [Strong: neuter plural of present participle active of 5225 as noun; things extant or in hand, i.e. property or possessions:--goods, that which one has, things which (one) possesseth, substance, that hast.] [Thayer: possessions, goods, wealth, property.]

1). These women, among many others helped finance Jesus ministry. What is not mentioned is this was above their tithe. We can surmise this from the following reasons. Jesus was a minister of the circumcision, he ministered under the Old Covenant.

a). Romans 15:8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

(1)  Jesus taught tithing Matthew 23:23; if Jesus would have accepted their tithe he would have advocated robbing from his Father, Malachi 3:8-10.

(2) The followers of Jesus kept the law, which included tithing, this is evident from Luke 23:55, 56, where they postponed completing the burial of Jesus in order to keep the Sabbath.

Matthew 27:52

Matthew 27:52

And the graves were opened; and many bodies of the saints arose,

a. NLT: and tombs opened. The bodies of many godly men and women who had died were raised from the dead.

b. NIV: and the tombs broke open. The bodies of many holy people who had died were raised to life.

c. YLT: and the tombs were opened, and many bodies of the saints who have fallen asleep, arose,

d. Amplified Bible: The tombs were opened and many bodies of the saints who had fallen asleep in death were raised [to life];

e. A.S. Worrell Translation: and the tombs were opened; and many bodies of the saints who had fallen asleep were raised;

1. “And the graves were opened…”

a. And [2532 * kai] [Strong: 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. the graves [3419 * mnemeion] [Strong: a remembrance, i.e. cenotaph (place of interment):--grave, sepulchre, tomb.]

c. were opened [455 * anoigo] [Strong: (to open); to open up (literally or figuratively, in various applications):--open.]

1). Matthew 27:52 is an interesting passage because it is actually two different events and it is important that we identify both. The first event, the opening of the graves, occurred at the death of Christ.

a). Matthew 27:50-52 “Jesus, when he had cried again with a loud voice, yielded up the ghost.

27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

27:52 And the graves were opened…”

2). The only thing that happened at the earthquake concerning Matthew 27:52 is the graves were opened. Most Jewish graves at that time were above ground. They were basically rock boxes with a sealed rock lid. When the earthquake occurred it loosened the lids and opened the graves. The bodies of the dead saints within them did not come out until the resurrection of Christ three days later. This will be explained in the next part of the verse.

2. “…and many bodies of the saints arose,”

a. and [2532 * kai] [Strong: 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. many [4183 * polus; including the forms from the alternate pollos] [Strong:  (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.]

c. bodies [4983 * soma][Strong: the body (as a sound whole), used in a very wide application, literally or figuratively:--bodily, body, slave.][Thayer: the body both of men or animals, a dead body or corpse, the living body, of animals.]

d. of the saints [40 * hagios] [Strong: sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):--(most) holy (one, thing), saint.]

e. arose [1453 * egeiro] [Strong:  probably akin to the base of 58 (through the idea of collecting one's faculties); to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up.]

1). The second event in Matthew 27:52, the resurrection of the saints, took place at the resurrection of Christ. The graves were opened when Christ Jesus died, but the resurrection of the Old Testament saints did not occur until Jesus rose from the dead. Speaking Scripturally, it is not possible that the saints would rise before Jesus rose from the dead. It was the power of the resurrection that caused their physical bodies to come alive, not his death.

a). John 11:25  Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

2). Commentary: Robert Jamieson, A.R. Fausset and David Brown: And the graves were opened; and many bodies of the saints which slept arose--These sleeping saints (see on 1 Thessalonians 4:14) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead" (Acts 26:23; 1 Corinthians 15:20, 23; Colossians 1:18; Revelation 1:5).

3). There is an Old Testament prophecy concerning the resurrection that applies to this event.

a). Isaiah 26:19 “Thy dead men shall live, together with my dead body shall they rise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.”

b). We see here an Old Covenant prophetic utterance from Isaiah that prophesies the event of Matthew 27:52, 53. The power that God used to raise Jesus from the dead was so overwhelming, that it brought back to life Old Covenant saints that had previously died, probably recent deaths.

4). But that is not the end of it. Isaiah 26:19 says, “Thy dead men shall live, together with my dead body shall they rise…” There are some New Testament passages that fit in here.

a). Ephesians 1:19, 20 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,

5). The same power that God used to raise Jesus from the dead was given to us to enable us to live an overcoming life in Christ.

a). Romans 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

b). Ephesians 2:4-6 But God, who is rich in mercy, for his great love wherewith he loved us,

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

c). The reference in Isaiah 26:19 says “…together with my dead body shall they rise…” We have been raised together with Christ to a place of authority, far above all devils and demons. Halleluiah!

