As in the Days of Noach - so are we. Let us be sober and viligant these days beloved...

…As in the Days of  Noach…[1] [2] [3]

6 ¹ In time, when men began to multiply on earth, and daughters were born to them, ² the sons of God saw that the daughters of men were attractive; and they took wives for themselves, whomever they chose. ³ Adonai said, “My Spirit will not live in human beings forever, for they too are flesh; therefore their life span is to be 120 years.” ⁴ The N’filim were on the earth in those days, and also afterwards, when the sons of God came in to the daughters of men, and they bore children to them; these were the ancient heroes, men of renown.

⁵ Adonai saw that the people on earth were very wicked, that all the imaginings of their hearts were always of evil only. ⁶ Adonai regretted that he had made humankind on the earth; it grieved his heart. ⁷ Adonai said, “I will wipe out humankind, whom I have created, from the whole earth; and not only human beings, but animals, creeping things and birds in the air; for I regret that I ever made them.”

⁸ But Noach found grace in the sight of Adonai.

⁹ Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God. ¹⁰ Noach fathered three sons, Shem, Ham and Yefet.

¹¹ The earth was corrupt before God, the earth was filled with violence. ¹² God saw the earth, and, yes, it was corrupt; for all living beings had corrupted their ways on the earth.

¹³ God said to Noach, “The end of all living beings has come before me, for because of them the earth is filled with violence. I will destroy them along with the earth. ¹⁴ Make yourself an ark of gofer-wood; you are to make the ark with rooms and cover it with pitch both outside and inside. ¹⁵ Here is how you are to build it: the length of the ark is to be 450 feet, its width seventy-five feet and its height forty-five feet. ¹⁶ You are to make an opening for daylight in the ark eighteen inches below its roof. Put a door in its side; and build it with lower, second and third decks.

¹⁷ “Then I myself will bring the flood of water over the earth to destroy from under heaven every living thing that breathes; everything on earth will be destroyed. ¹⁸ But I will establish my covenant with you; you will come into the ark, you, your sons, your wife and your sons’ wives with you.

¹⁹ “From everything living, from each kind of living being, you are to bring two into the ark, to keep them alive with you; they are to be male and female. ²⁰ Of each kind of bird, each kind of livestock, and each kind of animal creeping on the ground, two are to come to you, so that they can be kept alive. ²¹ Also take from all the kinds of food that are eaten, and collect it for yourself; it is to be food for you and for them.”

²² This is what Noach did; he did all that God ordered him to do. ^([4])([5])

                All it takes today is for one to glance at the headlines, and you can see that the world is approaching a what some would call a “tipping point”: actually, there are several factors at play here. Technology, economics, a distain for truth, the rise of hedonism and the decline in ethics and morality are but a few of the problems that beset the world today. Though I am not an alarmist, even population growth has to be factored into the ever burgeoning problems the world faces today – growth that has been on a more or less steady rise since the 1600’s as evidenced by the graph below: 

Figure 1 David Lucas, taken from "World Population Growth" http://demography.anu.edu.au/sites/default/files/publications/beg-pop-studies/BAPSChap3.pdf

Currently, according to the US Census Bureau, the current world population is approaching an astonishing 7.3 billion people. With all the clamoring of the religious zealots at the altar of “climate change”, even though the science of the climate alarmists comes under increasing scrutiny, the results of such a political and ideological crisis is impacting the lives of all 7.3 billion people today. Take this for one example:

“…Dr. Patrick Moore, a co-founder of Greenpeace, quit the activist environmental organization in 1986 after it strayed away from objective science and took a sharp turn to the political left.

Testifying on Feb. 25 before the Senate Environmental and Public Works Committee’s Subcommittee on Oversight, he took issue with the U.N.’s Intergovernmental Panel on Climate Change (IPCC) claim that “Since the mid-20th century it is ‘extremely likely’ that human influence has been the dominant cause of the observed warming."

Moore pointed out “There is no scientific proof that human emissions of carbon dioxide are the dominant cause of the minor warming of the Earth's atmosphere over the past 100 years,” arguing that “perhaps the simplest way to expose the fallacy of extreme certainty is to look at the historical record.” 

He told the committee: “When modern life evolved over 500 million years ago, CO2 was more than 10 times higher than today, yet life flourished at this time. Then an ice age occurred 450 million years ago when carbon dioxide was 10 times higher than today.”

