Bible Ministries International

Bible Studies

A series of verse by verse studies by Gunther von Harringa Sr

Act 17:11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

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2 Peter 2 - Part 29

May 27, 2018


“The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: {10} But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of dignities. {11} Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. {12} But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; {13} And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you; {14} Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: {15} Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness; {16} But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. {17} These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”


  • Theme Of 2 Peter 2: False Prophets
  • Purpose: Examine 40 Truths Concerning False Prophets
  • Objective: “Beware Of False Prophets…”


Numbers 22:30


We are continuing our study in Numbers 22:30, and the donkey’s second reply to Balaam. We left off at the last half of this verse, which is comprised of four Hebrew terms, that do not appear together again, with the exception of the last two words, “And he said” and “nay.” The others we will have to consider separately:


“And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever since [I was] thine unto this day? was I ever [cakan:H5532] wont [cakan:H5532] to do so [’asah:H6213] unto thee? And he said, [amar:H559] Nay.” [lo’:H3808]


Was I Ever [cakan:H5532] Wont [cakan:H5532]


The first word is actually duplicated, “was I ever” and “wont,” and is only translated this way in this verse. The other 11 times it is rendered in entirely different ways, as the following passages indicate:


In 1 Kings 1:1-4, this word crops up in verses 2 and 4 of this unique historical parable as “cherish/cherished”: “Now king David was old [and] stricken in years; and they covered him with clothes, but he gat no heat. {2} Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish [cakan:H5532] him, and let her lie in thy bosom, that my lord the king may get heat. {3} So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. {4} And the damsel [was] very fair, and cherished [cakan:H5532] the king, and ministered to him: but the king knew her not.”


In Job 22: 2 and 21, this word is rendered as “profitable”  and “acquaint”: “Can a man be profitable [cakan:H5532] unto God, as he that is wise may be profitable [cakan:H5532] unto himself?… {21}Acquaint [cakan:H5532] now thyself with him, and be at peace: thereby good shall come unto thee.”


And Isaiah 22:15-20, in which it is translated as “treasurer” in verse 15: “Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, [cakan:H5532] [even] unto Shebna, which [is] over the house, [and say],”


Lastly, Psalm 139:1-3 includes this term in verse 3, as “and art acquainted”: “[To the chief Musician, A Psalm of David.] O LORD, thou hast searched me, and known [me]. {2} Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. {3} Thou compassest my path and my lying down, and art acquainted [cakan:H5532]  [with] all my ways.”


An interesting dynamic is taking place here spiritually...the donkey by his own admission, had never disobeyed as he did on these three occasions, and the reason for his “rebellion” is that he saw what lay ahead - namely God’s judgment - and sought to avoid it.


To Do So [’asah:H6213] 


The next word in Numbers 22:30 is “to do so,” which is a very common word in the Old Testament, and is rendered in a variety of different ways, but overwhelmingly, as “to do,” or “make;” here are a few illustrations of how God employs it in Numbers, chapters 22-24 specifically; please note the contrast between God and Balaam and Balaam (speaking under divine inspiration) and Balak: 


Numbers 22:2, “Balak the son of Zippor saw all that Israel had done [’asah:H6213] to the Amorites. ... {17} For I will promote thee unto very great honour, and I will do [’asah:H6213] whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. {18} And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do [’asah:H6213] less or more. ... {20} And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, [and] go with them; but yet the word which I shall say unto thee, that shalt thou do. [’asah:H6213] ... {28} And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done [’asah:H6213] unto thee, that thou hast smitten me these three times?...{23:2} And Balak did [’asah:H6213] as Balaam had spoken; and Balak and Balaam offered on [every] altar a bullock and a ram. ... {11} And Balak said unto Balaam, What hast thou done [’asah:H6213] unto me? I took thee to curse mine enemies, and, behold, thou hast blessed [them] altogether. ... {19} God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [’asah:H6213] [it]? or hath he spoken, and shall he not make it good? ... {26} But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? [’asah:H6213]... {30} And Balak did [’asah:H6213] as Balaam had said, and offered a bullock and a ram on [every] altar. {24:13} If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [’asah:H6213] [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak? {14} And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people shall do [’asah:H6213] to thy people in the latter days. ... {18} And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do [’asah:H6213] valiantly.”


 And He Said [’amar:H559] Nay [lo’:H3808]


The last two words in Numbers 22:30 are “and he said” and “nay,” which are found together in 20 citations, and we will examine just a few of them:


Genesis 11:6 records God’s thoughts, prior to the destruction of the Tower of Babel: “And the LORD said [’amar:H559], Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing [lo’:H3808]

 will be restrained from them, which they have imagined to do.”


Genesis 18:15 states, “Then Sarah denied, saying, I laughed not; for she was afraid. And he said [’amar:H559], Nay [lo’:H3808]; but thou didst laugh.”


Numbers 19:2 also explains, “This [is] the ordinance of the law which the LORD hath commanded, saying [’amar:H559], Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never [lo’:H3808]

 came yoke:”


Lastly, Isaiah 65:1 proclaims a key facet of God’s stupendous salvation program, when it was still available: “I am sought of [them that] asked not [lo’:H3808] [for me]; I am found of [them that] sought me not [lo’:H3808]: I said [’amar:H559], Behold me, behold me, unto a nation [that] was not called by my name.”


In these verses, God is highlighting His salvation program, in addition to man’s wickedness.


God’s Replies To Balaam


In verses 32-35 of Numbers 22 we read a series of statements that God directs to Balaam, and again we have to keep in mind that he is a wicked “soothsayer,” (Joshua 13:22), in spite of the fact that God used him to speak some of the most beautiful truths in the entire Bible. At this point, we would do well to remember what we learned regarding Balaam, and the consequences of his actions in Revelation 2:14, Numbers 25:1-11, and the commentary found in 1 Corinthians 10:1-8, respectively: 


Revelation 2:14 acknowledges God’s displeasure with the New Testament churches, and gave them space (1955 years exactly) to repent - which they did not: “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.


Numbers 25:1-11 records the importance of the historical background: “And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. {2} And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. {3} And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel. {4} And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. {5} And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor. {6} And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who [were] weeping [before] the door of the tabernacle of the congregation. {7} And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand; {8} And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. {9} And those that died in the plague were twenty and four thousand. {10} And the LORD spake unto Moses, saying, {11} Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.” 


1 Corinthians 10:1-8 adds this profoundly serious warning: “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; {2} And were all baptized unto Moses in the cloud and in the sea; {3} And did all eat the same spiritual meat; {4} And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. {5} But with many of them God was not well pleased: for they were overthrown in the wilderness. {6} Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. {7} Neither be ye idolaters, as [were] some of them; as it is written, The people sat down to eat and drink, and rose up to play. {8} Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.”


Numbers 22:32-33


We read in Numbers 22:32-33, of God’s replies to Balaam: “And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] way is perverse before me: {33} And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.” 


We have already considered some of these terms in these verses in our previous studies, so let’s start with…


Behold I Went Out [yatsa’:H3318] To Withstand Thee [satan:H7854]


These two words are only found in two other significant references that take place in the book of Job:


In Job 1:12 we find God instructing Satan as to what he can and can’t do with regard to His servant, Job (who typifies the Lord Jesus Christ); please note that the term, “to withstand thee” is both transliterated and rendered as “Satan”: “And the LORD said unto Satan [satan:H7854], Behold, all that he hath [is] in thy power; only upon himself put not forth thine hand. So Satan [satan:H7854] went forth [yatsa’:H3318]  from the presence of the LORD.”


Likewise in Job 2:7 we see Satan implementing God’s directives: So went [H0] [yatsa’:H3318]  Satan [satan:H7854]  forth [yatsa’:H3318]  from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.”


Satan is the enemy of God, and yet God allowed him certain liberties to ultimately accomplish God’s divine will. In the same way, Balaam is God’s enemy (even though God used him to speak God’s words, under divine inspiration), but he still remains a prisoner in the kingdom of Satan, as each of the non-elect. 


Because Thy Way [derek:H1870] Is Perverse [yarat:H3399] Before Me


These two words - “because they way” and “is perverse” -  only occur in this verse, and since we have considered the word, “way” previously, we can focus on the expression, “is perverse,” which only appears in one citation - Job 16:11, in which it is rendered as, “and turned me over.” This chapter highlights the Lord Jesus as He underwent death and annihilation for His chosen people, prior to Creation at the Hand of God the Father. I’ll read verses 7-16 for the sake of the context:


“But now he hath made me weary: thou hast made desolate all my company. {8} And thou hast filled me with wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face. {9} He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. {10} They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. {11} God hath delivered me to the ungodly, and turned me over [yarat:H3399]  into the hands of the wicked. {12} I was at ease, but he hath broken me asunder: he hath also taken [me] by my neck, and shaken me to pieces, and set me up for his mark. {13} His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. {14} He breaketh me with breach upon breach, he runneth upon me like a giant. {15} I have sewed sackcloth upon my skin, and defiled my horn in the dust. {16} My face is foul with weeping, and on my eyelids [is] the shadow of death;” 


Verse 33


Continuing in verse 33 we further learn: 


“And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.” 

 

And Turned [natah:H5186] From Me [paniym:H6440] / She Had Turned [natah:H5186] From Me  [paniym:H6440] 


Once again, some of these words we have discussed before, so let’s focus on the two terms, “and turned” and “from me,” which is repeated in this verse, and depicts the actions of the donkey. The subsequent notices illustrate some of the ways that God presents these two words, in the context of judgment, even though in verse 33, the donkey is avoiding the judgment.


In 2 Kings 21:13 we read,And I will stretch [natah:H5186] over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as [a man] wipeth a dish, wiping [it], and turning [it] upside down.”  [paniym:H6440] 


1 Chronicles 21:16 records, “And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out [natah:H5186]  over Jerusalem. Then David and the elders [of Israel, who were] clothed in sackcloth, fell upon their faces.”  [paniym:H6440] 


Isaiah 30:8-11 makes this proclamation with regard to Judah and Jerusalem (who represent the New Testament “house of God” that came under His wrath): “ Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: {9} That this [is] a rebellious people, lying children, children [that] will not hear the law of the LORD: {10} Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:{11} Get you out of the way, turn aside [natah:H5186]  out of the path, cause the Holy One of Israel to cease from before  [paniym:H6440] us.”


