OUTLINE | 1-10| 11-20 | 21-30 | 31-40 | 41-50 | 51-60 | 61-70 | 71-82 |
A | Appendix B | Appendix
[This book, for
the most part, is completed -- but it still needs some minor
work -- page numbers, appendix, etc.]
bro Julio Scaramastro died before making the revisions he
Throughout the Scriptures the Deity
as a master artist with words instead of paints and brush, paints
beautiful pictures. In order to truly appreciate the beauty of
His work, we must study all the details and intricacies of each
of the pictures that He has painted for us and our education,
enlightenment, and edification. In the discussion about to follow
only one of these pictures is considered in all its many aspects,
and that is the picture in words of the Grecian games.
In our consideration of this picture or analogy it must be
remembered that by the use of the natural the Deity is not
instructing us to actually become involved in sports or the
Olympic games. His purpose is to convey to us in an easily
remembered as well as interesting and impressive fashion
certain spiritual truths that will aid us in our service
to Him. An analogy never teaches itself but always something
else. It is by definition, "a comparison of two things, alike
in certain respects; particularly a method of exposition by which
one unfamiliar object or idea is explained by comparing it in certain
of it similarities with other objects or ideas more familiar" Thrall,
Hibbard, Holman. A Handbook to Literature, page 17. Thus our
consideration of this subject will consist of exposition, exhortation,
encouragement, edification, admonition and warning. Hopefully, we
will be stimulated to look at others of these beautiful pictures painted
by the Deity and derive the benefit for which they are there. Also,
it is hoped that the particular Bible image under consideration as
well as the other beautiful imagery employed by the Deity will motivate
us to be more dedicated servants of the Deity and His son the Lord
Before we get started, it is important to realize that with the Deity
every word counts. He is not wasteful or redundant or inaccurate in
His use of words. If a word is there, then there is a reason why it
was used and some other word was not, as well as why it appears in
that particular grammatical form. Thus, we will look at the various
words and sometimes their grammatical forms that are used in the analogy
By way of background, it is interesting to note that the Grecian games
had become popular far from the boundaries of their origin in Greece.
We find mention of them, for example, in both the first and second
book of Maccabees. Here, we find expressed the attitude of true Israelites
towards these games. In 1 Maccabees 1:10-14 (from The New American
Bible), we have the following:
sprang from these a sinful offshoot, Antiochus Epiphanes,
son of King Antiochus, once a hostage at Rome. He became
king in the year one hundred and thirty-seven of the
kingdom of the Greeks.
"In those days there appeared
in Israel men who were breakers of the law, and they seduced
many people, saying: "Let us go and make an alliance
with the Gentiles all around us; since we separated from
them, many evils have come upon us." The proposal was
agreeable; some from among the people promptly went to the
king, and he authorized them to introduce the way of living
of the Gentiles. Thereupon they built a gymnasium in Jerusalem
according to the Gentile custom. They covered over the mark
of their circumcision and abandoned the holy covenant; they
allied themselves with the Gentiles and sold themselves
In 2 Maccabees 4:7-17 (from The New
American Bible), we have the following:
But Seleucus died, and when Antiochus surnamed Epiphanes
succeeded him on the throne, Onias' brother Jason obtained
the high priesthood by corrupt means; in interview,
he promised the king three hundred and sixty talents
of silver, as well as eighty talents from another source
of income. Besides this he agreed to pay a hundred
and fifty more, if he were given authority to establish
a gymnasium and a youth club for it and to enroll men
in Jerusalem as Antiochians.