Matthew 23:35

Matthew 23:35

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

1. “…from the blood of righteous Abel unto the blood of Zacharias son of Barachias…”

a. The New Evidence That Demands A Verdict, Josh McDowell. “With these words Jesus confirms his witness to the extent of the Old Testament canon. Abel was the first martyr recorded in Scripture (Genesis 4:8), and Zechariah the last martyr to be named in the Hebrew Old Testaament order, having been stoned while prophesying to the people “in the court of the house of the LORD” (2 Chronicles 24:21). Genesis was the first book in the Hebrew canon, and Chronicles the last. So Jesus was basically saying “from Genesis to Chronicles,” or according to our order, “from Genesis to Malachi,” thereby confirming the divine authority and inspiration of the entire Hebrew canon.”

b. This excludes all the inter-testamental books, the Apocrypha: I & II Esdras, Tobit, Judith, Additions to Esther, Wisdom, Ecclesiasticus, Baruch, Letter of Jeremiah, Prayer of Azariah and the Song of the Three Jews, Susanna, Bel and the Dragon, Prayer of Manasseh, I, II, III, & IV Maccabees.

1). None of these books were considered Scripture by Christ Jesus or the Jews. So we shouldn’t either.

c. Jesus also agreed with and gave testimony concerning the three divisions the Hebrew Bible was divided.

1). Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

Matthew 12:39

Matthew 12:39

But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

a. ASV: But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet:  [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: And he answering said to them, 'A generation, evil and adulterous, doth seek a sign, and a sign shall not be given to it, except the sign of Jonah the prophet;  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: But He replied to them, An evil and adulterous generation (a generation [t]morally unfaithful to God) seeks and demands a sign; but no sign shall be given to it except the sign of the prophet Jonah.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: But he answered and said to them, An evil and adulterous generation wants a sign; and no sign will be given to it, except the sign of the prophet Jonah.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

1. “But he answered and said unto them, An evil and adulterous generation seeketh after a sign…”

a. [Strong: 3588. [Ho] ὁ 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.] [Thayer: [Ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

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

b. [he] answered [Strong: 611. apokrinomai ap-ok-ree'-nom-ahee from 575 and krino; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare 6030) to begin to speak (where an address is expected):--answer.]

c. 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.]

d. [unto] them [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.]

e. [An] evil [Strong: 4190. poneros pon-ay-ros' from a derivative of 4192; hurtful, i.e. evil (properly, in effect or influence, and thus differing from 2556, which refers rather to essential character, as well as from 4550, which indicates degeneracy from original virtue); figuratively, calamitous; also (passively) ill, i.e. diseased; but especially (morally) culpable, i.e. derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners:--bad, evil, grievous, harm, lewd, malicious, wicked(-ness).]

f. 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.] 

g. adulterous [Strong:  3428. moichalis moy-khal-is' a prolonged form of the feminine of 3432; an adulteress (literally or figuratively):--adulteress(-ous, -y).]

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. seeketh [after] [Strong: 1934. epizeteo ep-eed-zay-teh'-o from 1909 and 2212; to search (inquire) for; intensively, to demand, to crave:--desire, enquire, seek (after, for).]

j. [a] sign [Strong: 4592. semeion say-mi'-on neuter of a presumed derivative of the base of 4591; an indication, especially ceremonially or supernaturally:--miracle, sign, token, wonder.]

2. “...and there shall no sign be given to it, but the sign of the prophet Jonas:”

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. [there shall] no [Strong: 3756. ou oo, also (before a vowel) ouk ook, and (before an aspirate) ouch ookh a primary word; the absolute negative (compare 3361) adverb; no or not:--+ long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but.]

c. [be] given [Strong: 1325. didomi did'-o-mee a prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection):--adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.]

d. [to] 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.]

e. [Strong: 1487. ei i a primary particle of conditionality; if, whether, that, etc.:--forasmuch as, if, that, (al-)though, whether.]

f. but [Strong: 3361. me may a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without.]

g. the [Strong: [Strong: 3588. [tēs] ὁ 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.] [Thayer: [tēs] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

h. sign [Strong: 4592. semeion say-mi'-on neuter of a presumed derivative of the base of 4591; an indication, especially ceremonially or supernaturally:--miracle, sign, token, wonder.]

i. [of] the [Strong: [Strong: 3588. [tou] ὁ 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.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

j. prophet [Strong: 4396. prophetes prof-ay'-tace from a compound of 4253 and 5346; a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet:--prophet.]