Moore also noted that “The increase in temperature between 1910 and 1940 was virtually identical to the increase between 1970 and 2000. Yet the IPCC does not attribute the increase from 1910–1942 human influence.” Why then, he asks, “does the IPCC believe that a virtually identical increase in temperature after 1950 is caused mainly by human influence, when it has no explanation for nearly identical increase from 1910 to 1940?”

Moore emphasized that there is no reason to believe that a warmer climate would be anything but beneficial for humans and the majority of other species. On the other hand, there is ample reason to believe that a sharp cooling of the climate would bring disastrous results for human civilization…” [6]


One result of the “climate warming” zealots have had is the diversion of food (i.e. corn) for the manufacture of bio-fuels. While the purpose of this epistle isn’t to start a conversation on the political soup du’ jour, it does play into what we are facing today; 

When the famines hit, what do you think will happen? 

Mark 13:5-13 (NET)
^13:5 Jesus began to say to them, “Watch out⁹ that no one misleads you. ^13:6 Many will come in my name, saying, ‘I am he,’¹⁰ and they will mislead many.

^13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.¹¹

^13:8 For nation will rise up in arms¹² against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines.¹³ These are but the beginning of birth pains.

^13:9 “You must watch out for yourselves. You will be handed over¹⁴ to councils¹⁵ and beaten in the synagogues.¹⁶ You will stand before governors and kings¹⁷ because of me, as a witness to them. ^13:10 First the gospel must be preached to all nations. ^13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time,¹⁸ for it is not you speaking, but the Holy Spirit. ^13:12 Brother will hand over brother to death, and a father his child. Children will rise against¹⁹ parents and have them put to death. ^13:13 You will be hated by everyone because of my name.²⁰ But the one who endures to the end will be saved.^{21 ([7])}

So here we are – quite possible that what we are beginning to see is the tipping point, the beginning of woes. Or maybe not…

I am not speaking doom and gloom here. For myself, I truly believe we are the terminal generation, the generation that sometime in the future, there are those alive right now who will see the return of Messiah Yeshua. This is an exciting time to be alive – that we were all born for just a time as this. But the one thing that has to happen before the end has not yet taken place: for this, let us look at Matthew…

Matthew 24:14 (NET)
^24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations,²² and then the end will come. ^[8]

As in the days of Noach, men must again make a choice – repent or no. Most preachers/teachers assume that the days of Noach meant that all of mankind is wicked and filled with violence: what did Yeshua say?

Matthew 24:35-44 (NET)
^24:35 Heaven and earth will pass away, but my words will never pass away.⁵²

^24:36 “But as for that day and hour no one knows it – not even the angels in heaven⁵³ – except the Father alone. ^24:37

For just like the days of Noah⁵⁴ were, so the coming of the Son of Man will be. ^24:38 For in those days before the flood, people⁵⁵ were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. ^24:39 And they knew nothing until the flood came and took them all away.⁵⁶

 It will be the same at the coming of the Son of Man.⁵⁷

 ^24:40 Then there will be two men in the field; one will be taken and one left.^{58 24:41} There will be two women grinding grain with a mill;⁵⁹ one will be taken and one left.

^24:42 “Therefore stay alert, because you do not know on what day⁶⁰ your Lord will come. ^24:43 But understand this: If the owner of the house had known at what time of night the thief⁶¹ was coming, he would have been alert and would not have let his house be broken into. ^24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.^{62 ([9])}

