John 1

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JLG

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Looking for Jesus

John 7:

- Then some of the inhabitants of Jerusalem began to say: “This is the man they are seeking to kill, is it not? And yet see! he is speaking in public, and they say nothing to him. Have the rulers come to know for certain that this is the Christ?

- Jesus was always where people wouldn’t expect him to be!

- He was doing his mission for God!

- Nothing was more important for him!

- And he knew what was going to happen and when and where!

- He was ready to accomplish everything!

- It reminds me of Paul who knew who was going to happen to him!

- The disciples tried to prevent him to go to Jerusalem!

- But it was his mission to go there and then to Rome!

- He was ready to die for his beliefs!
 

JLG

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John 7:

- On the contrary, we know where this man is from; yet when the Christ comes, no one is to know where he is from.” Then as he was teaching in the temple, Jesus called out: “You know me and you know where I am from. And I have not come of my own initiative, but the One who sent me is real, and you do not know him. I know him, because I am a representative from him, and that One sent me.”

- Yes, Jesus doesn’t come from his own initiative!

- He knows God like nobody else!

- He is his representative!

- God sent him!

- Yes, Jesus is the special one!

- And by listening carefully to his teaching, we can learn about God!

- Of course, we need each part of the Bible, because thus we have many examples about the relationships between God and men, good and bad ones!

- But we need every element to get to know God!

- And we must carefully study them regularly and continuously and not as a tourist!
 

JLG

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Looking for Jesus

John 7:

- So they began seeking to get hold of him, but no one laid a hand on him, for his hour had not yet come.

- Waiting is difficult for man because he has a short time to live!

- And it is even worse in this tragic Modern world!

- But for God time is nothing!

- And when he decides to act, it is not forv nothing!

- And he is also a lot more patient than men!

- So of course, it is difficult to understand what’s going on!

- Probably like the Israelites when they were in Egypt!

- But as soon as they were freed, they wanted to go back!

- Ridiculous!
 

Snacks

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John is sent as a man of God announcing the coming of Jesus who is going to be rejected by the Jews but he is going to be accepted by many people. Priests were sent to John to ask him if he was the Christ but he clearly tells them he is not but he is preparing the way for him. The next day Jesus comes to him and john speaks about the spirit above Jesus like a dove and he gives witness that Jesus is the Lamb of God. Then Two disciples of John start to follow Jesus (Andrew and Simon or Peter). New disciples are joining Jesus: Philip, Nathanael.
I’ve often wondered why some of John’s disciples remained with him rather than going to be with Jesus.
 

JLG

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- They probably had a strong relationship with him!

- He came first!

- You know what you have!

- When you leave someone for someone else, you may have bad surprises!

- John was a man like them!

- Someone they can easily understand!

- The apostles who went with Jesus could only really understand him after his death!
 

JLG

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Looking for Jesus

John 7:

- Still, many of the crowd put faith in him, and they were saying: “When the Christ comes, he will not perform more signs than this man has done, will he?” The Pharisees heard the crowd murmuring these things about him, and the chief priests and the Pharisees sent officers to seize him.

- Yes, Jesus performed many signs and many put faith in him!

- And the religious leaders knew but they opposed him because they had other personal interests!

- And through history we see the same history repeating again and again!

- And as Jesus and the apostles warned, corruption would penetrate everything!

- So we must be careful!

- And we must read and study carefully the Bible!

- We must not let others tell us what to do!

- We must check it!

- Because people say one thing and others the contrary!

- Remember to what happened to mankind when the flood came!

- And the Bible says there will be no difference when Jesus comes back to put an end to this Modern world!

- There will be no surprise!

- Like with the Israelites and the Jews!

- They were told again and again!
 

JLG

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Looking for Jesus

John 7:

- Jesus then said: “I will be with you a little while longer before I go to the One who sent me. You will look for me, but you will not find me, and where I am you cannot come.” Therefore, the Jews said among themselves: “Where does this man intend to go, so that we will not find him? He does not intend to go to the Jews dispersed among the Greeks and teach the Greeks, does he? What does he mean when he says, ‘You will look for me, but you will not find me, and where I am you cannot come’?”

- The religious leaders were ignorant!

- They didn’t want to understand Jesus’ message!

- What about us?

- We have the Bible, but if we don’t open it, it won’t help!

- If we just open it when you have time or from time to time, it won’t help!

