Lessons from the Wilderness, Vol. 31, A Special Series: A Study in Revelation, Part Seven... The foundation continues

  ©2020 David E Robinson, At the Gates of Yerushalayim Ministries

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A Special series:

 Lessons from the Wilderness, Volume 31

  …A Study in Revelation… Part 7

A Search for the Truth at the end of the Age

αποκαλυψις ιησου χριστου

(The Revelation of Yeshua the Messiah) ^{[1] [2] [3] [4] [5]}

As stated in my last post, we live today in a world that shifts and changes from one belief to the next, from one concept to another.  I grew up in a world of absolutes, that right was right, and wrong was wrong, yet now those terms have been redefined.  What was once moral, is now an attempt to take away another’s “freedom”.  Again, terms have been redefined; that is why it is so important that we have a bedrock to stand upon, not the shifting sands of moral ambiguity.  Terms must be defined, set in this stone of moral clarity, otherwise we will be washed away by a tide of relativism, where all things are defined by majority rule, not by a moral authority.  We live in an age that self-righteously has said, “We are not to judge!!” How then can we correct those in error or how do you speak out against something that is simply wrong and not be accused of being “judgmental”?  Most of the problem lies therein with that statement, about “being judgmental” and upon most believers’ view on what that really means.  So here my friends are we today, excusing that which is wrong, that which is unbiblical, that which is ungodly, just so somebody cannot call us “judgmental”.  It is time to take a fresh look at what Jesus really meant when He said:

 Matthew 7:1-2

Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. ^[6]

Beloved, we are to come to the Word, with “all readiness of the mind, examining the Scriptures daily”.  No man should be the sole decider for you as to what Scripture means.  Not the pastor, not the teacher, but the Spirit and you reasoning together to see if it is so.  With this established, let us look together at Matthew 7 and begin our journey…

 Matthew 7:1-6 (KJV)

¹Judge not, that ye be not judged. ²For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. ³And why beholds thou the mote that is in thy brother’s eye, but considers not the beam that is in thine own eye? ⁴Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold, a beam is in thine own eye? ⁵Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye. ⁶Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. ^[7]

 To begin, let us define terms.

“Judge” is the word κρίνω (G2919) krinō  kree'-no.  We will look at Thayer for a definition:

“…Thayer Definition:

1) to separate, put asunder, to pick out, select, choose

2) to approve, esteem, to prefer

3) to be of opinion, deem, think, to be of opinion

4) to determine, resolve, decree

5) to judge

5a) to pronounce an opinion concerning right and wrong

5a1) to be judged, i.e. summoned to trial that one’s case may be examined, and judgment passed upon it

5b) to pronounce judgment, to subject to censure

5b1) of those who act the part of judges or arbiters in matters of common life, or pass judgment on the deeds and words of others…” ^[8]

Now, I have highlighted a couple of items here that we will take a closer look at, but first I want to look at the structure of the sentence itself.

 Μὴ                       κρίνετε,                               ἵνα                 μὴ                        κριθῆτε^[9]

  Not       to judge, to pass judgment on        in order that, so that      not       to judge, to pass judgment on, be judged

Look at the structure of Matt. 7:1. Though not said, μή mē (may) carries with it an implied but unspoken “you”.  So, a literal translation would be “(You) no be judging…”  Now look at the definitions I have highlighted. 

 5a) to pronounce an opinion concerning right and wrong

5b) to pronounce judgment, to subject to censure

5b1) of those who act the part of judges or arbiters in matters of common life, or pass judgment on the deeds and words of others

 The connection can be made here that Jesus is saying “(You) no be pronouncing an opinion concerning right or wrong…” or “(You) no be pronouncing judgement, or censure…”  Why is this significant? “Krinō” is the word used for “judge”, an action a verb.  To be a “judge” is the word κριτής kritēs (kree-tace'), defined by Thayer as:

 “…Thayer Definition:

1) one who passes or arrogates to himself, judgment on anything

1a) an arbiter

1b) of a Roman procurator administering justice

1c) of God passing judgment on men

1d) of the leaders or rulers of the Israelites

Part of Speech: noun masculine…” ^[10]

 We are not to set ourselves up as a “judge”; we can see by the definition that Yahveh Himself is a “judge”; what Jesus is saying to us in Matthew 7, is that we should not be deciding for ourselves what is right or wrong.  This is the same sentiment that is expressed by the word “justified” in Romans 8:30:

Romans 8:30 (KJV)

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. ^[11]

The word “justified” is the word (G1344) δικαιόω dikaioō (dik-ah-yo'-o) rendered for us by Thayer again as:

 “…Thayer Definition:

1) to render righteous or such he ought to be

2) to show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered

3) to declare, pronounce, one to be just, righteous, or such as he ought to be

Part of Speech: verb…”^[12]

 I suppose that you wonder how I can make the connection between “judge” and “justified”.  Look at the highlighted definition above, and then let us look again at Matthew 7…

Look at verse 5: “Hypocrite, cast out first the beam out of thine eye, and then thou wilt see clearly to cast out the mote out of the eye of thy brother.” [13]

 Compare the two definitions of the terms:

 “judge”: 5a) to pronounce an opinion concerning right and wrong

5b) to pronounce judgment, to subject to censure

5b1) of those who act the part of judges or arbiters in matters of common life, or pass judgment on the deeds and words of others

 

“justify”: 3) to declare, pronounce, one to be just, righteous, or such as he ought to be

 You can see that the intentions of the words are in harmony with one another.  So, now how is one to be able to “see clearly”?  This involves “clearing” ourselves of all that blocks our vision.  We are to:

 ·         Crucify the flesh

·         Crucify our desires

·         Crucify our feelings                          = Crucify our affections          

 ·         Crucify our wants

·         Crucify our needs

·         Crucify our opinions

We put aside all our affections, all prejudices (pre-judgements) and look at all through the veil of truth.  We must come to the place where we can “judge” our sons and daughters the same way we “judge” our worst enemies.  This then is the goal- impartiality, according to the word of Yahveh.  We must side with the Truth.  The idea that Messiah is telling us in Matt.7:5, is to clean up our vision first, to get the partiality out of our lives.  When we have accomplished this, then we can see clearly to be able to “judge righteously (Deut. 1:16)”.  We must get the things that are in our lives out of the way because they prevent us from seeing correctly. 

 Go to John 7, verse 24.

 John 7:24 “Do not judge according to appearance, but judge with righteous judgment.” ^[14]

 “…not according to appearance…”: this “appearance” applies to how WE view the ones we are looking at whether it be their outward appearance or their actions.  Messiah says we are to “judge with righteous judgment”.  This action requires time - time for us to let go of our favoritism, our opinions, our prejudices, our pre-conceived notions.  Time to let go of all things that cast beams in our eyes.  When we can see clearly, through the lens and prism of Yahveh’s Holy word, then will we be able to judge with righteous judgment.

                 The reason believers will not crucify their affections and be like Jesus is because they are partial.  To crucify fully, we must lose all earthly prejudices and affections and then use and adhere to the standards found in the Word of Yahveh.  Trouble is that some people have to be told what the Word means.  A simple statement like “Your affections are in the way- stop and go by the Bible only…” can lead to much confusion or confrontation.  Regardless, the bearer of that message must be faithful to the Word, living out in his/her own life the qualities we are hoping to show others.  We must be seekers like the Bereans, who “…received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so…”.  We must also seek the Word’s answers for the problems we have and the things that cloud our vision.  What we remove then when we seek to “remove the beam” is but our emotions, affections, and notions

We are releasing our hold on envy, strife, contentions, partiality, favoritism, prejudice and all the other “-isms” in our life.  We cannot, and I will repeat this, cannot claim maturity in Messiah if we are not willing to let go of our “beams”.  Sometimes it takes a reminder of what we are to do: that is to apply the Word of Yahveh to every situation we encounter in our life.  Simply knowing and understanding what the Word says is not enough.  What good does writing it on the tablets of your heart do if you will not do it?  How do you know if you are doing the Word and Will of Yahveh?  What is the one way we all have for checking ourselves?  Just answer honestly this question:

 Do you say you are agonizing over sin, yet your actions belie your words?

What is “agonizing over sin”?