The coming of our King will catch many by surprise – including those in the church. We are at that cross-road, the place where the church has to decide to wake up or stay asleep, so in that respect yes, we have reached a turning point. The rise of secularism, humanism, the occult – we are at the beginning of sorrows yet no one is watching any longer - believers are not keeping their eyes open for the blessed return, the symbol of our hope. We are too busy watching the circus of media attention, too dull of hearing to listen to the voice of truth, too de-sensitized to violence and depravity to take notice of the spiritual signs all around us. The seeds of civil war are planted in every nation as a radical political ideology disguised as “the religion of peace” floods the nations with lost souls who have no connection to the West and are easy prey to the instigators of hate from all sides. Politicians pit ethnic group against ethnic group, race against race, class against class. Perverts and predators stalk our children and a culture obsessed with death screams out that killing an unborn child in the womb is a right not to be denied. Our women - wives, daughters, mothers, sisters – are objectified and turned into nothing more than chattel by a world-wide web of pornography and “Hollywood morals” and the same culture of death applauds. Kingdoms rise against kingdom, nations rage against nations and the greatest of all evils, anti-Semitism, rears its ugly head. Why do I call anti-Semitism the greatest of all evils? It is by how one treats the people of God that they and nations will be judged – blessings on those who bless, curses on those who curse. One example: “Mein Kampf” is on sale for the first time since World War Two; that old culture of death and horror has never gone away – it lives in the hearts of extremists, in the Palestinian, the Syrian, the Iranian and myriad other governments and people, including those of the West and it grows in its ancient hatred of God’s people, the Jews. Christians are not exempt from this ancient hate either – pick up any newspaper and see the horrors ISIS and Islam have perpetrated against the Christian minorities in the middle east. Know this though: hate knows no boundary – race, color, creed, religion – no one is safe anymore. Yes, we are at a tipping point and no one seems to see – and if they do, they turn away, cover their ears and shut their mouths. Fear of ridicule, fear of retribution seals the fate of generations that are yet to be born because:

“…All that is necessary for the triumph of evil is that good men do nothing…”[10]  

Even as the world burns, life goes on. We go to work, we laugh, we play… We eat, drink and be merry… We live, we love, we die. We go to church, give our sons and daughters in marriage – we go about as if nothing can or will upset the careful plans we have laid for ourselves and our futures, yet…

Yet. One very large word. What is coming? What will change? Here is America, and in most Western countries, we speak of the freedoms we have; but ask yourself, what steps have we taking to preserve this “freedom”? In fact, what have we done as a whole to even prove we deserve it? Consider this:

Figure 2. http://www.zerohedge.com/news/presenting-americas-political-apathy-voter-turnout-rate-50

For the most part, except for those who have fought, bled, suffered or died for the defense of the ideals of freedom, most have taken their “freedom” as license: license to discriminate, to segregate, to hate, to be apathetic, to ignore, to shield their eyes and ears, to turn their heads, to hunker down and worry only about their small slice of the pie, to enrich themselves, to indulge themselves, to love, to lust, to give up, to achieve, to do all those things that are not profitable for one’s soul; freedom means to live as you want, with no constraints save what your moral compass points to at the time you choose to apply it… Liberals or those who lean left have one idea of freedom; libertarians another. Conservatives or those who lean right have their worldview. All the world’s various religions have their view, as do the secularists and humanists.  So do communists, socialists, totalitarians, fascists, pedophiles and racists – all view the world from their perspective, from what they believe is their rights, their freedom. Feminists, globalists, the list of the “-ists”, the “-ites”, the whatever grows and grows, all insisting that their way is the only correct way. But a popular song from the 1960’s sums it up well in the wisdom of man:

“…There's battle lines being drawn
         Nobody's right if everybody's wrong…”[11]

   Now I won’t mix words here: my worldview comes from the Bible – the Hebrew Scriptures and the Messianic writings.  Does that mean I think my worldview is “right”? No – but it does mean I believe God’s is. My view point is crowded with my own life experiences – I have baggage handcuffed to wrists and carry it with me everywhere I go. It takes something outside of myself to free me from this baggage – and for this I found the word of God. 

   Truly I believe there is only one true perspective, one true world view – and that comes from the Hebrew Scriptures, from the instructions of God, the Torah, as defined by and taught to His disciples by Yeshua the Messiah. From there, I just try to do the next right thing – to love my God and to love my neighbor as I love myself. But for me to say I’ve got it all “right” would not be truth – I only see in part, I only know what has been revealed to me. But look at all these other perspectives I mentioned above – is there any chance they could convince me what I believe is wrong? Not really – maybe there is something in these human conditions I can learn from, but my mind is made up. So what’s the point?

Truth is absolute – and that means there is only one truth, one way. What do you choose? I dare say most will follow the god that they have made, the one that fits the lifestyle they have crafted for themselves. Most will follow the wisdom of the world, the wisdom that agrees with what they desire to. The truth they follow will be a relative truth, one that can be amended to fit the moment, not one of absolutes that cannot be altered. If one cannot discern the sacred from the profane – if all things are sacred, then nothing is. If all things are profane, then the sacred cannot exist. This is the wisdom of man – what is the wisdom of God?