- Do you think it is different for the religious leaders?

- If you don’t do it, the religious leaders won’t do it for you!

- Remember what Jesus said, I will tell them I DON’T KNOW YOU, GO AWAY FROM ME!
 

JLG

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- For those who may be interested!

https://www.thorncrownjournal.com/blog/religiousleadersintimeofchrist

Who Were the Religious Leaders of Jesus's Day?

Written By Doug Reed

Jesus's greatest opponent was not the greatest sinners of His day but the religious establishment.




In first century Palestine there was no separation between church and state. The priests at the temple in Jerusalem not only officiated over the religious life of the Jews, they were also rulers and judges.

Herod, who was himself a pawn of Rome, had his own pawns installed in the Jewish priesthood. By the first century the election of the High Priest was more political than religious. The Romans wanted the priesthood to support their occupation, and the Herods made sure their desire was carried out. However, it would be unfair to categorize all of the priesthood as sympathetic to Rome. Some did support rebellion against Rome, but those at the highest levels were undoubtedly in Rome's back pocket.

We see evidence of this loyalty to and fear of Rome in the Gospels:

“Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. But some of them went away to the Pharisees and told them the things Jesus did.​

Then the chief priests and the Pharisees gathered a council and said, ‘What shall we do? For this Man works many signs.​

If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.’”(John 11:45-48)​

“But they cried out, ‘Away with Him, away with Him! Crucify Him!’​

Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar!’​

Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.” (John 19:15-16)​

Josephus recorded that the priesthood went so far as to authorize a daily sacrifice for Caesar in the temple. This was a source of continual angst for the Jews. In the final Roman/Jewish conflict the cessation of the daily sacrifice for Caesar was considered an act of war that helped lead to the destruction of Jerusalem.

The priesthood lived in luxury well beyond that of the average man. They supported their lavish lifestyles with a temple tax which every Jew was required to pay. Richard Horsley in his book “The Message and the Kingdom” describes what archaeologists have discovered about the living conditions of the priesthood.

“…impressive archaeological remains of their Jerusalem residences show how elegant their life style had become. In spacious structures unhesitatingly dubbed ‘mansions” by the archaeologists who uncovered them in the 1970’s, we can get a glimpse of a lavish life in mosaic floored reception rooms and dining rooms with elaborate painted and carved stucco wall decorations and with a wealth of fine tableware, glassware, carved stone table tops, and other interior furnishings and elegant peristyles.”​

The priests lived lavish lifestyles while the average Jewish peasant struggled to survive. The temple taxes combined with taxes imposed by Herod and Rome were literally threatening the existence of the Jewish people. The people of the land were carrying a burden they could scarcely bear or tolerate. Palestine had become a powder keg waiting to ignite.

The priesthood was undoubtedly jealous of Jesus’ popularity, but their main motivation for seeking to kill Jesus was fear. When a new king came to power, he would set his version of the priesthood in place. All this talk of Jesus becoming the new king undoubtedly unnerved the priests in Jerusalem. If Jesus came to power, they thought they would be out of a job or killed. And the Romans did not take too kindly to unauthorized kings. In their opinion, Jesus was inviting the wrath of Rome. They did not understand that Jesus’ kingdom was not of this world and his priesthood was not according to flesh and blood.
 

JLG

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The Pharisees

The Pharisees rose to prominence in what scholars call the second temple period. The Babylonians destroyed the temple in Jerusalem in 587 BC. The time after the Jew’s return from exile is known as the second temple period. It was a time when the gentiles were constantly encroaching upon the Jewish people, their customs, and religion. The Pharisees were a group that set out to preserve the Jews from this perceived threat. The very name “Pharisee” is derived from the Hebrew word that means “to separate.”

The Pharisees were very zealous for the Law of Moses, but they also considered themselves the guardians of the oral traditions that scholars developed over generations. The oral traditions interpreted the Law of Moses. For example, the Law said to keep the Sabbath. They were not to work on God’s holy day. Yet, what was work and what was not? The oral traditions filled in the details that Moses left out. For instance, how far could a person walk on the Sabbath without it being work? The interpreters decided that the distance was 2000 cubits which is about 2/3 of a mile. This was known as a Sabbath’s day journey. Where did they get that number? When the Hebrews carried the Ark of the Covenant in the wilderness, God commanded them to walk 2000 cubits behind the ark. They decided that was God’s way of telling them how far one could walk on the Sabbath.

