©2011-2026, David E. Robinson: At the Gates of Yerushalayim Ministries
Go to Part One Go to Part Three Go to Part Four
Lessons from the Wilderness: Special Edition – Part Two
False Teachers: A
Biblical Perspective [i] [ii] [iii] [iv]
Mindsets and Thoughts
Revised September 20, 2026
Matthew 7: 15-29
15 j“Beware of false prophets, who come to you in sheep’s clothing but inwardly are kravenous wolves. 16 You will recognize them lby their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, mevery healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 nEvery tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them lby their fruits. [v]
21 o“Not everyone who psays to me, ‘Lord, Lord,’ will qenter the kingdom of heaven, but the one who rdoes the will of my Father who is in heaven. 22 sOn that day tmany will say to me, ‘Lord, Lord, did we not uprophesy in your name, and cast out demons vin your name, and do many mighty works in your name?’ 23 tAnd then will I declare to them, ‘I wnever knew you; xdepart from me, yyou workers of lawlessness.’
24 z“Everyone then who hears these words of mine and does them will be like aa wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.26 And everyone who hears these words of mine and does not do them will be like aa foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”
28 And when Yeshua finished these sayings, bthe crowds were astonished at his teaching, 29 cfor he was teaching them as one who had authority,
and not as their scribes. [vi]
RECAP
We left off last time with the roadmap we would be diving into in Part Two of our study, allow me to recap:
- The Public Danger: Yeshua viewed false spiritual figures as a catastrophic danger to the public, concluding his public denunciation in Matthew 23 with a terrifying rhetorical question: "You snakes! You brood of vipers! How will you escape being condemned to hell?" (Matthew 23:33).
- The Second Temple Horizon: To understand what Yeshua truly
meant when he attacked the corrupt religious systems of his day, we have
to strip away 2,000 years of Western church tradition and look directly at
the Second Temple period (approx. 516 BCE – 70 CE).
First, The Warning
Before we start, let me remind you of
the methodologies we should use when we are trying to discern false teaching or
doctrine from those who are our teachers. Our tool-bag[vii]
should hold these:
- Doctrinal Testing: Evaluating core theological
claims against established apostolic truth.
- Diagnostic Vocabulary: Detecting the toxic convergence
of doctrinal deviation, behavioral corruption, and manipulative
communication.
- Exegesis & Hermeneutics: Critically drawing the true
meaning out of a text based on its original context, rather than forcing
personal biases into it.
- Covenantal Integrity: Assessing whether a teacher’s
words and actions foster absolute faithfulness to the living God of
Israel.
- Believing Loyalty (Emunah): An active, lifelong allegiance to YHVH and Yeshua our Messiah that demonstrates trust through exclusive worship and obedience. [viii]
But let us be honest with one another. Is the ordinary church goer sitting in the pews going to put in the effort to see whether or not what they are being taught is true or false? No. They will not. Not as long as they believe they are sitting in a country club.
If you are lounging at a resort, you do not test the tap water, you do not inspect the structural integrity of the roof, and you do not question the credentials of the person serving you coffee. You assume unconsciously someone else is handling the safety metrics. You are there to consume, relax, and go home. This is exactly what happened to us: we took the ekklesia—the mobilized, wartime governing assembly of the King—and we downsized it into a peacetime country club.
We have completely forgotten that the first-century ekklesia faced literal execution simply because their 'believing loyalty' (emunah) to King Yeshua made it impossible for them to bow to the idols of the Roman Empire. They were not modern consumers scrolling casually on phones; they were an active council handling matters of cosmic consequence. Even as I write this, there are underground assemblies across the globe today meeting in shadows, risking imprisonment, torture, and death, just to read a single scrap of the raw text.
These assemblies understand a reality that Western evangelicalism has spent decades anesthetizing:
The Holiness of God is a beautiful, consuming, radioactive fire, and entering His presence is an act of cosmic consequence. One day, we all must bow, and we must fear His Holiness.