"When Jason received the kings' approval and come into office,
he immediately initiated his countrymen into the Greek way of
life. He set aside the royal concessions granted to the Jews
through the mediation of John, father of Eupolemus (that Eupolemus
who would later go on an embassy to the Romans to establish a
treaty of friendship with them); he abrogated the lawful institutions
and introduced customs contrary to the law. He quickly established
a gymnasium at the very foot of the acropolis, where he induced
the noblest young men to wear a Greek hat. The craze for Hellenism
and foreign customs reached such a pitch, through the outrageous
wickedness of the ungodly pseudo-high priest Jason, that the
priests no longer cared about the service of the altar. Disdaining
the temple and neglecting the sacrifices, they hastened, at the
signal for the discus-throwing, to take part in the unlawful
exercises on the athletic field. They despised what their ancestors
had regarded as honors, while they highly prized what the Greeks
esteemed as glory. Precisely because of this, they found themselves
in serious trouble: the very people whose manner of life they
emulated, and whom they desired to imitate in everything, became
their enemies and oppressors. It is no light matter to flout
the laws of God, as the following period will show."
By way of explanation, the following
footnote was included in order to explain the location of the
gymnasium and significance of the Greek hat referred to in the
the gymnasium, where the youth exercised naked (Greek
GYMNOS), lay in the Tyropoeon Valley to the east of
the citadel, it was directly next to the temple on
its eastern side. The Greek hat: a wide-brimmed hat,
traditional headgear of Hermes, the patron god of athletic
contests; it formed part of the distinctive costume of the
members of the 'youth club.'"
of "youth club" that
was provided sounds alot like our present school system and therefore
provides a warning unto all about the importance of separation
and spiritual education. It was defined as, "an educational
institution in which young men were trained both in Greek intellectual
culture and in physical fitness."
Josephus in his Antiquities Of
The Jews in book 15, chapter 8 and section one says
this account it was that Herod revolted from the laws
of his country, and corrupted their ancient constitution,
by the introduction of foreign practices, which constitution
yet ought to have been preserved inviolable; by which
means we became guilty of great wickedness afterward
while those religious observances which used to lead
the multitude to piety, were now neglected; for, in
the first place, he appointed solemn games to be celebrated
every fifth year, in honor of Caesar, and built a theater
at Jerusalem, as also a very great amphitheater in the plain.
Both of them were indeed costly works, but opposite to the
Jewish customs; for we have had no such shows delivered
down to us as fit to be used or exhibited by us, yet did
he celebrate these games every five years, in the most solemn
and splendid manner ... but to natural Jews, this was no
better than a dissolution of these customs for which they
had so great a veneration."
At this point, a footnote is introduced
by the translator of The Works of Flavius Josephus, namely,
William Whiston which is well worth considering in light of our
own involvement with sports. He says, "These grand plays,
and shows, and Thymelici, or music-meetings, and chariot-races,...etc.,
instituted by Herod in his theaters, were still, as we see here,
looked on by the sober Jews as heathenish sports, and tending
not only to corrupt the manners of the Jewish nation, and to
bring them in love with paganish idolatry and paganish conduct
of life, but to the dissolution of the law of Moses, and accordingly
were greatly and justly condemned by them, as appears here and
everywhere else in Josephus. Nor is the case of our modern masquerades,
plays, operas, and the like 'pomps and vanities of this wicked
world,' of any better tendency under Christianity."
Thus from these quotations we gain an insight into the extent of the
familiarity of these games by all the people both Jews and Gentile
alike, and more importantly the attitude of the true Israelite to
these sports. It is also forcefully brought home that the Deity's
use of this analogy does not mean He advocates becoming a natural
athlete. In fact, it would be logical to assume that His attitude
towards these sports would be that which was manifested by the Jews
as represented in the above quotations. As a result of this conclusion,
we should reconsider our stand towards our involvement in sports as
Christadelphians or the true Israel of the Deity in this day and age.