Proverbs 14:12 (NET)
^14:12 There is a way that seems right to a person,³² but its end is the way that leads to death.^{33 ([12])}

Proverbs 16:25 (NASB95)
     25     ^aThere is a way which seems right to a man, but its end is the way of death. ^[13]

For those who have made a pact with the culture of death:

Isaiah 28:15-19 (NET)
^28:15 For you say, “We have made a treaty with death, with Sheol³⁰ we have made an agreement.³¹

When the overwhelming judgment sweeps by³² it will not reach us.

For we have made a lie our refuge, we have hidden ourselves in a deceitful word.”³³

^28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying³⁴ a stone in Zion, an approved³⁵ stone,

set in place as a precious cornerstone for the foundation.³⁶

The one who maintains his faith will not panic.³⁷

^28:17 I will make justice the measuring line, fairness the plumb line;

hail will sweep away the unreliable refuge,³⁸ the floodwaters will overwhelm the hiding place.

^28:18 Your treaty with death will be dissolved;³⁹

your agreement⁴⁰ with Sheol will not last.⁴¹

When the overwhelming judgment sweeps by,⁴² you will be overrun by it.⁴³

^28:19 Whenever it sweeps by, it will overtake you; indeed,⁴⁴ every morning it will sweep by,

it will come through during the day and the night.”⁴⁵

When this announcement is understood, it will cause nothing but terror. ^([14])                                

 Again:

Proverbs 12:15 (NASB95)
15     The ^away of a fool is right in his own eyes, but a wise man is he who listens to counsel. ^[15]

Matthew 7:7-14 (NET)

^7:7 “Ask⁹ and it will be given to you; seek and you will find; knock and the door¹⁰ will be opened for you. ^7:8 For everyone who asks¹¹ receives, and the one who seeks finds, and to the one who knocks, the door will be opened. ^7:9 Is¹² there anyone among you who, if his son asks for bread, will give him a stone? ^7:10 Or if he asks for a fish, will give him a snake?¹³

^7:11 If you then, although you are evil,¹⁴ know how to give good gifts to your children, how much more will your Father in heaven give good gifts¹⁵ to those who ask him!

^7:12 In¹⁶ everything, treat others as you would want them¹⁷ to treat you,¹⁸ for this fulfills¹⁹ the law and the prophets.

^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. ^[16]

Romans 6 (KJV)

¹ What shall we say then? Shall we continue in sin, that grace may abound?

² God forbid. How shall we, that are dead to sin, live any longer therein? ^{3 †} Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 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. ⁵ For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: ⁶ Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

 ⁷ For he that is dead is freed^a from sin. ⁸ Now if we be dead with Christ, we believe that we shall also live with him: ⁹ Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

¹⁰ For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. ¹¹ Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. ¹² Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. ¹³ Neither yield ye your members as instruments^b of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. ¹⁴ For sin shall not have dominion over you: for ye are not under the law, but under grace.

¹⁵ What then? shall we sin, because we are not under the law, but under grace? God forbid.

 ¹⁶ Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? ¹⁷ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which^c was delivered you. ¹⁸ Being then made free from sin, ye became the servants of righteousness. ¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. ²⁰ For when ye were the servants of sin, ye were free from righteousness.

²¹ What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. ²² But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ²³ For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. ^[17]

What is sin?

1 John 3:4 (NRSV Interlinear) ^[18]

4

Everyone

who

commits

sin

is

guilty

of

lawlessness;

•

Πᾶς1

►3

‹ὁ2 ποιῶν3›

‹τὴν4 ἁμαρτίαν5›

►9

‹καὶ6 ποιεῖ9›

◄9

‹τὴν7 ἀνομίαν8›

καὶ10

πᾶς

ὁ ποιέω

ὁ ἁμαρτία

καί ποιέω

ὁ ἀνομία

καί

JNSM

RNSM, VPNSMPA

RASF, NASF

C, VF3SPIA

RASF, NASF

C

3956

3588, 4160

3588, 266

2532, 4160

3588, 458

2532

sin		is		lawlessness.
‹ἡ11 ἁμαρτία12›		ἐστὶν13		‹ἡ14 ἀνομία15›
ὁ ἁμαρτία		εἰμί		ὁ ἀνομία
RNSF, NNSF		VF3SPIA		RNSF, NNSF
3588, 266		1510		3588, 458