This is the warning. Wake up! There rages a reality of cosmic warfare, one which believers are called to fight – to stand in the awe of God, to serve, to live in Truth. That is why this series is so important; we need to shatter our sleep, our illusions and recover the breathtaking terror and beauty of God’s holiness.
The Almighty and His Messiah Yeshua are the two Halves of Holiness — a beautiful, terrifying paradox. God is so blindingly pure that He incarnated Himself to bleed and die so we could live; that is the infinite height of His love. But because He is that pure, He will not be mocked, domesticated, or treated with casual disrespect. His grace is a rescue rope out of the kingdom of darkness, not a license to remain lukewarm spectators.
Let us not forget Yeshua’s call at the beginning of His ministry (Matthew 4:17, Mark 1:15) was:
“Repent, for the Kingdom of God is at hand”.
This was a declaration of war, challenging all that held the world and humankind hostage. Oh, the duality of Heaven! El Elyon is an ontologically consuming fire! His very essence and reality of BEING burns with uncreated, infinite energy that transforms and alters everything it touches, drawing all to His self with love: also, He cannot coexist with evil or falsehood. Deuteronomy 4:24 and Hebrews 12:29 both call Him “a consuming fire”.
Even here He is a duality: the אֵ֣שׁ אֹֽכְלָ֔ה Esh-Oklah, the consuming fire that subdues His enemies, or He is the אֵ֥שׁ אֹֽכְלָ֖ה "Consuming Fire” that softens your heart, that changes you. [ix]
If you are content with spiritual milk, a soft sermon, and a comfortable seat while the world burns and the wolves feast, then keep scrolling. Keep treating the Almighty like a cosmic butler who exists to rubber-stamp your lifestyle. But if your heart breaks for the truth—if you want to stand with the martyrs who conquered by the blood of the Lamb and the word of their testimony—then you must wake up. You must look your pastors in the eye and gently, firmly ask:
“Does the raw text actually support what you just preached?”
It is time to stop playing church, to dismantle the country club, and reassemble the ekklesia at the gates of the enemy. In Matthew 16:15-19, Yeshua said this:
“15He said to them, “But who do you say that I am?” 16 Simon Peter replied, a“You are bthe Christ, cthe Son of dthe living God.” 17 And Jesus answered him, e“Blessed are you, fSimon Bar-Jonah! For gflesh and blood has not revealed this to you, hbut my Father who is in heaven. 18 And I tell you, iyou are Peter, and jon this rock2 I will build my church, and kthe gates of lhell3 shall not prevail against it. 19 I will give you mthe keys of the kingdom of heaven, and nwhatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed4 in heaven.”[x]
The time is now. Today is all we are
promised; tomorrow may be too late.
Wake up.
The Clash of Mindsets:
Linear Institutions vs. Covenant Reality
How then does false teaching even exist today, given the enormous amount of resources available to bible readers/students have at their disposal? The answer revolves around a profound clash of mindsets: how we view time, history, and the purpose of the text.
To the Western mind (the Greek or Hellenized mind), we tend to view things along a linear path—as a concept, a straight line. We go from point “A” to point “B” in a logical, managed, and rational sense. Not that anything we do is by nature in a straight path; but rather comes together in a logical or semi-logical, rational sense. These tendencies seem to hold together and except where time is concerned, this “logical” way of dealing with issues is rarely strayed from.
[Western Mind] ───► Point A ───► Point B ───► Linear Institutional Progress
When this linear mind is applied to faith, it builds institutions, systems, and denominational playbooks. The primary goal becomes preserving the system, maintaining the schedule, and keeping order within the institution; this is important because YHVH is sometimes seen more or less as a “side-line” God, not interacting in His creation.
We seen then when delays or unexpected questions encroachment upon this linear path, the system panics. It treats any deviation from its planned theological timeline as a threat to its controlled management of reality. That is because Time is the one variable that always seems to be out of sync with our plans.
To the
Hebraic mind, reality and time are better expressed within an oval of
covenant relation.