Turn with me to Luke 13:24: 

24 Strive to enter in at the strait gate: for many, I say unto you, 

will seek to enter in and shall not be able. ^[15]

“Strive” in Luke 13:24 is the Greek word (G75) ἀγωνίζομαι agōnizomai (ag-o-nid'-zom-ahee), from which we get our word “agonize”.  The word means “…to struggle, literally (to compete for a prize), figuratively (to contend with an adversary), or generally (to endeavor to accomplish something): - fight, labor fervently, strive…” ^[16]  The root of agōnizomai is the word (G73) ἀγών agōn (ag-one'), which was a place of contest- an arena [see note below ^[17]] (the Coliseum, the theotron).  These were the places of great spectacles; recall what Paul said of believers in 1 Cor. 4:9 – that:

“…⁹For I think that God hath (has) set forth us^d the apostles last, as it were appointed to death:

for we are made a spectacle unto the world, and to angels, and to men…” ^[18].

The word “spectacle” is the word θέατρον theatron (theh'-at-ron) From G2300; a place for public show (“theatre”), that is, general audience room; by implication a show itself (figuratively): - spectacle, theatre.^[19] 

 What happened at the Coliseum?  Was it not there that the Gentile and Jewish-Christians would be put to death, torn alive by the wild beast, tortured, and slain for the amusement of the world?  Was it not there that they were made the θεατρίζω theatrizō (theh-at-rid'-zo), made a gazing stock, exposed as a spectacle?^[20]  “Strive” is not just a verb (Here it is used in the imperative mood. An imperative mood gives the word the force of a command).  Paul is not just saying “Well, if you want to just, you know, kind of work at it…”; he is saying “WORK AT IT!” 

 Something else in Luke you should see before we go on. 

 Luke 13:23-34 (HCSB)

²³ “Lord,” someone asked Him, “are there few being saved?” ^m n

He said to them, ²⁴ “Make every effort to enter through the narrow door, ^o because I tell you, many will try to enter and won’t be able ²⁵ once the homeowner gets up and shuts the door. ^p Then you will stand ^q outside and knock on the door, saying, ‘Lord, open up for us!’ He will answer you, ‘I don’t know you or where you’re from.’ ²⁶ Then you will say, ^r ‘We ate and drank in Your presence, and You taught in our streets!’ ²⁷ But He will say, ‘I tell you, I don’t know you or where you’re from. Get away from Me, ^s all you workers of unrighteousness!’ ²⁸ There will be weeping and gnashing of teeth ^t in that place, ^u when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God ^v but yourselves thrown out. ²⁹ They will come from east and west, from north and south, and recline at the table ^w in the kingdom of God. ³⁰ Note this: some are last who will be first, and some are first who will be last.” ^x

³¹

 At that time some ^•Pharisees came and told Him, “Go, get out of here! ^•Herod ^y wants to kill You!” ^z

³² He said to them, “Go tell that fox, ‘Look! I am driving out demons and performing healings today and tomorrow, and on the third day ^a I will complete My work. ^b’ ^{c 33} Yet I must ^d travel today, tomorrow, and the next day, because it is not possible for a prophet ^e to perish ^f outside of Jerusalem!

34 “Jerusalem, Jerusalem! ^g The city who kills the prophets and stones ^h those who are sent to her. ⁱ How often I wanted to gather your children ^j together, as a hen gathers her chicks under her wings, ^k but you were not willing! ^l  [21]

 Compare these verses with:

Matthew 7:13-14 (KJV)
¹³Enter ye in at the strait^a gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in there at: ¹⁴Because^b strait is the gate, and narrow is the way, which leads unto life, and few there be that find it.^[22]

There is a reason I ask you to look at these passages.  They both talk about the same thing – the narrow way.  One says to agōnizomai,  the other to “enter”, εἰσέρχομαι eiserchomai (ice-er'-khom-ahee) through it.  The “strait” gate is a narrow way, “strait” the Greek word (G4728) στενός stenos (sten-os') [Probably from the base of G2476; narrow (from obstacles standing close about): - strait.][23], best described as entering or crowding through a narrow or congested opening.  While we are on this subject concerning clearing our vision, and “striving” against sin, it is best to remember why we must – if truly we desire to be on the way that leads unto life.  Few are able to find it, and few are strong enough to make the journey.  Brethren, I pray for each of us to stay the course, to enter at τεθλιμμενη η  οδος (the narrow way) …

 Back to our study:

More questions to be answered:

Å       Do we genuinely believe that all the Bible is the inspired Word of Yahveh (note: this applies to the Lashon HaKodesh, the Sacred Tongue of Hebrew and the Novum Testamentum Graece of the koine Greek, also called the original autographs) [24]?