Jeremiah 7:24 also affirms, “But they hearkened not, nor inclined [natah:H5186]  their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward.”  [paniym:H6440] 


 Surely Now Also I Had Slain Thee [harag:H2026] And Saved Her Alive [chayah:H2421]


The last two expressions in verse 33 are: “surely now also I had slain thee” and “and saved her alive,” which are found together in three other references:


Genesis 12:10-13 recounts Abraham’s apprehension regarding his wife, Sarah, as they entered into Egypt, in which these two terms are found in verse 12; “And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land. {11} And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou [art] a fair woman to look upon:{12} Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This [is] his wife: and they will kill me [harag:H2026], but they will save thee alive. [chayah:H2421] {13}  Say, I pray thee, thou [art] my sister: that it may be well with me for thy sake; and my soul shall live because of thee.” 


In Judges 8:18-21 Gideon confronts the two kings of Midian, Zebah and Zalmunna, in which these two words emerge in verse 19, “Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king. {19} And he said, They [were] my brethren, [even] the sons of my mother: [as] the LORD liveth, if ye had saved them alive [chayah:H2421], I would not slay [harag:H2026] you. {20} And he said unto Jether his firstborn, Up, [and] slay them. But the youth drew not his sword: for he feared, because he [was] yet a youth. {21} Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels' necks.”


In Ezekiel 37:1-9 these two words come to light in verse 9, in this awesome display of God’s salvation power that Ezekiel witnesses in this parable: “The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones, {2} And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry. {3} And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. {4} Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. {5} Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: {6} And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD. {7} So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. {8} And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them. {9} Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain [harag:H2026], that they may live.” [chayah:H2421]


The theme of “life” and “death” crops up again, as it does so frequently in the Bible, emphasizing God’s mercy on His elect, and His judgment on the non-elect.


Verses 34 and 35


We have arrived at verses 34-35, in which we encounter Balaam’s reply to God, and the LORD’s final instructions to him:


“And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. {35} And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.”


I Have Sinned [chata’:H2398]


The term, “I have sinned” springs up throughout the Old Testament, and is spoken by the elect as well as the non-elect, as the following references underscore:


Exodus 9:27 maintains, “And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned [chata’:H2398] this time: the LORD [is] righteous, and I and my people [are] wicked.”


1 Samuel 15:24 likewise records, “And Saul said unto Samuel, I have sinned: [chata’:H2398] for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.”


In Ezekiel 18:4, God stipulates: “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, [chata’:H2398] it shall die.”


In 2 Samuel 12:13, David acknowledges his sin, and is assured of God’s forgiveness: “And David said unto Nathan, I have sinned [chata’:H2398] against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.”


In the foregoing examples, we note that “confession” of sin does not necessarily equate with salvation, as proponents of the free will gospel insist.


For I Knew [yada:H3045] Not [lo’:H3808] 


Let’s now examine the two terms, “for I knew” and “not” which are found in these next passages:


In Genesis 21:25-26, they appear in verse 26: “And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away. {26} And Abimelech said, I wot  [yada:H3045]  not who hath done this thing: neither [lo’:H3808] didst thou tell me, neither [lo’:H3808]  yet heard I [of it], but to day.”


In Psalm 35:1-10, these words surface in verse 8: “[A Psalm] of David.] Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me. {2} Take hold of shield and buckler, and stand up for mine help. {3} Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation. {4} Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. {5} Let them be as chaff before the wind: and let the angel of the LORD chase [them]. {6} Let their way be dark and slippery: and let the angel of the LORD persecute them. {7} For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul. {8} Let destruction come upon him at unawares  [yada:H3045] [lo’:H3808]; and let his net that he hath hid catch himself: into that very destruction let him fall. {9} And my soul shall be joyful in the LORD: it shall rejoice in his salvation. {10} All my bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him? ”


Isaiah 63:16 stresses God’s perfect omniscience at all times: “Doubtless thou [art] our father, though Abraham be ignorant [yada:H3045] [lo’:H3808] of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.”


Ignorance of the law can never be used as a viable excuse to escape the consequences of breaking the law - both spiritually as well as on a physical level.


That Thou Stoodest [natsab:H5324] Against Me [qir’ah:H7125]


The next two words that we encounter in Numbers 23:34 are “that thou stoodest” and “against me,” according to the following scriptures; H7125 is primarily translated as “meet” or “against”:


In Exodus 5:19-21, they come into view in verse 20: “And the officers of the children of Israel did see [that] they [were] in evil [case], after it was said, Ye shall not minish [ought] from your bricks of your daily task. {20} And they met Moses and Aaron, who stood [natsab:H5324] in the way [qir’ah:H7125], as they came forth from Pharaoh: {21} And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.”


Then in Exodus 7:14-18, they emerge in verse 15: “And the LORD said unto Moses, Pharaoh's heart [is] hardened, he refuseth to let the people go. {15} Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand [natsab:H5324] by the river's brink against he come [qir’ah:H7125]; and the rod which was turned to a serpent shalt thou take in thine hand. {16} And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. {17} Thus saith the LORD, In this thou shalt know that I [am] the LORD: behold, I will smite with the rod that [is] in mine hand upon the waters which [are] in the river, and they shall be turned to blood. {18} And the fish that [is] in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.”


Once again, we witness God’s displeasure with Balaam’s actions - in spite of his numerous professions of being obedient. One is reminded of the stinging words in Titus 1:16,


They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.


Now Therefore If It Displease Thee [ra’`:H7489] [`ayin:H5869] I Will Get Me Back Again [shuwb:H7725]


The last phrase that issues in verse 34 is “...now therefore if it displease thee, I will get me back again,” which is comprised of three words. The way Jay P. Green’s Interlinear Bible renders this phrase literally is:“If evil is in your eyes, I shall turn back by myself.”


These three terms only arise in two other citations:


1 Samuel 26:21 is one of the accounts in which David could have easily killed king Saul, in spite of the fact that Saul persisted for a long time in attempting to kill his son-in-law, David: “Then said Saul, I have sinned: return [shuwb:H7725], my son David: for I will no more do thee harm [ra’`:H7489], because my soul was precious in thine eyes  [`ayin:H5869] this day: behold, I have played the fool, and have erred exceedingly.”


In light of what we just read regarding Saul (who spiritually represents the “house of God” that came under God’s wrath on May 21, 1988), Proverbs 24:15-20 is certainly applicable, in which these terms emerge in verse 18:  “Lay not wait, O wicked [man], against the dwelling of the righteous; spoil not his resting place: {16} For a just [man] falleth seven times, and riseth up again: but the wicked shall fall into mischief. {17} Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: {18} Lest the LORD see [it], and it displease him [ra’`:H7489] [`ayin:H5869], and he turn away [shuwb:H7725] his wrath from him. {19} Fret not thyself because of evil [men], neither be thou envious at the wicked; {20} For there shall be no reward to the evil [man]; the candle of the wicked shall be put out.”


One can’t help but notice how Saul is very much like Balaam in his actions - despite his “professions” particularly in the matter of not decimating the Amalekites - for which he forfeited the kingdom to David, as we read in 1 Samuel 15:22-28,


“And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams. {23} For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king. {24} And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. {25} Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD. {26} And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel. {27] And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. {28} And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, [that is] better than thou.” 






Summary:


Today our focus was upon the last half of Numbers 22:30, as well as verses 32-34. In our investigation of these words and phrases we gleaned the following:


  • “Was I ever [cakan:H5532] Wont” [cakan:H5532] in verse 30: An interesting dynamic is taking place here spiritually...the donkey by his own admission, had never disobeyed as he did on these three occasions, and the reason for his “rebellion” is that he saw what lay ahead - namely God’s judgment - and sought to avoid it.


  • To Do So [’asah:H6213] in verse 30: please note the contrast between God and Balaam and Balaam (speaking under divine inspiration) and Balak:

 

  • And He Said [’amar:H559] Nay [lo’:H3808] in verse 30: God is highlighting His salvation program, in addition to man’s wickedness, as we saw this word employed in the verses we considered.


  • A “REMINDER”: what we have learned regarding Balaam, and the consequences of his actions in Revelation 2:14, Numbers 25:1-11, and the commentary found in 1 Corinthians 10:1-8.


  • Behold I Went Out [yatsa’:H3318] To Withstand Thee [satan:H7854] in verse 32: Balaam is God’s enemy (even though God used him to speak God’s words, under divine inspiration), but he still remains a prisoner in the kingdom of Satan, as each of the non-elect.


  • Because Thy Way [derek:H1870] Is Perverse [yarat:H3399] Before Me in verse 32: These two terms only appears in one citation - Job 16:11 - in which it is rendered as, “and turned me over.” This chapter highlights the Lord Jesus as He underwent death and annihilation for His chosen people, prior to Creation at the Hand of God the Father, and again highlights the judgment of God.


  • And Turned [natah:H5186] From Me [paniym:H6440] / She Had Turned [natah:H5186] From Me  [paniym:H6440] in verse 33:  The verses we looked at illustrate some of the ways that God presents these two words, in the context of judgment, even though in verse 33, the donkey is avoiding the judgment.

 

  • Surely Now Also I Had Slain Thee [harag:H2026] And Saved Her Alive [chayah:H2421] in verse 33: The theme of “life” and “death” crops up again, as it does so frequently in the Bible, emphasizing God’s mercy on His elect, and His judgment on the non-elect.


  • I Have Sinned [chata’:H2398] in verse 34: We note that “confession” of sin does not necessarily equate with salvation, as proponents of the free will gospel insist.


  • For I Knew [yada:H3045] Not [lo’:H3808] in verse 34: Ignorance of the law can never be used as a viable excuse to escape the consequences of breaking the law - both spiritually as well as on a physical level.