It is interesting that Jesus deliberately broke the Pharisee’s oral traditions every chance He got. In John chapter nine Jesus healed a blind man by spiting on the ground, making mud, and then rubbing it in the man’s eyes. He then told the fellow to go and wash in the pool of Siloam. According to the Pharisees, Jesus broke the Sabbath not once but three times in healing this man. First, it was considered unlawful to heal on the Sabbath. Jesus broke this tradition often. In fact, if we read the gospels, we will see that His favorite day to heal was the Sabbath. Second, making the little bit of clay that Jesus put in the man’s eyes would have been considered work. (No, I am not joking.) Third, making the man walk to the pool of Siloam and back would be considered illegal as well. If we read John chapter eight, we see that Jesus was probably in the vicinity of the temple when he performed this miracle. A quick look at a map shows that the journey to the pool and back was well over 2000 cubits.

In this we see one of the great ironies of the scriptures. The Pharisees had great zeal for God. The average Pharisee fasted two days a week and paid his tithes to the penny. Yet, their zeal for God did not lead them to God but away from God. They examined the Law to the smallest detail, but they entirely missed what the Law was saying. John tells us that Jesus was God’s word made manifest. In other words He was Torah in the flesh. Yet, the Pharisees stood in the presence of the perfect revelation of Torah, and they did not know Him. In fact, they wanted to kill Him. (To be fair, we cannot say this is true of all the Pharisees. In fact, some later became Jesus’ followers.)

The Law was meant to lead people to love God and their neighbor. Most of all it was meant to lead to Jesus. It is ironic that because the Pharisees came to none of these things, they were the most impure of all. Jesus said that if the people’s righteousness did not exceed that of the Pharisees, they could not enter the Kingdom of God.

Jesus’ relationship with the Pharisees should be a lesson to us all. If our zeal for God has led us to contempt for our brother, we aren’t following God at all.
The Essenes

In Jesus’ day some people wanted to fight Rome. Others wanted to live with Rome. The Essenes chose isolation as their response to the crazy first century world. They formed a community on the northwest shore of the Dead Sea. There the Essenes thought they could live as the true people of God. They rejected the Herods, the temple, and even the Pharisees as corrupt. In their mind, only they were true Israel. They would create a pure community from which the Messiah would come forth to redeem Israel (They actually believed God would send two messiahs, one a priest and the other a king). They, the sons of light, would be the ones he would use to reestablish Israel. The impure Jews as well as the gentiles were bound for destruction.

The gospels do not mention the Essenes. The Romans destroyed the Essene community before converging on Jerusalem. Many scholars believe the Essenes were the authors of the Dead Sea Scrolls.
 

JLG

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The Sadducees

The Sadducees were of the wealthy ruling class in Jesus’ day. Many of them comprised the priesthood that controlled the temple in Jerusalem and the Jewish legal council called the Sanhedrin. They were in some ways more conservative than the Pharisees. They only recognized the Torah as the inspired word of God. They acknowledged neither the prophets nor the oral traditions that came after the first five books of the Bible. Consequently, they did not believe in the resurrection or any life after death. They were often at odds with the Pharisees over this matter.

People had different ways of reacting to Roman occupation. The Sadducees thought it was best to try to get along with Rome. Why not? They were well off, and as long as they kept on Rome’s good side, they could live comfortable lives. The Sadducees opposed Jesus because they feared the people, and they feared Rome. The vast majority of the Jews did not share the Sadducees acceptance of Roman rule. They believed the Messiah would come, sword in hand, and drive the gentiles out of the Promised Land. Even though Jesus never spoke against Rome or advocated rebellion, the Sadducees shared the popular view of what the Messiah would be. Thus, in their minds, any messiah figure was a threat to their power.

In the second half of the first century rebellion against Rome led to the destruction of Jerusalem and the temple. During the final siege against Jerusalem the rebels killed many of the Sadducees. In an effort to save their lives some of the Sadducees came over to the rebel’s side only to die at the hands of the Romans. This was the end of the Sadducees power. However, the Pharisees continued to shape Judaism in a post temple world.
 

JLG

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- For those who may be interested!

- Here is a discussion I had somewhere!

I



1) Jesus vs the religious leaders

John 2: Jesus goes to Jerusalem for the Passover. In the temple merchants are selling animals to make sacrifices and there are also money brokers. With a whip Jesus drives them out of the temple.