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

1). J. Vernon McGee: The Lord directed them back to two incidents in the Old Testament, the first is the account of the prophet Jonah. Jonah was apparently raised from the dead when he was in the fish…Jonah’s experience was typical of the coming internment and resurrection of Jesus Christ.

Matthew 12:42

Matthew 12:42

The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.

a. NLT: The queen of Sheba will also stand up against this generation on judgment day and condemn it, for she came from a distant land to hear the wisdom of Solomon. Now someone greater than Solomon is here—but you refuse to listen. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. NIV: The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here. [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

c. Young’s Literal Translation: 'A queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and lo, a greater than Solomon here! [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Amplified Bible: The queen of the South will stand up at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to the wisdom of Solomon, and behold, Someone more and greater than Solomon is here. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Worrell Translation: A queen of the south will rise up in judgment with this generation, and will condemn it; because she came from the ends of he earth to hear the wisdom of Solomon, and, behold, a greater than Solomon is here. [Copyright 1904 by A.S. Worrell. Copyright assigned to the Assemblies of God, Springfield, MO. This edition was published 1980 by the Gospel Publishing House, Springfield, MO 65802. Printed in the U.S.A.]

1. “The queen of the south shall rise up in the judgment with this generation and shall condemn it…”

a. the queen [938 * basilissa] [Strong: feminine from 936; a queen:--queen.]

b. of the south [3558 * notos] [Strong:  of uncertain affinity; the south(-west) wind; by extension, the southern quarter itself:--south (wind).]

c. shall rise up [1453 * egeiro] [Strong: probably akin to the base of 58 (through the idea of collecting one's faculties); to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up.]

d. in [1722 * en] [Strong: 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. the judgment [2920 * krisis] [Strong: decision (subjectively or objectively, for or against); by extension, a tribunal; by implication, justice (especially, divine law):--accusation, condemnation, damnation, judgment.]

f. with [3326 * meta] [Strong:  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 [5026 * taute] [Strong: 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 [1074 * genea] [Strong: from (a presumed derivative of) 1085; a generation; by implication, an age (the period or the persons):--age, generation, nation, time.]

i. and [2532 * kai] [Strong: 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 [2632 * katakrino] [Strong: from 2596 and 2919; to judge against, i.e. sentence:--condemn, damn.]

k. it [846 * autos] [Strong: 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 woman that Jesus was referring to is of course the Queen of Sheba, the queen who had heard of the wisdom of Solomon and traveled to Jerusalem to hear him. The account is found in two passages of Scripture in the Old Testament and in Antiquities of the Jews by Josephus.

a). 1 Kings 10:1-10 And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions.

10:2 And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.

10:3 And Solomon told her all her questions: there was not any thing hid from the king, which he told her not.

10:4 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built,

10:5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

10:6 And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom.

10:7 Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard.

10:8 Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.

10:9 Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice.

10:10And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon.

b). 2 Chronicles 9:1-9 And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great company, and camels that bare spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.

9:2 And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not.

9:3 And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,

9:4 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent by which he went up into the house of the LORD; there was no more spirit in her.

9:5 And she said to the king, It was a true report which I heard in mine own land of thine acts, and of thy wisdom:

9:6 Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.

9:7 Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom.

9:8 Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.

9:9 And she gave the king an hundred and twenty talents of gold, and of spices great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave king Solomon.

