…The Narrow Gate…
Matthew 7:13 “Enter through the narrow gate,
because the gate is wide and the way is spacious that leads to destruction, and
there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.[1]
I have spoken on the "narrow gate" before but I’d like to expand a bit on it. Of greatest interest in the
last thought of these passages: “…and
there are few that find it…” This small
phrase should jerk us up and give us pause. There are some questions that seem
to beg just to be asked, such as:
What
does Messiah mean by these words?
How
narrow is the gate?
And
this difficult way, the one that leads to life, how do we know we are on it?
As part of the “Sermon on the Mount”, most people when
they read this passage, skim right over it, with hardly a second thought.
“Well,” they might say, “ that doesn’t apply to me, I’m a believer! Those folks
on the broad path, they don’t believe!” But is this an accurate interpretation
of this passage? Does just being a believer put you on the narrow path? Let’s
see…
Just 7 verses down from our lead in, are these words:
Matthew 7:21 “Not everyone who says to me, ‘Lord, Lord,’24 will enter into the
kingdom of heaven – only the one who does the will of my Father in heaven. 7:22
On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name,
and in your name cast out demons and do25 many powerful deeds?’ 7:23
Then I will declare to them, ‘I never knew you. Go away from me, you
lawbreakers!’26 ([2])
If verses 21-23 are true and those that are calling
Yeshua “Lord, Lord” are by all evidences seen, believers, then it has to be
said that being a believer isn’t enough – neither is the working of miracles,
signs and wonders; so what is it that puts one on the narrow road, the strait
gate, the difficult path?
Just
what does it mean to enter through the “narrow gate”?
We have covered ways to study the Word of God before,
and I’ll cover this new method in depth in a bit, but one way is too look and
see if there are other passages the speak of the topic we are studying, for
example, “gate”, “way” and “life” . Are
there any other Scriptures in which Yeshua mentions these words?
Let’s look at “gate”..
John 10:7So
again Jesus said, “Truly, truly I tell you, I am the gate for the sheep. 8All
who came before mea are thieves
and bandits, but the sheep did not listen to them. 9I am the gate. If anyone enters through me, he will be saved. He will come
in and go out and find pasture.1[3]
In other versions the word used for gate θύρα thura
is translated as “door”, but if
you understand the customs and times of Yeshua’s day, “gate” is a more accurate
translation.
Figure 1 A simple improvised
sheepfold.
Such is sometimes made by the
shepherd when he is a distance from his home, or especially when he may be in
the territory of mountains. It is a temporary affair that can be taken down
easily when it comes time to move on to another location. A fence is built of
tangled thorn bushes or rude bowers. This is all the protection that is needed,
as the shepherds often sleep with their flocks when the weather permits.
Ezekiel mentions such a sheepfold when he predicts the future of Israel:
"I will feed them in a good pasture, and upon the high mountains of Israel
shall their fold be" (Ezekiel 34:14). [Manners And Customs of Bible Lands][4]
There would be an opening in this improvised “keep” or
sheep fold that the shepherd would sit or lay down in to protect the sheep from
any predator that tried to get into them; thus he would be the “gate”. This is
the reference Yeshua was making, one that His audience would surly understand.
Notice that twice He says that He is the gate. So let
us begin here; Yeshua is the gate, the narrow gate that leads to life; for
proof we look to see where does Yeshua say He is the life?
John 14:6:
6 Jesus saith unto him, I am hthe way, ithe
truth, and kthe life: no man cometh unto the Father, lbut
by me. [5]
So the gate equals life, and Yeshua says He is the
life. The Scriptures say that He is also the Word. Look at John 1:14:
and took up residence n among us.
We observed His glory, o
full of grace and truth. [6]
So Yeshua then, is the Word of God, who is the gate,
which leads to life; it can then be said that the Word is the narrow gate that
leads to life.
What
then is “the Word of God”?
We need to understand what John meant when he penned
the phrase “the Word”. I have a definition, you probably have a definition, but
since John 1:14 gives us the true definition of who Yeshua is, (and likewise we
can also refer back to john 1:1), then if we understand John’s use of “the
Word”, we will understand the gate better.
John uses the Greek word “λόγος” or Logos; this is also the same word used
in Luke’s gospel.
In Luke 8:5-8, Yeshua is telling the Parable of what is
commonly called the “sowers”, but is more correctly to be understood as the
Parable of the Hearers…
Luke 8:5 “The
sower went out to sow his seed, and while he was sowing, ⌊some seed⌋ b
fell on the side of the path and was trampled under foot, and the birds of the
sky devoured it. 6 And other seed fell on the
rock, and when it* came up, it withered, because it did
not have moisture. 7 And other seed fell in the
midst of the thorn plants, and the thorn plants grew up with it*
and* choked it. 8 And other seed
fell on the good soil, and when it* came up, it produced
a hundred times as much grain.” As he* said these things,
he called out, “The one who has ears to hear, let him hear!” [7]
Three verses later Yeshua explains this parable to His
disciples:
Luke 8:11 cNow the
parable is this: The seed is dthe
word of God. 12 The
ones along the path are those who
have heard; then the devil comes and takes away the word from their hearts, so
that they may not ebelieve and
be saved. 13 And the ones
on the rock are those who, when they hear the word, receive it fwith joy. But these have no root; they gbelieve for a while, and in time of testing hfall away. 14 And as for what fell among the thorns, they are those who
hear, but ias they go on
their way they are choked by the jcares and riches and pleasures of life, and their fruit does
not mature. 15 As for
that in the good soil, they are those
who, hearing the word, hold it fast in an honest and good heart, and kbear fruit lwith patience. [8]
Luke uses λόγος” or Logos also. In James 1:21, we see the
same Greek word used by John and Luke…
21 Therefore,
aputting
aside all filthiness and all 1that remains of
wickedness, in 2humility receive bthe word implanted, which is able to
save your souls. [9]
Yeshua said the seed was “the word of God”, and those that hear it are on a path; John says
the “Word” was made flesh, full of
grace and truth… James says that the “word”
when implanted can save souls. In the ancient Jewish texts, there are parallels
to the “Word”, the “Logos”. Most of them are found in what is called the
Targums. “…The Targums were authoritative Aramaic paraphrases of the books of
the Tenach which were read in the synagogues along with the Hebrew of the Torah
and Haftorah readings. Often when the Targums come to passages where YHVH is
anthropomorphisised or seen, or where two or more YHVHs are indicated bythe
text, the Targums will substitute "The MEMRA [Memra] of YHVH" for
YHVH…” [10]
The MEMRA was thought to be the physical manifestation
of a Spirit God, for the Scriptures say that God is a Spirit and that no man
may see Him (Deut 4:12; Exo 33:18-23; 1 Tim 1:17; John 4:24; John 1:18). This
invisible God had to have a presence, because He walked with Adam in the garden
in the cool of the day (Gen 3:8); wrestled with Jacob (Gen 32:24-30); and ate
with Abraham (Gen 18:1-8). Because of these manifestations, the sages came to
understand that the MEMRA, or the WORD of God was this physical presence and
they would later come to understand the MEMRA’s connection to the Messiah.