- Corruption everywhere!

- Everything was normal!

- Turning God’s word upside down!

- And Jesus has to do that! And the religious leaders haven’t done anything!

- What about today?

- What do you think he will do when he comes back because he will find the same situation?




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YOU



Jesus is not coming back in the same manner He came the first time. So all the unbelievers will be in a lot of trouble with the second coming and not be able to doubt and ridicule Him. They will be facing an awful judgment.



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I



- Yes, he will come back as a warrior!
- But you say the unbelievers!
- There are many believers who are not so different!




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YOU



Well if they are a believer they still may have bad/ashamed feelings for their live lived as a disobedient/worldly believer. But still it will not be what an unbeliever will be facing.
 

JLG

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I



Ok so what do you think about Matthew 7:21-23

Biblehub Mattew 7:21
Biblehub Matthew 7:22
Biblehub Mattew 7:23

Greek
Not
Οὐ (Ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

everyone
πᾶς (pas)
Adjective - Nominative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

says
λέγων (legōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to Me,
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

‘Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

Lord,’
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

will enter
εἰσελεύσεται (eiseleusetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

kingdom
βασιλείαν (basileian)
Noun - Accusative Feminine Singular
Strong's 932: From basileus; properly, royalty, i.e. rule, or a realm.

of
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

heaven,
οὐρανῶν (ouranōn)
Noun - Genitive Masculine Plural
Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

but only
ἀλλ’ (all’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

he who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

does
ποιῶν (poiōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

will
θέλημα (thelēma)
Noun - Accusative Neuter Singular
Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

of My
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

Father
Πατρός (Patros)
Noun - Genitive Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.
Greek
Many
πολλοὶ (polloi)
Adjective - Nominative Masculine Plural
Strong's 4183: Much, many; often.

will say
ἐροῦσίν (erousin)
Verb - Future Indicative Active - 3rd Person Plural
Strong's 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

to Me
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

on
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

that
ἐκείνῃ (ekeinē)
Demonstrative Pronoun - Dative Feminine Singular
Strong's 1565: That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed.

day,
ἡμέρᾳ (hēmera)
Noun - Dative Feminine Singular
Strong's 2250: A day, the period from sunrise to sunset.

‘Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

did we not prophesy
ἐπροφητεύσαμεν (eprophēteusamen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 4395: From prophetes; to foretell events, divine, speak under inspiration, exercise the prophetic office.

in
τῷ (tō)
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Your
σῷ (sō)
Personal / Possessive Pronoun - Dative Masculine 2nd Person Singular
Strong's 4674: Yours, thy, thine. From su; thine.

name,
ὀνόματι (onomati)
Noun - Dative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[in]
τῷ (tō)
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Your
σῷ (sō)
Personal / Possessive Pronoun - Dative Masculine 2nd Person Singular
Strong's 4674: Yours, thy, thine. From su; thine.

name
ὀνόματι (onomati)
Noun - Dative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

drive out
ἐξεβάλομεν (exebalomen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 1544: To throw (cast, put) out; I banish; I bring forth, produce. From ek and ballo; to eject.

demons
δαιμόνια (daimonia)
Noun - Accusative Neuter Plural
Strong's 1140: An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

perform
ἐποιήσαμεν (epoiēsamen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

many
πολλὰς (pollas)
Adjective - Accusative Feminine Plural
Strong's 4183: Much, many; often.

miracles??
δυνάμεις (dynameis)
Noun - Accusative Feminine Plural
Strong's 1411: From dunamai; force; specially, miraculous power.
 

JLG

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Greek
Then
τότε (tote)
Adverb
Strong's 5119: Then, at that time. From ho and hote; the when, i.e. At the time that.

I will tell them plainly,
ὁμολογήσω (homologēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's 3670: From a compound of the base of homou and logos; to assent, i.e. Covenant, acknowledge.

‘I never knew
ἔγνων (egnōn)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

you;
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

depart
ἀποχωρεῖτε (apochōreite)
Verb - Present Imperative Active - 2nd Person Plural
Strong's 672: To go away, depart, withdraw. From apo and choreo; to go away.

from
ἀπ’ (ap’)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

Me,
ἐμοῦ (emou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[you]
οἱ (hoi)
Article - Vocative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

workers
ἐργαζόμενοι (ergazomenoi)
Verb - Present Participle Middle or Passive - Vocative Masculine Plural
Strong's 2038: To work, trade, perform, do, practice, commit, acquire by labor.

of lawlessness!’
ἀνομίαν (anomian)
Noun - Accusative Feminine Singular
Strong's 458: Lawlessness, iniquity, disobedience, sin. From anomos; illegality, i.e. Violation of law or wickedness.
 