Å       If we believe the Bible is the Word of Yahveh, and Messiah Jesus identified Himself as the Word of Yahveh (John 1:1-3; John 1:14-16), then does not the Bible carry the authority of Messiah Himself as our guide?

Å       If we then agree to the premises found in the two questions above, it must make sense, doesn’t it, that if Paul, under the command and inspiration of the Holy Spirit says we are to “Agōnizomai!”, then cannot it be said that it is a command from Messiah that we are to “agōnizomai”, to agonize over sin?

 

Let us make a clear distinction right here and now though – Do not say that you are “agonizing over sin” if you are not making progress over certain sins in your life.  Only when we move forward against the flesh, are we winning the battle, are we truly fighting.  Look at Romans 6:6-7:

"...knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.

⁷For he who has died has been freed from sin. ^[25]

 Now, let us turn to Romans 6:11-14:

 Romans 6:11-14 (NABWRNT)

11

Consequently, you too must think of yourselves as (being) dead to sin and living for God in Messiah Jesus.^12 † Therefore, sin must not reign over your mortal bodies so that you obey their desires. ¹³ And do not present the parts of your bodies to sin as weapons for wickedness but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness. ¹⁴

for sin is not to have any power over you since you are not under the law but under grace. ^[26]

 

And Romans 7:14-25:

 Romans 7:14-25 (CEV)

14 We know that the Law is spiritual. But I am merely a human, and I have been sold as a slave to sin. ¹⁵ In fact, I do not understand why I act the way I do. I do not do what I know is right. I do the things I hate. ¹⁶ Although I do not do what I know is right, I agree that the Law is good. ¹⁷ So I am not the one doing these evil things. The sin that lives in me is what does them. ¹⁸ I know that my selfish desires will not let me do anything that is good. Even when I want to do right, I cannot. ¹⁹ Instead of doing what I know is right, I do wrong. ²⁰ And so, if I do not do what I know is right, I am no longer the one doing these evil things. The sin that lives in me is what does them. ²¹ The Law has shown me that something in me keeps me from doing what I know is right. ²² With my whole heart I agree with the Law of God. ²³ But in every part of me I discover something fighting against my mind, and it makes me a prisoner of sin that controls everything I do. ²⁴ What a miserable person I am. Who will rescue me from this body that is doomed to die? ²⁵ Thank God! Jesus Messiah will rescue me. So, with my mind I serve the Law of God, although my selfish desires make me serve the law of sin. ^[27]

 

Contained here in these passages is the classic struggle, the outer man versus the inner man.

 

Figure 1: http://newcreeations.org/wp-content/uploads/2015/11/HeartFlesh.png 

Here we see a graphical representation of the struggle we face.  As a new Creation in Messiah Yeshua, He comes to live within us by the presence of His Holy Spirit.  Now, as we begin our salvation journey, the outer man does not go away all at once; no, he must put away.  Layer by layer, much like peeling an onion, Messiah begins to strip away at the sin in our life.  Who is the stronger?  A lot of it is up to us, yet it only in the power of Yahveh and the Holy Spirit, covered by the blood of the Lamb that we succeed at “stripping” away the layers of sin.  Pride, envy, hate, unforgiveness, bitterness, all the roots of ungodliness and unrighteousness that we harbor within ourselves have to be dealt with.  We just do not wake up one morning and become “super-believer/Christian/Messianic”.  No, we must yield ourselves to the sharp knife of Yahveh and allow Him to sometimes just cut away the dead rotten flesh, that body of death that Paul speaks of so that we can finally be free, released from the chains of bondage that beset us so.  Who is the stronger?  Is this truly a hard question?  Who is it that lives within us?  Is it not the living Messiah who is the inner man? 

The struggle is between the good thing started in us by Messiah, the fullness of Yahveh, the plethora versus our flesh, our wants and desires, our affections and emotions, our rebellion and stubbornness.  The struggle comes when we are made aware of just how inadequate we are, when the realization comes sinks in just how wretched our own righteousness is, when the weight of our iniquities weighs us down.  We struggle to lift this burden, failing in our own strength, we struggle to live life, yet fall short.  We pick up our cross only to drop it when we are exhausted.  We lay down that sin, that offense, that thorn in our side, only to find the next day it had not really been left at the altar at all.  We then cry out; we then doubt. 