The Targum also mentions that the MEMRA was the
Savior: “…But Israel shall be saved by
the MEMRA of YHVH with an everlasting salvation By the MEMRA of YHVH shall all
the seed of Israel be justified…” [11]
Thus, the “Logos”, the MEMRA, the “Word” can save.
Again, look at James 1:21:
The engrafted or implanted word is able to save. Go one
verse more and see James 1:22:
Here is one key to
unlocking the mystery of the narrow gate: do
what it says… Obedience.
Back to the parable of the hearers. What are we to do
with this word that is planted within us? Yeshua gives us a clue in Luke
8:20-21…
20 Someone
told Jesus, “Your mother and your brothers are standing outside. They want to
see you.”
21 He
answered them, “My mother and my
brothers are those who hear and do what God’s word says.” [14]
Same answer we got from James.
Yeshua repeats this again in Luke 11:27-28…
27 While 1Jesus
was saying these things, one of the women in the crowd raised her voice and
said to Him, “aBlessed is the womb that bore You and the breasts at
which You nursed.”
The Greek word translated here as “observe” means to
“guard, to maintain, to obey”. The King James Version translates it as “keep”,
but when you dig into the literal translation tf the word, it implies the
meaning of “to guard, or keep for one’s own safety” so as not “to violate or
disobey”; the object being to observe, to protect the precepts of God’s word.
The above examples are good illustrations of what I
told you earlier, how to study the word. To seek out verses or passages that
have been said before, of are plainly alluded to in the Word will give you a
very accurate means of correctly interpreting the text. Some examples are tying
in the message of Revelation to the Tanach such as Revelation 3:17 ties in with
Hosea 12:8; Ezekiel 21:25-27 ties in with Psalms 110:1, Gen 49:10 and Mark
16:19… These are but a few examples that you can see the benefit in searching a
matter out.
In keeping with that theme, what do we mean by words
like “precepts”? Look at 1 Kings 2:3:
3 And keep
the charge of the Lord your God:
to walk in His ways, to keep His statutes, His commandments, His judgments,
and His testimonies, as it is
written in the Law of Moses, that you may dprosper in all that
you do and wherever you turn; [16]
Here,
“keep” has the meaning of “exercising great care over” the things of God:
·
To Walk in His
Ways = which are the why/depth of
God’s character
·
His Statutes = instructions that are to be followed “just because”
He said so
·
His Commandments = are His specific tasks for us; also known as good
deeds or “good works”
·
His Judgments = these are “legal” enactments; also referred to as
Ordinances
·
His Testimonies = those things that serve as a witness or give
evidence of the truth of God’s words or actions [17]
Defining God’s precepts is a bit more complicated as
the translators of the King James version translated three different words as
“precepts”.
1.
In Isa 28:10 (among others) the
word translated as precept is the Hebrew word ‘tsav’ which can mean an
“instruction” or “to be enjoined or commanded”…
2.
Isa 29:13, quoted by Yeshua in
Matt 15:7-9 – the word used here also implies “commandment” but has a deeper
meaning of “judgment”, though not necessarily divine; that is man-made. While
the word is translated as “mitzvah” in Strongs, the spelling in the Hebrew
suggests it is pronounced “mitzsaw” as if Isaiah and Yeshua used this
particular word as a means to “ridicule” the doctrines and commandments of men.
3.
The final word translated as
“precept” is found in Psalms 119:4 (and other places). It is the Hebrew word
‘pik-kood’ which when properly translated is only used to denote a God mandated
or appointed law – for example like the 10 devarim, the 10 words or as we know
them, the 10 Commandments.
4.
In the Messianic Writings, the
word precept (such as in Heb 9:19) would
accurately translate as “direction”, “instruction” or even “commandment”.
While it is important to know how the words are used or
which words are used etc., what we can deduce from this is that God’s precepts
can safely be interpreted as being His commands, His instructions or His
directions for us to follow.
This further helps us to define the “narrow path or
gate”…
Let us go on.
We see by the last examples that the ways of God are:
·
His Statutes
·
Commandments
·
Judgments
·
Testimonies
And that His precepts are His instructions and
directions.
And where do we find all these things? In the “Logos”
or the Word of God. And What is the Word?
John 1:1:
John
1:2:
2The same
was in the beginning with God. [19]
Which
One? The Word…
John
1:14 – and the Word became flesh…
Now
there are some who want to wrest Scripture and say that the word of God has
nothing to do with the law of God; but Yeshua himself makes it plain that this
cannot be the case:
Mark 7:6 He answered them, “Isaiah n prophesied o correctly about you hypocrites, p as it is written: q
but their heart
is far from Me.
7 They worship Me in vain,
8 Disregarding the command of
God, you keep the tradition of men.” x 9 He
also said to them, “You completely invalidate God’s command in order to maintain y
your
tradition! 10 For Moses z said:
Whoever speaks
evil of father or mother
11 But you say, ‘If a man tells his father or mother: Whatever
benefit e you might have received from me is
Corban’ ” (that is, a gift f
⌊committed
to the temple⌋),
12 “you
no longer let him do anything for his father or mother. 13 You revoke God’s word [logos]g by your tradition
that you have handed h down. And
you do many other similar things.” [20]
Yeshua here links the Logos
with the commands of God.