The Grecian games were a means of fellowship to the Greeks. It was
a time when war ceased and peace prevailed upon a religious based
sports event. Likewise, the race for aionian life is the means for
our fellowshipping one another in peace and unity striving for the
prize. Thus as we come to consider these things together as spiritual
athletes striving for the prize we must always remember the importance
of this fellowshipping of one another around the Word of Yahweh and
the strength and joy received thereby. (See Matt.18:20; Acts 2:42-47;
Rom.1;11-12; 15:5-7; 1 Cor.1:9-10; 2 Cor.6:14-18; Eph.5:11; Phil.2:3;
2 Thess.1:3; Heb.10:24-25.)
For where two or three are gathered together
in my name, there am I in the midst of them. (Matt. 18:20,
42 And they continued steadfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in
43 And fear came upon every soul: and many wonders and signs
were done by the apostles.
44 And all that believed were together, and had all things common;
45 And sold their possessions and goods, and parted them to all
men, as every man had need.
46 And they, continuing daily with one accord in the temple,
and breaking bread from house to house, did eat their meat with
gladness and singleness of heart,
47 Praising God, and having favour with all the people. And the
Lord added to the ecclesia daily such as should be saved. (Acts
11 For I long to see you, that I may impart
unto you some spiritual gift, to the end ye may be established;
12 That is, that I may be comforted together with you by the
mutual faith both of you and me.
(Rom. 1:11-12, KJV).
5 Now the God of patience and consolation grant
you to be likeminded one toward another according to Christ
6 That ye may with one mind and one mouth glorify God, even the
Father of our Lord Jesus Christ.
7 Wherefore receive ye one another, as Christ also received us
to the glory of God. (Rom. 15:5-7, KJV).
9 God is faithful, by whom ye were called unto
the fellowship of his Son Jesus Christ our Lord.
10 Now I beseech you, brethren, by the name of our Lord Jesus
Christ, that ye all speak the same thing, and that there be no
divisions among you; but that ye be perfectly joined together
in the same mind and in the same judgment. (1 Cor. 1:9-10, KJV).
14 Be ye not unequally yoked together with unbelievers:
for what fellowship hath righteousness with unrighteousness?
and what communion hath light with darkness?
15 And what concord hath Christ with Belial? or what part hath
he that believeth with an infidel?
16 And what agreement hath the temple of God with idols? for
ye are the temple of the living God; as God hath said, I will
dwell in them, and walk in them; and I will be their God, and
they shall be my people.
17 Wherefore come out from among them, and be ye separate, saith
the Yahweh, and touch not the unclean thing; and I will receive
18 And will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty. (2 Cor. 6:14-18, KJV).
11 And have no fellowship with the unfruitful
works of darkness, but rather reprove them. (Eph. 5:11,
2 And to our beloved Apphia, and Archippus our
fellowsoldier, and to the ecclesia in thy house: (Phil.
3 We are bound to thank God always for you,
brethren, as it is meet, because that your faith groweth
exceedingly, and the agape-love of every one of you all
toward each other aboundeth; (2 Thess. 1:3, KJV).
24 And let us consider one another to provoke
unto love and to good works:
25 Not forsaking the assembling of ourselves together, as the
manner of some is; but exhorting one another: and so much the
more, as ye see the day approaching. (Heb. 10:24-25, KJV).
We will open
our discussion of this analogy by a considering of the apostle
Paul's use of it in his epistle to the Hebrew brethren.
In Heb.12:1, he says, "Wherefore
seeing we also are compassed about with so great a cloud of witnesses,
let us lay aside every weight, and the sin which doth so easily
beset us, and let us run with patience the race that is set before
us, ... if here the Greek word translated "Wherefore" is TOIGAROUN,
meaning by certain consequence, consequently." Bullinger
page 872. "... is an earnest and solemn inference, only
found at the beginning of a sentence..." The Greek Testament.
Alford Vol.4, Page 234. In other words, the apostle Paul is telling
us to now look at the logical consequence which grows out of
the thoughtful and meditative listing of the faithful witnesses
of bygone years.