 O the sweet paradox of doubt! Now, before you say to me, “But we aren’t supposed to doubt! For in doubting are we not double-minded!?…”  Ah brethren, it is good you quote me Scripture; but if you hold up to me this scripture in James 1:5-8 as “proof-text” that we aren’t supposed to doubt – then may I humbly say to you that you are not correctly “…dividing the word of truth…” [2 Tim. 3:15].  Look again at James, and you will see the context in which the blessed brother of our Lord is speaking.  James is speaking concerning trials and tribulations – and yes, do not doubt Yahveh in these, for He sends them to bolster your faith, to grow you in righteousness [1 Peter 1:6-9], that it is our joy to face trials [James 1:2-4].  Doubt in wondering if we have done something wrong is a blessed sign unto us, a way to make sure of our election and calling [2 Peter 1:10].  Do you –doubt- this beloved?  Then why did the Apostle Jesus loved write the words in 1John 1:5-10 and 1John 2:1-29?

 1 John 1:5-10 (NLT)

This is the message he has given us to announce to you: God is light and there is no darkness in him at all. ⁶ So we are lying if we say we have fellowship with God but go on living in spiritual darkness. We are not living in the truth. ⁷ But if we are living in the light of God’s presence, just as Messiah is, then we have fellowship with each other, and the blood of Jesus, his Son, cleanses us from every sin. ⁸ If we say we have no sin, we are only fooling ourselves and refusing to accept the truth. ⁹ But if we confess our sins to him, he is faithful and just to forgive us and to cleanse us from every wrong. ¹⁰

If we claim we have not sinned, we are calling God a liar and showing that his word has no place in our hearts. ^[28]

1 John 2:1-29 (1901 ASV)
2 My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Messiah the righteous: ²and he is the propitiation for our sins; and not for ours only, but also for the whole world.

³And hereby we know that we know him if we keep his commandments. ⁴He that saith, I know him, and keeps not his commandments, is a liar, and the truth is not in him; ⁵but whoso keeps his word, in him verily hath the love of God been perfected. Hereby we know that we are in him:

⁶he that says he abides in him ought himself also to walk even as he walked. ⁷Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard. ⁸Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth.

⁹He that says he is in the light and hates his brother, is in the darkness even until now. ¹⁰He that loves his brother abides in the light, and there is no occasion of stumbling in him. ¹¹But he that hates his brother is in the darkness, and walketh in the darkness, and knows not whither he goes, because the darkness hath blinded his eyes.

¹²I write unto you, my little children, because your sins are forgiven you for his name’s sake. ¹³I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father. ¹⁴I have written unto you, fathers, because ye know him who is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the evil one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world.  17 And the world passes away, and the lust thereof: but he that does the will of God abides forever. 18 Little children, it is the last hour: and as ye heard that anti-Christ comes, even now has there arisen many anti-Christs; whereby we know that it is the last hour. 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us. 20 And ye have an anointing from the Holy One, and ye know all the things.

²¹I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth. ²²Who is the liar but he that denies that Jesus is the Messiah? This is the anti-Christ, even he that denies the Father and the Son. ²³Whosoever denies the Son, the same hath not the Father: he that confesses the Son hath the Father also.²⁴As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. ²⁵And this is the promise which he promised us, even the life eternal. ²⁶These things have I written unto you concerning them that would lead you astray. ²⁷And as for you, the anointing which ye received of him abides in you, and ye need not that anyone teach you; but as his anointing teaches you; concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him. ²⁸And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that everyone also that does righteousness is begotten of him. ^{[29] [30]}

These words are the words given to us for us to check ourselves (especially the highlighted ones), not only when we doubt, but when we do not.  Now, rest in these brethren if you have questions, or if you question, if you seek assurance from the Word of your calling or your election, then blessed hope is yours.  A carnal mind, a natural soul would care not for his eternal destiny.  Only those who weep between the altar and the porch would do so; only those who fall to their knees in their pain and doubt will be comforted – the broken and contrite heart He will not despise.  These are the ones appointed unto salvation.  Hence the sweet paradox of doubt.  Those who have no doubts, who are sure of their election are in danger of falling.  Only those who presume not our Yahveh, who weep and stay humble before Him, seeking His face through their tears will find His assurance of peace and rest.