Shimon Kefa, (Peter), calls the
word (logos) living and enduring in 1 Peter 1:23, and equates it with not only
of being born again but also with the image used both by Yeshua and James as a
seed, planted within:
23 For
you have been born again,q not of perishable seed, but of imperishable,r
through the living and enduring word [logos]
of God.s
[21]
The author of Hebrews calls the
logos living and active:
12 For
the word [logos] of Godi
is alivej and active.k
Sharper than any double-edged sword,l it penetrates even
to dividing soul and spirit, joints and marrow; it judges the thoughts and
attitudes of the heart.m [22]
Shimon Kefa defines the word
again in 1 Peter 1:24-25, but with a critical twist…
1 Peter 1:24 For
All flesh is like grass,
and all its glory w like a flower of the grass.
The grass withers, and
the flower falls,
And this is the word [hrema] that was preached as the gospel to you. [23]
Kefa is using a different word,
hrema to describe the Word of God by quoting Isaiah. So it must stand that in
order to agree with what Kefa is trying to teach, then Isaiah had to regard the
Law of God as the word of God. Taken in its context, from 1 Pet 1:23 where the
Logos of God is said to be living and enduring, and in verse 25 where the hrema
of God is said to be forever enduring, and is the hrema that was preached as
gospel we must conclude that:
The Word [Logos] = The Word
[Hrema]
For further proof, where else
do we see the hrema used? We can find it in use by Rabbe Sha’ul [Paul] in Romans 10:8:
8 But
what does it say? “aThe
word [hrema] is near you, in your mouth and in your heart”—that
is,
the word [hrema]of
faith which we are preaching, [24]
Here Sha’ul is quoting the
Torah:
Deut 30:14 No, the word is very near you; it is in your mouth and in your heart so you may obey it.u [25]
The word used in
Hebrew is “dabar”, but in the Greek Septuagint, the Greek translation of the
Tanach, the Jewish translators used – you guessed it – the Greek word hrema.
The word is near so that one
might obey it. And what is the word that we are to obey? The answer is to be
found in the same section of Torah, Deut 30:15-16..
15 See,
nI
have set before thee this day life and good, and death and evil; 16 In
that I command thee this day
oto love the Lord thy God,
to walk in his ways,
and to keep his commandments
and his statutes
and his judgments,
that thou mayest live and multiply: and the Lord thy God shall bless thee
in the land whither thou goest to possess it. [26]
Again we see that what we are o
walk in and obey are God’s:
Ways
Commandments
Statutes
Judgments
All are given in His Word.
This is the same word [hrema]
that Sha’ul preached in Rom. 10 and Kefa preached in 1 Peter1:25…
The Hrema is
the Logos of God.
Look back again at John 1:1..
John 1:1 aIn
the beginning was bthe Word [Logos] and the Word [Logos]
was cwith
God, and dthe Word [Logos]
was God. [27]
1 Peter 1:23 equates the Logos
with the imperishable seed, the Logos of God, the same seed spoken of by Yeshua
in the Parable of the Hearers. This same seed is
The Law [Torah] of God.
So now a quick review: what are
we to do?
We must:
·
Enter through the narrow gate
o
The gate is Yeshua
o
Yeshua is the Word, the Logos
of God
o
The Logos of God is the Law,
the Torah of God
Thus, Yeshua must be, has to be
the Living Torah, Yeshua HaTorah.
If we are to walk in the Way of
God, who we see is the Logos, then we must see in Scripture that we are
encouraged to do so.
1
John 2:1-6:
1 aMy
little children, I am bwriting these things to you so that
you may not sin. And if anyone sins, cwe have an 1dAdvocate
with the Father, Jesus Christ the righteous;
2 and
He Himself is athe 1propitiation for our
sins; and not for ours only, but also bfor those of the
whole world.
4 The
one who says, “aI have come to bknow Him,”
and does not keep His commandments, is a cliar, and dthe
truth is not in him;
5 but
whoever akeeps His word, in him the blove of God
has truly been perfected. cBy this we know that we are in Him:
If we continue to go by the
traditional “church” model, the one that insists that the law of God is done
away with, we are then in essence saying that Yeshua has been done away with;
on this one belief alone then we have chosen to take the broad path of
destruction for we have traded the knowledge, truth and the commandments of God
for the traditions of men. What does the Word say?
Pro 12: 28 aIn
the way of righteousness is life,
And in its pathway there is no death. [30]
Pro
14:12 There ais a way which
seems right to a man,
Pro
14: 27 The 1fear of the Lord is a fountain of life,
That one may avoid the snares of death. [33]
Pro
16: 25 aThere is a way which
seems right to a man,
But its end is the way of death. [34]
Eze 33:11 Tell them: As I live”—the declaration of the Lord God—“I take no pleasure in the death of
the wicked, but rather that the wicked person should turn from his way and live.
In John 14:6 Yeshua says that
He is “the way, the truth and the life”…
What way?
Psalms 119:1 Blessed
are the ||undefiled in the way,
What truth?
Psalms 119:142 Thy righteousness is an
everlasting righteousness,
What life?
Pro 13:14 The
law [Torah] of the wise is a tfountain of life,
And
my law [Torah] as cthe apple of thine eye.
Pro 28:9 He
that turneth away his ear from hearing the law [Torah],
This
“way, truth and life” leads us on the path of righteousness:
7 aHearken
unto me, ye that know righteousness,
The
people bin whose heart is my law [Torah];
cFear
ye not the reproach of men,
Neither
be ye afraid of their revilings. [39]
But there are those who…
Evil
and Oppression
Isaiah
59 Behold, bthe Lord’s hand is not shortened, that it
cannot save,
or his ear dull, that it cannot hear;
2 cbut
your iniquities have made a separation
between you and your God,
and
your sins have hidden his face from you
so that he does not hear.
3 dFor
your hands are defiled with blood
and your fingers with iniquity;
your
lips have spoken lies;
your tongue mutters wickedness.
4 eNo
one enters suit justly;
no one goes to law honestly;
they
rely on empty pleas, they speak lies,
fthey
conceive mischief and give birth to iniquity.
5 They
hatch adders’ eggs;
they weave the spider’s web;
he
who eats their eggs dies,
and from one that is crushed a viper is hatched.
6 gTheir
webs will not serve as clothing;
men will not cover themselves with what they make.
Their
works are works of iniquity,
and deeds of violence are in their hands.
7 hTheir
feet run to evil,
and they are swift to shed innocent blood;
their
thoughts are thoughts of iniquity;
desolation and destruction are in their highways.