Sin, in the Greek, is the word ἀνομία, translated here as “...lawlessness...”:

- Original: ἀνομία

- Transliteration: Anomia

- Phonetic: an-om-ee'-ah

- Definition:

1. the condition of without law

a. because ignorant of it

b. because of violating it

2. contempt and violation of law, iniquity, wickedness

- Origin: from G459

- TDNT entry: 22:05,6

- Part(s) of speech: Noun Feminine

- Strong's: From G459; illegality that is violation of law or (generally) wickedness: - iniquity X transgress (-ion of) the law unrighteousness. [19]

Another translation of 1 John 3:4 follows:

1 John 3:4 (NET)
^3:4 Everyone who practices sin¹⁸ also practices lawlessness;¹⁹ indeed,²⁰ sin is lawlessness. ^[20]

The Theological Dictionary of the New Testament says this:

“…The privative prefix and the content of the word νόμος [law] give two shades of meaning to ἀνομία [lawlessness]. The ref. is either a. to a fact, “there is or was no law,” “without a (the) law,” or b. the word means “against the (a) law,” with an implied judgment, since it is assumed that there is in fact a binding law. This gives ἀνομία [lawlessness] the sense of “wrongdoing,” “sin.” In fact, of course, the two meanings cannot be sharply differentiated from one another in the majority of cases. The difference is merely one of emphasis…” ^[21]

Church, please hear me. I do love the Church and its people. But how else can I say this – WAKE UP! I am not the Torah-cop. I cannot choose for you what doctrines to hold to, traditions to follow, or even who or what you believe Yeshua/Jesus to be, or who the Father is. These matters are between you and Him. But the plain meaning of Scripture is right there in front of you, no matter the translation.

Sin is lawlessness – iniquity – complacency – immorality - unfaithfulness – filth (impurity) – evil – unrighteousness – depravity (perversion) – rebellion – faithlessness – idolatry (equals harlotry) – callousness – vanity – and more…

 All or any of these and the more will keep you from the Kingdom of God. “Be ye holy as I am holy” says the Lord. Holiness is separation from the things of the world – separation unto God. Are you separate yet? If not, then you have to ask yourself – 

“Am I of God? Or am I lawless?”

As in the days of Noach – here we stand. Our eyes and hearts are fixed on everything but the ways and commandments of God. Our minds are not synched with the mind of Messiah, with Christ – our thoughts are of the worries, cares and snares of this life. Yes – these things are ever present – but they are not, should not be -  our realities. Only that which is eternal is that which is real. Only the Father is eternal – and now sits with Him at His right hand the everlasting Savior, our Machiach, our Messiah Yeshua. We will continue to eat, drink and be merry. Fortunes will rise and fall; wars and rumors of wars will abound. Hunger, famine, pestilence, crime, and rebellion will increase, yet if you are in Him, in truth and spirit, it will be as the days of the Israelites in Egypt – you will be protected in the land of Goshen while all around you the plagues and woes of sin affect everyone else. But you have to be separate – your doors must have the blood of the Lamb upon them, your heart must be fixed upon the One True God – not the plastic one that religion has crafted for you.

And you must be lawful:

Matthew 7:21-23 (NET)

^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 ([22])}

Matthew 13:36-43 (NET)
^13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” ^13:37 He⁵⁴ answered, “The one who sowed the good seed is the Son of Man. ^13:38 The field is the world and the good seed are the people⁵⁵ of the kingdom. The weeds are the people⁵⁶ of the evil one, ^13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. ^13:40 As⁵⁷ the weeds are collected and burned with fire, so it will be at the end of the age. ^13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers.⁵⁸

^13:42 They will throw them into the fiery furnace,⁵⁹ where there will be weeping and gnashing of teeth.

^13:43 Then the righteous will shine like the sun in the kingdom of their Father.⁶⁰

The one who has ears had better listen!^{61 ([23])}

Matthew 24:6-14 (HCSB)

6 You are going to hear of wars and rumors of wars. See that you are not alarmed, because these things must take place, but the end is not yet.