c). Josephus, Antiquities of the Jews, Book VIII, Chapter 6, Number 5 & 6. There was then a woman queen of Egypt and Ethiopia; she was inquisitive into philosophy, and one that on other accounts also was to be admired. When this queen heard of the virtue and prudence of Solomon, she had a great mind to see him; and the reports that went every day abroad induced her to come to him, she  being desirous to be satisfied by her own experience, and not by a bare hearing; (for reports thus heard are likely enough to comply with a false opinion, while they wholly depend on the credit of the relators;) so she resolved to come to him, and that especially in order to have a trial of his wisdom, while she proposed questions of very great difficulty, and entreated that he would solve their hidden meaning. Accordingly she came to Jerusalem with great splendor and rich furniture; for she brought with her camels laden with gold, with several sorts of sweet spices, and with precious stones. Now, upon the king’s kind reception of her, he both showed a great desire to please her, and easily comprehending in his mind the meaning of the curious questions she propounded to him, he resolved them sooner than any body could have expected. So she was amazed at the wisdom of Solomon, and discovered that it was more excellent upon trial than what she had heard by report beforehand; and especially she was surprised at the fineness and largeness of his royal palace, and not less so at the good order of the apartments, for she observed that the king had therein shown great wisdom; but she was beyond measure astonished at the house which was called the Forest of Lebanon, as also at the magnificence of his daily table, and the circumstances of its preparation and ministration, with the apparel of his servants that waited, and the skillful and decent management of their attendance: nor was she less affected with those daily sacrifices which were offered to God, and the careful management which the priests and Levites used about them. When she saw this done every day, she was in the greatest admiration imaginable, insomuch that she was not able to contain the surprise she was in, but openly confessed how wonderfully she was affected; for she proceeded to discourse with the king, and thereby owned that she was overcome with admiration at the things before related; and said, “All things indeed, O king, that came to our knowledge by report, came with uncertainty as to our belief of them; but  as to those good things that to thee appertain, both such as thou thyself possessest, I mean wisdom and prudence, and the happiness thou hast from thy kingdom, certainly the same that came to us was no falsity; it was not only a true report, but it related thy happiness after a much lower manner than I now see it to be before my eyes. For as for the report, it only attempted to persuade our hearing, but did not so make known the dignity of the things themselves as does the sight of them, and being present among them. I indeed, who did not believe what was reported, by reason of the multitude and grandeur of the things I inquired about, do see them to be much more numerous than they were reported to be. Accordingly I esteem the Hebrew people, as well as thy servants and friends, to be happy, who enjoy thy presence and hear thy wisdom every day continually. One would therefore bless God, who hath so loved this country, and those that inhabit therein, as to make thee king over them.” 

6. Now when the queen had thus demonstrated in words how deeply the king had affected her, her disposition was known by certain presents, for she gave him twenty talents of gold, and an immense quantity of spices and precious stones. (They say also that we possess the root of that balsam which our country still bears by this woman’s gift.) Solomon also repaid her with many good things, and principally by bestowing upon her what she chose of her own inclination, for there was nothing that she desired which he denied her; and as he was very generous and liberal in his own temper, so did he show the greatness of his soul in bestowing on her what she herself desired of him. So when this queen of Ethiopia had obtained what we have already given an account of, and had again communicated to the king what she brought with her, she returned to her own kingdom. 

2). An interesting Scriptural link to this verse is written by Paul in 1 Corinthians 6. Paul wrote by the inspiration of the Holy Ghost that only the saints will judge the world.

a). 1 Corinthians 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?

b). The Queen of Sheba will take part in the judgment of the world, judging the generations who have rejected Christ Jesus. We will see the Queen of Sheba in heaven.

3). There are many extra-Biblical traditions that declare Solomon and the Queen became lovers and he fathered a son through her who became the first king of a long line of kings of Ethiopia, though the Scriptures give no indication of such a happening. 

2. “…for she came from the uttermost parts of the earth to hear the wisdom of Solomon…”

a. for [3754 * hoti] [Strong: 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. she came [2064 * erchomai] [Strong: middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) eleuthomai el-yoo'-thom-ahee, or (active) eltho el'-tho, which do not otherwise occur) to come or go (in a great variety of applications, literally and figuratively):--accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.]

c. from [1537 * ek] [Strong: a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote):--after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.]

d. the uttermost parts [4009 * ] [Strong: from the same as 4008; an extremity:--end, ut-(ter-)most participle.]

e. of the earth [1093 * ge] [Strong: contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application):--country, earth(-ly), ground, land, world.]

f. to hear [191 * akouo] [Strong: a primary verb; to hear (in various senses):--give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand.]

g. the wisdom [4678 * Sophia] [Strong: from 4680; wisdom (higher or lower, worldly or spiritual):--wisdom.]

h. Solomon [4672 * Solomon] [Strong: of Hebrew origin (8010); Solomon (i.e. Shelomoh), the son of David:--Solomon.]