8 The
way of peace they do not know,
and there is no justice in their paths;
they
have made their roads crooked;
ino
one who treads on them knows peace.
9 Therefore
justice is far from us,
and righteousness does not overtake us;
jwe
hope for light, and behold, darkness,
and for brightness, but we walk in gloom.
10 kWe
grope for the wall like the blind;
we grope like those who have no eyes;
we
stumble at noon as in the twilight,
lamong
those in full vigor we are like dead men.
11 We
all growl like bears;
mwe
moan and moan like doves;
nwe
hope for justice, but there is none;
for salvation, but it is far from us.
12 For
our transgressions are multiplied before you,
and our sins testify against us;
for
our transgressions are with us,
and we know our iniquities:
13 transgressing,
and denying the Lord,
and turning back from following our God,
ospeaking
oppression and revolt,
conceiving and uttering from the heart lying words.
Judgment
and Redemption
14 pJustice
is turned back,
and righteousness stands far away;
for
truth has stumbled in the public squares,
and uprightness cannot enter.
15 Truth
is lacking,
and he who departs from evil makes himself a prey.
The
Lord saw it, and it displeased him1
that there was no justice.
16 qHe
saw that there was no man,
and wondered that there was no one to intercede;
then
his own arm brought him salvation,
and his righteousness upheld him.
17 rHe
put on righteousness as a breastplate,
and a helmet of salvation on his head;
he
put on garments of vengeance for clothing,
and wrapped himself in szeal as a cloak.
18 tAccording
to their deeds, so will he repay,
wrath to his adversaries, repayment to his enemies;
uto
the coastlands he will render repayment.
19 vSo
they shall fear the name of the Lord
from the west,
and his glory from the rising of the sun;
which the wind of the Lord
drives.
to those in Jacob who turn from transgression,”
declares the Lord.
21 “And
as for me, zthis is my covenant with them,” says the Lord: “My Spirit that is upon you, aand
my words that I have put in your mouth, shall not depart out of your mouth, or
out of the mouth of your offspring, or out of the mouth of your children’s
offspring,” says the Lord, “from
this time forth and forevermore.” [40]
These walk the broad way:
Mal 2:4 Then you will
know that I sent this commandment to you so that my covenant6
may continue to be with Levi,” says the Lord
who rules over all. 2:5 “My covenant with him was
designed to bring life and peace. I gave its statutes to him to fill him with
awe, and he indeed revered me and stood in awe before me. 2:6
He taught what was true;7 sinful words were not found on his
lips. He walked with me in peace and integrity, and he turned many people away
from sin. 2:7 For the lips of a priest should preserve knowledge
of sacred things, and people should seek instruction from him8
because he is the messenger of the Lord who
rules over all. 2:8 You, however, have turned from the way.
You have caused many to violate the law;9 you have corrupted
the covenant with Levi,”10 says the Lord
who rules over all. 2:9
“Therefore, I have caused you to be ignored and belittled before all people to
the extent to which you are not following after me and are showing partiality
in your11 instruction.” [41]
But those who delight in God:
Ps 1:2 But
dhis
delight is in the law of the Lord;
And
ein
his law doth he meditate day and night.
Ps 119:97 O
thow
love I thy law!
It
is umy meditation all the day.
Ps 119:1 Blessed
are the ||undefiled in the way,
aWho
walk in the law of the Lord.
Ps 119:44 So
shall I keep thy law continually
For
ever and ever.
45 And
I will walk †at liberty:
For
I seek thy precepts. [42]
We are to meditate on
Torah, look at Torah, listen to Torah, walk, seek and delight in the Torah –
and put it on our heart. For what is Torah but Yeshua? Torah/Yeshua is the
narrow Gate, and few there are that want to find it, for they say that is is
hard. Yet what did God say about it?
The Blessing of Returning to God
30 “Now
ait
shall come to pass, when ball these things come upon you, the
blessing and the ccurse which I have set before you,
and dyou
1call
them to mind among all the nations where the Lord your God drives you, 2 and you ereturn
to the Lord your God and obey His
voice, according to all that I command you today, you and your children, with
all your heart and with all your soul, 3 fthat the Lord your God will bring you back from
captivity, and have compassion on you, and ggather you again
from all the nations where the Lord
your God has scattered you. 4 hIf any of you
are driven out to the farthest parts under heaven, from there the Lord your God will gather you, and from
there He will bring you. 5 Then the Lord
your God will bring you to the land which your fathers possessed, and you shall
possess it. He will prosper you and multiply you more than your fathers. 6
And ithe
Lord your God will circumcise your
heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul,
that you may live.
7 “Also
the Lord your God will put all
these jcurses on your enemies and on those who hate you, who
persecuted you. 8 And you will kagain obey the voice
of the Lord and do all His
commandments which I command you today. 9 lThe Lord your God will make you abound in
all the work of your hand, in the 2fruit of your body,
in the increase of your livestock, and in the produce of your land for good.
For the Lord will again mrejoice
over you for good as He rejoiced over your fathers, 10 if you obey
the voice of the Lord your God, to
keep His commandments and His statutes which are written in this Book of the
Law, and if you turn to the Lord
your God with all your heart and with all your soul.
The Choice of Life or Death
11 “For this commandment which I command you today nis
3not
too mysterious for you, nor is it far off. 12 oIt
is not in heaven, that you should say, ‘Who will ascend into heaven for
us and bring it to us, that we may hear it and do it?’ 13 Nor is
it beyond the sea, that you should say, ‘Who will go over the sea for us and
bring it to us, that we may hear it and do it?’ 14 But the word is
very near you, pin your mouth and in your heart,
that you may do it.
15 “See, qI
have set before you today life and good, death and evil, 16 in that
I command you today to love the Lord
your God, to walk in His ways, and to keep His commandments, His statutes, and
His judgments, that you may live and multiply; and the Lord your God will bless you in the land which you go to
possess. 17 But if your heart turns away so that you do not hear,
and are drawn away, and worship other gods and serve them, 18 rI
announce to you today that you shall surely perish; you shall not prolong your
days in the land which you cross over the Jordan to go in and possess. 19
sI
call heaven and earth as witnesses today against you, that tI
have set before you life and death, blessing and cursing; therefore choose
life, that both you and your descendants may live; 20 that you may
love the Lord your God, that you
may obey His voice, and that you may cling to Him, for He is your ulife
and the length of your days; and that you may dwell in the land which the Lord swore to your fathers, to Abraham,
Isaac, and Jacob, to give them.” [43]
To follow Yeshua means you will
walk the narrow path, the path of obedience for this is the only way that we
can show God we love Him.