Time exists within the circle, but completely outside the constraints of time is YHVH. For the Greek mind, the concept of time begins and ends, even if infinity is taken into consideration. To the Hebrew mind, YHVH sets the boundary of time, and He alone exists outside of time, seeing the end from the beginning, and able to interact within the scope of time at His will and pleasure. YHVH is the measure of time; He is the mindset of the Jew, of the Hebraic mind. The Greek mindset consists of logic and reason; the Hebraic mind rests on YHVH…
The Western mind tends to overshadow the messages of the Tanakh, and by doing so, we miss out on the identity and splendor of YHVH Almighty. It was to this end that Leonard Ravenhill said:
“…What God wants is not to fill up empty pews. He is not concerned about filling empty churches; He is concerned about filling empty hearts. And empty lives, and empty eyes that have no vision; Empty hearts that have no passion, And empty wills that have no purpose…”[xi]
Since we tended to see God as on the “side-line” of time throughout most of our history in the West, this has hurt our interpretations and our grasp of the New and Old Testaments. While each Testament has its own strengths (and possible “weaknesses”, depending on how we choose to view them), it is as Rolf P. Knierim (Professor and Theologian of Old Testament Studies) says:
“…the New Testament’s legacy consists not only of its unsurpassable advantages (in theology) but also (in terms of interpretation of YHVH’s will and purpose) of the deprivation of the vision of God’s presence and involvement in the totality of reality by neglecting this presence and involvement in God’s indefinitely ongoing old and imperfect world…” (parenthesis mine, DER)[xii]
As noted then, Western frameworks tend to overemphasize institutional "church-building" while completely neglecting the grander vision of God's active, messy, and ongoing involvement in the totality of human reality—the building of His Kingdom.
The Hebraic
mindset, which concerns itself with plumbing the hidden depths of YHVH's riches
and mercy, is not preoccupied with defending a human system or a denomination,
but with aligning to a Kingdom that rests upon the shoulders of He who was, who
is, and who shall ever be.
The Nuanced Struggle of Identity Boundaries
Because every theological system is human, every system faces genuine internal tensions. As a Messianic believer following the Messiah of Israel, I occupy a distinct space within early biblical thought—one that the apostolic writers themselves navigated with extreme care. We seek to understand what the Second Temple writers read, saw, and heard from their cultural background, utilizing the Apostolic Precedent for Torah Observance as a lifestyle of worship rather than a condition for salvation.
Yet, even so, this space is highly complex and heavily nuanced. In Acts 15, when the Jerusalem Council met to address the influx of faithful Gentiles, they had to navigate an explosive controversy regarding salvation claims versus cultural expressions.
The apostolic authors treated actual heresy as an existential threat to the survival of the community. In texts like Matthew 7:15–23, 2 Peter 2, and Jude, false teachers are explicitly unmasked by their behavioral corruption (greed, sexual immorality, pride, and platforms built for shameful gain). They were wolves infiltrating the flock to exploit the spiritually immature for personal power. However, we must make a vital distinction between a malicious, exploitative wolf and a complex theological disagreement between sincere believers. Early believing communities exhibited deep historical complexity, including friendly rivalries, gracious disagreements over secondary matters, and variegated viewpoints that were different but not mutually exclusive.
When Paul confronted the "circumcision party," the situation was far more multi-dimensional than a generic playbook allows. These were believers in Yeshua wrestling deeply with ancient identity markers and the historical boundaries of Israel. Their methods were fiercely corrected by Paul to defend the absolute sufficiency of Messiah's death and resurrection, but their struggle demonstrates that sincere theological formation can easily turn into rigid systemic error if it becomes closed to correction.
This is the bridge to our greatest danger: institutional systems train a person to defend an inherited structure before that person has ever learned how to test that system against the raw data of the text itself. This then becomes another tendency When an organization prioritizes preserving its own linear playbook over pursuing covenant truth, it sets the stage for a tragic misuse of authority. It is here that leadership ceases to protect the flock and instead begins to wound the very sheep seeking to understand the text.