Notice that in Heb.11:2 it is said of those about to be discussed
that "by faith they obtained a good report" and
at the end of the list in verse 39, it is said of them that they "through
faith" had "obtained a good report." The
word for "obtained a good report" is MARTREO which
means, "to witness, be a witness; testify. Here, passive
or middle voice, to be well testified of, have good witness borne
in favor of." Bullinger. Page 639. (Our word also occurs
in verse 4, "obtained witness" and verse 5, "had
this testimony" in reference to Abel and Enoch, respectively,
but verses 2 and 39 sum it up in regards to all referred therein.).
Notice also that in Heb.12:1 the cognate noun form is used, namely MARTUS,
translated "witnesses." Thus we indeed have a logical
connection between chapters eleven and twelve as guaranteed by
our Greek word for "wherefore."
and, also, even. KAI,
a conjunction of annexation differing from TE by
uniting things strictly co-ordinate, while TE annexes
something which does not directly or necessarily follow. [KAI,
as meaning also, always immediately precedes the word which is emphatic
... ]." The word which it immediately precedes, and which is part of
the logical outgrowth of chapter eleven as indicated by "wherefore," is
the Greek word for "we." Thus the message is emphatically for
us not the individuals enumerated in chapter eleven who now were asleep
in Christ. What is the logical consequential message from chapter eleven
which is being brought to bear on us? Well that is answered in the words
that follow which Paul is basing on the image of the ancient Olympic games.
Now let us begin to consider this message.
"are compassed about
to lie around, also, to be laid around, to have round one." Bullinger.
Page 174. "seeing," "EXO,
to have, to hold, that is, to have and hold, implying present, continued
having, or lasting possession." Bullinger. Page 354. (Upon relating
all the English words back to the Greek, it would appear either "seeing" has
no corresponding word in the Greek and that EXO had no corresponding
word in the English, or that EXO was wrongly translated "seeing." Whatever
the answer, "seeing" definitely is not appropriate to the
translation.) Marshall translates the above as, "having lying
an indefinite cloudy mass that covers the heavens..." Bullinger.
Page 157. This word only occurs in this passage in the New Testament.
The other word for "clouds" which occurs frequently
in the New Testament is "NEPHELE,
a particular distinct cloud ... " Bullinger. Page 157. From Grimm-Thayer's
Lexicon on page 424 we obtain the following:
"[synonyms NEPHOS, NEPHELE: NEPHOS is
general, NEPHELE specific;
the former denotes the great, shapeless collection of vapor
obscuring the heavens; the latter designates particular
and definite masses of the same, suggesting form and limit
...]. "NEPHOS ...
II. Metaphorically, also, a cloud of men, etc., ... " Liddell
and Scott. Page 1171. "The word 'cloud' here is
not NEPHELE which
is a detached and sharply outlined cloud, but NEPHOS, a
great mass of cloud covering the entire visible space of
the heavens, and therefore without definite form, or a single
large mass in which outlines are not emphasized or distinguished.
The use of 'cloud' for a mass of living beings is familiar
in poetry. Homer speaks of 'a cloud of footmen, a cloud
of Trojans.' Themistocles, addressing the Athenians, says
of the host of Xerxes, 'we have had the fortune to save
both ourselves and Greece by repelling so great a cloud
of men.'" Wuest. Word Studies in the Greek New Testament.
Vol. II. Page 212.
only in the following New Testament passages:
Matt.17:5. "cloud ... cloud." On
mount of transfiguration. Cloud of Divine origin.
Matt.24:30. "clouds." The
glorified saint who along with the Lord Jesus Christ gather Israel
after-the-flesh back to the land, as prophesied in Deut.30:1-5.
Uses title of the Son of Man which is his title as the judge.
Matt.26:64. "clouds." Caiaphas
would be a witness of the glorified Jesus as the Son of Man and
his glorified saints.
Mark 9:7. "cloud ... cloud." On
mount of transfiguration.
Mark 13:26. "clouds" The
Son of Man and his glorified host proceeding to gather natural
Mark 14:62. "clouds." The
Son of Man and his glorified followers would be witnessed by
Luke 9:34. "cloud ... cloud." On
mount of transfiguration.