  • That Thou Stoodest [natsab:H5324] Against Me [qir’ah:H7125] in verse 34: Once again, we witness God’s displeasure with Balaam’s actions - in spite of his numerous professions of being obedient. (Titus 1:16)


  • Now Therefore If It Displease Thee [ra’`:H7489] [`ayin:H5869] I Will Get Me Back Again [shuwb:H7725] in verse 34: One can’t help but notice how Saul is very much like Balaam in his actions - despite his “professions” particularly in the matter of not decimating the Amalekites - for which he forfeited the kingdom to David. (1 Samuel 15:22-28)


Lord willing, we will look at verse 35 next Sunday, and wrap up our study regarding Balaam and his donkey, and what they represent spiritually, and how that account ties in to 2 Peter 2:15-16.


Please join us for our Q & A at 5:30 PM (PDT)/8:30 PM (EDT), if you have any questions about today’s study or if anything was unclear to you. You may post  a comment or ask an unrelated question as well.

Also, at 7:30 PM (PDT)/10:30 PM (EDT) we will have our thematic Bible reading in both the Old and New Testaments for 30 minutes, entitled “Think On These Things.”

2 Peter 2 - Part 30

June 3, 2018


“The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: {10} But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of dignities. {11} Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. {12} But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; {13} And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you; {14} Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: {15} Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness; {16} But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. {17} These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”


  • Theme Of 2 Peter 2: False Prophets
  • Purpose: Examine 40 Truths Concerning False Prophets
  • Objective: “Beware Of False Prophets…”


Numbers 22:35


In our investigation of Numbers 22, we have arrived at verse 35, which records God’s final instructions to Balaam. As I mentioned at the end of last week’s study, we want to work through this verse, and then I will try to summarize the spiritual meaning of Balaam and his donkey to better understand what God is highlighting in 2 Peter 2:15-16,


“And the angel of the LORD said unto Balaam, Go with the men: but only the word that I  shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.”


“Go” [yalak:H3212] And “With The Men” [’enowsh:G582]


Let’s commence with the two words, “go,” and “with the men,”  as we have already considered the terms, “the angel of LORD,” and “Balaam” previously. The subsequent passages reveal how God employs these two expressions together:


These words emerge together in Numbers 22:20, as “if the men” and “go”: “And God came unto Balaam at night, and said unto him, If the men [’enowsh:G582] come to call thee, rise up, [and] go [yalak:H3212] with them; but yet the word which I shall say unto thee, that shalt thou do.”


In Deuteronomy 13:12-15, these two terms are found in verse 13: “If thou shalt hear [say] in one of thy cities, which the LORD thy God hath given thee to dwell there, saying, {13} [Certain] men [’enowsh:G582], the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go [yalak:H3212]  and serve other gods, which ye have not known; {14} Then shalt thou enquire, and make search, and ask diligently; and, behold, [if it be] truth, [and] the thing certain, [that] such abomination is wrought among you; {15} Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that [is] therein, and the cattle thereof, with the edge of the sword. ”


Joshua 18:8-9 states, And the men [’enowsh:G582] arose, and went away [yalak:H3212] : and Joshua charged them that went to describe the land, saying, Go [yalak:H3212] and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh. {9} And the men went and passed through the land, and described it by cities into seven parts in a book, and came [again] to Joshua to the host at Shiloh.”


1 Samuel 8:22 likewise adds, “And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men [’enowsh:G582] of Israel, Go [yalak:H3212] ye every man unto his city.”


These two words appear in verses 21-22 of 1 Samuel 30:21-25, “And David came to the two hundred men [’enowsh:G582], which were so faint that they could not follow [yalak:H3212]  David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that [were] with him: and when David came near to the people, he saluted them. {22} Then answered all the wicked men and [men] of Belial, of those [’enowsh:G582] that went with David, and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered, save to every man his wife and his children, that they may lead [them] away, and depart. [yalak:H3212] {23} Then said David, Ye shall not do so, my brethren, with that which the LORD hath given us, who hath preserved us, and delivered the company that came against us into our hand. {24} For who will hearken unto you in this matter? but as his part [is] that goeth down to the battle, so [shall] his part [be] that tarrieth by the stuff: they shall part alike. {25} And it was [so] from that day forward, that he made it a statute and an ordinance for Israel unto this day.” 


Lastly, 2 Samuel 5:6 records: “And the king and his men [’enowsh:G582] went [yalak:H3212] to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.”


But Only [’ephec:H657] The Word [dabar:H1697]


Let us now consider the next phrase we encounter, “but only the word,” which consists of two Hebrew words, whichis only found again in verse 14 of 2 Samuel 12:13-15 - which presents Nathan’s statement to David (under divine inspiration) concerning David’s sin:


“And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die. {14} Howbeit [’ephec:H657], because by this deed [dabar:H1697] thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die. {15} And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.”


That I Shall Speak Unto Thee [dabar:H1696] That Shalt Thou Speak [dabar:H1696] 


The next  English phrase, “that I shall speak unto thee, that thou shalt speak,” is made up of a duplication of the Hebrew word, “dabar” or “speak.” (H1696) Actually H1696 is the identically spelled root word for “dabar” (H1697), commonly rendered as “the word” that was just mentioned. These two words are highly significant, as they intimately relate to God “speaking” His “Word” - and we know that the Lord Jesus Christ Himself is the Divine Word, as Lazarus 1:1-5 reiterates three times in verse 1:


“In the beginning was the Word [logos:G3056], and the Word [logos:G3056] was with God, and the Word [logos:G3056] was God. {2} The same was in the beginning with God. {3} All things were made by him; and without him was not any thing made that was made. {4} In him was life; and the life was the light of men. {5} And the light shineth in darkness; and the darkness comprehended it not.”


We also read that God divided the continents, according to Genesis 10:25, 


“And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth divided; and his brother's name [was] Joktan.”


Then continuing further in Genesis 11:6-9 we also learn of the creation or (“confounding”) of various languages, emanating from one initial language: “And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. {7] Go to, let us go down, and there confound their language, that they may not understand one another's speech. {8} So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. {9} Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.”


This characteristic of man - the ability to speak and communicate with one another - is also an attribute of the Persons of the Godhead who communicate flawlessly with each other in perfect understanding, comprehension, and purpose, as 1 John 5:7-8 testifies,


“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. {8] And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.”


In turn, God has given man this wonderful gift which originally was designed for mutual communion with Him, since man was created in the image of God, even though that glorious image was shattered by man in the Garden of Eden; wonderfully during the 13,023 years of the “day of salvation,” each of the elect were recreated spiritually in that image through the redemption that Christ secured for each of them, prior to Creation, as 2 Corinthians 5:17 testifies:


“Therefore if any man [be] in Christ, [he is] a new creature [“creation”]: old things are passed away; behold, all things are become new.”    


The “Doubling Up” Of  “Dabar” (H1696)


The curious “doubling up” of the word “dabar” (H1696) occurs in  83 references, some of which are listed below:


Daniel 10:19 records, “And said, O man greatly beloved, fear not: peace [be] unto thee, be strong, yea, be strong. And when he had spoken [dabar:H1696] unto me, I was strengthened, and said, Let my lord speak; [dabar:H1696] for thou hast strengthened me.”


Exodus 4:30 reveals,  “And Aaron spake [dabar:H1696] all the words which the LORD had spoken [dabar:H1696] unto Moses, and did the signs in the sight of the people.”


Likewise, Exodus 33:11 maintains, “And the LORD spake [dabar:H1696] unto Moses face to face, as a man speaketh [dabar:H1696] unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.”


And Numbers 12:8 adds, With him will I speak [dabar:H1696] mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak [dabar:H1696] against my servant Moses?


Jeremiah 36:2 pinpoints the manner in which God wrote the Bible, “Take thee a roll of a book, and write therein all the words that I have spoken [dabar:H1696] unto thee against Israel, and against Judah, and against all the nations, from the day I spake [dabar:H1696] unto thee, from the days of Josiah, even unto this day.”


Ezekiel 2:2 states: “And the spirit entered into me when he spake [dabar:H1696] unto me, and set me upon my feet, that I heard him that spake [dabar:H1696] unto me.”


Jeremiah 26:2 and 8 inform: “Thus saith the LORD; Stand in the court of the LORD'S house, and speak [dabar:H1696] unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak [dabar:H1696] unto them; diminish not a word: ... {8} Now it came to pass, when Jeremiah had made an end of speaking [dabar:H1696] all that the LORD had commanded [him] to speak [dabar:H1696] unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.”


Numbers 7:89 acknowledges, “And when Moses was gone into the tabernacle of the congregation to speak [dabar:H1696] with him, then he heard the voice of one speaking [dabar:H1696] unto him from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims: and he spake [dabar:H1696] unto him.”


The next three passages all relate to Balaam:


Numbers 22:38 records, “And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say [dabar:H1696] any thing? the word that God putteth in my mouth, that shall I speak.” [dabar:H1696]


In similar fashion Numbers 23:26 sets forth Balaam reply to Balak: “But Balaam answered and said unto Balak, Told [dabar:H1696] not I thee, saying, All that the LORD speaketh, [dabar:H1696] that I must do?”


This is also the case in Numbers 24:13, “If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, [dabar:H1696] that will I speak?” [dabar:H1696]


Deuteronomy 18:20 and 22 presents this admonition: “But the prophet, which shall presume to speak [dabar:H1696] a word in my name, which I have not commanded him to speak, [dabar:H1696] or that shall speak [dabar:H1696] in the name of other gods, even that prophet shall die. ... {22} When a prophet speaketh [dabar:H1696] in the name of the LORD, if the thing follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [dabar:H1696] [but] the prophet hath spoken [dabar:H1696] it presumptuously: thou shalt not be afraid of him.”


2 Chronicles 18:12-13 concerns the faithful declaration of Micaiah: “And the messenger that went to call Micaiah spake [dabar:H1696] to him, saying, Behold, the words of the prophets [declare] good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak [dabar:H1696] thou good. {13} And Micaiah said, [As] the LORD liveth, even what my God saith, that will I speak.” [dabar:H1696] 


Although this term is only used once in Job 33:14 the wording “once” and “twice” is most interesting: “For God speaketh [dabar:H1696] once, yea twice, [yet man] perceiveth it not.”