We therefore see at work the two different views; truly though, the vision we seek is one outside of what we are comfortable with, one that takes in the glory of YHVH and His Son. We then must consider Western vs. Hebraic views. Does all of this make the Hebraic mindset superior over the Western mindset? If we approach it to this end, as looking at Scripture through YHVH’s eyes in the context of the ancient path, the answer should be “I don’t know”. What I do know is this: all of man’s ways are inferior to that of YHVH’s. I know that this is an understatement, but we must be careful of not holding up one train of thought over the other, at the expense of the commonality that we should be sharing – the love of YHVH for all of us and from all, our love for YHVH; not for a religion or a way of thinking.
For a Messianic believer, the Hebraic Perspective worldview is vitally important in our understanding of Scripture and our Savior, yet here lies the danger. We can find ourselves looking through the lens of the Hebraic mind and find ourselves loathing our “Christian” brethren for their alleged blindness, as well as repeating many mistakes of the past and present in our witness to our Jewish brethren.
If we in the Hebraic Perspective movement aren’t careful, we are at risk (as some have) of developing an arrogance equal to an elitist mentality, and we then have become no better than the hypocrites that Messiah chastised in His day. To walk the way of the Master is a fine balancing act, one that calls us to humility first and then we go forth on our journey of discovery and sanctification toward holiness. We are also at risk of falling in love with being “Jewish” instead of being in love with Messiah; these are all real pitfalls and stumbling blocks that we must walk among on that narrow path that we are commanded to follow, and it is not a Hebraic path or a Christian path. It is YHVH’s path – that should be the sum of our focus.
Then, we, as followers of Yeshua Ha’Machiach, have the task of illuminating both our theological legitimacy and addressing the genuine tensions we face when we interact with any Christian community. From our perspective, we seek to try and understand the way that Second Temple Era writers and hearers of the original doctrines that were spoken, to heal the breach that has stood between Christians and Messianic believers for the last two thousand years. We recognize Yeshua as Messiah, born a Jew, died as a Jew, and is coming back as a Jew , yet many Christians today, hold that our perspective is false teaching (and to be fair, Orthodox Jews think the same about us), even though all we seek is the knowledge that Second Temple Era Jew espoused – from that we can gleam from their understanding how to apply 2000 years plus of wisdom in this, the 21st century.
One thing is sure though. The Torah does not replace Messiah - He is the only way to salvation, we just try to live a lifestyle and worship that is not foreign to His or the Apostles words, and accept God as our Father, our Creator, elōhiym עֶליוֹן ’elyon, the Most High God.
Our position occupies a distinct space from within early Christian thought—one that the apostolic writers themselves navigated carefully. It is the Apostolic Precedent for Torah Observance, which we can define as the historical and behavioral pattern of Yeshua and his first-century apostles continuing to practice the Sabbath, dietary guidelines, and biblical feasts as recorded in Luke-Acts. In Acts 15:1-21, the Jerusalem council met to address the Gentile situation, and rather than abolishing the Law, the assembly established a foundational ruling for incoming Gentile believers, requiring an immediate baseline of four prohibitions (abstaining from pollutions of idols, sexual immorality, things strangled, and blood) while noting they would learn the rest of Moses progressively in the synagogues every Sabbath.[xiii]
Paul himself maintained observance of Jewish law (Acts 21:17–26), and he became “as a Jew” to win Jews, adapting his practice while remaining inwardly free from legal obligation (1 Cor 9:19–23).