7 For nation will rise up against nation, and kingdom against kingdom. There will be famines ^f g and earthquakes in various places. ^h 8 All these events are the beginning of birth pains. ⁱ

9 “Then they will hand you over for persecution, ^j and they will kill you. You will be hated by all nations because of My name. ^k 10 Then many will take offense, betray one another and hate one another. 11 Many false prophets ^l will rise up and deceive many.

12 Because lawlessness ^m will multiply, the love of many will grow cold.

13 But the one who endures to the end will be delivered. ⁿ 14 This good news of the kingdom will be proclaimed in all the world ^o as a testimony to all nations. ^p And then the end will come. ^{q ([24])}

Luke 13:23-30 (NASB95)

23     And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them,

24     “^aStrive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.

25     “Once the head of the house gets up and ^ashuts the door, and you begin to stand outside and knock on the door, saying, ‘^bLord, open up to us!’ then He will answer and say to you, ‘^cI do not know where you are from.’

26     “Then you will ^abegin to say, ‘We ate and drank in Your presence, and You taught in our streets’;

27     and He will say, ‘I tell you, ^aI do not know where you are from; 

 ^bdepart from Me, all you evildoers.’

28     “^aIn that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out.

29     “And they ^awill come from east and west and from north and south, and will recline at the table in the kingdom of God.

30     “And behold, ^asome are last who will be first and some are first who will be last.” ^([25])

As in the days of Noach – so are we. None of us are guaranteed one more day, one more breath, one more heartbeat. Now is the day of salvation, now is the time to repent for the Kingdom is at hand.

Are you ready beloved?

Are you seeking, asking, knocking?

Are you ready?

Look up, be scanning the sky for our Beloved is coming back. Hold onto what is pure, what is true, reject the common, accept the sacred, be ye holy and separate – as is He. Encourage one another, exhort with all due patience and love. Brethren I do not sound a warning because I hold myself above anyone else. It would please me to no end to be the last person through the gates of Heaven if it meant I was pushing everyone else ahead of myself – so I push you to be ready, to be awake and sober, to be humble before our God, and to be obedient to His word. Jew and Gentile together – that is my heart’s cry – that salvation come to the Jew first, and then the Gentile, but it has to be God’s way, not mine or yours. For it is by His power, His glory and His spirit that any are saved.

A remnant was saved in the days of Noach – eight souls. 

O may the remnant of today be as numerous as the sands of the sea shore, and as many as the stars in the sky – 

and may you all be counted among the saints.

And May God richly bless you this day, my beloved. [26]

Amein

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[1] Authors 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.

[2]  Author’s note:  Throughout this study I’ll be using the Net® Bible and the Net® Notes: within the notes you’ll see symbols like this: ( א B Ψ 892* 2427 sy^s). These are abbreviations used by the NetBible© for identifying the principal manuscript evidence that they (authors and translators of the NetBible©) 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.

[3] 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, but for the sake of brevity (as if any of these posts of mine are brief ☺) I insert them and let them stand as they are. If I don’t always agree with them, why do I include them you might ask? I don’t believe in censuring anyone’s opinions or scholarship; as I would not want mine censured, so I will not do to that to another. As Rabbi Hillel once stated, “What is hateful to you, do not do to another. That is the whole Torah. Go and learn it.” Torah leads me to respect others, even if I disagree; it leads me to present both sides of the coin, even if it could mean I’d lose part of the argument. That is not to say I should not challenge something I believe contradicts 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 the NET® Bible (but not exclusively); it has a decidedly Western/Greek mindset to it, but as a wise man once said “How do you eat chicken? Swallow the meat and spit out the bones...” I do though want to present the NET® notes because there is a wealth of information and research contained within them that I hope you find helpful.

^[4] Stern, D. H. (1998). Complete Jewish Bible: An English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ge 6). Clarksville, MD: Jewish New Testament Publications.

[5] See also: Haftarah B’resheet: Yesha‘yahu (Isaiah) 42:5–43:10 (A); 42:5–21 (S) B’rit Hadashah suggested readings for Parashah B’resheet: Mattityahu (Matthew) 1:1–17; 19:3–9; Mark 10:1–12; Luke 3:23–38; Yochanan (John) 1:1–18; 1 Corinthians 6:15–20; 15:35–58; Romans 5:12–21; Ephesians 5:21–32; Colossians 1:14–17; 1 Timothy 2:11–15; Messianic Jews (Hebrews) 1:1–3; 3:7–4:11; 10:28–39; 2 Kefa (2 Peter) 3:3–14; Revelation 21:1–5; 22:1–5

[6] Newsmax.com http://www.newsmax.com/LarryBell/climate-warming-moore/2014/03/17/id/559929/#ixzz3x6rxJQeK

^·          [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

⁹ tn Or “Be on guard.”