Luke 12:54. "cloud." An
actual cloud which produces rain. This is the only literal use
of the word in the New Testament.
Luke 21:27. "cloud." The
Son of Man and his immortalized followers going forth to gather
Acts 1:9. "cloud." The
cloud that received Jesus upon his ascension.
1 Cor.10:1. "cloud." The
cloud which guided Israel from Egypt to the Promised Land.
1 Cor.10:2. "cloud." The
cloud which lead Israel from Egypt to Canaan.
1 Thess.4:17. "clouds." The glorified saints.
2 Pet.2:17. "clouds." A
metaphorical symbol in regards to the heretics Peter is talking
Jude 12. "clouds." A
metaphorical symbol in regards to the heretics Jude is talking
Rev.1:7. "clouds." The
Rev.10:1. "cloud." The
immortalized host about land in judgment upon the nations.
Rev.11:12. "cloud." Louis
XVI invited the common people into the Parliament in 1789. This
led to the French Revolution and the Wars of Napoleon from 1789-1819
which officially put to an end the Catholic Triumph which lasted
from 1685-1790 or 105 years or 3-1/2 Lunar days of 30 normal
days each: 30 + 30 + 30 + 15.
Rev.14:14. "cloud .... cloud." The
immortalized host associated with the Son of Man in judgment
upon the nations.
Rev.14:15. "cloud." The
Rev.14:16. "cloud." The
in the following places in the Septuagint:
1. Rainbow in cloud: Gen.9:13,14,16.
2. Pillar of cloud: Ex.13:21,22;
14:19,24; 16:10; 24:15,16,18; 33:9,10; 34:5; 40:34-38; Lev.16:2;
Num.9:15-22; 10:11,12,34; Num.11:25; 12:5,10; 14:14; 16:42; Deut.1:33;
31:15; 1 Kings 8:10,11; 2 Chron.5:13,14; Neh.9:12,19; Job 22:14;
Ps-78:14; 99:7; 105:39; Isaiah 4:5*; Ezek.10:3,4.
*NOTE: In connection with
point 2 above, and in connection with the principle stated in
Rom.15:4 and 1 Cor.10:1-12, it is quite clear that the principles
of God Manifestation are the basis of the historical narratives
and prophetical statements surrounding NEPHELE.
We see the outworkings of these in Zech.9:9-17. NEPHOS occurs
in the following passages in the Septuagint: Job 7:9; 20:6; 22:14
(some manuscripts neghele. See (1.) below.); 26:8 (Second
entry.); 26:9; 30:15; Job 35:5 (Some manuscripts NEPHELE.
See (2.) below.); 36:28; 37:11,15,21; 38:9,34,37; Ps.104:3 (some
See (3.) below); Prov-3:20; 8:28; 16:15; 25:14; Ecc.11:3; 12:2;
Is.14:14 (some manuscripts NEPHELE.
See (4.) below.). In the Septuagint that I possess (1.) is NEPHELE and
(2.), (3.), and (4.) are NEPHOS.
3. Literal clouds but by Divine Provision:
1 Kgs.18:44,45; Job 26:8 (first entry); 35:5; 36:29; 37:11; Psalms
36:5 (According to Dr. Thomas in the red set of Eureka volume
one page 119, and page 142 with the original set, this is not
literal clouds that are being talked about.); Jer.10:13.
4. Literal clouds and/or Symbolical clouds: Judges 5:4; 2
Sam.22:12; Ps.18:11,12: 57:10; 68:34; 77:17; 78:23; 97:2;
104:3; 108:4; 147:8; Ecc.11:4; Is.5:6; 14:14; 18:4; 19:1;
Is.44:22; 45:8 ("skies" of
KJV.= "clouds" of Septuagint); 60:8; Jer.4:13; Lam..3:44;
Ezek.1:4,28; 30:3,18; 32:7; 34:12; 38:9,161; Dan.7:13; Hosea 6:4;
13:3; Joel 2:2; Nahum 1:3; Zeph.1:15.