This wasn’t
deception—it reflected authentic cultural continuity. Early Christians
clung to Hebrew notions that God is the creator of the material world, that
creation was good, that the Hebrew Bible is genuine revelation, and that the
resurrection of the flesh must be believed.[xiv]
([xv])
This is the reason that our commitment is to understanding Scripture through
Second Temple Jewish categories and aligning ourselves with how the earliest
believers themselves operated. [xvi]
The Critical Distinction
Salvific Claims vs. Cultural Expression
The apostolic controversy wasn’t about whether to observe Torah, but about why—and for whom. False teachers in Paul’s day claimed, “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1–29). This made circumcision salvific [xvii]. By contrast, Paul affirmed justification by faith apart from works of the law yet insisted “we uphold the law” (Rom 3:28–31). And yet, to call the “Judaizers” false teachers ignores one fact: that they were in fact believers in Yeshua, but mistaken in their long-held belief that only Jews would be saved. Their true concern was for the salvation of Paul’s new Gentile believers, while Paul’s was in defending the sufficiency of Messiah’s death and resurrection. [xviii]
Messianic thought is not Christian thought
It is a historical anachronism to equate Second Temple Messianic thought with modern Christian thought. During the Second Temple era, the "Christian Church" as it is understood today did not exist, nor was it envisioned by the apostolic writers. The modern concept of the Church—an institution with distinct denominational identities entirely separate from Israel—did not exist when Paul was writing.
Consequently, many scholars argue that modern readers routinely project post-fourth-century biases onto Paul’s letters. By the fourth century, Christianity had legally and theologically separated from Judaism to become the official religion of the Roman Empire, leading subsequent generations to retroactively assume Paul operated under this same divide. In reality, Paul maintained an active observance of Jewish law (Acts 21:17–26). His practice of becoming “as a Jew” to win Jews (1 Cor 9:19–23) was not a form of deception, but rather a reflection of authentic cultural continuity.
The earliest believing communities remained deeply rooted in Hebrew thought, fiercely maintaining that God is the creator of the material world, that creation is inherently good, that the Hebrew Scriptures are genuine revelation, and that the physical resurrection of the flesh is paramount. Therefore, commitment to interpreting Scripture through Second Temple Jewish categories directly aligns with the worldview of the earliest believers. While these early communities were deeply concerned with distinguishing truth from error and held firm theological commitments, they also embraced a complex ecosystem defined by friendly rivalry, gracious disagreement over matters of indifference, and varied viewpoints that were distinct but not mutually exclusive.[xix] [xx]
While this
reflects the trajectory of this study, it is not presented as the exclusive
path to Messiah, but rather as a specific methodological approach to Him.
Modern believers comprise two halves of the same body of worshippers—Christian
and Messianic—yet both read the same Scriptures. The "One New Man"
emerges only when the institutional barriers keeping these groups apart are
eliminated. Tragically, a primary barrier is the tendency to view Messianic
believers as false teachers, shunning those who seek to interpret Scripture
through the worldview of the Apostles. Instead of walking in step, both groups
frequently lock themselves in endless debates over interpretation, echoing the
ancient, divisive question:
“Did God really say…?”
Some may argue that this work engages in that very same debate over right interpretation, and to an extent, that is correct. The critical distinction, however, is that this argument does not champion a personal perspective, but rather the perspective of YHVH. Human opinions are ultimately irrelevant; His truth is eternal. This study approaches the Word searching solely for His intent, meaning, and revelation, making every effort to suppress personal biases. Where human opinion is offered, it will be explicitly stated as such. It is YHVH who declared this Word, preserved it, and reveals it, tasking humanity with the obligation to seek out that truth.
Consequently, if the assertions made here originate merely from human wisdom, they should be discounted. The words of man carry no inherent power. Readers are instead encouraged to search the Scriptures to test the validity of these claims. If they align with YHVH, the truth will endure; if not, they must be rejected. Furthermore, a teachable posture demands that if errors are demonstrated, corrections will be made. The singular objective of this work is to participate in a collective search for the Truth that sets believers free. Because Messiah Yeshua is the Way, the Truth, and the Life, to discount any part of His Word is to risk discounting the Lord Himself. Believers must shift their perspective to see through the eyes of the Incarnate YHVH, the Living Messiah, rather than arguing over human interpretations. Only His is correct.