¹⁰ tn That is, “I am the Messiah

¹¹ tn Grk “it is not yet the end.”

¹² tn For the translation “rise up in arms” see L&N 55.2.

¹³ sn See Isa 5:13–14; 13:6–16; Hag 2:6–7; Zech 14:4.

¹⁴ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

¹⁵ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

¹⁶ sn See the note on synagogue in 1:21.

¹⁷ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

¹⁸ tn Grk “in that hour.”

¹⁹ tn Or “will rebel against.”

²⁰ sn See 1 Cor 1:25–31.

²¹ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

·         End NET® Bible Notes

^[7]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

²² tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

^[8]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

⁵² sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10–11.

⁵³ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ f¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude ho huios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W f¹ 33 M vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

⁵⁴ sn Like the days of Noah, the time of the flood in Gen 6:5–8:22, the judgment will come as a surprise as people live their day to day lives.

⁵⁵ tn Grk “they,” but in an indefinite sense, “people.”

⁵⁶ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

⁵⁷ tn Grk “So also will be the coming of the Son of Man.”

⁵⁸ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) and†those left behind are judged. The imagery, however, is not directly tied to the†identification of the two groups. Its primary purpose†in context is to†picture the sudden, surprising†separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

⁵⁹ tn According to L&N 46.16, this refers to a hand mill normally operated by two women.

⁶⁰ tc Most later mss (L 0281 M lat) have here ὥρᾳ (hōra, “hour”) instead of ἡμέρα (hemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ f¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

⁶¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

⁶² sn Jesus made clear that his coming could not be timed, and suggested it would take some time - so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

·         End NET® Bible Notes

^[9]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[10] This is probably the most quoted statement attributed to Burke, and an extraordinary number of variants of it exist, but all without any definite original source. They closely resemble remarks known to have been made by the Utilitarian philosopher John Stuart Mill, in an address at the University of St. Andrew (1 February 1867) ; https://en.wikiquote.org/wiki/Edmund_Burke

[11] From "For What It's Worth" by Buffalo Springfield 

·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

 ³² tn Heb “which is straight before a man.”

sn The proverb recalls the ways of the adulterous woman in chapters 1–9, and so the translation of “man” is retained. The first line does not say that the “way” that seems right is “vice,” but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction.

³³ tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.

^[12]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

a  Prov 12:15; 14:12

^[13]  New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.

³⁰ sn Sheol is the underworld, land of the dead, according to the OT world view.

³¹ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

³² tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

³³ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

³⁴ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

³⁵ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

³⁶ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3–6; 31:5; 33:20–24; 35:10).

³⁷ tn Heb “will not hurry,” i.e., act in panic.

³⁸ tn Heb “[the] refuge, [the] lie.” See v. 15.

³⁹ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

⁴⁰ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

⁴¹ tn Or “will not stand” (NIV, NRSV).

⁴² tn See the note at v. 15.

⁴³ tn Heb “you will become a trampling place for it.”

⁴⁴ tn Or “for” (KJV, ASV, NASB, NRSV).

⁴⁵ tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.

·         End NET® Bible Notes

^[14]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

a  Prov 14:12; 16:2; 21:2

^[15]  New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.

·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

⁹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

¹⁰ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

¹¹ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

¹² tn Grk “Or is there.”

¹³ sn The two questions of vv. 9–10 expect the answer, “No parent would do this!”

¹⁴ tn The participle ὄντες (ontes) has been translated concessively.

¹⁵ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

¹⁶ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

¹⁷ tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.

¹⁸ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

¹⁹ tn Grk “is.”

·         End NET® Bible Notes

^[16]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

^†  A Greek word occurs that is not directly translated in the King James Version.
Greek Strongs: 2228

^a  freed: Gr. justified

^b  instruments: Gr. arms, or, weapons

^c  which...: Gr. whereto ye were delivered

^[17]  The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.). Bellingham WA: Logos Research Systems, Inc.