NOTE: See pages 116-122
of Eureka volume one of red set. See pages 18-22 of Eureka volume
two A of red set. See page 81 of Eureka volume two B of red set.
See pages 50-53 of Come And See Things Which Shall be Hereafter
by John Knowles. (1.) Notice that the idea of clouds in the political
heavens is used by the Deity in regards to others besides that
of the saints: See Is.14:14; Jer.4:13 and Ezek-38:9,16. (2.)
Notice the NEPHOS of
saints now, Heb.12:1, becomes the NEPHELE of
the future glorified saints. NEPHOS:
the exact number of saints is not made up yet, therefore, the
cloud is not distinct, but it is an indefinite mass. Eventually,
the exact number represented by the symbolical 144,000 is made
up and the NEPHOS of
Heb.12:1 becomes the NEPHELE of
the kingdom age. (3.) Notice that as a result of the above conclusions
the "clouds" of 1 Thess.4:17 can refer only to the
glorified saints of the future political heavens.
(4.) Notice that
as a conclusion from the above the cloud of Heb.12:1 must
refer to the saints who are listed in Hebrews chapter eleven
and who are now asleep in Christ. The fact that Paul indicates
this "cloud" is "so
great" there must be a very great or large number of faithful
witnesses asleep in Christ. In fact, it must be even larger than
the list that he gives in chapter eleven of Hebrews. Notice the
many unnamed faithful in Heb.11:32-40.
"of witnesses." "MARTUS ...
hence, literally one who remembers, that is one who has information
or knowledge of a thing, and can therefore give information concerning,
bring to light or confirm anything... And afterwards was applied to
one who bore witness to the truth by his death, for such is the English
word martyr." Bullinger. Page 893. This word occurs in the following
New Testament passages:
Luke 24:48. "witnesses." Jesus to the apostles and
other disciples after Jesus' resurrection.
1 Thess. 2:10."witnesses." Paul
to the Thessalonians indicating that they and the Deity were
witnesses to Paul's behavior (and those with him).
1 Tim. 6:12.* "witnesses." Paul
states that Timothy had "professed a good profession before
2 Tim. 2:2. "witnesses." Paul
tells Timothy to teach those things that he had heard from him "among
many witnesses unto others.
Rev.1:5. "witness." This is applied to Jesus Christ
and of course is true of all those in him.
Rev. 2:13. "martyr." This is true of all those
who are faithful unto death.
Rev. 3:14. "witness." This
is applied to Jesus Christ and of course is true of all those
Rev.17:6. "martyr." This
is true of all those who are faithful unto death.
Thus Paul is
exhorting and encouraging the Hebrew brethren, and all down
through the ages who would read this epistle, with the thought
that figuratively we have lying all around the examples
of these faithful worthies of old who have been successful
during their lives in running the race. He is pointing at
the lives of those mentioned in Hebrews chapter eleven as
has already been indicated and saying, "look they
endured all sorts of trials, persecutions, afflictions and tribulations
successfully so that they might obtain the victory and therefore
so can you." Of course in this twelfth chapter of Hebrews
he is going to introduce the greatest example of all times, namely,
the Lord Jesus Christ. In fact, this whole epistle has been showing
how Jesus is "better" than all.
It seems quite clear that Paul is drawing upon the Greek games, as
the basis of his imagery. In the Greek games, victors of previous
games were given the foremost seats at the future games. Likewise,
one can imagine a large stadium with tier upon tier rising above the
race track filled with all these faithful worthies of old thus reminding
one of a cloud, who are being held forth as examples of those who
have been successful in the very same thing the Hebrew brethren were
involved in, namely, the race for the crown or the stephanos of life.