Lastly, 2 Chronicles 6:10 and 15 highlights God’s faithfulness:  “The LORD therefore hath performed his word that he hath spoken:[dabar:H1696] for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, [dabar:H1696] and have built the house for the name of the LORD God of Israel. ... {15} Thou which hast kept with thy servant David my father that which thou hast promised [dabar:H1696] him; and spakest [dabar:H1696] with thy mouth, and hast fulfilled [it] with thine hand, as [it is] this day.”


As we note how God utilizes this term in the foregoing passages, one is reminded of the exceedingly crucial axiom found in Jeremiah 23:28, in which God links H1697 and H1696 together again: 


“The prophet that hath a dream, let him tell a dream; and he that hath my word [dabar:H1697], let him speak [dabar:H1696] my word [dabar:H1697] faithfully. What [is] the chaff to the wheat? saith the LORD.” 


Went [yalak:H3212] With The Princes [sar:H8269]


The last two terms that we find in Numbers 22:35 with regard to Balaam are: “went” and “with the princes;” they also come into view in both Numbers 22:13, and 21 respectively:


“And Balaam rose up in the morning, and said unto the princes [sar:H8269] of Balak, Get [yalak:H3212] you into your land: for the LORD refuseth to give me leave to go with you. ... {21} And Balaam rose up in the morning, and saddled his ass, and went [yalak:H3212] with the princes [sar:H8269] of Moab.”


These next citations have in view God’s judgment upon His own house (1 Peter 4:17), typified by Judah and Jerusalem:


As noted earlier, Jeremiah 36 is a chapter that reveals how God wrote the Bible, in which these two expressions surface in verses 14 and 19, Therefore all the princes [sar:H8269]  sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. [yalak:H3212] So Baruch the son of Neriah took the roll in his hand, and came unto them. ... {19} Then said the princes [sar:H8269]  unto Baruch, Go [yalak:H3212] , hide thee, thou and Jeremiah; and let no man know where ye be.”


Jeremiah 49:3, “Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go [yalak:H3212]  into captivity, [and] his priests and his princes [sar:H8269]  together.”


Jeremiah 51:59, “The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went [yalak:H3212]  with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And [this] Seraiah [was] a quiet prince.” [sar:H8269] 


Lamentations 1:6  “And from the daughter of Zion all her beauty is departed: her princes [sar:H8269]  are become like harts [that] find no pasture, and they are gone [yalak:H3212]  without strength before the pursuer.”


Summary Of The Parable Of Balaam And His Donkey


We have spent the last seven studies considering the historical parable of Balaam and his donkey. I would like to now take the opportunity to try to tie together what we have gleaned spiritually over the course of these studies:


  • Two New Testament passages (besides 2 Peter 2:15-16) are exceptionally noteworthy - Jude 11 and Revelation 2:14 respectively -  regarding Balaam’s sins: 


“Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.”


“But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.


  • The historical events in view would have transpired between 1407 BC - 1367 BC. We also read in Joshua 13:22 that Balaam was killed, and even more importantly that he was a “soothsayer” (qacam:H7080) - a practice associated with the non-elect (or “heathen”) that God roundly condemned. 


  • The three locations where “the angel of the LORD” with His sword drawn has to do with God’s judgment: 


a.) “standing [natsab:H5324] in the way” [derek:H1870] (verse 23) - only found in Proverbs 8:2, and Jeremiah 31:21 having to do with Christ or “the way.” These words relate to the “latter rain” and the “day of judgment.”


b.)  stood [`amad:H5975] in a path [mish`owl:H4934] of the vineyards” [kerem:H3754] (only found together in verse 24). The “vineyard” exemplifies national Israel (as Isaiah 5 highlights).


c.) “and stood [`amad:H5975] in a narrow [tsar:H6862] place [maqowm:H4725](verse 26) - found in three references together: 2 Kings 6:1, Hosea 5:15, and Isaiah 49:20. Significantly, the term “in a narrow” is most commonly translated as “enemy” or “adversary” as 1 Samuel 2:32 maintains, and pinpoints Satan infiltrating the “house of God” in 2 Thessalonians 2:3-4, by God’s decree. So these three words are a reference to the “falling away” (apostasia:G646), and the Great Tribulation.


  • The same three words in Numbers 22:28, “And the LORD [Yehovah:H3068] opened [pathach:H6605] the mouth [peh:H6310]” -  referring to the donkey -  only surface in connection with Ezekiel as he warns of God’s impending judgment on Judah and Jerusalem (who typify the New Testament “house of God” as 1 Peter 4:17 warns) in Ezekiel 24:27 (context: the historical parable of the death of Ezekiel’s wife) and Ezekiel 33:22 (context:the command to be a “watchman,” and warn others of God’s approaching judgment.)


  • The “smiting” (nakah:H5221) of the donkey “these three times” also has to do with “judgment,” and the two words “these three” (shalowsh:H7969) and “times” (regel:H7272) only appear one other time (besides Numbers 22:28, and 32-33) in Exodus 23:14, which describes the three feasts which God commanded the Israelites to observe yearly.


  • The two expressions, “said” (’amar:H559) and “unto the ass” (’athown:H860 - a female donkey) in Numbers 22:29 are only found together in three other passages: 1 Samuel 9 and 10 which refer to Saul’s father’s asses “being lost;” (Remember that Saul is a picture of the New Testament “house of God” that came under God’s wrath.) 2 Kings 4:22 and 24 regarding the death of the Shunammite’s son; and Job 1:14 having to with destruction of the “oxen” and “asses,” which God allowed Satan to orchestrate.


  • The terms, “because thou hast mocked me” (`alal:H5953) and “for now would I kill thee” (harag:H2026) in Numbers 22:29, only emerge together in Lamentations 2:20, and again we recognize the ever familiar context of judgment beginning at the “house of God” (1 Peter 4:17).


  • In Numbers 22:30 we covered the fact that the words,was I ever [cakan:H5532] wont [cakan:H5532] to do so [’asah:H6213] unto this day” [yowm:H3117] is important as it marks a major “change of direction” that the donkey took - which she had never done before -  thus avoiding the impending judgment that lay ahead. That “day” was May 21, 1988, and in doing so, she typifies God’s elect who left “the house of God” in obedience to  Matthew 24:15-16, and began proclaiming that message. The last two terms in verse 30, “and he said” (’amar:H559) and “nay,” (lo’:H3808) highlight both God’s salvation program as well as man’s wickedness.


  • “behold I went out” [yatsa’:H3318] “to withstand thee” [satan:H7854] in verse 32: We noted that the expression “to withstand thee” is “satan.” Balaam is God’s enemy (even though God used him to speak God’s words, under divine inspiration), but he still remains a prisoner in the kingdom of Satan, as each of the non-elect.


  • “because thy way” [derek:H1870] “is perverse” [yarat:H3399]  in verse 32: These two words only appear together in one citation - Job 16:11 - in which it is rendered as, “and turned me over.” Job 16 highlights the Lord Jesus as He underwent death and annihilation for His chosen people, prior to Creation.  


  • “and turned” [natah:H5186] “from me” [paniym:H6440] / “she had turned” [natah:H5186] “from me”  [paniym:H6440] in verse 33: these verses are found elsewhere, speaking of judgment, even though here, the donkey is avoiding the judgment.  


  • “surely now also I had slain thee” [harag:H2026] “and saved her alive” [chayah:H2421] in verse 33: Once again we see God’s mercy on His elect, and His judgment on the non-elect.


  • “I have sinned” [chata’:H2398] in verse 34: unfortunately, “confession” of sin or remorse (i.e.,“the sorrow of the world”) - (e.g., Judas or Esau) - does not indicate salvation, but leads to death and annihilation. 


  • “for I knew [yada:H3045] not [lo’:H3808]in verse 34: Ignorance of the law can never be used as a viable excuse to escape the consequences of breaking God’s law, or the “laws of the land,” unless they contradict Scripture.  


  • “that thou stoodest” [natsab:H5324] “against me” [qir’ah:H7125] in verse 34: Once again, we witness God’s displeasure with Balaam’s actions - in spite of his numerous professions of being obedient. (Titus 1:16)


  • “now therefore if it displease thee” [ra’`:H7489] [`ayin:H5869] “I will get me back again” [shuwb:H7725] in verse 34: Notice how Saul is very much like Balaam in his actions - despite his “professions” particularly in the matter of not decimating the Amalekites - for which he forfeited the kingdom to David. (1 Samuel 15:22-28)


  • “go” [yalak:H3212] “with the men” [’enowsh:G582] in verse 35 depicts how God will use this unsaved “soothsayer” to accomplish his will as he represents the leadership in the “house of God” that were involved in promoting lies and false gospels, appearing as “ministers of righteousness,” like their father, Satan who appears as “an angel of light,” according to 2 Corinthians 11:13-15, “For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ. {14} And no marvel; for Satan himself is transformed into an angel of light. {15} Therefore [it is] no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” 


  • “but only [’ephec:H657] the word” [dabar:H1697] - in verse 35 -  surfaces again in one other reference - 2 Samuel 12:14


  • “that I shall speak unto thee” [dabar:H1696] “that shalt thou speak” [dabar:H1696] - in verse 35, is a duplication of the word “speak,” which is the root word for the identically spelled term, “dabar” (H1697), rendered predominantly as “word,” throughout the Old Testament.  Even in the case of this wicked “soothsayer,” he is only able to prophesy what God “puts in his mouth,” as Numbers 22:38, 23:26, and 24:13 affirm.


  • The last two words in verse 35 are: “went” [yalak:H3212] “with the princes” [sar:H8269] - here we note that Balaam is in the company of the Moabites (who represent the “house of God” where God’s judgment began) and spiritually identifies with them - even though he does not curse the Israelites as Balak had desired him to do.


From this summary we can see why God has included this account of Balaam in 2 Peter 2, and the warning for us to not fall into the same trap that all false prophets attempt to lay for those who (outwardly) profess to identify with the “true gospel.” 


Lord willing, in our next study, we will return to 2 Peter 2:17.