5 Whoever believes that aJesus
is the Christ is bborn of God, and everyone who loves
Him who begot also loves him who is begotten of Him. 2 By this we
know that we love the children of God, when we love God and ckeep
His commandments. 3 dFor this is the love of God, that we
keep His commandments. And eHis commandments are not burdensome.
4 For fwhatever is born of God overcomes
the world. And this is the victory that ghas overcome the
world— 1our faith. [44]
The sad truth is this: broad is
the path that leads to destruction, and narrow is the path to life: few will
find it. Notice this: if doesn’t say few are looking; it says few will find.
There are a whole lot of lookers out there, searching for the right path to
take – but what they find instead of the narrow path is the broad way – smooth,
packed down by many feet and few obstacles in the way. On both sides of this
path are bright lights, glittering houses filled with easy empty words and
little call for the repentance needed to truly change lives and hearts. Most
find their place on this path because it fits what they want to do and what
they want to believe, the traditions and doctrines of men, not the t’shuvah
demanded by the eternal Word of God, the Logos.
The path they are on is filled with all they want, except that which
they need: Truth.
Matt 7:21-23:
True
Way into the Kingdom
21 “Not everyone who says to Me, r‘Lord, Lord,’ shall enter the kingdom of heaven, but he who sdoes the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we tnot prophesied in Your name, cast out demons in Your name,
and done many wonders in Your name?’ 23 And uthen I will
declare to them, ‘I never knew you; vdepart from Me, you who practice lawlessness!’ [45]
Verse 23 has been translated
different ways:
(ASV) And then will I
profess unto them, I never knew you: depart from me, ye that work iniquity.
(BBE) And then will I say to them, I never had
knowledge of you: go from me, you workers of evil.
(CEV) But I will tell them, "I will have
nothing to do with you! Get out of my sight, you evil people!"
(CJB) Then I will tell them to their faces, 'I
never knew you! Get away from me, you workers of lawlessness!'
(DRB) And then will I profess unto them, I never
knew you: depart from me, you that work iniquity.
(ERV) Then I will tell those people clearly, 'Get
away from me, you people who do wrong. I never knew you.'
Yet the phrase in Greek “…ergazomemoi en anomian…” literally means “…you who work lawlessness…” or
“…workers of lawlessness…”, i.e. those without the Law – no Torah. Those who
won’t follow the Law won’t be allowed through the gate. What we believe is
important; how we walk is just as important. Obedience is the narrow path, a
path small, overgrown for lack of those who walk it, thorns on both sides, a
path that requires effort to walk. This is the path God called the old path…
Disaster
because of Disobedience
16 This
is what the Lord says:
Stand by the roadways and
look.
Ask about the ancient paths:
Which is the way to what is
good?
Then take it
and find rest for
yourselves. u
But they protested, “We
won’t!” [46]
This ancient path is the one He
set before us in His infinite wisdom, mercy and grace, a path of peace,
liberty, and righteousness. When we walk away from or out of this path – we
walk unto ourselves and tell the King of Creation, our Father, that we know
better than Him. The Law, the Torah, was given to us as a guide to know how to
live our lives. But be forewarned: if you will take this path you will be
persecuted. In Matt 7:14 the very word used for “narrow” is the Greek word
“thlibo” and it means to be “pressed upon”, to “compress”, to be “troubled,
afflicted and in distress”; it means to “crush, oppress”.
Paul warns us:
It is small wonder that most
choose the broad way, with its promises of “your best life now” or “name it and
claim it”. Most want their ears tickled as it says in 2 Tim 4:1-5:
4 I solemnly
charge you before God and Christ Jesus, who is going to judge a
the living and the dead, b and because of His appearing and
His kingdom: c 2 Proclaim the message; persist in it
whether convenient or not; rebuke, correct, and encourage with great patience
and teaching. 3 For the time will come when they will not
tolerate sound doctrine, d but according to their own desires,
will multiply teachers for themselves because they have an itch to hear
something new. e 4 They will turn
away from hearing the truth and will turn aside to myths. f 5 But
as for you, be serious about everything, endure hardship, do the work of an
evangelist, g fulfill your ministry. [48]
And most preachers do so, but I
think they do so unknowingly – it is just what they themselves have been
taught.
So – the question. The broad
way or the narrow way? Which do you choose?
The choice is yours.
Jer 31:33:
31:33 “But I will make
a new covenant with the whole nation of Israel74 after I plant
them back in the land,”75 says the Lord.76
“I will77 put my law within them78 and write it on their hearts and minds.79
I will be their God and they will be my people.80 [49]
God says He’ll put His Word in our minds and in our
hearts…
I guess all that it takes to be on the narrow path
Is to be mindful of the narrow.[50]
May God Richly bless you all, my beloved
Amein.
[1] Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
Notes below are from
the Biblical Studies Press. (2006; 2006). The NET Bible First Edition;
Bible. English. NET Bible. Numbering reflects that as found in the NET bible.
24 24 sn The double use of the
vocative is normally used in situations of high emotion or emphasis. Even an
emphatic confession without action means little.
25 25 tn Grk “and in
your name do.” This phrase was not repeated here in the translation for
stylistic reasons.
26 26 tn Grk “workers
of lawlessness.”
[2] Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
a 10:8 Other mss. lack before me
1 John 14:6; Eph 2:18
[3] International standard version New
Testament : Version 1.1. 2000 (Print on Demand ed.). Yorba Linda, CA: The
Learning Foundation.
[4] Taken
from the article “Ancient sheep fold”, http://www.bible-history.com/sketches/ancient/sheep-fold.html
h Heb. 9. 8. & 10.
20. So ch. 10. 9. See Eph. 2. 18.
i See ch. 1. 17.
k See ch. 11. 25.
l So ch. 10. 9.
