Chapter 1

¹ James, a slave of God and of the Lord Jesus the Anointed One, to the twelve tribes that are scattered about; Rejoice! ² Yes, consider it all joy, my brothers, when you have to endure various types of trials, ³ because you know that this proving of your faith helps you to endure. ⁴ May your endurance reach its goal, so you can become perfect and complete in every way, lacking in nothing.

⁵ If any of you are short on wisdom, continue to ask God and it will be given to you, because He provides it easily and without scolding anyone. ⁶ However, you must believe [that you'll receive it] and not have any doubts, because those who doubt are like waves of the sea that are driven and blown about by the wind. ⁷ Such a person shouldn't expect to receive anything at all from the Lord, ⁸ because he's unsure and he doesn't trust in anything.

⁹ Let the lowly brother brag about his high standing, ¹⁰ and the one who is rich about his lowliness, because he too will pass away like a flower in a field. ¹¹ For, when the sun comes up and puts out all its heat, the plant withers, the flower drops off, and its beauty fades. That's how the rich man will fade away in his journey through life. ¹² But the man who endures his trials is blest, because when he's approved, he'll receive the crown of life that the Lord promised to all those who love him.

¹³ May no one who is being tried ever say, 'I'm being tried by God,' because God doesn't bring bad things to try us. In fact, He doesn't try anyone. ¹⁴ Rather, we are each being tried by our own desires, which bait us and lead us on. ¹⁵ Then, when a desire becomes pregnant, it gives birth to sin. And once the sin is committed, it ends in death.

¹⁶ Don't allow anyone to mislead you, my loved brothers. ¹⁷ Every good deed and every perfect gift comes to us from above. It comes down from the Father of the Lights, who doesn't change any more than a shadow when it turns. ¹⁸ And because it was His will, He gave birth to us through the message of truth, so we could be some of the first fruitage of His creation.

¹⁹ Recognize this, my loved brothers: Every man must be eager to listen, slow to speak, and slow to get angry, ²⁰ because a man's anger doesn't make him righteous with God.

²¹ So, once you've gotten rid of all the filth and badness, humbly allow the Word to grow within you, because it can save your lives. ²² Yes, become a person who does what the Word [directs him to do]. Don't [be someone who just] hears, [for such a one is] fooling himself. ²³ Because, if anyone just a hearer not a doer, he's like the man who looks into a mirror at the face he was born with… ²⁴ he carefully considers himself, and then he leaves and immediately forgets what sort of [person] he is. ²⁵ However, the man who gazes into the perfect Law that belongs to a free people – and then keeps on looking into it – isn't someone who listens and forgets, he's someone who takes action! This man will be blest in whatever he does.

²⁶ Now, if anyone thinks of himself as one who worships [God], but misleads his heart by not putting a bridle on his tongue, his worship is worthless. ²⁷ For, what our God and Father views as clean, pure worship is this: Helping out over orphans and widows when they're in need and keeping ourselves free from the stains of this system of things.

Chapter 2

¹ My brothers; Don't show favoritism when it comes to the glorious faith of our Lord Jesus the Anointed One. ² For, if a man who is wearing a gold ring and fine clothes enters your synagogue, then someone whose clothes are filthy also enters, ³ you favor the one that's wearing the fine clothes and say, 'Here's a good place to sit.' Then you say to the poor one, 'Stand [over there],' or, 'Sit here under my footstool!' ⁴ So, aren't you showing favoritism among yourselves and judging from evil thoughts?

⁵ Listen, my loved brothers! Didn't God choose the poor of this system of things to be rich in faith and heirs of the Kingdom that He promised to those who love Him? ⁶ Yet, you dishonor the poor!

Why, don't the rich oppress you and drag you into courts? ⁷ And don't they speak evil of the good name by which you are called?

⁸ Now, if you're obeying the royal law of the Scriptures that says, 'You must love your neighbor as yourself,' you're doing well. ⁹ But if you're showing favoritism, you're sinning, and the Law convicts you as being a violator!

¹⁰ Now, if someone who is trying to obey the Law fails in just one part of it, he has broken the whole thing. ¹¹ For, He who said, 'You must not commit adultery,' also said, 'You must not murder.' So, if you don't commit adultery but you murder someone, you've broken the whole Law.

¹² Therefore, speak and behave as though you're about to be judged by the law of a free people; ¹³ because, those who aren't merciful will be judged without mercy, since mercy is an important part of justice.

¹⁴ What good does it do, my brothers, if someone says he has faith, but isn't moved to do anything about it… can his faith save him? ¹⁵ If a brother or sister doesn't have clothing or enough food for each day, ¹⁶ and yet one of you were to tell him, 'Go in peace, be warm and well fed'… if you don't give him what he needs to survive, what good does this accomplish? ¹⁷ So, faith that doesn't do anything is dead!

¹⁸ Now, someone can say, 'Though you may do good deeds, I have [more] faith!' But you show me your faith without good deeds and I'll show you my faith by the good things that I do. ¹⁹ So, you have faith that there's just one God, do you? That's good… but so do the demons! They believe and it frightens them!

²⁰ Do you care to know, O empty man, that faith that doesn't do anything is useless? ²¹ Wasn't our father AbraHam called righteous because of the things he did, such as when he offered up his son IsaAc on the altar? ²² You can see that his faith worked along with the things that he did, and [his] actions were what made his faith perfect. ²³ So, the scripture was fulfilled that says, 'AbraHam put faith in God, which was considered to be righteousness,' and he was called 'God's friend.' ²⁴ So you see, a man is called righteous by the things he does, not just by his faith.

²⁵ The same thing was true of RaHab the prostitute. Wasn't she called righteous because of what she did when she took the messengers in and then sent them out by another way? ²⁶ So, just as a body that isn't breathing is dead, faith without action is dead.

Chapter 3

¹ Brothers, not many of you should become teachers, because you know that we will be held more accountable… ² and we all make a lot of mistakes! Why, if someone doesn't say anything that's wrong, he's a perfect man who can lead his whole body with a bridle.

³ Now, if we put a bridle in the mouth of a horse to make it obey us, we also control its whole body. ⁴ {Look!} Why, even large boats that are driven by strong winds are steered wherever the pilot wishes by very small rudders.

⁵ That's how the tongue is. It's just a little body part, yet it can boast about big things. Look at how little a flame it takes to set a whole forest on fire! ⁶ And the tongue is a fire, for the tongue can bring a world of unrighteousness into our bodies. It stains the whole body and sets the natural cycles of life on fire… and that leads to the flames of the garbage dump.