Please join us for our Q & A at 5:30 PM (PDT)/8:30 PM (EDT), if you have any questions about today’s study or if anything was unclear to you. You may post  a comment or ask an unrelated question as well.

Also, at 7:30 PM (PDT)/10:30 PM (EDT) we will have our thematic Bible reading in both the Old and New Testaments for 30 minutes, entitled “Think On These Things.”

2 Peter 2 - Part 31

June 24, 2018

2 Peter 2:17-22, “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. {18} For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error. {19} While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. {20} For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. {21} For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them. {22} But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.”









  • Theme Of 2 Peter 2: False Prophets
  • Purpose: Examine 40 Truths Concerning False Prophets
  • Objective: “Beware Of False Prophets…”


We are down to the last 6 verses in 2 Peter 2, and today we want to focus on verse 17, and in particular, the phrase, “...these are wells without water...”: 


These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”


In this verse we find two more descriptive characteristics of “false prophets/teachers”: “wells without water” and  “clouds that are carried with a tempest”:


Wells [pege:G4077 - pronounced: “pay-gay”] Without Water [anydros:G504 - pronounced: “ahnew-dross”


These two expressions  are only found together in this passage, so we will have to consider them separately. Today, I just want to zero in on the word, “wells,” which is translated as “fountains” 8 times, and 4 times as “wells;” Next Sunday, Lord willing, we will take a look at the word, “without water.” For now, let’s look at one very notable account having to do with a well - Jacob’s well to be exact - in Lazarus 4. In this amazing chapter we discover that a certain woman is the focus of Jesus’ journey from Jerusalem through Samaria on his way to Galilee (as the map shows) in order to encounter one of His elect - the woman who had been married 5 times and was with the 6th man. We find her coming to draw water out of the well during the hottest part of the day - approaching high noon (“the sixth hour” - the Jewish day began at sunrise or 6 AM, so the sixth hour would be noon) - in order to avoid being seen, and finds this man (the Lord Jesus) sitting on the well! I’ll read verses 3-30 of this most memorable portrait of God’s mercy during the “day of salvation,” in which G4077 surfaces in verses 4 and 6, 


“He [Jesus] left Judaea, and departed again into Galilee. {4} And he must needs go through Samaria. {5} Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. {6} Now Jacob's well [pege:G4077] was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [pege:G4077] [and] it was about the sixth hour. {7} There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. {8} (For his disciples were gone away unto the city to buy meat.) {9} Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. {10} Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. {11} The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? {12}  Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? {13} Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: {14} But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well [pege:G4077] of water springing up into everlasting life. {15} The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. {16} Jesus saith unto her, Go, call thy husband, and come hither. {17} The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: {18} For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. {19} The woman saith unto him, Sir, I perceive that thou art a prophet. {20} Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. {21} Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. {22} Ye worship ye know not what: we know what we worship: for salvation is of the Jews. {23} But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. {24} God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth. {25} The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. {26} Jesus saith unto her, I that speak unto thee am [he]. 27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? {28} The woman then left her waterpot, and went her way into the city, and saith to the men, {29} Come, see a man, which told me all things that ever I did: is not this the Christ? {30} Then they went out of the city, and came unto him. {31}  In the mean while his disciples prayed him, saying, Master, eat. {32} But he said unto them, I have meat to eat that ye know not of. {33} Therefore said the disciples one to another, Hath any man brought him [ought] to eat? {34} Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. {35} Say not ye, There are yet four months, and [then] cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. {36} And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. {37} And herein is that saying true, One soweth, and another reapeth. {38} I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. {39} And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. {40} So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. {41} And many more believed because of his own word; {42} And said unto the woman, Now we believe, not because of thy saying: for we have heard [him] ourselves, and know that this is indeed the Christ, the Saviour of the world. {43} Now after two days he departed thence, and went into Galilee.”


Some Historical Background On Jacob’s Well


In Lazarus 4:5-6 and 12 we learn the following: “Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. {6} Now Jacob's well [pege:G4077] was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [pege:G4077] [and] it was about the sixth hour…{12}  Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 


This is also corroborated by Joshua 24:32, and Genesis 33:18-20, respectively: 


“And the bones [`etsem:H6106] of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.


“And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city. {19} And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. {20} And he erected there an altar, and called it Elelohe-Israel.” [“The Mighty God of Israel”]


The Account Of The Woman At The Well


As I mentioned earlier, Lazarus 4, is a stupendous illustration of God’s sovereign salvation program which was targeting one woman in particular, but upon closer inspection, we recognize that God had much more in view, as others in the village whom God had elected, came under the hearing of the Word of God during the two days that He spent with them.


A beautiful Scripture regarding “drawing water” out of the “wells of salvation” is found in Isaiah 12 (one of the shortest chapters in the book of Isaiah). Isaiah 12 is also sandwiched in between Isaiah 11 that deals with the Messiah, and the second outpouring of the Holy Spirit during that latter part of the Great Tribulation, and Isaiah 13 that pertains to our present “day of judgment;”  I’ll read verses 2-3,


“Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation. {3} Therefore with joy shall ye draw water [mayim:H4325] out of the wells [may`an:H4599] of salvation.” [yeshuw`ah:H3444]


An extremely significant passage in which the two terms, “water” (mayim:H4325) and “wells” or “fountains” (may`an:H4599) emerge is in verse 24 of Proverbs 8:22-25, having to do with Christ being “brought forth” (i.e., “a rebirth” or “resurrection”) prior to the Creation of our universe, as the Lamb slain for the sins of His beloved elect:


“The LORD possessed [qanah:H7069 - “bought,” “purchased,” “redeemed”] me in the beginning [re’shiyth:H7225 - “firstfruit” or “chief,  He is the Beginning - the Greek “alpha” or Hebrew “aleph”] of his way [derek:H1870 - He is the Way], before his works of old. {23} I was set up [nacak:H5258 - “poured out,” “melted,” “molten” ] from everlasting, from the beginning, or ever the earth was. {24} When [there were] no depths, I was brought forth [chuwl:H2342]; when [there were] no fountains [may`an:H4599] abounding with water. [mayim:H4325]{25} Before the mountains were settled, before the hills was I brought forth:” [chuwl:H2342]


I have mentioned this before a number of times, but it bears repeating, because it is so crucial to understand that the term, “I was set up” (nacak:H5258) in Proverbs 8:23 is only translated this way twice (here and in Psalm 2:6, “yet have I set”). In the 23 other times that it appears in Scripture, it is rendered as:  “pour out (12x), pour(4x), cover(3x),offer(2x), and once as  meltethand “molten.” Although the translators did the best they could with the information they had at the time, we can now correct this, by rendering this expression in the same way it is found in every other passage as  “pour out,” pour,” “cover,” “offer,” “melteth,” and “molten”  which describes what in effect defies description: “...the Lamb slain from the foundation of the world.”


I Was Brought Forth [chuwl:H2342] - 


Let’s review another momentous term in Proverbs 8:24-25 by way of review: “I was brought forth,” and “was I brought forth,” depicting the pain and anguish normally associated with a woman’s labor and delivery - please keep this in mind as I will return to this idea a little later on:


Job 15:7 poses this rhetorical question - with Christ in view prior to the foundation of the world: “[Art] thou the first man [that] was born [yalad:H3205]? or wast thou made [chuwl:H2342] before the hills?”


Psalm 51:5, renders this word, as  Behold, I was shapen [chuwl:H2342] in iniquity; and in sin did my mother conceive me.”


Isaiah 26:17-18 translate it as “is is pain,” and “we have been in pain”: “Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [chuwl:H2342] [and] crieth out in her pangs; so have we been in thy sight, O LORD. {18} We have been with child, we have been in pain, [chuwl:H2342] we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen.”


Isa 66:7-8 expresses it as, “before she travailed,” “be made to being forth,” and “travailed” respectively: Before she travailed, [chuwl:H2342] she brought forth; before her pain came, she was delivered of a man child. {8} Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth [chuwl:H2342] in one day? [or] shall a nation be born at once? for as soon as Zion travailed, [chuwl:H2342] she brought forth her children.”


We can also take this a step further by comparing these passages which have to do with Christ being annihilated - as the pain associated with those who give birth yet die in the process - like Rachel when she gave birth to Benjamin, but died, according to Genesis 35:16-19; please note the same Hebrew word, “yalad” (H3205), rendered as “that was born” as we just noted in Job 15:7,


“[Art] thou the first man [that] was born [yalad:H3205]? or wast thou made [chuwl:H2342] before the hills?”


Genesis 35:16-19 also records: “And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed [yalad:H3205], and she had hard [qashah:H7185] labour. [yalad:H3205] {17} And it came to pass, when she was in hard [qashah:H7185] labour [yalad:H3205], that the midwife [yalad:H3205] said unto her, Fear not; thou shalt have this son also. {18} And it came to pass, as her soul was in departing, (for she died ) that she called his name Benoni: [“son of my sorrow”] but his father called him Benjamin. [“son of my right hand”]{19} And Rachel died, and was buried in the way to Ephrath, which [is] Bethlehem.” [“the house of Bread”]


In light of the language that is linked with labor and childbirth that was just discussed in relationship to Christ being slain prior to Creation, let’s turn to Psalm 139:13-16, which speaks of the formation of the Body of Christ in terms of a “birth”:


“For thou hast possessed my reins: thou hast covered me in my mother's womb. {14} I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well. {15} My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth. {16} Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.


Normally we would associate childbirth with women, and we can think of Sarah - who typifies “Jerusalem above” - but Christ is the One who has actually “begotten” each member of the Bride of Christ - individually throughout time as each became saved as we read in James 1:17-18  - but also collectively as His Body, prior “...to the foundation of the world,” as Psalm 139 teaches.


James 1:17-18 maintains, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. {18} Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” 


Some Observations Regarding Psalm 139:13-16


We don’t have time for a full word-for word analysis of this magnificent psalm (139) but I would like to highlight some important features:


  • The term “possessed” (qanah:H7069 - “bought,” “purchased,” “redeemed”) in Psalm 139:13 is identical to what we encountered earlier in Proverbs 8:22, “The LORD possessed [qanah:H7069 - “purchased,” “bought,” “redeemed”] me in the beginning…”


  • The word, “womb” in Psalm 139:13, is also translated “belly” almost as many times; and in Jonah 2:2 it is indicative of the grave (or “hell”):


“And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly [beten:H990] of hell [she’owl:H7585] cried I, [and] thou heardest my voice.”