This extensive groundwork was vital to establish a clear baseline of intent. The objective is never to accuse or condemn anyone as a false teacher/prophet, but to equip the Body of Messiah with the tools needed to confront falsehoods as they inevitably arise. Some historical and modern voices distort the truth intentionally to mislead the faithful. Others speak falsely out of innocence, simply repeating inherited traditions or following the dictates of denominational preference. These specific challenges will be explored in the next installment of this series, which requires a continued commitment to the pursuit of objective Truth.
Because the
Word of God is far too precious to handle wrongfully, any demonstrated errors
in this text will be readily corrected. However, the broader Body must wake up
to current realities. Deceptive influences are already compromising the
ekklesia. Moving forward, the goal remains to journey together, protect the
flock, and faithfully defend scriptural truth.
Till we meet next
time, may elōhiym עֶליוֹן ’elyon,
The Most High God, bless you and keep you.
By the power of the
Ruach Ha’Kodesh and In Yeshua’s name I pray
Amein.
Endnotes
[i] FAIR USE DISCLAIMER: This blog site may contain content that is not authorized for use by its owner. All such material will be cited back to its original source. According to Section 107 of the Copyright Act: “…the fair use of a copyrighted work […] for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright…” I have made and will continue to make every effort to stay within all ethical and moral guidelines in the use of material presented here, and the use of these materials is solely intended for educational purposes only, and all efforts to obtain or sustain fair use of non-owned material will be made.
[ii] Author’s note: This site is for education only and is not affiliated with any institution, organization, or religious group. It is the sole production of its editor/author. Use of information from Jewish-themed websites (or any other source material) should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed.
[iii] Author’s note: Throughout these studies, I will be using the NET Bible® and the NET Notes®: within the notes you will see symbols like this: ( א B Ψ 892* 2427 sys). These are abbreviations used by the NET Bible® for identifying the principal manuscript evidence that they (authors and translators of the NET Bible®) used in translating the New Testament. Please go to https://bible.org/netbible/ and see their section labeled “NET Bible Principals of Translation” for a more complete explanation on these symbols and other items pertinent to the way the NET Bible uses them. This is not to say that the NET® Bible will be our only source of God’s word but will be used as seen fit.
[iv] Author’s Note: In these studies, I have used the notes that come along with the passages I cite from the sources that I cite: these need a bit of a disclaimer though. As in all things, not everything that is footnoted is something that I necessarily agree with, especially if it contradicts what I believe pertains to any matters of the Torah or the commandments of God. I give you the notes as they are written by the authors of the material I cite from, so that you can see the information contained within them. It truly is not my place to edit them; if they state anything that is in opposition to what I teach, then so be it. I will address these issues if requested. That is not to say I should not challenge something I believe, in my humble opinion, might contradict the truth of God’s word; that I will do in the main body of my epistles for that is where my gentle dissent belongs. Most (but not all) of the differences will come when I quote from a source that displays a decidedly Western/Greek mindset, as opposed to a Hebraic perspective. I must be intellectually honest – I am biased toward the God of Abraham, Isaac, and Jacob, and His son, Yeshua the Messiah. I pray then we all can find common ground as we study the Scriptures. Also, some may be put off by the length or depth of the notes; not everyone has access to the references I do, therefore I try to include the notes that come with the material I use, so each can see for themselves the information the originator has pointedly gleaned. I hope you avail yourselves to these inclusions – they help us to understand how the material in scripture is laid out – the thought process of the original writer.
j ch. 24:11, 24; Deut. 13:1–3; Jer.
14:14; 23:16; Mark 13:22; Luke 6:26; Acts 13:6; 2 Pet. 2:1; 1 John 4:1
k Ezek. 22:27; Acts 20:29; [Mic.
3:5; John 10:12]
l Luke 6:43, 44; James 2:18
m ch. 12:33–35
n See ch. 3:10
l [See ver. 16 above]
[v] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Mt 7:15–20.
o Luke 6:46; Rom. 2:13; James 1:22
p [Hos. 8:2]
q [John 3:3, 5]
r ch. 12:50
s ch. 25:11, 12; Luke 13:25–27
t Mal. 3:17, 18
u [Num. 24:4; John 11:51; 1 Cor.