1). The kingdom of Sheba was located in what is now Ethiopia. Just this week (2/11/12) it was reported that the temple and the gold mine of the Queen of Sheba had been discovered. 

a). Archaeologists strike gold in quest to find Queen of Sheba's wealth

Dalya Alberge, The Observer. The excavation was led by Louise Schofield an archaeologist and former British Museum curator, who headed the excavation on the high Gheralta plateau in northern Ethiopia. http://www.theguardian.com/science/2012/feb/12/archaeologists-and-quest-for-sheba-goldmines A British excavation has struck archaeological gold with a discovery that may solve the mystery of where the Queen of Sheba of biblical legend derived her fabled treasures. Almost 3,000 years ago, the ruler of Sheba, which spanned modern-day Ethiopia and Yemen, arrived in Jerusalem with vast quantities of gold to give to King Solomon. Now an enormous ancient goldmine, together with the ruins of a temple and the site of a battlefield, have been discovered in her former territory. Louise Schofield, an archaeologist and former British Museum curator, who headed the excavation on the high Gheralta plateau in northern Ethiopia, said: "One of the things I've always loved about archaeology is the way it can tie up with legends and myths. The fact that we might have the Queen of Sheba's mines is extraordinary."

An initial clue lay in a 20ft stone stele (or slab) carved with a sun and crescent moon, the "calling card of the land of Sheba", Schofield said. "I crawled beneath the stone – wary of a 9ft cobra I was warned lives here – and came face to face with an inscription in Sabaean, the language that the Queen of Sheba would have spoken." On a mound nearby she found parts of columns and finely carved stone channels from a buried temple that appears to be dedicated to the moon god, the main deity of Sheba, an 8th century BC civilisation that lasted 1,000 years. It revealed a victory in a battle nearby, where Schofield excavated ancient bones. Although local people still pan for gold in the river, they were unaware of the ancient mine. Its shaft is buried some 4ft down, in a hill above which vultures swoop. An ancient human skull is embedded in the entrance shaft, which bears Sabaean chiselling. Sheba was a powerful incense-trading kingdom that prospered through trade with Jerusalem and the Roman empire. The queen is immortalised in Qur'an and the Bible, which describes her visit to Solomon "with a very great retinue, with camels bearing spices, and very much gold and precious stones ... Then she gave the king 120 talents of gold, and a very great quantity of spices." Although little is known about her, the queen's image inspired medieval Christian mystical works in which she embodied divine wisdom, as well as Turkish and Persian paintings, Handel's oratorio Solomon, and Hollywood films. Her story is still told across Africa and Arabia, and the Ethiopian tales are immortalised in the holy book the Kebra Nagast. Hers is said to be one of the world's oldest love stories. The Bible says she visited Solomon to test his wisdom by asking him several riddles. Legend has it that he wooed her, and that descendants of their child, Menelik – son of the wise – became the kings of Abyssinia. Schofield will begin a full excavation Schofield said that as she stood on the ancient site, in a rocky landscape of cacti and acacia trees, it was easy to imagine the queen arriving on a camel, overseeing slaves and elephants dragging rocks from the mine. Once she has the funds and hopes to establish the precise size of the mine, whose entrance is blocked by boulders. Tests by a gold prospector who alerted her to the mine show that it is extensive, with a proper shaft and tunnel big enough to walk along. Schofield was instrumental in setting up the multinational rescue excavations at the Roman city of Zeugma on the Euphrates before it was flooded for the Birecik dam. Her latest discovery was made during her environmental development work in Ethiopia, an irrigation, farming and eco-tourism project on behalf of the Tigray Trust, a charity she founded to develop a sustainable lifestyle for 10,000 inhabitants around Maikado, where people eke out a living from subsistence farming. Sean Kingsley, archaeologist and author of God's Gold, said: "Where Sheba dug her golden riches is one of the great stories of the Old Testament. Timna in the Negev desert is falsely known as 'King Solomon's Mines', but anything shinier has eluded us. "The idea that the ruins of Sheba's empire will once more bring life to the villages around Maikado is truly poetic and appropriate. Making the past relevant to the present is exactly what archaeologists should be doing. "

 b). The article places the archeological site on the Gheralta area in northern Ethiopia. Further research revealed it to be in the Tigray state or province. Jesus said she “came from the uttermost parts of the earth”. Folks, the logistics in this are extremely impressive. The distance from the Tigray province to Jerusalem is about 1500 miles. Up until the middle of the 1800’s, travel was either on foot, on horseback or some sort of wagon, or if on water by boat or raft. The standard was about twenty miles a day.