^[18]Schwandt, J. (2004; 2004). The NRSV English-Greek Reverse Interlinear New Testament (1 Jn 3:4). Logos Research Systems, Inc.

[19] Brown Driver Briggs Hebrew Lexicon, Thayer's Greek Definitions, and the Strong's King James Concordance with TVM, electronic edition, e-Sword® ©2000-2014 Rick Myers, all rights reserved.

·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

 ¹⁸ sn Everyone who practices sin. In contrast to the πᾶς ὁ (pas ho) + participle construction in 3:3 (everyone who has, πᾶς ὁ ἔχων [pas ho echōn]) which referred to believers, the use of everyone who practices sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν [pas ho poiōn tēn hamartian]) here refers to the author’s opponents. A similar use, referring to the opponents’ denial of the Son, is found in 2:23.

¹⁹ sn The Greek word ἀνομία (anomia) is often translated “iniquity” or “lawlessness” and in the LXX refers particularly to transgression of the law of Moses. In Jewish thought the ideas of sin (ἁμαρτία, hamartia) and lawlessness or iniquity (ἀνομία) were often equated because sin involved a violation of the Mosaic law and hence lawlessness. For example, Ps 51:5 LXX sets the two in parallel, and Paul in Rom 4:7 (quoting Ps 32:1) does the same. For the author, it is not violation of the Mosaic law that results in lawlessness, since he is writing to Christians. The ‘law’ for the author is the law of love, as given by Jesus in the new commandment of John 13:34–35. This is the command to love one’s brother, a major theme of 1 John and the one specific sin in the entire letter which the opponents are charged with (3:17). Since the author has already labeled the opponents “antichrists” in 2:18, it may well be that he sees in their iniquitous behavior of withdrawing from the community and refusing to love the brethren a foreshadowing of the apocalyptic iniquity of the end times (cf. 2 Thess 2:3–8). In Matt 24:11–12 Jesus foretold that false prophets would arise in the end times (cf. 1 John 4:1), that lawlessness (anomia) would increase, and that “the love of many will grow cold” (which would certainly fit the author’s portrait of the opponents here).

²⁰ tn Grk “and.”

^·          End NET® Bible Notes

^[20]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

^[21] Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 4, p. 1085). Grand Rapids, MI: Eerdmans [emphasis mine].

·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2 and 3.]

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 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

²⁶ tn Grk “workers of lawlessness.”

^[22]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

⁵⁴ tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

⁵⁵ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

⁵⁶ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

⁵⁷ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

⁵⁸ tn Grk “the ones who practice lawlessness.”

⁵⁹ sn A quotation from Dan 3:6.

⁶⁰ sn An allusion to Dan 12:3.

⁶¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

·         End NET® Bible Notes

^[23]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

^f  24:7 Ac 11:28; Rv 6:8

^g  24:7 Other mss add epidemics

^h  24:7 2Ch 15:6; Is 19:2

ⁱ  24:8-20 Lk 21:12-24

^j  24:9 Or tribulation, or distress

^k  24:9 Mt 10:17, 22; Jn 16:2

^l  24:11 Is 44:25; Mt 7:15; 24:24; Mk 13:22; Lk 6:26; Ac 13:6; 2Pt 2:1; 1Jn 4:1

^m  24:12 Mt 13:41; 2Th 2:3

ⁿ  24:13 Or be saved

^o  24:14 Or in all the inhabited earth

^p  24:14 Mt 4:23; Rm 10:18; Col 1:6, 23; 1Th 1:8

^q  24:14 Lk 2:1; 4:5; Ac 11:28; 17:6; Rv 3:10; 16:14

^[24]  The Holy Bible : Holman Christian standard version. 2003. Nashville: Holman Bible Publishers.

^a  Matt 7:13

^a  Matt 25:10

^b  Matt 7:22; 25:11

^c  Matt 7:23; 25:12; Luke 13:27

^a  Luke 3:8

^a  Luke 13:25

^b  Ps 6:8; Matt 25:41

^a  Matt 8:12; 22:13; 25:30

^a  Matt 8:11

^a  Matt 19:30; 20:16; Mark 10:31

^[25]  New American Standard Bible: 1995 update. 1995. LaHabra, CA: The Lockman Foundation.

[26] With thanks to Dr. J. Vernon McGee who always ended his teachings with this saying, may his soul rest in peace.