  • “My substance” (`otsem:H6108) in Psalm 139:15 is spelled identically to the word, “bone,” (`etsem:H6106), and indeed we are “bone of his bone,” and “flesh of his flesh,” according to Genesis 2:23, as Adam (picturing Christ) stated with regard to Eve (representing the elect)


  • “And curiously wrought” (racham:H7551) in Psalm 139:15 is the next term. In every other passage this word is related to the “needlework” of “blue, purple, scarlet, and fine twined linen” found in the Tabernacle and (and later on in the Temple), and used in the intricate embroidery on the priests’ garments.


  • The “lowest parts of the earth” (in Psalm 139:15) is another reference to the grave (or “hell”), as these next citations illustrate:


Deuteronomy 32:22 declares, “For a fire is kindled in mine anger, and shall burn unto the lowest [tachtiy:H8482] hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.”


Likewise, Psalm 86:13 maintains, “For great [is] thy mercy toward me: and thou hast delivered my soul from the lowest [tachtiy:H8482] hell.”


Psalm 88:6 is similar and includes the additional words of  “in darkness” and “in the deep” (also used in Jonah 2:3 - “For thou hadst cast me into the deep [metsowlah:H4688], in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.”): “Thou hast laid me in the lowest [tachtiy:H8482] pit [bowr:H953], in darkness, in the deeps.” [metsowlah:H4688]


A Word About “Pit” [bowr:H953]


The term, “pit” is very important because it brings us back full circle to the “well” which has been our focus in this study today, because H973 is translated as  pit (42x),cistern(4x),dungeon(11x), well(9x), dungeon” (with bayith:H1004 - “house”) (2x), and once as  fountain,” as we glean from the subsequent passages:


In Genesis 37:24 we read about what Joseph’s half brothers did to him, under God’s allowance: “And they took him, and cast him into a pit: [bowr:H953] and the pit [bowr:H953] [was] empty, [there was] no water in it.”


Quite often wells without water or cisterns without water were used to house prisoners, as was also the case with both Joseph as well as with Jeremiah for instance, as Genesis 40:15, Jeremiah 38:6, and Isaiah 24:22 (speaking of the non-elect in this day of judgment) respectively affirm:


“For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.” [bowr:H953]


“Then took they Jeremiah, and cast him into the dungeon [bowr:H953] of Malchiah the son of Hammelech, that [was] in the court of the prison: and they let down Jeremiah with cords. And in the dungeon [bowr:H953] [there was] no water, but mire: so Jeremiah sunk in the mire.”


“And they shall be gathered together, [as] prisoners are gathered in the pit, [bowr:H953] and shall be shut up in the prison, and after many days shall they be visited.”


We note the vivid contrast between  a “pit” or “dungeon” that is void of water, and the “living water” that quickly became the focal point during the exchange between the Samaritan woman and the Savior in Lazarus 4:10-11,


“Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. {11} The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?


We also see this in the beautiful historical parable in which David was battling the Philistines who had captured Bethlehem in 1 Chronicles 11:16-19,


“And David [was] then in the hold, and the Philistines' garrison [was] then at Bethlehem. {17} And David longed, and said, Oh that one would give me drink of the water of the well [bowr:H953] of Bethlehem, that [is] at the gate! {18} And the three brake through the host of the Philistines, and drew water out of the well [bowr:H953] of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: but David would not drink [of] it, but poured it out [nacak:H5258 - same word as in Proverbs 8:24 “I was set up” or I was “poured out”... “melted,”... “molten” - which took place prior to Creation] to the LORD,{19} And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with [the jeopardy of] their lives they brought it. Therefore he would not drink it. These things did these three mightiest.”


Incidentally, please note that the same word “but poured it out” in 1 Chronicles 11:18 as we saw earlier in Proverbs 8:23, where it was rendered as “I was set up” which should be translated as “I was poured out.”


Here are some other passages that contain this word, “pit”:


Psalm 30:3 makes this declaration: “O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.” [bowr:H953]


Likewise Psalm 40:2 affirms: “He brought me up also out of an horrible pit, [bowr:H953] out of the miry clay, and set my feet upon a rock, [and] established my goings.”


Proverbs 1:12 states, “Let us swallow them up alive as the grave; and whole, as those that go down into the pit:” [bowr:H953]


In Isaiah 14:15, we read of Satan’s end, which again links “pit” with “hell” (which is the grave): “Yet thou shalt be brought down to hell, to the sides of the pit.” [bowr:H953]


Lastly, Isaiah 38:18 discloses: “For the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit [bowr:H953] cannot hope for thy truth.”


The identically spelled root word for H953 is: “buwr” (H952) and is only employed once, and remarkably as “even to declare” in Ecclesiastes 9:1; I’ll read starting from the end of Ecclesiastes 8:17 to 9:3 for the sake of the context:


“ Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek [it] out, yet he shall not find [it]; yea further; though a wise [man] think to know [it], yet shall he not be able to find [it].{9:1} For all this I considered in my heart even to declare [buwr:H952] all this, that the righteous, and the wise, and their works, [are] in the hand of God: no man knoweth either love or hatred [by] all [that is] before them. {2} All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath. {3} This [is] an evil among all [things] that are done under the sun, that [there is] one event unto all: yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live, and after that [they go] to the dead.”


So this expression “even to declare” is actually “speaking” or teaching truth regarding the nature of the “well,” or “pit” or “cistern” as we have uncovered today with regard to “bowr” (G953) 


Summary


Today we considered the following:


  • The term “wells (pege:G4077) without water” refers to “false prophets” who do not possess “the water of life,” so they are indeed “empty” wells or cisterns, and thus prisoners in Satan’s kingdom, under the wrath of God.


  • We began by looking at the account of Jacob’s well in Lazarus 4, and some of the verses that confirm that (Joshua 24:32, and Genesis 33:18-20).


  • We also discovered a “tie in” with Isaiah 12:2-3 and the Hebrew terms, “water,” [mayim:H4325] and   “wells,”/”fountains” [may`an:H4599].


  • These two terms are also found in Proverbs 8:24, which is a tremendous affirmation of Christ as “...the Lamb slain from the foundation of the world,” and we discussed some key words in Proverbs 8:22-24  


  • Four key words were discussed in Proverbs 8:22-24, “possessed,” “beginning,” “I was set up” (“poured out”), and  “I was brought forth.”


  • We spent some time on the expression “I was brought forth” (chuwl:H2342), which appears in Job 15:7, again highlighting the Atonement prior to Creation, and saw that the word “born” (yalad:H3205) surfaced in this verse as well, and so we looked at a number of passages that spoke of “hard labor and delivery” as in the case of Rachel who died while giving birth to Benjamin.


  • This in turn led us to Psalm 139, which speaks of the formation of the Body of Christ by virtue of the Atonement of Christ prior to Creation. We considered 4 terms in this Psalm - “possessed” (also in Proverbs 8:22), “womb/belly,” “my substance,” and “curiously wrought,”


  • More time was spent looking at the 5th word - “lowest part of the earth” (tachtiy:H8482), and we saw in a some verses that this related to the “pit” bringing us full circle back to “wells” or “cisterns” - which contain no water, and, as was mentioned, exemplify false prophets who are spiritually imprisoned within them.


  • Lastly, we considered the identically spelled root or parent word for “pit” (bowr:H953) - which is “buwr” (G952) and curiously found that it is expressed as “declare” in only one passage - Ecclesiastes 9:1 - and is a beautiful word picture or “declaration” of this expression “pit” or “well.”


Lord willing, next Sunday, we will begin by examining the word, “without water.” 

2 Peter 2 - Part 32

July 1, 2018


2 Peter 2:17-22, “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. {18} For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error. {19} While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. {20} For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. {21} For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them. {22} But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.”


  • Theme Of 2 Peter 2: False Prophets
  • Purpose: Examine 40 Truths Concerning False Prophets
  • Objective: “Beware Of False Prophets…”


I want to briefly mention that over the course of the last few weeks and months, I have received some very valuable feedback on how I teach. One individual told me that I have a tendency to cover too much all at once; another stressed the importance of introduction and summary in order to keep on track with the lesson. A third person said that it’s helpful to have “face to face” or in-person communication with fellow believers. I really do appreciate these very specific kinds of responses, and I stress the word specific, as they are especially useful to me, and they help me to work on these areas, as God enables me to. In every audience no matter the size you have various learning styles...some are visual learners, others are auditory learners, and some are tactile - they use their hands to touch and feel, or be physically present with others; we also have some listeners, in which English is not their mother tongue, and that can present a unique set of challenges. I’m reminded of that wonderful passage in 1 John 1:1-3 which encompasses most of these:


“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; {2} (For the life was manifested, and we have seen [it], and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) {3} That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.”



Wonderfully, God allows for these differences in learning styles, because He is not only the Logos - the Word, He is also the Supreme Communicator of Truth, as He not only created language, but He also created the mouth and tongue and teeth required for speech and pronunciation, and the brain for communication. So,  I want to be able - as God permits - to not only teach truth, which is the top priority - and the only thing that God will bless - but also to be able to do so in a manner that will be most conducive for a person to receive that communication, according to their individual learning style, keeping in mind what Lazarus 3:27 declares, by John the Baptist, under divine inspiration:


“John answered and said, A man can receive nothing, except it be given him from heaven.


I mention all of this to say that I welcome whatever specific suggestions and constructive criticism you can offer, as it is a great assist to me, to be able to serve the LORD and you as best I can.


Introduction To Today’s Lesson


Let me introduce what we want to discuss today:


  1. Last week I mentioned that we would zero in on just one term -  “without water,” or “dry,” (G504) - which is only found in three other references: Matthew 12, Luke 11, and Jude, but our primary focus will be on Luke 11:24-26 (which is parallel to Matthew 12), having to do with the parable “of the man with an unclean spirit.”