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YOU



These people in the Matthew verse are never called believers.


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I



- But they call him Lord !

- But they prophesy in his name !

- But they drive out demons in his name !

- But they perform many miracles in his name !

- Many believers don’t do that !

- Now if we think about the flood, only 8 people survived !

- Now if we think about the Israelites before entering the promised land, they all died in the desert except 2 people!

- It’s not better if we think about the two destructions of Jerusalem!




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YOU



The verse tells a person what God requires in Matthew, To do the will of God. What is the will of God.

And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.”

 

JLG

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I



- Think about Matthew 9: 36-38!

- If it says the workers are few and about the necessity of sending out workers!

Greek

When
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

He saw
Ἰδὼν (Idōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

crowds,
ὄχλους (ochlous)
Noun - Accusative Masculine Plural
Strong's 3793: From a derivative of echo; a throng; by implication, the rabble; by extension, a class of people; figuratively, a riot.

He was moved with compassion
ἐσπλαγχνίσθη (esplanchnisthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 4697: To feel compassion, have pity on, be moved.

for
περὶ (peri)
Preposition
Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

them,
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

because
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

they were
ἦσαν (ēsan)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

harassed
ἐσκυλμένοι (eskylmenoi)
Verb - Perfect Participle Middle or Passive - Nominative Masculine Plural
Strong's 4660: To flay, trouble, annoy, vex. Apparently a primary verb; to flay, i.e. to harass.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

helpless,
ἐρριμμένοι (errimmenoi)
Verb - Perfect Participle Middle or Passive - Nominative Masculine Plural
Strong's 4496: A primary verb; to fling (see in ekteino), which indicates an extended projection); by qualification, to deposit; by extension, to disperse.

like
ὡσεὶ (hōsei)
Adverb
Strong's 5616: As if, as it were, like; with numbers: about. From hos and ei; as if.

sheep
πρόβατα (probata)
Noun - Nominative Neuter Plural
Strong's 4263: A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep.

without
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

a shepherd.
ποιμένα (poimena)
Noun - Accusative Masculine Singular
Strong's 4166: A shepherd; hence met: of the feeder, protector, and ruler of a flock of men. Of uncertain affinity; a shepherd.
 

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Greek

Then
Τότε (Tote)
Adverb
Strong's 5119: Then, at that time. From ho and hote; the when, i.e. At the time that.

He said
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

disciples,
μαθηταῖς (mathētais)
Noun - Dative Masculine Plural
Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

“The
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

harvest
θερισμὸς (therismos)
Noun - Nominative Masculine Singular
Strong's 2326: Reaping, harvest; met: the harvest, crop. From therizo; reaping, i.e. The crop.

[is] plentiful,
πολύς (polys)
Adjective - Nominative Masculine Singular
Strong's 4183: Much, many; often.

but
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

workers
ἐργάται (ergatai)
Noun - Nominative Masculine Plural
Strong's 2040: A field-laborer; then: a laborer, workman in general. From ergon; a toiler; figuratively, a teacher.

[are] few.
ὀλίγοι (oligoi)
Adjective - Nominative Masculine Plural
Strong's 3641: Puny; especially neuter somewhat.
 

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Greek

Ask
δεήθητε (deēthēte)
Verb - Aorist Imperative Passive - 2nd Person Plural
Strong's 1189: To want for myself; I want, need; I beg, request, beseech, pray. Middle voice of deo; to beg, i.e. Petition.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

harvest,
θερισμοῦ (therismou)
Noun - Genitive Masculine Singular
Strong's 2326: Reaping, harvest; met: the harvest, crop. From therizo; reaping, i.e. The crop.

therefore,
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

to send out
ἐκβάλῃ (ekbalē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 1544: To throw (cast, put) out; I banish; I bring forth, produce. From ek and ballo; to eject.

workers
ἐργάτας (ergatas)
Noun - Accusative Masculine Plural
Strong's 2040: A field-laborer; then: a laborer, workman in general. From ergon; a toiler; figuratively, a teacher.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

harvest.”
θερισμὸν (therismon)
Noun - Accusative Masculine Singular
Strong's 2326: Reaping, harvest; met: the harvest, crop. From therizo; reaping, i.e. The crop.