 I want to continue this train of thought, but seriously? There are another twelve pages on my draft, so I will break this up and continue it in Part 8.

 So, till then, May YHVH richly bless you all, my beloved

Amein

 

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[3] Author’s note: This site is for education only and is not affiliated with any institution, organization, or religious group. It is the sole production of its editor. Use of information from Jewish-themed websites (or any other source material) should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed.

[4] Author’s note:  Throughout this study I will be using the NET Bible® and the NET Notes®: within the notes you will see symbols like this: ( א B Ψ 892* 2427 sys). These are abbreviations used by the NET Bible® for identifying the principal manuscript evidence that they (authors and translators of the NET Bible®) used in translating the New Testament. Please go to https://bible.org/netbible/ and see their section labeled “NET Bible Principals of Translation” for a more complete explanation on these symbols and other items pertinent to the way the NET Bible uses them.

[5] Author’s Note: In these studies, I have used the notes that come along with the passages I cite from the sources that I cite: these need a bit of a disclaimer though. As in all things, not everything that is footnoted is something that I necessarily agree with, especially if it contradicts what I believe pertains to any matters of the Torah or the commandments of God. I give you the notes as they are written by the authors of the material I cite from, so that you can see the information contained within them. It truly is not my place to edit or correct them; if they state anything that is in opposition to what I teach, then so be it. I will address these issues if requested. That is not to say I should not challenge something I believe, in my humble opinion, might contradict the truth of God’s word; that I will do in the main body of my epistles for that is where my gentle dissent belongs. Most (but not all) of the differences will come when I quote from a source that displays a decidedly Western/Greek mindset, as opposed to a Hebraic perspective. I have to be intellectually honest – I am biased toward the God of Abraham, Isaac, and Jacob, and His son, Yeshua the Messiah. I pray then we all can find common ground as we study the Scriptures.

^[6] The King James Version, (Cambridge: Cambridge) 1769.

[7]  The Holy Bible : King James Version. 1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.). Oak Harbor, WA: Logos Research Systems, Inc.

[8] A Greek-English Lexicon of the New Testament, by Joseph H. Thayer, Copyright ©1977, Baker Book House Company

[9] Harris, W. H., III. (2010). The Lexham Greek-English Interlinear New Testament: SBL Edition (Mt 7). Bellingham, WA: Lexham Press.

[10] A Greek-English Lexicon of the New Testament, by Joseph H. Thayer, Copyright ©1977, Baker Book House Company

[11] The Holy Bible : King James Version. 1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.). Oak Harbor, WA: Logos Research Systems, Inc.

[12] A Greek-English Lexicon of the New Testament, by Joseph H. Thayer, Copyright ©1977, Baker Book House Company

[13] Darby, J. N., 1890 Darby Bible, (Oak Harbor, WA: Logos Research Systems, Inc.) 1995.

^[14]  The New King James Version. 1982. Nashville: Thomas Nelson Publishers.

^[15]  The Holy Bible : King James Version. 1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.). Oak Harbor, WA: Logos Research Systems, Inc.

[16] Strong’s Dictionary,( electronic edition), e-Sword^®, ver. 9.5.1,  copyright ©2000-2009 by Rick Myers

[17] (G73) ἀγών agōn   Thayer Definition:

1) an assembly

1a) a place of assembly: especially an assembly met to see games

1b) the place of contest, the arena or stadium

2) the assembly of the Greeks at their national games

2a) hence the contest for a prize at their games

2b) generally, any struggle or contest

2c) a battle

2d) an action at law, trial

Part of Speech: noun masculine

A Related Word by Thayer’s/Strong’s Number: from G71;  from A Greek-English Lexicon of the New Testament, by Joseph H. Thayer, Copyright ©1977, Baker Book House Company

d  us...: or, us the last apostles

[18]  The Holy Bible : King James Version. 1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.). Oak Harbor, WA: Logos Research Systems, Inc.