  1. Three outstanding characteristics of the day of judgment occur in both Matthew 12:25-27 and Luke 11:17-18 - namely:
  • “the dividing of Satan’s kingdom”
  • The other two aspects only appear in Luke 11:5-8, as the “the need for persistence in prayer, and feeding sheep’ (God’s elect).”  


  1. I think you will find something really amazing (as I did)  because of  the way that God utilizes this term, “dry,” or “without water” - pointing to our present spiritual environment.  We will discover over the course of today’s lesson and the remaining studies in 2 Peter 2, that this word actually encapsulates what verses 19-22 of 2 Peter 2 are stating, taking us to the end of the chapter. 


You might recall that last Sunday we focused on the word, “wells” (pege:G4077) and we noted that it can refer to either “wells of salvation,” when God was still saving, as we saw in Isaiah 12:3, or broken or empty wells (or cisterns) that are in essence a “prison” or “pit” designed spiritually for the non-elect, since they typify the grave. I did not quote Jeremiah 2:13 in our last study, but it is very appropriate indeed, as it contrasts the “living water of the Gospel found in the wells of salvation” with the “broken cisterns” that man devises, which are completely useless because they don’t contain the  “water of eternal life,” but rather a toxic, polluted stream meant to poison and kill any who would partake of it:


“For my people have committed two evils; they have forsaken ME [emphasis mine] the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.”


This is why the rest of verse 17, equates “false prophets/teachers” to wells “without water,” and so today, I would like to target this specific word: 


Without Water [anydros:G504 - pronounced: “ah-new-dross”]


This term “anydros” (G504) is a compound word that contains the alpha negative “a-” (G1) and another word that is always rendered as “water,” -“hydor” (G5204). It is translated as “without water,” or as we shall shortly see, “dry.” If you transpose the last two letters of “hydor,” you have our familiar English word, “hydro-” which is the prefix for many of our English words that have to do with water, such as “hydroelectric.”  “Anydros” (G504) is only found three other times in the following references:


In both Matthew 12:43-45 and Luke 11:24-26 we find two parallel accounts, in which this expression is translated as “dry” in verse 43 and in verse 24, respectively:
 

“When the unclean spirit is gone out of a man, he walketh through dry [anydros:G504] places, seeking rest, and findeth none. {44} Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, swept, and garnished. {45} Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation.”


“When the unclean spirit is gone out of a man, he walketh through dry [anydros:G504] places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. {25} And when he cometh, he findeth [it] swept and garnished. {26} Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first.”


The last citation is in Jude 12, which is quite similar to 2 Peter 2, and in this verse, G504 is rendered as “[they are] without water”: “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, [anydros:G504] carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;”


The Contexts Of Matthew 12 And Luke 11 Highlight Three Important Spiritual Realities In The Day of Judgment


For the time being, let’s consider Matthew 12 and Luke 11. Both of these chapters contain the parable of the unclean spirit, and are practically identical. Matthew 12 and Luke 11 are also similar in their contexts, but they do have their differences, which for the sake of time, I’m not going to dwell on. Instead, both Matthew 12 and Like 11 contains one outstanding characteristic of our present day of Judgment, whereas Luke 11 includes the other two: 


  1. The dividing of Satan’s kingdom. (Matthew 12:25-27; Luke 11:17-18 )
  2. The need for persistence in prayer. (Luke 11:5-8) 
  3.  “feeding sheep” (God’s elect) (Luke 11:5-8)


The Parable Of The Unclean Spirit

With those two factors in the forefront of our minds, let us now begin, with God’s help (as always) to try to unravel the spiritual reality that God has hidden in this parable of the unclean spirit. Since both narratives are practically the same, let’s examine Luke 11:24-26, which I’ll read again.


Please remember that we are seeking to discover the spiritual connection between the term, “dry,” or “without water” in 2 Peter 2:17 with this parable in Luke 11 (and Matthew 12).


Luke 11:24-26


“When the unclean spirit is gone out of a man, he walketh through dry [anydros:G504] places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. {25} And when he cometh, he findeth [it] swept and garnished. {26} Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first.”


The Unclean [akathartos:G169] Spirit [pneuma:G4151]


The two terms, “the unclean spirit” appear in 23 verses. Two of these include Revelation 16:13, and 18:2; the former takes place during the Great Tribulation of our day, and the latter, during our present “day of Judgment”:


The “dragon,” “beast,” and “false prophet” all refer to the kingdom of Satan during the 23-year period of the Great Tribulation (from May 21, 1988 - May 21, 2011): “And I saw three unclean [akathartos:G169] spirits [pneuma:G4151] like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.”


“And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul [akathartos:G169] spirit [pneuma:G4151], and a cage of every unclean [akathartos:G169]  and hateful bird.”


Is Gone [exerchomai:G1831] Out Of [apo:G575] A Man [anthropos:G444]


The next phrase in Luke 11:24 consists of three words, and these three terms appear in four other citations, besides Matthew 12 and Luke 11:


In Matthew 24:27, these expressions are rendered as “cometh,” “out of,” and “man,” which relates to Christ “coming in judgment: at the beginning of the Great Tribulation: “For as the lightning cometh out of [apo:G575]  the east, and shineth even unto the west; so shall also the coming of the Son of man [anthropos:G444] be.”


The other three passages are all found in Luke 8:29, 33, 35 regarding the account of at least one of the two Gadarene demoniacs (when one compares this with the Matthew 8 version), who was delivered from a “legion” of demons by the Savior (according to the Mark 5 account); I’ll read the account from Luke 8:26-39, 


“And they arrived at the country of the Gadarenes, which is over against Galilee. {27} And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs. {28} When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most high? I beseech thee, torment me not. {29} (For he had commanded the unclean spirit to come [exerchomai:G1831] out of [apo:G575] the man. [anthropos:G444] For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) {30} And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. {31} And they besought him that he would not command them to go out into the deep. {32} And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. {33} Then went the devils out of [apo:G575] the man [anthropos:G444], and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. {34} When they that fed [them] saw what was done, they fled, and went and told [it] in the city and in the country. {35} Then they went out [exerchomai:G1831] to see what was done; and came to Jesus, and found the man [anthropos:G444], out of [apo:G575] whom the devils were departed [exerchomai:G1831], sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. {36}  They also which saw [it] told them by what means he that was possessed of the devils was healed. {37} Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. {38} Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, {39} Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.”


This is of course a magnificent portrait of salvation, when it was still available. It also helps to explain the fact that unsaved man is under the control of Satan, because they are his spiritual prisoners - subject to spiritual darkness and death -  but whenever God saved one of His elect, they were immediately translated out of that wretched dungeon, and placed in the kingdom of God’s dear Son, as Colossians 1:13 so beautifully maintains,


“Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:”


He Walketh [dierchomai:G1330] Through [dia:G1223] Dry [anydros:G504]  Places [topos:G5117]


The next phrase is “he walketh through dry places,” and the term, “he walketh,” we saw last week, in the account of Jesus, making his way from Jerusalem to Samaria (where He encountered the woman at the well), and then on to Galilee, as Lazarus 4:4 cites, in which “he walketh” is rendered as “needs go”:


“And he must needs go [dierchomai:G1330] through Samaria.”


Please note that the “dry” places are equivalent to being “without water,” which are the only two ways that this word is translated.


Seeking [zeteo:G2212] Rest [anapausis:G372] And [kai:G2532] Finding [heurisko:G2147] None [me:G3361]


The next two words, “seeking” and “rest” in Luke 11:24 only surface in Matthew 12 and Luke 11, which we are investigating; however the other two words, “and finding” and “none,” show up in 16 verses, and we’ll just consider a couple of them:


Luke 2:45 records that Joseph and Mary could not find the Lord Jesus, on their way home: “And when they found [heurisko:G2147] him not [me:G3361], they turned back again to Jerusalem, seeking him.”


Hebrews 11:5 speaks of Enoch being “translated” into Heaven, without dying: “By faith Enoch was translated that he should not [me:G3361] see death; and was [heurisko:G2147] not found [heurisko:G2147], because God had translated him: for before his translation he had this testimony, that he pleased God.”


Could the fact that this unclean spirit cannot “find rest” in the “dry places” picture our present time, when there is no water of salvation possible?


I Will Return [hypostrepho:G5290] Unto [eis:G1519] My [mou:G3450] House [oikos:G3624]


The next phrase, “I will return unto my house,” is comprised of 4 words, and three of them are found in Luke 8:39 - which is one of the Gadarene demoniac accounts, and recounts the Lord’s instructions that He gave to (at least) one of the men:


Return [hypostrepho:G5290] to [eis:G1519] thine own house [oikos:G3624], and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.”


Whence [hothen:G3606] I Came Out [exerchomai:G1831]


This brings us to the last two words in Luke 11:24 “whence I came out” which only appear together in th Matthew 12; remember that these are the two parallel narratives of the man with the “unclean spirit,” in which the “unclean spirit” actually returns and re-enters the man! In all the other accounts of Jesus casting out demons, we do not find an account like this, because when the Lord performed miracles of this nature, they served to underscore the essence of salvation, and in redemption, the ownership of one’s soul transfers from the kingdom of Satan to the kingdom of the Lord Jesus Christ, as we read earlier in Colossians 1:13. Acts 26:18 likewise declares this same truth:


“To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”


So, then how are we to understand what is taking place in this unique account that Luke 11 and Matthew 12 reveal, with respect to the “unclean spirit” re-entering the man? Keep that thought in mind, as we move on to verse 25, which we will consider next week.


Summary:


  1. Last week I mentioned that we would zero in on just one term -  “without water,” or “dry,” (G504) - which is only found in three other references: Matthew 12, Luke 11, and Jude, but our primary focus will be on Luke 11:24-26 (which is parallel to Matthew 12), having to do with the parable “of the man with an unclean spirit.”


  1. Three outstanding characteristics of the day of judgment occur in both Matthew 12:25-27 and Luke 11:17-18 - namely:
  • “the dividing of Satan’s kingdom”
  • The other two aspects only appear in Luke 11:5-8, as the “the need for persistence in prayer, and feeding sheep’ (God’s elect).”  