[5] The Cambridge Paragraph Bible: Of the
Authorized English Version. 1873. Cambridge: Cambridge University Press.
k 1:14 Jn 1:1
l 1:14 The
eternally existent Word (vv. 1–2) took on full humanity but without sin; Heb
4:15.
m 1:14 Php 2:7;
1Jn 4:2; 5:20
n 1:14 Or and
dwelt in a tent; lit and tabernacled; this word occurs only here in
John. A related word, referring to the Festival of Tabernacles, occurs only in
7:2; Ex 40:34–38.
o 1:14 Mk
10:37; Jn 17:24
• Or one of a kind,
or incomparable, or only begotten; the Greek word can refer to
someone’s only child as in Lk 7:12; 8:42; 9:38. It can also refer to someone’s
special child as in Heb 11:17.
p 1:14 Heb
11:17; 1Jn 4:9
q 1:14 Son
is implied from the reference to the Father and from Gk usage.
[6] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
⌊ idiom
⌋ idiom
b Literally “some of
which”
* Here “when”
is supplied as a component of the participle (“came up”) which is understood as
temporal
* Here the direct
object is supplied from context in the English translation
* Here “and” is
supplied because the previous participle (“grew up with”) has been translated
as a finite verb
* Here “when”
is supplied as a component of the participle (“came up”) which is understood as
temporal
* Here “as” is
supplied as a component of the participle (“said”) which is understood as
temporal
[7] Harris, W. H., III. (2010). The Lexham
English Bible. Logos Research Systems, Inc.
c For ver. 11–15, see
Matt. 13:18–23; Mark 4:13–20
d ch. 1:2; Mark 2:2;
4:33; Acts 8:4; James 1:21
e See Mark 16:16
f [Isa. 58:2; Ezek.
33:31, 32; Mark 6:20; John 5:35]
g Gal. 1:6; [Hos. 6:4;
Gal. 5:7]
h 1 Tim. 4:1; Heb.
3:12
i [James 1:11]
j See Matt. 6:25
k Hos. 14:8; John 15:5,
6; Phil. 1:11; Col. 1:6
l James 5:7; See Heb.
10:36
[8] The Holy Bible: English Standard Version.
2001. Wheaton: Standard Bible Society. (emphasis
mine)
a Eph 4:22; 1 Pet 2:1
1 Lit abundance of
malice
2 Or gentleness
b Eph 1:13; 1 Pet
1:22f
[9] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
[10] From
the powerpoint presentation “The Memra of YHVH” by Rico Cortez, http://wisdomintorah.com/
[11] (Targum
Jonathan Is. 45:17, 25)
c Col. 3. 8. 1 Pet. 2.
1 in the Gk. See Eph. 4. 22. Comp. Acts 15. 9.
c Col. 3. 8. 1 Pet. 2.
1 in the Gk. See Eph. 4. 22. Comp. Acts 15. 9.
d Gk. as Tit. 3. 3,
&c.
e Ps. 25. 9. ch. 3.
13.
f Wisd. 12. 10 (Gk.).
g So Acts 13. 26. Rom.
1. 16. 1 Cor. 15. 2. Eph. 1. 13. Heb. 2. 3.
[12] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
m See Mt 7:21; Jas
2:14–20
[13] The New International Version. 2011.
Grand Rapids, MI: Zondervan.
[14] GOD'S WORD Translation. 1995. Grand
Rapids: Baker Publishing Group.
1 Lit He
a Luke 23:29
a Luke 8:21
[15] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
d [Deut. 29:9; Josh.
1:7]; 1 Chr. 22:12, 13
[16] The New King James Version. 1982.
Nashville: Thomas Nelson.
[17] From
The Torah Portion - Vayechi “And He Lived…”; Pastor Mark Biltz, El Shaddai
Ministries, 12-29-2012; http://elshaddaiministries.us/torah5773/2012-12-29notes.pdf
1 1 sn
In the beginning. The search for the basic “stuff” out of which things
are made was the earliest one in Greek philosophy. It was attended by the
related question of “What is the process by which the secondary things came out
of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’
(same Greek word as beginning, John 1:1) and what is the origin of the
things that are made?” In the New Testament the word usually has a temporal
sense, but even BDAG 138 s.v. ἀρχή 3 lists a major
category of meaning as “the first cause.” For John, the words “In the
beginning” are most likely a conscious allusion to the opening words of Genesis
- “In the beginning.” Other concepts which occur prominently in Gen 1 are also
found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen
1 describes the first (physical) creation; John 1 describes the new (spiritual)
creation. But this is not to play off a false dichotomy between “physical” and
“spiritual”; the first creation was both physical and spiritual. The new
creation is really a re-creation, of the spiritual (first) but also the
physical. (In spite of the common understanding of John’s “spiritual” emphasis,
the “physical” re-creation should not be overlooked; this occurs in John 2 with
the changing of water into wine, in John 11 with the resurrection of Lazarus,
and the emphasis of John 20–21 on the aftermath of Jesus’ own resurrection.)
2 2 tn
The preposition πρός (pros) implies not just
proximity, but intimate personal relationship. M. Dods stated, “Πρός
…means more than μετά or παρά, and is
regularly employed in expressing the presence of one person with another” (“The
Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See
also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
3 3 tn
Or “and what God was the Word was.” Colwell’s Rule is often invoked to support
the translation of θεός (theos) as definite (“God”)
rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits,
but does not demand, that a predicate nominative ahead of an equative verb be
translated as definite rather than indefinite. Furthermore, Colwell’s Rule did
not deal with a third possibility, that the anarthrous predicate noun may have
more of a qualitative nuance when placed ahead of the verb. A definite meaning
for the term is reflected in the traditional rendering “the word was God.” From
a technical standpoint, though, it is preferable to see a qualitative aspect to
anarthrous θεός in John 1:1c (ExSyn 266–69).
Translations like the NEB, REB, and Moffatt are helpful in capturing the sense
in John 1:1c, that the Word was fully deity in essence (just as much God as God
the Father). However, in contemporary English “the Word was divine” (Moffatt)
does not quite catch the meaning since “divine” as a descriptive term is not
used in contemporary English exclusively of God. The translation “what God was
the Word was” is perhaps the most nuanced rendering, conveying that everything
God was in essence, the Word was too. This points to unity of essence between
the Father and the Son without equating the persons. However, in surveying a
number of native speakers of English, some of whom had formal theological
training and some of whom did not, the editors concluded that the fine
distinctions indicated by “what God was the Word was” would not be understood
by many contemporary readers. Thus the translation “the Word was fully God” was
chosen because it is more likely to convey the meaning to the average English
reader that the Logos (which “became flesh and took up residence among
us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is
one in essence with God the Father. The previous phrase, “the Word was with
God,” shows that the Logos is distinct in person from God the Father.
sn And the Word was fully God. John’s theology
consistently drives toward the conclusion that Jesus, the incarnate Word, is
just as much God as God the Father. This can be seen, for example, in texts
like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one
just as we are one”), and 8:58 (“before Abraham came into existence, I am”).