[19] Strong’s Dictionary,( electronic edition), e-Sword^®, ver. 9.5.1,  copyright ©2000-2009 by Rick Myers

[20] ibid..

m  13:23 Mt 22:14; Lk 18:26; Ac 2:21; Rm 9:27; Eph 2:8; 1Pt 3:20; Rv 3:4

n  13:23 Or are the saved few? (in number); lit are those being saved few?

o  13:24 Mt 7:13-14

p  13:25 Mt 7:22-23; 10:33; 25:12

q  13:25 Lit you will begin to stand

r  13:26 Lit you will begin to say

s  13:27 Ps 6:8; 2Tm 2:19; Heb 3:12

t  13:28 Mt 13:42, 50; 22:13; 24:51; 25:30

u  13:28-29 Mt 8:11-12

v  13:28 Mk 1:15; Lk 4:43

w  13:29 Lk 12:37

x  13:30 Mt 19:30; 20:16; Mk 10:31

•  In Judaism a religious sect that followed the whole written and oral law

• The name of the Idumean family ruling Palestine from 37 B.C. to A.D. 95; the main rulers from this family mentioned in the NT are:

Herod I

(37 B.C.–4 B.C.) also known as Herod the Great; built the great temple in Jerusalem and massacred the male babies in Bethlehem

Herod Antipas

(4 B.C.–A.D. 39) son of Herod the Great; ruled one-fourth of his father’s kingdom (Galilee and Perea); killed John the Baptist and mocked Jesus

Agrippa I

(A.D. 37–44) grandson of Herod the Great; beheaded James the apostle and imprisoned Peter

Agrippa II

(A.D. 52–c. 95) great-grandson of Herod the Great; heard Paul’s defense

Herodians

Political supporters of Herod the Great and his family

y  13:31 Mt 14:1

z  13:31 Mt 14:5; Mk 6:19; Jn 7:19-25; Ac 5:33

a  13:32 Very shortly

b  13:32 Heb 2:10; 5:9; 7:28

c  13:32 Lit I will be finished

d  13:33 Ac 3:21; 17:3

e  13:33 Mt 2:23; 21:11

f  13:33 Mk 8:31

g  13:34-35 Mt 23:37-39; Lk 19:41-44

h  13:34 Heb 11:37

i  13:34 2Ch 24:20-22; Mt 21:35; Lk 20:15

j  13:34 Ps 147:2; Is 62:1, 4

k  13:34 Dt 32:11; Ps 17:8; 36:7

l  13:34 Jn 5:40

[21]  The Holy Bible : Holman Christian standard version. 2003. Nashville: Holman Bible Publishers.

a  strait: or, narrow

b  Because: or, How

[22]  The Holy Bible : King James Version. 1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.). Oak Harbor, WA: Logos Research Systems, Inc.

[23]Strong’s Dictionary,( electronic edition), e-Sword^®, ver. 9.5.1,  copyright ©2000-2009 by Rick Myers

[24] The reason that only in the original languages is Yahveh’s word considered to be inspired is because of the myriad of translations that are out there today.  We acknowledge no translation, no matter how the translator has solemnly promised his faithfulness to the original, cannot escape the unintentional or sometimes very intentional biases of the translator or their sponsors. Because of this fact, we have to concede that the infallible and inspired Word of Yahveh exists in the languages of the ancient people Yahveh entrusted His Holy Writ to.  The reasons we can trust these copies (as no originals outside of the Dead Sea Scrolls exist for the Hebrew Text, and no full 1st century copies of the Gospels or Epistles exist before 150 A.D.) is due to the extant of material available to us for comparison.  Among some of the newest versions are the Novum Testamentum Graece, Nestle-Aland (Greek Edition) (Greek) 28th Revised ed. Edition by Institute for New Testament Textual Research and the The Greek-English New Testament: Tyndale House, Cambridge Edition and English Standard Version.

[25]  The New King James Version. ©1982. Nashville: Thomas Nelson Publishers.

 ^† [12–19] Christians have been released from the grip of sin, but sin endeavors to reclaim its victims. The antidote is constant remembrance that divine grace has claimed them and identifies them as people who are alive only for God’s interests.

[26]  The New American Bible : With revised New Testament. 1986; Published in electronic form by Logos Research Systems, ©1996 (electronic ed.). Confraternity of Christian Doctrine.

[27]  The Contemporary English Version : With Apocrypha. 1997, c1995 (electronic ed.). Nashville: Thomas Nelson.

 [28]  Holy Bible : New Living Translation. 1997, c1996 (electronic ed.). Wheaton: Tyndale House.

[29]  American Standard Version. 1995 (Electronic edition.). Oak Harbor, WA: Logos Research Systems, Inc.

[30] Edits that differ from the text of the ASV are mine for ease of reading.