⁷ Why, every sort of wild animal, flying creature, slithering thing, and sea creature can be tamed and has been tamed by men; ⁸ but no man can tame the tongue. It won't stop doing bad things and it's full of deadly poison. ⁹ We can use it to bless our Lord and Father, or curse men who came into existence in God's image. ¹⁰ So out of the same mouth comes both blessings and curses.

There's no need for things like this to keep happening, my brothers. ¹¹ Are there any fountains that bubble up both sweet and bitter [water]? ¹² Fig trees can't produce olives, grapevines can't produce figs, nor can salt water produce sweet water; can it my brothers!

¹³ Who among you is wise and understanding? Let him show that he has the inner strength that comes from wisdom by the way he acts and the things he does. ¹⁴ But if you are bitterly jealous, and in your hearts you just want to argue, don't be too proud of this, and don't lie about the facts. ¹⁵ This isn't wisdom that comes from above; it's earthly, animalistic, and demonic. ¹⁶ For, where you find jealousy and arguing, you'll also find turmoil and everything that's foul.

¹⁷ Now, the wisdom that comes from above is first of all, pure. Then it's peaceable, reasonable, ready to obey, and full of mercy and good fruitage. It isn't hypocritical or prejudiced, ¹⁸ because the seeds of the fruit of righteousness are planted in peace by the peace-loving!

Chapter 4

¹ So, where are all these fights and wars among you coming from? Aren't they the result of battles that are being fought in your body parts over [sensual] pleasures? ² You want, but you can't have. You're jealous and murderous, but that doesn't get you anything. You're fighting and waging war, but you haven't received because you haven't asked. ³ And when you do ask you don't receive, because you're asking for the wrong reasons. All you're interested in is pleasure!

⁴ Adulteresses, don't you know that if you're a friend of the world you're an enemy of God? So, whoever wants to be a friend of this system of things is putting himself down as God's enemy. ⁵ Or do you think that the scripture doesn't apply, which says, '[God's] Breath, which He caused to live within us, wants us to be zealous?'

⁶ Yet, the loving care that He gives to us is even greater, for it says, 'God opposes those who are proud, but He's kind to those who are humble.' ⁷ Therefore, obey God… resist the Opposer and he'll run from you! ⁸ But draw near to God and He'll draw near to you!

Therefore, wash your hands, you sinners, and purify your hearts, you who can't decide! ⁹ Otherwise, [you can] cry, moan, be miserable, and allow your laughter to be turned into moaning and your joy into sadness! ¹⁰ Humble yourselves in the eyes of the Lord, and He will promote you.

¹¹ Brothers, stop complaining about each other, because he who speaks against or judges a brother, speaks against and judges law. And if you're judging law, you aren't someone who's under it; you're its judge! ¹² However, there's just one Lawgiver and Judge, and He can either save or destroy. So, who are you to be judging your neighbor?

¹³ And those of you who say, 'Today or tomorrow we're going to travel to this city or that, and we'll spend a year there doing business and making profits… ' ¹⁴ why, you don't know what's going to happen in your life tomorrow; for, you're just a mist that appears for a little while and then disappears! ¹⁵ So, what you should be saying is, 'If it's the Lord's will, we will live and do this or that.' ¹⁶ But now you're taking pride in things that you just assume to be true. And having pride in such things is wickedness. ¹⁷ Why, whenever someone knows what's right and doesn't do it, that's a sin for him!

Chapter 5

¹ Go on, you who are rich; cry and bawl over the miseries that you'll have to endure! ² For, your wealth will rot away and your clothes will be moth-eaten; ³ your gold and silver will corrode, and whatever is left will testify against you and eat your flesh like the fire that's stored up for you in the last days.

⁴ Look! The wages that you refused to pay the workers who harvested your fields are calling out; and the cries of the reapers have reached the ears of Jehovah of armies! ⁵ You've lived on the earth in luxury and for immoral pleasure; you've provided your hearts with everything they could desire on the day of slaughter; ⁶ and you've condemned and murdered the Righteous One! So, won't He stand and oppose you?

⁷ Be patient brothers, until the Lord arrives. {Look!} As the farmer harvests the precious fruitage of the ground after patiently waiting for both the early and late rains; ⁸ you be patient also – with determined hearts – because the coming of the Lord is near.

⁹ Brothers, don't be moaning about each other, so you won't be judged. For look… the judge is standing at the door!

¹⁰ Brothers, learn the example of how to suffer bad things and how to be patient from the Prophets who spoke in the Name of the Lord. ¹¹ {Look!} We call those who endured, blest! Why, you've heard of the endurance of Job, and you saw how Jehovah ended it. [This proves] that the Lord is very kind and merciful.

¹² And above all, my brothers, stop swearing oaths – not by heaven, or earth, or by anything else – just let your yes mean yes, and your no mean no, so you don't fail when you're being judged.

¹³ Is there anyone among you who's being persecuted? Let him keep praying.
Is there anyone who is cheerful? Let him sing psalms.
¹⁴ Is there anyone among you who is sick? Let him call the elders and have them pray over him, as they grease him with oil in the name of the Lord. ¹⁵ Then this prayer of faith will rescue the weak one and the Lord will make him well. Also, if he has committed sins, he will be forgiven.

¹⁶ So, admit your sins to each other and pray that each one of you will be healed, because prayer has a lot of power when it's working through a righteous man. ¹⁷ Why, EliJah was a man with passions like ours; and yet, when he [went to God] in prayer and asked for it not to rain, it didn't rain in the land for three and a half years. ¹⁸ Then he prayed again, and the skies poured rain, causing the ground to produce its fruitage.

¹⁹ My brothers; If someone is led astray from the truth and then someone else leads him back, ²⁰ recognize that the one who turns the sinner from the error of his ways will save his own life from death… and it will cover many, many sins as well.

Notes

Hypocrite

Hypocrite is a Greek word that is just spelled a little differently than it is in English (hypocritai). However, we give the English word a nuance that isn't implied in Greek. The first part of the Greek word, hypo, means under, and the second part, critai, means judge (it's what we get critical and criticize from). So in the Bible, a hypocrite is a 'lesser judge,' or one who is very judgmental of the actions or conduct and others. This differs from the meaning in English, which is: Someone who doesn't follow his own advice.