The construction in John 1:1c does not equate the Word with the person
of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms
that the Word and God are one in essence.
[18] Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
[19] American Standard Version. 1995. Oak
Harbor, WA: Logos Research Systems, Inc.
n 7:6 Mt 3:3;
4:14; 12:17
o 7:6 Jn 11:51
p 7:6 Lk 6:42
q 7:6 Ac 15:15
r 7:6 1Tm 5:3
s 7:7 Mt 28:20;
Ac 4:2; 2Tm 4:11
t 7:7 Rm 15:4
u 7:7 Col 2:22
v 7:6–7 Is
29:13
w 7:6–7 Is
29:13
x 7:8 Other mss
add The washing of jugs, and cups, and many other similar things you
practice.
y 7:9 Other mss
read to establish
z 7:10 Ps
77:20; Mt 8:4; Heb 3:2
a 7:10 Ex
20:12; Dt 5:16
b 7:10 Ex
20:12; Dt 5:16
c 7:10 Ex
21:17; Lv 20:9
d 7:10 Ex
21:17; Lv 20:9
e 7:11 Mk 5:26
f 7:11 Heb 5:1;
9:9; 11:4
g 7:13 Mk 4:14;
Lk 8:21; Jn 18:32
h 7:13 Jd 3
[20] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
q ver 3; See Jn 1:13
r Jn 1:13
s See Heb 4:12
[21] The New International Version. 2011.
Grand Rapids, MI: Zondervan.
i See Mk 4:14; Lk 5:1;
11:28; Jn 10:35; Ac 12:24; 1 Th 2:13; 2 Ti 2:9; 1 Pe 1:23; 1 Jn 2:14; Rev 1:2,
9
j Ac 7:38; 1 Pe 1:23
k Isa 55:11; Jer
23:29; 1 Th 2:13
l Eph 6:17; See Rev
1:16
m 1 Co 14:24, 25
[22] The New International Version. 2011.
Grand Rapids, MI: Zondervan.
w 1:24 1Pt 5:4
x 1:24–25 Is
40:6–8; Lk 21:33; Jms 1:10–11; 1Jn 2:17
y 1:24–25 Is
40:6–8
[23] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
a Deut 30:14
[24] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
u See Dt 6:6; Ro 10:8*
[25] The New International Version. 2011.
Grand Rapids, MI: Zondervan.
n ver. 19.
o ver. 6. See ch. 6.
5.
[26] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
a Gen 1:1; Col 1:17; 1
John 1:1
b John 1:14; Rev 19:13
c John 17:5; 1 John
1:2
d Phil 2:6
[27] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
a 1 Cor 4:16; Phil
3:17
[28] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
a John 13:33; Gal
4:19; 1 John 2:12, 28; 3:7, 18; 4:4; 5:21
b 1 John 1:4
c Rom 8:34; 1 Tim 2:5;
Heb 7:25; 9:24
1 Gr Paracletos, one
called alongside to help; or Intercessor
d John 14:16
a Rom 3:25; Heb 2:17;
1 John 4:10
1 Or satisfaction
b John 4:42; 11:51f; 1
John 4:14
a 1 John 2:5; 3:24;
4:13; 5:2
b 1 John 2:4; 3:6;
4:7f
c John 14:15; 15:10; 1
John 3:22, 24; 5:3; Rev 12:17; 14:12
a Titus 1:10
b 1 John 3:6; 4:7f
c 1 John 1:6
d 1 John 1:8
a John 14:23
b 1 John 4:12
c 1 John 2:3; 3:24;
4:13; 5:2
a John 15:4
b John 13:15; 15:10; 1
Pet 2:21
[29] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
a Deut 30:15f; 32:46f;
Jer 21:8
[30] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
1 Or law
a Prov 10:11; 14:27
b Ps 18:5
[31] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
a Prov 12:15; 16:25
b Rom 6:21
[32] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
1 Or reverence
[33] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
a Prov 12:15; 14:12
[34] New American Standard Bible : 1995 update.
1995. LaHabra, CA: The Lockman Foundation.
h 33:11 Ezk
18:23,30–32; Hs 11:8; 1Tm 2:4; 2Pt 3:9
[35] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
|| Or, perfect,
or, sincere. Prov. 11. 20 (Heb.). & 13. 6. See Gen. 17. 1. So Ps.
101. 6 marg.
a So Ps. 128. 1.
[36] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos esearch Systems, Inc.
o ver. 151, 160
(Heb.). Ps. 19. 9 marg. So John 17. 17.
[37] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
t See ch. 10. 11.
u ch. 14. 27.
u ch. 14. 27.
v 2 Sam. 22. 6.
b See ch. 4. 4.
b See ch. 4. 4.
c See Deut. 32. 10.
r Ps. 109. 7. So John
9. 31. Comp. ch. 15. 8.
[38] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
a See ver. 1.
b Ps. 37. 31.
c See Matt. 10. 28.
[39] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
b ch. 50:2; Num. 11:23
c Jer. 5:25
d ch. 1:15
e [ver. 14]
f Job 15:35; Ps. 7:14
g Job 8:14
h Prov. 1:16; Cited
Rom. 3:15–17
i ch. 48:22; 57:21
j [ver. 11; ch. 60:2]
k Deut. 28:29; Job
5:14; 12:25; See ch. 42:18–20
l [1 Cor. 4:9, 10]
m ch. 38:14
n [ver. 9; ch. 46:13;
56:1]
o [ver. 3, 4]
p [ch. 51:4, 5]
1 Hebrew and it was
evil in his eyes
q [ch. 51:18; 63:5]
r 1 Thess. 5:8; See
Eph. 6:13–17
s [ch. 9:7]
t ch. 63:4, 6
u [ch. 41:1, 5]
v [Ps. 113:3]
w [ch. 30:27, 28]
2 Hebrew a narrow
river
x Cited Rom. 11:26,
27; [ch. 40:9; Joel 2:32]
y ch. 43:14
z Jer. 31:31; Heb.