One can also imagine statues with inscriptions identifying the victor
represented by it setting around the grounds where the stadium is
located. Of course, these statues would, in our analogy, represent
those who had been victorious in the race for life eternal in the
past. Thus the Hebrew brethren and we, as well, are being directed
to study and meditate upon the word of the Deity where the accounts
of both the victors and the losers are recorded for our learning and
admonition. In this manner, we can see what enabled them to succeed
where others failed and to avoid repeating the same mistakes that
they had made. In this matter, we can obtain guidance, encouragement,
stimulation, motivation, and help to persevere when the going gets
At this point, the apostle Paul starts to consider what is actually
involved in the contest itself as far as the contestants are concerned.
Let us examine carefully exactly what he says about the contest and
"lay aside," "APOTITHEMI,
to put away, to lay off; to put by for one's self, stow away." Bullinger
page 70. " ... put away from oneself, lay aside ... cut it off" Liddell
and Scott page 203. It only occurs in the following passages:
Acts 7:58 "laid down" The clothes of those who stoned
Stephen and which were placed at the feet of Paul.
Rom.13:12 "cast off" Paul exhorts the brethren in Rome
to remove "the works of darkness" and "put on
the armor of light."
Eph.4:22 "put away" Paul exhorts the Ephesian brethren
to put off the former conduct of the old man.
Eph.4:25 "putting away" Paul exhorts the Ephesian
brethren to put away lying.
Col.3:8 "Put off" Paul exhorts the brethren in Colosse
to put off "anger, wrath, malice, blasphemy, filthy communication
out of your mouth."
Heb.12:1 "lay aside" Paul exhorts the Hebrew brethren
to lay aside every weight, and the sin which doth so easily beset
James 1:12 "lay apart" James exhorts the twelve tribes
scattered abroad to put away "all filthiness and superfluity
1 Pet. 2:1 "lay aside" Peter exhorts "the strangers
scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithyniall
to put away "all malice, and all guile, and hypocrisies,
and all evil speakings,..."
a prominence, protuberance, swelling; hence ineumberance,..." Bullinger
page 863. " ... weight, burden, impediment ... " Arndt,
Gingrich page 555. " ... bulk, size, mass of a body...2. bulk,
mass, body ... mass or roll of something soft ... bodies, material
substance ... II. metaphorically, bulk, weight, trouble .... 2. weight,
dignity, pride, and in bad sense, self-importance, pretension...3.
of style, loftiness, majesty ... in a bad sense bombast ... " Liddell
and Scott page 1197. The word only occurs here in Hebrews 12:1 in
the New Testament.
the conjunction of annexation, uniting things strictly co-ordinate,
and, also, even, (KAI connects thoughts ... " Bullinger page
50. Thus the idea represented by "lay aside every weight" goes
hand in hand with that represented by "lay aside ... the sin
which doth so easily beset us." Both admonitions must be followed
in order to be successful in the race for the coronal wreath of life. "Sin" "HAMARTIA,
miss, failure, aberration from prescribed law or duty; hence, sin,
considered not as an action, but as the quality of action, the evil
principle ... that is sin generically, all forms, phases, and movements
of sin, whether entertained in thought or consummated in act. In the
singular...it denotes the generic idea of sin,or a single sinful action.
With the article, it refers to the entire contents, not merely the
representation of the idea. Sin is not merely, however, the quality
of an action, but a principle manifesting itself in the activity of
the subject ... " Bullinger page 703. It occurs in the following
Rom. 6:1, 2, 6, 7, 10, 11, 12, 13,
14, 16, 17, 18, 20, 22, 23. Sin-nature.
Col. 2:11. Sin-nature.
Heb.1:3; 3:13; 7:27; 9:26, 28; 10:12,
26; 11:25; 12:1, 4. Sin-nature.
James 1:15. The actual disobedience.
1 Pet. 2:22, 24; 3:18; 4:1,8. Personal
sin or the carnal mind.
2 Pet.1:9. Personal transgression.
1 John 1:7; 2:2. The carnal mind,
or personal transgression.
1 John 3:4,5,8,9; 4:10. Personal
1 John 5:17. Personal transgression.
Rev. 1:5. Personal transgression.