The Scribes and Pharisees were referred to as Hypocrites in the Bible, because they condemned the actions of others. And like anyone who tends to be critical of others, they likely failed in the same ways in which they condemned others… and that would make them also fit the English definition. However, the Bible meaning is 'judgmental.'

Being too judgmental is a very serious flaw, which is common to those who think they are very righteous. It is reported that the Pharisees especially thought of themselves as being more righteous than others, and it was their opinion that they would be the only ones to be found righteous. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1): 'Don't judge [others], so you won't be judged. For, the [rules] that you use to judge others, are the rules that will be used to judge you; and the standards you are setting for them, are the standards that they'll set for you.'

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Demons

2 Peter 2:4 speaks of 'messengers' or 'angels' who were put into 'Tartarus' for bad acts they committed during the time of Noah. Genesis 6:3 speaks of these as 'sons of God' (gr. uioi tou Theou) and it tells of their coming to earth to marry 'the daughters of men' (gr. thygateras ton anthropon). However, these 'sons of God' don't appear to be quite the same as the 'messengers' who are to be thrown out of heaven during 'the Lord's Day,' mentioned at Revelation 12:7-9. Since the 'sons of God' who came to earth and assumed human bodies in Noah's day couldn't be destroyed by the downpour (flood) and they had forsaken heaven, they were apparently put into a prison-like state here on the earth, where they are no longer able to roam. This group is specifically referred to as the demons in the Bible.

It is interesting that; except among modern materialistic and scientific societies, demons are recognized as real throughout the world by almost all of its religions. And such universal acknowledgement by diverse peoples with no cultural ties, is one of the strongest arguments for their existence.

Demon is a Greek word that seems to be derived from diameno, which means, fixed in one place. From other Bible accounts about demons, it appears as though this 'fixing in one place' means that they must be associated with either living or non-living things, which is referred to as 'possession.'

At Acts 17:18 the Epicureans and Stoic Philosophers of Greece asked about Paul's teaching a 'foreign demon.' And although most translations render his words as 'foreign god,' they truly said 'demon' (gr. daimonion). This is also true of Paul's reply found at Acts 17:22, 'Men of Athens; I see that you have a greater fear of the demons than do others.'

The reason why this term was used is obvious: The many pagan idols and Gods of Athens, although made of metal and stone, had the backing of demons. And the people recognized the power that was given to these lifeless objects through 'possession' by their gods.

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Breath

The Greek word pneuma (as in pneumonia, a breathing disease) means breath or wind – the movement of air. In other Bible translations, this word is often translated as spirit or ghost, as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which just means breath in Latin. And ghost conveys another meaning altogether.

In the Bible, the most common use of the word pneuma is to convey the idea of a force that can't be seen, such as breath or wind. And the problem with translating it as spirit or ghost, is that those words have been given religious meanings that aren't implied by the Greek texts.

Therefore, to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as in instances where the Bible refers to demons as 'spirits.' Translating pneuma as breath in these cases, although correct, might just be confusing. There are also places where we have left pneuma translated as spirit, when the word implies a person's tendency (or spirit). And, since the nuance implied by the word spirit in the English language (an unseen power) is correct, we recently changed back to translating pneuma as spirit in several places, when referring to God's Holy Spirit. However, recognize that pneuma is often best defined by calling it [God's] Holy Breath. For an example, see the Note Worshiping God In Spirit and Truth.

Another important use of the word pneuma is in the phrase, 'Breath of Life.' This phrase appears to mean more than just breathing, for it seems to refer to the entire mechanics of life itself. It's the unseen force of life for all creatures… it's what makes each cell alive. However, nowhere does the Bible describe the 'pneuma' as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) 'return to God' at death,' because all hope of future life depends on God and His promise of a resurrection.

Note in particular how the term Breath is used at Job 27:3, where Job spoke of God's Breath or Spirit. For there he asked, 'Does the Breath of the Divine One remain in my nose?' As you can see from his application of this word, pneuma obviously referred to God's Breath, not to a person or to an unseen force. He was talking about that which comes from God and which caused him (Job) to breathe… the Breath of Life.

It is interesting that at Genesis 6:3, God said concerning the wicked people on earth before the Downpour: 'I won't allow My Breath to stay with these men through the age, for they are fleshly.' In Greek that reads, 'Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,' or, 'Not not should stay the Breath Mine with these men the age through, their being flesh.'

While the words Breath Mine (pneuma mou) here can refer to God's Holy Breath, it seems more likely that He is referring to the breath of life that He gave to Adam. So it appears as though what God was saying here, is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as 'My Breath,' there may be a link implied between God's Holy Breath and the breath of life.
For more information, see the linked document, 'The Powers of God's Holy Spirit.'

However, when Jesus died (as the words recorded at John 19:30 say), 'he hung his head and gave up the breath' (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath). In this case, the obvious reference is to 'the breath of life,' or that force which gave him life as a human.

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Garbage Dump or Hell Fire?

The Greek word Gehenna is often translated Hell Fire. Yet, the word simply means the Valley (heb. ga) of Hinnom. The Valley of Hinnom (also referred to as 'the Valley of the Sons of Hinnom') was a garbage dump that was located along one of JeruSalem's outer walls. It was a beautiful park before JeruSalem's conquest by Babylon, but it was defiled when apostate Jews offered their children as sacrifices on an altar to the God Moloch there (see 2 Chronicles 28:3). Then, after the repatriation to JeruSalem, the valley was used in a disrespectful way.

As a garbage dump, it was customary to keep the garbage burning to reduce the stench and to limit vermin, so sulfur and brimstone were frequently poured into the dump to keep the fires burning hot. This is why Jesus, when using the term, spoke of the fire as not being put out. Also, because worms (maggots) bred along the edges of the dump, he could say that the worms don't die there. But there is no indication that he was really talking about humans.

The only cases where humans were actually thrown into Gehenna provides an insight into what Jesus was talking about when he referred to people going there: The dead bodies of particularly vile criminals were thrown into Gehenna's fires whenever the population felt that they were undeserving of a decent burial.

As you read the Scriptures, you will notice the importance that Hebrews placed on being 'laid to rest with their ancestors.' So, when Jesus spoke of people being thrown into Gehenna, he was obviously referring to unrepentant sinners being thrown into the 'garbage dump.' In other words, in the eyes of God they were unworthy of a resurrection. This same fate (of no resurrection) is implied by the death of the wicked Queen JezeBel, whose body was eaten by dogs.