8:10; 10:16
a ch. 51:16; [Deut.
4:10]
[40] The Holy Bible: English Standard Version.
2001. Wheaton: Standard Bible Society.
6 6 sn
My covenant refers to the priestly covenant through Aaron and his
grandson Phinehas (see Exod 6:16–20; Num 25:10–13; Jer 33:21–22). The point
here is to contrast the priestly ideal with the disgraceful manner in which it
was being carried out in postexilic times.
7 7 tn
Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction
(doctrine NAB) was in his mouth.”
8 8 tn
Heb “from his mouth” (so NAB, NASB, NRSV).
9 9 tn
The definite article embedded within בַּתּוֹרָה (battorah) may
suggest that the Torah is in mind and
not just “ordinary” priestly instruction, though it might refer to the
instruction previously mentioned (v. 7).
10 10 tn Or “the Levitical covenant.”
11 11 tn Heb “in the instruction” (so NASB). The
Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).
[41] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English.
NET Bible.; The NET Bible. Biblical Studies Press.
d So Ps. 119. 35.
e Josh. 1. 8. So Ps.
119. 1, 97.
t ver. 113, 163, 165.
So ver. 119, 127, 140, 159, 167.
u ver. 99. So Ps. 1.
2. See ver. 15.
|| Or, perfect,
or, sincere. Prov. 11. 20 (Heb.). & 13. 6. See Gen. 17. 1. So Ps.
101. 6 marg.
a So Ps. 128. 1.
† Heb. at large.
So Ps. 118. 5. Comp. Prov. 4. 12.
[42] The Holy Bible: King James Version.
2009 (Electronic Edition of the 1900 Authorized Version.). Bellingham, WA:
Logos Research Systems, Inc.
a Lev. 26:40
b Deut. 28:2
c Deut. 28:15–45
d Deut. 4:29, 30
1 Lit. cause them
to return to your heart
e Deut. 4:29, 30; Neh.
1:9; Is. 55:7; Lam. 3:40; Joel 2:12
f Ps. 106:45; Jer.
29:14; Lam. 3:22, 32
g Ps. 147:2; Jer.
32:37; Ezek. 34:13
h Deut. 28:64; Neh.
1:9; Is. 62:11
i Deut. 10:16; Jer.
32:39; Ezek. 11:19
j Is. 54:15–17; Jer.
30:16, 20
k Zeph. 3:20
l Deut. 28:11
2 offspring
m Deut. 28:63; Jer.
32:41
n Is. 45:19
3 not hidden from
o Prov. 30:4; Rom.
10:6–8
p Rom. 10:8
q Deut. 30:1, 19
r Deut. 4:26; 8:19
s Deut. 4:26
t Deut. 30:15
u Ps. 27:1; [John
11:25; 14:6; Col. 3:4]
[43] The New King James Version. 1982.
Nashville: Thomas Nelson.
a 1 John 2:22; 4:2, 15
b John 1:13
c John 15:10; 2 John 6
d John 14:15; 2 John 6
e Mic. 6:8; Matt.
11:30; 23:4
f John 16:33
g 1 John 2:13; 4:4
1 M your
[44] The New King James Version. 1982.
Nashville: Thomas Nelson.
r Hos. 8:2; Matt.
25:11; Luke 6:46; Acts 19:13
s Rom. 2:13; James
1:22
t Num. 24:4
u Matt. 25:12; Luke
13:25; [2 Tim. 2:19]
v Ps. 5:5; 6:8; [Matt.
25:41]; Luke 13:27
[45] The New King James Version. 1982.
Nashville: Thomas Nelson.
u 6:16 Mt 11:29
[46] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
q [Ps. 34:19]
[47] The New King James Version. 1982.
Nashville: Thomas Nelson.
a 4:1 Jn
5:22–30; Rm 5:18; 1Pt 4:5
b 4:1 Jn 5:25;
Rm 14:9; 1Pt 4:5; Rv 18:8; 19:11
c 4:1 Mk 1:15;
Ac 20:25
d 4:3 Rm 15:4
e 4:3 Or to
hear what they want to hear; lit themselves, itching in the hearing
f 4:4 1Tm 1:4;
4:7; Ti 1:14; 2Pt 1:16
g 4:5 Ac 21:8;
Eph 4:11
[48] The Holy Bible : Holman Christian standard
version. 2009. Nashville: Holman Bible Publishers.
74 74 tn
Heb “with the house of Israel.” All commentators agree that the term
here refers to both the whole nation which was divided into the house of Israel
and the house of Judah in v. 30.
75 75 tn
Heb “after those days.” Commentators are generally agreed that this
refers to the return from exile and the repopulation of the land referred to in
vv. 27–28 and not to something subsequent to the time mentioned in v. 30. This
is the sequencing that is also presupposed in other new covenant passages such
as Deut 30:1–6; Ezek 11:17–20; 36:24–28.
77 77 tn
Heb “‘But this is the covenant that I will make with the house of Israel
after these days:’ says the Lord,
‘I will….’” The sentence has been reworded and restructured to avoid the
awkwardness of the original style.
78 78 tn
Heb “in their inward parts.” The Hebrew word here refers to the seat of
the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially
synonymous with “heart” in Hebrew psychological terms.
79 79 tn
The words “and minds” is not in the text but is supplied in the translation to
bring the English psychology more into line with the Hebrew where the “heart”
is the center both of knowing/thinking/reflecting and deciding/willing.
sn Two contexts are relevant for understanding this
statement. First is the context of the first or old covenant which was
characterized by a law written on stone tablets (e.g., Exod 32:15–16; 34:1, 28;
Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9–13) which could be
lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or
altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah
has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12;
23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9).
Radical changes were necessary to get the people to obey the law from the heart
and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1–6;
Ezek 11:17–20; 36:24–28 speak of these radical changes. The Lord will remove the “foreskin” of their
heart and give them a circumcised heart, or take away their “stony” heart and
give them a new heart. With this heart they will be able to obey his laws,
statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new
covenant does not entail a new law; it is the same law that Jeremiah has
repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4;
44:10). What does change is their inner commitment to keep it. Jeremiah has already
referred to this in Jer 24:7 and will refer to it again in Jer 32:39.
80 80 sn
Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[49] Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
[50]
With thaks to 119 Ministries, http://119ministries.com/home
for their insightful teachings.
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