____________________________________________________________________



YOU



They are few, but that does not mean a person is not a believer, because they are not a productive worker.
 

JLG

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I



- Matthew 13 and the parable of the sower is a good one !

- And they are all believers !

- The first three groups are good to nothing, the first two groups don’t produce fruit, the third one becomes unfruitful !

- The fourth one understands God’s Word and bears fruit and produces one hundred times more or 60 or 30.

- To produce fruit you must be active, you can’t just believe !

- Those who just believe but don’t produce fruit belong to the first three groups !

- And they are good to nothing !




____________________________________________________________________



YOU



That is a complete miss representation of this parable. Only the first soil is stated as not being a believer because when the word is sown and is not understood and the devil comes and takes it away.

The other three soils receive the word with joy believe and are saved, all three seeds germinate. But only the 4th soils bears fruit, the other two do not.

This parable is about believers and examples of three types of believers and their fruit bearing.

This is not about showing there is only one believer out of four, because they bear fruit.
 

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- Matthew 13:19

Greek

When anyone
Παντὸς (Pantos)
Adjective - Genitive Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

hears
ἀκούοντος (akouontos)
Verb - Present Participle Active - Genitive Masculine Singular
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

message
λόγον (logon)
Noun - Accusative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

kingdom
βασιλείας (basileias)
Noun - Genitive Feminine Singular
Strong's 932: From basileus; properly, royalty, i.e. rule, or a realm.

but
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

{does} not
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

understand [it],
συνιέντος (synientos)
Verb - Present Participle Active - Genitive Masculine Singular
Strong's 4920: To consider, understand, perceive. From sun and hiemi; to put together, i.e. to comprehend; by implication, to act piously.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

evil one
πονηρὸς (ponēros)
Adjective - Nominative Masculine Singular
Strong's 4190: Evil, bad, wicked, malicious, slothful.

comes
ἔρχεται (erchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2064: To come, go.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

snatches away
ἁρπάζει (harpazei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 726: To seize, snatch, obtain by robbery. From a derivative of haireomai; to seize.

what
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

was sown
ἐσπαρμένον (esparmenon)
Verb - Perfect Participle Middle or Passive - Accusative Neuter Singular
Strong's 4687: To sow, spread, scatter. Probably strengthened from spao; to scatter, i.e. Sow.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

heart.
καρδίᾳ (kardia)
Noun - Dative Feminine Singular
Strong's 2588: Prolonged from a primary kar; the heart, i.e. the thoughts or feelings; also the middle.

This
οὗτός (houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the [seed]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sown
σπαρείς (spareis)
Verb - Aorist Participle Passive - Nominative Masculine Singular
Strong's 4687: To sow, spread, scatter. Probably strengthened from spao; to scatter, i.e. Sow.

along
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

path.
ὁδὸν (hodon)
Noun - Accusative Feminine Singular
Strong's 3598: A way, road, journey, path. Apparently a primary word; a road; by implication, a progress; figuratively, a mode or means.

- « What was sown in his heart »

- If it is sown in his heart, he is a believer but his faith is not strong enough !
 

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- Matthew 13:20

Greek

The [seed]
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sown
σπαρείς (spareis)
Verb - Aorist Participle Passive - Nominative Masculine Singular
Strong's 4687: To sow, spread, scatter. Probably strengthened from spao; to scatter, i.e. Sow.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

rocky ground
πετρώδη (petrōdē)
Adjective - Accusative Neuter Plural
Strong's 4075: Rocky, stony. From petra and eidos; rock-like, i.e. Rocky.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the [one who]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

hears
ἀκούων (akouōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

word
λόγον (logon)
Noun - Accusative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

promptly
εὐθὺς (euthys)
Adverb
Strong's 2112: Immediately, soon, at once. Adverb from euthus; directly, i.e. At once or soon.

receives
λαμβάνων (lambanōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

it
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

with
μετὰ (meta)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

joy.
χαρᾶς (charas)
Noun - Genitive Feminine Singular
Strong's 5479: Joy, gladness, a source of joy. From chairo; cheerfulness, i.e. Calm delight.