Such an outcome for the willfully wicked is also referred to in Matthew's account as the fire of the age. Why was that term used? Because fire destroys, and this destruction is for the ages.

For more information, see the linked document, 'Is there a Burning Hell?'

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Judging Your Brothers

At Romans 2:1, Paul wrote 'So you are defenseless, O man, if you're someone who judges others. Because, when you judge someone else you're condemning yourself, since you're doing the very things that you judge [to be wrong in others].'

Then he wrote at Romans 14:10-14, 'So, why do you judge your brother or why do you look down on him? Why, we will all stand before the judgment seat of God, for it is written: As I live, says the Lord, every knee will bend before me and every tongue will confess before God. So, each of us must answer for ourselves before God. Therefore, let's stop judging each other. Rather, let's make the decision not to set anything before a brother that will cause him to stumble or fall.'

Therefore, being too judgmental is a very serious flaw, which is common to those who think of themselves as being more righteous than others. It is reported that the Pharisees especially thought of themselves in this way, and it was their opinion that they would be the only ones to be found righteous by God. Notice what Jesus said would happen to those who are judgmental (Matthew 7:1), 'Don't judge [others] so that you won't be judged. Because, the things you are judging others over will be the things you are judged by. And the standards you set for them are the standards that will be set for you.'

We find the same type of warning at James 2:13, which says, 'Those who aren't merciful will be judged without mercy, since justice takes a lot of pride in mercy.'

However, the Bible also shows that it is necessary for Christians to judge their brothers when they are guilty of flagrant, open sins, as was the case of a brother in the First-Century Christian Congregation in Corinth, Greece. For, Paul wrote at 1 Corinthians 5:1: 'I've actually heard that there is sexual immorality among you. And it's a type of immorality that isn't even [heard of] among the nations – that someone has taken the wife of his father.'

Now, we don't know exactly what this sin entailed (whether it was incest or a relationship with a woman who wasn't his natural mother), but we do know that it was something scandalous. Thus, Paul's conclusions were that the elders in the congregation should judge the man's actions. Notice his reasoning, as found at 1 Corinthians 5:12: 'Why should I judge those on the outside? Don't you judge those on the inside, while God judges those on the outside? Remove the wicked man from among yourselves!'

So, the conclusion we reach from the Scriptures is that judging the openly-wrong actions of others is the responsibility of Christian elders, to protect the good name of the Congregation. However, it is wrong to judge the motives of others, because we can't look into their hearts.

So, if we look down on our brothers and consider ourselves to be better Christians than they are, then the high standards that we set for them will be the minimum standards that will be set for our own judgment before God. And if we aren't merciful in our judgments of others, God won't be merciful in His judgment of us.

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Having Faith

The account at Acts 16:30-32 tells the story of a jailer who had just witnessed a miracle. And he asked Paul and Silas, 'Lords; What must I do to get saved?'

Their reply was: 'Believe in the Lord Jesus, and you and your household will be saved.' And the account continues, 'Then they spoke to him and all those in his house about the Word of God.'

After reading this account, many have concluded that faith in Jesus is all that a person requires to be 'saved.' But, those who do so overlook the reasoning and the rest of the Bible's instructions. For example, an accurate understanding of God's ways and laws are also required, otherwise, Paul and Silas wouldn't have bothered to go on and teach this man and his household 'about the Word of God.'

Jesus' half brother James wrote about and felt strongly about this matter. For example, consider what he said at James 2:14, 'What good does it do, my brothers, if someone says he has faith, but isn't moved to do anything about it? Can such faith save him?' He answers this question at James 2:17, 'So, faith that doesn't do anything is dead.'

What type of faithful action was James saying was necessary to make our faith alive? He spoke of the need to be willing to help our brothers when they lack the necessities of life, to be fair, to be forgiving, and to live clean, honest lives. Then he concluded (at James 2:24), 'So, just as a body that isn't breathing is dead, faith without action is dead.'

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Friends of the World

Of all the vices that religious people have, one of the most deadly is what James described as being 'friends of the world.' For, notice what he wrote at James 4:4, 5, 'Adulteresses, don't you know that if you're a friend of the world you're an enemy of God? So, whoever wants to be a friend of the world is putting himself down as God's enemy. Or, did you think that the scripture doesn't apply that says, [God's] Breath, which lives in us, tends to be jealous'?

Why did James write this? Well, notice his description of those Christians who are friends of the world, whom he called 'adulteresses.' Paul wrote of Christians (at 2 Corinthians 11:2, 3), of whom he said, 'I personally promised you in marriage to a husband as chaste virgins, to stand beside the Chosen One. However, I'm afraid that somehow, in the same way that the snake cunningly seduced Eve, your minds might be corrupted away from the sincerity and the chastity that are owed to the Anointed One.'

So, how can a Christian remain or become a 'chaste virgin?' As James pointed out, they do this by staying free of this dying and condemned old world and its wicked ways. Notice how those who are found worthy to reign in God's Kingdom were described at Revelation 14:4, 5: 'These are the ones who didn't make themselves unclean with women. In fact, they are virgins. They're the ones who keep following the Lamb no matter where he goes. They were bought from among mankind as first fruits to God and to the Lamb. No lies are found in their mouths and they don't have any defects.'

Therefore, spiritual 'virginity' is required to be counted among this special group. How is this virginity obtained? Well, notice what was also said of these 'spiritual virgins' at Revelation 20:4: 'And I saw thrones… and those who sat down on them were the ones who had been executed with axes for testifying about Jesus and for telling about God, and who hadn't worshiped the wild animal or its image, and who hadn't received the mark on their foreheads and on their hands. Then they were appointed judges, and they came to life and ruled as kings with the Anointed One for a thousand years.'

What must a person do to avoid worshiping 'the wild animal and its image' and having its 'mark?' If you look up those scriptures and open the Notes there, you'll find that these are the people who refuse to support the political goals of nations and men. Otherwise, those who claim to be virgins and to be promised in marriage to 'the Lamb' (Jesus) as members of God's Kingdom, but who support a world or arrangement that is under the control of the Opposer and his demons, are in reality, 'adulteresses.'

Why, according to Revelation 16:14, these very governments (kings) will soon go to war against God. Notice what we are told there: 'They are the inspirations of demons and they serve as signs. These [inspirations] went to all the kings of the earth to bring them together for the war of the Great Day of the Almighty God.'