13:2]
v See Mark 9:38
t [See ver. 22 above]
w ch. 10:33; [Ps. 101:4]
x ch. 25:41; Ps. 6:8
y ch. 13:41; Ps. 5:5
z For ver. 24–27, see Luke 6:47–49
a ch. 25:2; [Ezek. 13:10–14]
a [See ver. 24 above]
b ch. 13:54; 22:33; Mark 1:22; 6:2;
11:18; Luke 4:32; [Acts 13:12]
c
John 7:46
[vi] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Mt 7:21–29.
[vii] While for this study we are using using Matthew 7:15–20 as the primary diagnostic framework, all Scripture should be used when discerning truth (see 2 Tim. 3:16-17 for example).
[viii] See endnotes xx, xxvi, xxvii, xxviii, xxx, xxxi, xxxiii in endnotes of Part One.
[ix] Adapted from https://hermeneutics.stackexchange.com/questions/72950/why-is-god-associated-with-fire-and-fire-associated-with-hell
a
John 11:27
b
See ch. 1:17
c
See ch. 14:33
d
Deut. 5:26; Josh. 3:10; Ps. 42:2; Jer. 10:10; Dan. 6:20; Hos. 1:10; Acts 14:15;
2 Cor. 3:3; 1 Tim. 4:10
e
[ch. 13:16]
f
[John 1:42; 21:15–17]
g
1 Cor. 15:50; Gal. 1:16 (Gk.); Eph. 6:12; Heb. 2:14
h
1 Cor. 2:10; 12:3; [ch. 11:25; John 6:45]
i
[ch. 10:2; John 1:42]
j
Eph. 2:20; Rev. 21:14; [ch. 7:24]
2
The Greek words for Peter and rock sound similar
k
Job 38:17; Isa. 38:10
l
See ch. 11:23
3
Greek the gates of Hades
m
[Isa. 22:22; Rev. 1:18; 3:7]
n
[ch. 18:18; John 20:23]
4
Or shall have been bound … shall have
been loosed
[x] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Mt 16:15–19.
[xi] Revival Lecture, by Leonard Ravenhill, Old Paths Magazine, Edition #10, Greg Gordon editor; magazine archives at:www.oldpathsmag.com
[xii] Essay, “On Biblical Theology”, by Rolf P. Knierim, reprinted in Reading the Hebrew Bible for a New
Millennium, Volume 1, ©2000 by the Institute for Antiquity and
Christianity, Trinity Press International
[xiii]
https://www.youtube.com/watch?v=9RaMa97I0AA
[xiv] David Neff, “Editor’s Bookshelf: The Church’s Hidden Jewishness,” Christianity Today (Carol Stream, IL: Christianity Today, 2003), 105.
[xv] https://centerforisrael.com/papers/torah-observance/
[xvi] See and read the 9-part series at:
https://medium.com/@MichaelWordsmith/the-apostles-and-the-torah-reconstructing-the-first-century-church-part-i-the-historical-83465177776d
[xvii] Salvific: …(in the Christian religion) relating to the state of being saved from evil and its effects by the death of Jesus Christ… Accessed from https://dictionary.cambridge.org/us/dictionary/english/salvific on 08/20/2026 @ 16:19 PST.
[xviii] See Larrry Hurtado’s blog article
here: https://larryhurtado.wordpress.com/2013/02/13/paul-judaizers-and-jews/
[xix] Grant Richison, Verse
by Verse through the Books of 1 & 2 Peter (Bellingham, WA: Logos Research
Systems, 2006).
[xx] Michael F. Bird, “New Testament Theology Re-Loaded:
Integrating Biblical Theology and Christian Origins,” Tyndale Bulletin, ed. P. J.
Williams (2008), 280–281.
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