c). Moody Atlas Of Bible Lands, Barry Beitzel. P. 65. “The evidence is uniform and mutually corroborating that one day’s travel journey in the biblical world incorporated between 17-23 miles, with slightly higher average mileage when traveling downstream by boat. Moreover, those same averages are found in later classical and medieval literature from Egypt to Turkey…Abraham cited Mt. Moriah on the third day of his trip from Beersheba (Genesis 22:4), and the two sites were separated by approximately 50 airline miles. Ezra led a Jewish caravan from Babylonia to Jerusalem. His company departed from the Babylonian frontier on the twelfth day of the first month (Ezra 8:31) and arrived in Jerusalem on the first day of the fourth month (Ezra 7:9), which means the journey itself took a little more than three-and-one-half months…they traveled about 900 miles in a little more than 100 days. [About 9 miles a day]…Peter journeyed 40 miles from Joppa to Caesarea and arrived at his destination on the second day (Acts 10:23-24)…Cornelius later explained that his own ambassadors had journeyed round trip between Joppa and Caesarea in four days (Acts 10:30).”

2). Because this was a queen who came, “…with a very great company, and camels that bare spices, and gold in abundance, and precious stones…”, the amount of travel would have been closer to what Ezra’s caravan achieved,  probably just over 9 miles a day.  Just the gold by itself was four and a half tons, 9,000 pounds, besides the spices and precious stones, so travel would be slower. Even estimating the numbers at 20 miles a day it would take 75 days, but it would have been probably half that number, closer to 10. It would be a fair estimate it took about 5 months to get this caravan from Sheba to Jerusalem. She traveled this extreme distance to hear the wisdom of Solomon, the wisest man in the world. The wisdom of Solomon possessed was greater than any human being besides Jesus.

a). 2 Chronicles 1:7-12 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.

1:8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead.

1:9 Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.

1:10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

1:11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:

1:12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

b). 2 Chronicles 9:22-24 And king Solomon passed all the kings of the earth in riches and wisdom.

9:23 And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart.

9:24 And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year.

c ). 1 Kings 4:29-34 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore.

4:30 And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.

4:31 For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.

4:32 And he spake three thousand proverbs: and his songs were a thousand and five.

4:33 And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.

4:34 And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.

3). The effect of what the Queen of Sheba saw in Solomon’s court was literally astounding.

a). 1 Kings 10:4, 5 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built,

10:5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

4). The NIV says she “was overwhelmed”, most of the translations say basically the same thing, “there was no more spirit in her.” There is another verse in Scripture that uses the same wording and it is found in Joshua. 

a). Joshua 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

b). This same effect that the queen experienced and led her to give her heart to the God of Abraham, Isaac, and Jacob. Saints, when we study the word of God and go deeper than the surface, it will draw us into a deeper relationship with Jesus. We must do this. 

5). Jesus said the queen came from the uttermost parts of the earth to hear Solomon’s wisdom and yet, Jesus, a greater than Solomon is here. A wisdom greater than Solomon’s is available to us in Christ Jesus, in the New Covenant. We don’t have to travel 1500 miles! If we are born again, Christ Jesus is in us and we are in Him. The wisdom of Almighty God is available to us through being born again and having the whole counsel of God in His Word. What will we do to hear it? What length we go? Jesus clearly said it is our responsibility to seek it out.

a). Mark 4:21-24 [Amplified Bible] And He said to them, Is the lamp brought in to be put under a peck measure or under a bed, and not to be put on the lampstand?

4:22 Things are hidden temporarily only as a means to revelation. For there is nothing hidden except to be revealed, nor is anything temporarily kept secret except in order that it may be made known.

4:23 If any man has ears to hear, let him be listening and let him perceive and comprehend.

4:24 And He said to them, Be careful what you are hearing. The measure of thought and study you give to the truth you hear will be the measure of virtue and knowledge that comes back to you--and more besides will be given to you who hear.

6). What length will we go to hear the wisdom of God?

a). Proverbs 2:1-5 My son, if thou wilt receive my words, and hide my commandments with thee; 

2:2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding; 

2:3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding; 

2:4 If thou seekest her as silver, and searchest for her as for hid treasures; 

2:5 Then shalt thou understand the fear of the LORD, and find the knowledge of God. 

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

a. and [2532 * kai] [Strong: 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 [2400 * idou] [Strong: second person singular imperative middle voice of 1492; used as imperative lo!; --behold, lo, see.]

c. a greater than [4119 * pleion] [Strong: 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. Solomon [4672 * Solomon] [Strong: of Hebrew origin (8010); Solomon (i.e. Shelomoh), the son of David:--Solomon.]

e. is here [5602 * hode] [Strong: 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.

a). 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.  

b). 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. Positionly in Christ we are greater than the greatest Old Testament prophet. No, a greater than Jonas is here!  

(1) Colossians 1:26, 27 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

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.

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

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