Remember what the Opposer said to Jesus about the control that he had over 'all the kingdoms of the world,' at Luke 4:6, 7: 'I'll give you power over all of these and the glory of them, because they've been given to me and I can give them to whomever I wish. They will all be yours, if you will just bow before me.'

So, how can Christians who are promised in marriage to Jesus get involved in this world, its politics, or its wars, and still remain 'chaste virgins' who are worthy of becoming 'one' with him? As James concluded, 'Whoever wants to be a friend of the world is putting himself down as God's enemy.'

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Prayer

James wrote (at James 5:16), 'So, admit your sins to each other and pray that each one of you will be healed, because prayer has a lot of power when it's working through a righteous man.'

From these words, we learn to never underestimate the powers of righteousness and prayer. Then, if you continue reading that account (verses 17, 18), you will find the wonderful example that James used to prove his point… where he spoke of what the Prophet EliJah was able to accomplish through the power of prayer.

Why doesn't prayer always work? As James pointed out; the more righteous the person really is, the more likely it is that his/her prayers will be answered. Also, as Jesus taught us in 'the Lord's Prayer,' God's Will is involved. In other words; What a person is asking for can't be out of harmony with God's purposes and direction.

For example: In the past, certain prominent religious leaders have declared 'Holy Years,' when all Christians were asked to pray for world peace. Yet, Jesus told us (at Matthew 24:7) that the signs of when he would be 'near' are, 'Nation will rise against nation and kingdom against kingdom, and there will be famines and shakings in many places.'

So, it appears as though it is God's will for the world not to be granted peace, since great wars must happen before the promised end; and as the result, prayers for world peace have just gone unheeded by God. Therefore, it would seem to be a far better and more positive action on the part of such religious leaders to just tell their members not to go to war. For, prayers work much better whenever you work in harmony with (not against) what you're asking for.

This puts us in mind of a faithless sign that was posted outside o local church during a recent time of turmoil: 'Pray for peace, but prepare for war.'

In Matthew the Sixth Chapter, Jesus set out some important guidelines regarding prayer. Noteworthy are his words found at Matthew 6:6: 'When you pray, go into your private room and after shutting the door, pray to your Father in secret. Then your Father who watches secretly will repay you.'

This instruction specifically covers prayers that are said in public places (whether said silently or aloud), which draw attention to ones self; because praying in public draws attention to the piety of the one who is praying. For example, we often note devout people praying openly (and sometimes audibly) in public restaurants, thanking God for their food. But note that; when we do this to be seen by others, Jesus says that such conspicuousness is our total reward from God. In other words, our prayer won't be answered, because or reward is our open display of piety.

Another important warning against improper prayers is found in Jesus' words at Matthew 6:7, 'When praying, don't babble the same expressions repeatedly (gr. de me battalogesete – not you multiply words) as people of the nations do, because they think that by [repeating] them they will be heard.'

Repeating memorized prayers have been the staple of pagan religions throughout the millennia. However, Jesus indicates here that expressions which come from the heart are what God approves of. And in view of this; obviously, what is called the Lord's or the Our Father Prayer (at Matthew 6:9, 10) wasn't suggested by Jesus as something to be memorized and then spoken to God. Rather, he was simply listing important subjects for prayer. These included:

· Clearing God's Name of any accusations made by the Slanderer

· The coming of the Kingdom

· The fulfillment of God's purposes regarding heaven and earth

· Asking for God to provide our daily needs

· Asking for the forgiving of our sins (with the reminder that we also need to forgive others)

· Asking for protection against the Wicked One.

You will notice that this Prayer of Jesus, as translated here, doesn't end with the words, 'For thine is the Kingdom and the Power and the glory forever. Amen.' Why not? Because, examination of ancient Bible texts reveals that these words, which are found in some other Bibles, were added hundreds of years after Matthew wrote this book. And if you think about it, those words don't make sense anyhow. Why? Well, why would Jesus say 'For thine is the Kingdom,' when he had just said to pray for 'your (or thy) Kingdom to come?' And notice from the context that Jesus wasn't really praying; rather, he was teaching his disciples what to pray for. So, saying amen would have been inappropriate. In fact, if you search the Christian Era Scriptures, you won't find the Hebrew word Amen said at the end of any prayer (although it was likely said in affirmation of public prayers).

You can see the actual setting in which Jesus spoke the words of this prayer in the parallel account that is found at Luke 11:1-4. Notice there, that Jesus wasn't actually praying, but he was teaching his disciples how to pray (what to ask for) in reply to their request. And as Luke recorded it, the familiar concluding words mentioned above are simply missing. You can see that it says, 'Now, he was in a certain place praying; and when he had finished, one of his disciples said to him, Lord, teach us how to pray… as John taught his disciples. Then he said, When you pray, say: Father, May Your Name be made Holy, and may Your Kingdom come. Give us the bread that we need for today. And forgive us for our sins, as we forgive those who sin against us, and don't bring us into temptation.'

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The Last Days

Throughout the Christian Era Scriptures (New Testament), we read of a time that is referred to as 'the last days' (gr. tas hemera eschata). And in each case, these words seem to be speaking of the same period or periods; however, many religious groups prefer to identify them as separate and distinct eras. Take for example, the prophecy of Joel that Peter quoted on the day of Pentecost, 33-C.E. There we read (at Acts 2:17-21):
'In the last days
I'll pour some of my Breath on all flesh,
And your sons and daughters will then prophesy,
Your young men will have visions,
And your old men will dream dreams.
I will pour out some of My Breath in those days,
And My male and female slaves will then prophesy.
And from the skies above I'll send omens and signs,
And to the earth below, blood, fire, and smoky mist.
Before the great and shining day of the Lord,
The sun will be changed into darkness
And the moon into blood.
And all calling on the Name of the Lord will be saved.'

Peter's application of this prophecy clearly indicates that it was fulfilled (at least initially) at the time he was saying this… during and after Pentecost 33-C.E. So, many religions teach that Joel's prophecy concerning the last days only applied to the last days of ancient JeruSalem… before its destruction by Roman armies in 70-C.E. On the other hand, where these same words (last days) are found in other Bible verses, the same religions teach that the fulfillment comes just during 'the Lord's Day.' For example, notice the words found at 2 Timothy 3:1-5:
'Recognize that the last days will bring fierce times. People will love themselves and money. They will be braggers, arrogant, blasphemers, disobedient to their parents, unthankful and disloyal. They won't love their families or be willing to agree on anything. They will be slanderers who don't have any self-control. They will be wild and won't love anything that is good. They will be betrayers who are headstrong and proud. They will prefer pleasures to caring about God. They will have some form of religion, but they won't follow it.'

Obviously, at least in the prophecy of Joel, the last days do refer to the time between Pentecost of 33-C.E. and 70-C.E. However, notice that the prophecy also mentions its fulfillment as happening during 'the great and shining day of the Lord;' so it seems to also indicate another fulfillment as coming in some future last days.

That there would be such a future period of last days (which would come after JeruSalem's destruction), appears to be indicated by Jesus' words as found throughout the Bible book of John. For example, John wrote (some 29 years after JeruSalem's destruction) that Jesus said (at John 6:39. 40), 'This is what the Will of the One who sent me is: That I shouldn't destroy anything He has given me, but that I should resurrect it on the Last Day. This is what my Father's will is: That everyone who pays close attention to the Son and believes in him should have age-long life, and I will resurrect him on the Last Day.'

It is noteworthy that John didn't thereafter add any comment to explain that the resurrection had already started back on Pentecost 33-C.E. (before JeruSalem was destroyed). So apparently it hadn't, and the resurrection was still to come in some future last day. In fact, John's writing of the Revelation indicates that the resurrection wouldn't come until after 'the battle of Armageddon' (Revelation 16-20) is fought. Such conclusions lead us to believe that there are actually two periods referred to in the Bible as the last days:

1. The last days of JeruSalem

2. The Lord's Day.

That both last days would see similar fulfillments is indicated by Jesus' words as found in Matthew 24 and Mark 13. If you read these chapters and reference the linked Notes, it seems clear that both last days would see the fulfillment of many (but not all of the same) prophecies. So, is there to be some future fulfillment of the outpouring of God's Breath and its gifts as seen at Pentecost? Although every religion has reached strong (but differing) opinions and doctrines on this, the answer isn't totally clear.

That there will be some special outpouring of God's Breath in the last days, is clearly indicated by Joel's prophecy. However, while many religions that already claim to experience these gifts usually express it through healing, snake handling, and speaking in tongues; notice that Joel's prophecy speaks specifically of miraculous prophesying. And Paul, when speaking of such gifts at 1 Corinthians 12, 13, 14, actually discouraged speaking in tongues, putting prophesying and developing Christian love as foremost. Also, although the early Christians actually did Divine healing, this gift isn't mentioned in Joel's prophecy. So, if there is to be some modern fulfillment of Joel's prophecy, it seems to center on prophesying (something more than sharing our personal interpretations of Bible doctrines) and on an unusual outpouring of brotherly love.

See also the linked documents, The Last Days, and The Powers of God's Holy Spirit.

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Zeal

At Psalm 37:8 we read, 'Stop being angry and abandon your rage. Don't allow zeal to make you act wicked' (yes, we know, the word should be wickedly, but this is poetic license). However, those words could also be translated as, 'Do not allow jealously to cause you to act wickedly,' because the Greek word zelos can either be translated as zealous or as jealous, depending on the circumstances, for both words mean the same thing. Yet, the two words imply different things in English.

Zeal is usually thought of as something good… something that all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something that belongs to someone else. Yet, God may be spoken of as being jealous over His Name and His position as God, so jealously isn't always a bad thing. And we can have zeal for things that are ours and we are proud of (which is not bad), and be jealous for things that belong to others (which is bad). So, the same Greek word (zelos) may be correctly translated as zeal in one place, and as jealously in another, depending on the context.

Then, is it proper for a man to be jealous of his wife, or for a wife to be jealous of her husband? No, we should never be jealous of each other, but rather, for each other. We shouldn't want what the other has, but we should have a burning zeal for each other. So, if one has good reason to worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.

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Elder or Overseer

The term overseer implies a misleading nuance in American English… but it's still the best word to use. The Greek word that overseer is translated from is epi-scopos, which literally means on-looker (not as a person who is 'over' anyone). So, the term doesn't imply a higher position, but that of a caretaker.

A synonym that is used in the Bible for 'overseer' is 'elder' (presbyterios – older man). Therefore, Christian elders appear to have always been males, and their job was to shepherd and teach the congregation. Another common English word for overseer is bishop, a corruption of the Greek episcopos.

The early Christian congregations may have had many older men who took the lead, taught, and watched over the flock. And the Scriptures show that to be considered as such, such men were to meet high standards of conduct and reputation. And although Paul doesn't mention it specifically, they were expected to be able to make wise decisions and to show signs of having God's Breath. Notice that these were the first qualifications for all Servants in the Christian Congregation, for Acts 6:3 (where the first 'servants' were appointed) says: 'So, brothers, find seven qualified men among you who are filled with wisdom and the Breath [of God].'

Then, should such an appointment be given to any man who isn't known for his wisdom? If you read the Proverb you'll repeatedly see the need to appoint just those who have proven themselves wise as judges and councilors. For, Solomon wrote (at Proverbs 22:29), 'An observant man who is sharp in his ways, will also stand beside kings… he won't stand beside the dull witted.'

Were the qualifications for elder appointments that are listed at 1 Timothy 3:2-7 also to be used as the standard for removing elders? Paul gave no such instructions, and there are no examples of this happening in the Bible. It appears as though the position of elder (older man, mayor, alderman, bishop, etc.) was a permanent appointment that would only be lost when the man dies, if he is found guilty of scandalous behavior, or if he should leave the primary doctrines of the faith.

Notice the list of qualifications that Paul gave Timothy to look for. The candidate must be someone who:

· Has not been charged [with misconduct] (gr. anepilepton)

· Is a one-woman man (gr. mias one gynaikos woman aner man)

· Is moderate in his habits

· Is sensible (wise)

· Is friendly to strangers (hospitable)

· Is a (qualified) teacher

· Is not a drunk

· Isn't headstrong

· Isn't quarrelsome

· Isn't a greedy person

· Is someone who takes the lead in his family

· Has children who obey him seriously

· Isn't a newly converted man

· Is someone who is spoken well of by those outside the congregation.

And most of all, they should follow the course set out by Peter, who wrote at 1 Peter 5:1-4, 'I encourage the elders among you (my fellow elders and witnesses of the sufferings of the Anointed One, who will share in the glory that's soon to be revealed) to shepherd the flock of God that has been entrusted to your [care]. Don't [do this] because you have to, but because you want to! Don't do it to make a lot of money, but because you want to help! Don't [set yourselves up as] rulers over those who have been entrusted to your care, but become examples to the flock. Then, when the Chief Shepherd is revealed, you will walk away with the enduring crown of glory!'

For more information, see the linked document Arrangement of the First Christian Churches.

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The Anointed

Notice that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, 'The One who guarantees that we all belong to the Anointed One, and He who anointed us, is God.'

So, why didn't these translators just go ahead and render the word (Anointed) as Christ – as countless other translators have done? For two reasons:

· Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that 'Christ' was Jesus' last name. It wasn't.

· Because Christ is a word that was made up by early Bible translators and is only used in that form when they think that the Bible was speaking of Jesus. In other places it is correctly translated as anointed.

If you look at the above verse in Greek, you'll see that it reads, 'Ho de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,' or, 'The of stabilizing us with you into Anointed and anointing us God.'

You will notice here that Christon (Christ or Anointed) and chrisas (anointing) are both derived from the same root word, which by the way, is Greek for olive oil. Why olive oil? Because that substance was traditionally poured over the heads of those whom God chose to be kings or priests over IsraEl. For example, David and Solomon were both anointed (oil was poured over their heads) in proof of the fact that they had been chosen by God to be kings over IsraEl.

So, the word means anointed. But if you prefer the word Christ, then Saul, David, and Solomon were Christs, for you can't have it both ways. As an example; look at the words that David spoke about Saul, as found at 1 Samuel 24:6 LXX): 'Kai eipin David pros tous andras autou: Medamos moi para kiriou ei poieso to hrema touto to kyrio mou to christo kyriou epenegkai cheira mou ep auton hoti christos kyriou estin autos,' or 'Said David to the men of/his: By/no/means of/me from the/Lord if I/should/do this thing to my/Lord to/the Christ (Anointed) of/the/Lord to/raise my/hand against him, for the/Christ (Anointed) of/the/Lord this is.'

So as you can see; if Christos should be translated as Christ, then unrighteous King Saul was also Christ. However, almost all Bibles translate christos as anointed in this case (one of many instances).

Such a physical anointing with oil appeared to picture receiving God's Holy Breath, which happened to Jesus at his baptism, to 120 of Jesus' disciples at Pentecost of 33-C.E., and to other First-century Christians. So Jesus didn't really become the Christon (Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his baptism (when the 'dove' came down on him).

If you understand this nuance, you get the true meaning of the word Christ (Anointed) as it applies to Jesus; it means that he was the one who God chose to be king over His people. Also, Paul was telling the Christians in Corinth that they too would be anointed… become 'christs.' For, when they were 'anointed' and sealed in their hearts by God's Holy Breath, they were selected to be 'kings on the earth' (Revelation 5:10).

Notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For there, many Bibles say that Jesus foretold the coming of false Christs and false prophets. But what he actually said was, 'Because false anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.'

So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets. For more information, see the linked document, False Anointed and False Prophets.

Another example of the poor use of the title Christ (implying Jesus) by Bible translators can be found at 1 Peter 1:10, 11, which reads in this Bible: 'When it comes to salvation, the Prophets looked and searched for this loving-care that's being shown to you. They tried, through the spirit of anointing that was in them, to determine the exact time and circumstances of the sufferings of the Anointed One and of his being glorified, which they knew about even back then.'

Other Bible say that it was the Spirit of Christ that was in the ancient Prophets. However, as we pointed out above, Jesus didn't become the Christ or the Anointed until after his baptism.

So, what Peter was saying in those verses, is that those ancient Prophets tried through the power of God's Breath which had anointed them to be Prophets, to determine the time and circumstances of the glorification of Jesus. For, if you check the wording of those verses in Greek, you'll see that there is no definite article preceding the first christou (anointed), which would be required if it was saying that the Spirit of the Christ (or the Anointed One) was in them.

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Kingdom

The word Kingdom is translated from the Greek word basileia, which refers to the realm of a king (basil).

A common misconception about the Kingdom of God, is that it isn't real… that it's just a state of mind. This conclusion is based on Jesus' words found at Luke 17:21, which say (in Greek), he basileia tou Theou entos hymon estin (the Kingdom of the God in you is). And we have quite literally translated this verse as, 'for God's Kingdom is within you.' However, some object to our translating his words this way, because, notice that (at Luke 17:20) Jesus said this in reply to a question which was raised by the Pharisees; and he probably didn't think that the Kingdom was in their hearts (although some Pharisees did become his followers).

So, what did Jesus really mean? Well, some religions have concluded he was saying that: He, the king of that Kingdom, was there in their midst, and that the hope of becoming kings in that Kingdom was being offered to them. But it's also true that real Christians ever since that time have believed and acted as members of that Kingdom in their hearts. So, the Kingdom of God was truly within some of them… but this doesn't necessarily mean (as some religions have concluded) that the Kingdom won't come at some actual future time and become the realm of the kingship of Jesus and his faithful followers.

Notice, for example, Jesus' own words found at Luke 22:16, where he told his disciples (concerning the fermentation-free bread), 'Because I say to you; I won't eat it again until it's fulfilled in the Kingdom of God.' So, he was clearly saying that the Kingdom was to be a future thing, and thus is was not just an existing frame of mind.

Also notice that; Since it appears as though he and his elected ones will rule from heaven, the place from which they will rule could be called 'the Kingdom of Heaven.' However, the term, the Kingdom of Heaven appears to refer to the rule from heaven, and not to the place where those who are ruled will all live. We draw this conclusion from Jesus' words as found at Matthew 8:11, where it is recorded that he said: 'Many from the sunrise and sunset will come and recline [at the table] with AbraHam, IsaAc, and Jacob in the Kingdom of Heaven.'

Although those words would seem to confirm the thought that faithful ones such as AbraHam, IsaAc, and Jacob would rule from heaven; realize that AbraHam, IsaAc, and Jacob weren't really in heaven at the time when Jesus said that. This is confirmed by what Jesus said (at John 3:13), 'No one has gone to heaven other than he who came from heaven, the Son of Man.' And while not being dogmatic on this point, we understand that the ancient patriarchs were never promised life in heaven (for more information, see the linked document The Hereafter)

So, Matthew 8:10-12 must be referring to AbraHam and his descendants living under the rule of a heavenly Kingdom government. These faithful ones don't appear to qualify to be rulers in heaven themselves, because they weren't 'born again' to receive the value of a spiritual life, nor were they part of the 'Sacred Agreement for a Kingdom' (Luke 22:29) that Jesus had made with his Apostles just prior to his arrest and execution.

Notice again, how Jesus showed that the Kingdom of God hadn't already arrived at the time he was speaking; for we are told at Luke 19:11, 'While they were listening to these things, he told them another illustration, because he was getting close to JeruSalem, and they all thought that the Kingdom of God was about to happen instantly.' So, although the Kingdom of God (or as Matthew describes it, 'The Kingdom of Heaven') may have been in their hearts, there was still to be an actual Kingdom rulership over IsraEl and the earth.

Then Jesus told the parable about the Kingdom (in Luke 19:12-27)) of a man who (like himself) made a long trip to a distant land to receive kingship. So, this parable shows that there was to be a long period between the time when Jesus would leave on his journey (to receive kingship in heaven), and the time when he would return to reward his faithful slaves.

Therefore, there is a definite time for this Kingdom to start its rule, and this is made clear by the words of Revelation 12:10, where we read: 'Then I heard a loud voice in heaven say, This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of His Anointed begin. Because, the one who has been accusing our brothers has been thrown down… he who has been complaining about them day and night in front of our God!'

So, when the Opposer and his messengers are expelled from heaven, God's Kingdom begins there.

Then, what IS the Kingdom? The term appears to refer to a coming rulership of the earth from the heavens by Jesus and his elected, who will rule on the earth, for John wrote at at Revelation 5:9, 10, that a heavenly group sang this song to him about Jesus:
'You bought people for God with your blood,
From every tribe, language, ethnicity, and country.
Then you made them rulers and Priests to our God,
And they'll rule as kings on (gr. epi) the earth.'

Then at Revelation 2:26 it's recorded that Jesus promised: 'I'll give he who conquers and obeys whatever I tell him to do down to the end, power over the nations.' And again (at Revelation 3:21) Jesus promised: 'Then I'll allow the one who conquers to sit down with me on my throne, just as my Father has allowed me to sit on His throne, because I have conquered.'

For more information, see the linked document, The 'Seed' – God's Kingdom.

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Cosmos or World?

In Jesus' discussion about the sheep and goats, found at Matthew 25:34, he said, 'Then the king will tell those on his right, Come, you who've been praised by my Father, inherit the Kingdom that's been prepared for you from the founding of the arrangement.'

In Greek, the words we have translated as founding of the arrangement are katabole kosmou. You may recognize that the English word cosmos is a derivative of kosmou. And cosmos is the word that modern peoples usually use when referring to the universe today. So, why have we translated it as arrangement, and what is meant by the term, founding of the arrangement?

Actually, the closest English meaning of Greek word kosmos is arrangement. For example, when Paul urged Christian women to dress modestly, he used the word kosmos to describe well-arranged clothing. However, in other Bibles kosmos is usually translated as world.

Although it has been said that the word world doesn't appear at all in the Hebrew texts of the Ancient Scriptures of IsraEl (OT), the word kosmos does appear there several times in the Greek Septuagint. The reason why some say that world (or kosmos) doesn't appear there, is because the equivalent Hebrew word (te·vel) is often translated (in different Bibles and in different places) as arrangement, ornamentation, honor, delight, universe, earth, army, etc. Yet, in the Christian Era Scriptures (NT), where kosmos appears several times, it is usually translated as world… as in the world of Noah, the light of the world, the field is the world, etc. However, there are some fifteen definitions given to the word world in English dictionaries, and most don't carry the same meaning as the Greek word. So, world is a poor choice when translating kosmos. For example: kosmos never seems to apply to the earth (which is how we often think of it). Rather, it often applies to the arrangement or situation of human society… system of things might be a better word choice.

Actually, two different Greek words are often translated as world in the Septuagint, kosmos and oichonomeo; and oichonomeo does appear to refer to the earth, because it means the habitation, or, the place where [man] dwells. So the Greek text clearly delineates the two meanings, which are both commonly translated as world in other Bibles.

Notice how the word kosmos was used by Paul at Romans 5:12, 'Sin entered the arrangement (kosmos) through one man, and this sin resulted in death. So, death spread to all men and everyone has sinned.'

Thus, it seems likely that the arrangement we call 'the world' started around the time of Adam's sin in Paradise, when man created for himself (and for all life on earth) a new arrangement or set of circumstances… which was something other than what God had planned. We have come to this conclusion based on the many scriptures that refer to the world (or kosmos) in a negative context, and that it (the current set of negative circumstances) will soon be done away with.

Yet, the Scriptures also indicate that the present worldly arrangement or system of things began after the Downpour of Noah's day, and that Noah had inherited the arrangement prior to that time. For, notice what we are told at Hebrews 11:7: 'Because of his faith, Noah (after being given a divine warning of things he hadn't seen yet) trusted in God and built a large chest to save his family. And due to this righteous faith, he condemned the arrangement (or world) and became its heir.'

Also notice what was said at 2 Peter 2:4, 5: 'Why, God didn't spare the messengers who sinned, but by threw them into the dark pits of Tartarus, where they are awaiting His justice. And He didn't spare the first arrangement. Yet, He guarded Noah (who was a preacher of righteousness) along with seven others, when He brought a downpour on a system (kosmos or world) of godless people.'

So, apparently there have been at least two different worlds or arrangements; the one that Noah inherited and which started before the Downpour, followed by the second arrangement or system of things that we are now living in, which will also be destroyed. For, we read at 1 John 2:17, 'The system (kosmos) with all its desires is passing away, but he who does God's Will lives for the age.' And Romans 4:13 says, 'AbraHam and his seed weren't given the promise of inheriting the arrangement because of the Law, but because of his righteousness, which came from his faith!'

Thus (from the above), we may conclude that: What Jesus said about the Kingdom having been prepared for the sheep since the founding of the arrangement could mean that the Kingdom was God’s plan for the righteous since at least the time of the Downpour, and possibly since the time of Adam’s sin in Paradise.

However, the words of Revelation 13:8 could indicated that a third world began with the death of Jesus. For, there it says concerning him: 'he who had been slaughtered from the founding of the arrangement' (gr. esphagmenou apo kataboles kosmou or, who/was/slaughtered from foundation – or down-throw – cosmos). Therefore, we could be living in an entirely new world, arrangement, or system of things since the time of Jesus' death. And if so, then what Jesus may have been foretelling at Matthew 25:34, is that people would start being selected as 'Kingdom inheritors' after his death, or after the latest 'founding (or down-throwing) of the world.'

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