  1. I think you will find something really amazing (as I did)  because of  the way that God utilizes this term, “dry,” or “without water” - pointing to our present spiritual environment.  We will discover over the course of today’s lesson and the remaining studies in 2 Peter 2, that this word actually encapsulates what verses 19-22 of 2 Peter 2 are stating, taking us to the end of the chapter. 


Please join us at 5:30 PM/8:30PM for our Q & A, and at 7:30 PM/10:30 PM tonight for our thematic Bible reading.

2 Peter 2 - Part 33

July 8, 2018


ANNOUNCEMENT: WE WILL NOT HAVE A SUNDAY FELLOWSHIP NEXT SUNDAY,  JULY 14TH, AS WE WILL BE IN MARYLAND FOR THE TOWSON CONFERENCE WHICH STARTS ON MONDAY, JULY 16TH.



Please carefully consider the wording of 2 Peter 2:17-22, as these final verses in this chapter are so applicable to our present “day of judgment”: “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. {18} For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error. {19} While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. {20} For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. {21} For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them. {22} But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.


  • Theme Of 2 Peter 2: False Prophets
  • Purpose: Examine 40 Truths Concerning False Prophets
  • Objective: “Beware Of False Prophets… Who Deceive Those Who Consider Themselves ‘Believers’ ” 


The Bible is replete with examples of such individuals: Judas, Esau, Korah, Dathan, Abiram, Cain, Balaam, Simon the sorcerer, Demas, Lot’s wife, etc.


“Without Water” Or “Dry” [anydros:G504]


Last Sunday, we began looking at the term in verse 17, “without water,” or “dry” - referring to “false prophets/teachers” and we noted that it only appears in the parallel accounts of Matthew 12:43 and Luke 11:24, as well as Jude 12. So we began investigating Luke 11:24-26, and spent most of our lesson with verse 24. Today I would like us to continue examining verses 25 of this “parable of the unclean spirit.” I’ll quote verses 24-26 to refresh our memories:


“When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. {25} And when he cometh, he findeth [it] swept and garnished. {26} Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first.


I ended our study last week by posing the question: How are we to understand what is taking place in this unique account that Luke 11 and Matthew 12 reveal, with respect to the “unclean spirit” re-entering the man? I also made the point that I could not find a case in which the Lord Jesus “cast out a demon,” and then the demon re-entered the person.


Introduction



  1. Let’s consider who “the man” in view represents.
  2.  What does “his house” exemplify? 
  3. The significance of the term, “empty,” (Matthew 12:44 only) - a little word with huge implications.
  4. How “sweeping” can point to two truths.
  5.  “Garnished” for God or for the world?


Who Is The “Man” In View?


We noted in our last study, that the “man” with the “unclean spirit” in Luke 11:24 and Matthew 12:43 is also found in other Gospel accounts of the Gadarene demoniacs, and other similar individuals out of whom Christ cast out demons. These historical parables give us a vivid portrayal of the nature of salvation.  It’s important to also recognize that Satan is referred to as “a man,” (as well as the “king of Babylon,”) in Isaiah 14. He, of course, was defeated on May 21, 2011, by the Lord Jesus Christ, even as the king of Babylon (Belshazzar) was defeated by the Medo-Persian king, Cyrus (who typifies Christ) in 539 BC, after the 70-year Babylonian captivity came to an end, which parallels the Great Tribulation of our day.


I’ll read Isaiah 14:3-5, 9-17, and 22-23, “And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve, {4} That thou shalt take up this proverb [“parable”] against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! {5} The LORD hath broken the staff of the wicked, [and] the sceptre of the rulers. ... {9} Hell from beneath is moved for thee to meet [thee] at thy coming: it stirreth up the dead for thee, [even] all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. {10} All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? {11} Thy pomp is brought down to the grave, [and] the noise of thy viols: the worm is spread under thee, and the worms cover thee. {12} How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations! {13} For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: {14} I will ascend above the heights of the clouds; I will be like the most High. {15} Yet thou shalt be brought down to hell, to the sides of the pit. {16} They that see thee shall narrowly look upon thee, [and] consider thee, [saying, Is] this the man [’iysh:H376] that made the earth to tremble, that did shake kingdoms; {17} [That] made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners? ... {22} For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD. {23} I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.”


Those that remain in Satan’s kingdom (the non-elect) are also typified by this “man” in Luke 11 and Matthew 12, out of whom the “unclean spirit” was apparently cast out...yet we find him walking, “...through dry places, seeking rest; and finding none…” and then returning to “his house,” after which, things go from bad to worse, as we will witness.


This is antithetical to each of God’s elect who were saved during the extremely long “time and season” of salvation - who were automatically removed from the kingdom of Satan, and lovingly placed into the Kingdom of God’s dear Son, as Colossians 1:13, so beautifully affirms:


“Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:” 


Please note the phrase in Isaiah 14:23, highlighting the demise of Satan’s kingdom, which is “Babylon”: “...and I will sweep it with the besom of destruction,”


And I Will Sweep [tuw’:H2894] It With The Besom [mat’ate’:H4292] Of Destruction [shamad:H8045]


The words, “sweep,” and “besom” only surface in this verse, but “destruction” is found in numerous passages, such as Isaiah 13:9, which is a chapter that also underscores our current time:  


“Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy [shamad:H8045] the sinners thereof out of it.”


Please note how this sweeping” [destruction] in Isaiah 14:23 relates to “the house” that the “unclean spirit” re-enters in Luke 11:25,  “And when he cometh, he findeth [it] swept and garnished,” which we will consider a little later in our study. 


And [kai:G2532] When He Cometh [erchomai:G1831]


For now, let’s take a look at the first two words in Luke 11:25, “And” and “when he cometh,” (also found in Matthew 12:44), with regard to the “unclean spirit.” These two terms also show up in a number of other historical parables, in which the Lord Jesus casts out various demons (including the accounts of the Gadarene demoniacs). They are also employed in conjunction with the intense spiritual battle between the kingdom of Satan and the Kingdom of God - during the day of salvation - as these next Scriptures maintain:


Revelation 6:2 presents a dramatic sequence of “snapshots,” as the Gospel went forth during the church age, and with even greater forcefulness during the “Latter Rain” (from 1994-2011):And [kai:G2532] I saw, and [kai:G2532]behold a white horse: and [kai:G2532]he that sat on him had a bow; and [kai:G2532] a crown was given unto him: and he went forth [erchomai:G1831] conquering, and [kai:G2532] to conquer.”


In Revelation 6:4, the “red horse” typifies Satan as he aggressively opposed the constant advancements of the expanding Kingdom of God to reach the “nations of the elect,” until the fulfillment of the Great Commission on May 21, 2011:  And [kai:G2532] there went out [erchomai:G1831] another horse [that was] red: and [kai:G2532]  [power] was given to him that sat thereon to take peace from the earth, and [kai:G2532] that they should kill one another: and [kai:G2532] there was given unto him a great sword.” This also reminds us of the true nature of Satan as Lazarus 10:10 explains,


“The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.”


Mark 9:25-26, and 29 makes this declaration, in which the two terms in Luke 11:24, “unclean spirit” is translated as “the foul spirit”: “When Jesus saw that the people came running together, he rebuked the foul [akathartos:G169] spirit [pneuma:H4151], saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. {26} And [kai:G2532] [the spirit] cried, and rent him sore, and [kai:G2532] came out of him [erchomai:G1831]: and [kai:G2532] he was as one dead; insomuch that many said, He is dead. ... {29} And [kai:G2532] he said unto them, This kind can come forth [erchomai:G1831] by nothing, but by prayer and [kai:G2532]  fasting.”


In Matthew 13:49, we learn what has taken place, since May 21, 2011, regarding this tremendously significant spiritual divide between God’s children and the non-elect:


“So shall it be at the end of the world: the angels shall come forth [erchomai:G1831], and [kai:G2532] sever the wicked from among the just,”


Lastly, Revelation 3:12 is an intimate description of each of God’s elect who bear the threefold spiritual stamps of divine ownership: “Him that overcometh will I make a pillar in the temple of my God, and [kai:G2532]  he shall go [erchomai:G1831] no more out: and I will write upon him the name of my God, and [kai:G2532] the name of the city of my God, [which is] new Jerusalem, which cometh down out of heaven from my God: and [kai:G2532]  [I will write upon him] my new name.”


[Empty (scholazo:G4980)] 


The word, “empty” is not found in the Luke 11 account, but it does come to light in Matthew 12:44, which warrants special mention at this point:


Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, [scholazo:G4980] swept, and garnished.”


The only other time, “empty” (G4980) appears is in 1 Corinthians 7:5, in which it is rendered as “that ye may give yourselves”: “Defraud ye not one the other, except [it be] with consent for a time, that ye may give yourselves [scholazo:G4980] to fasting and prayer [“giving the Gospel”]; and come together again, that Satan tempt you not for your incontinency.”



And [kai:G2532] he said unto them, This kind can come forth [erchomai:G1831] by nothing, but by prayer and  fasting.”


Isaiah 58:1-7 contains two closely related words for “fast” or “fasting.” One is the term “tsuwm” (H6684), and its identically spelled root word, “tsowm” (H6685) in this portion of Scripture that is reminiscent of Matthew 25:40, and the injunction, “...inasmuch as ye have done [it] to one on the least of these my brethren, ye have done [it] unto me.” For the sake of time, I will quote just verses 6-7, which highlight seven aspects of genuine spiritual deliverance:  


[Is] not this the fast [tsowm:H6685] that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? {7} [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?”

 

[It] Swept [saroo:G4563]


The next term is “swept,” and (besides Luke 11 and Matthew 12) it is only found again in Luke 15:8, a chapter in which we find a number of short parables that concern salvation, but in different ways:  “the lost sheep,” “the lost coin,” and the longest of the three, that of “the ‘lost’ (or ‘prodigal’) son.”  I’ll read verses 8-10, as the word, “sweep” is in verse 8,


“Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep [saroo:G4563] the house, and seek diligently till she find [it]? {9} And when she hath found [it], she calleth [her] friends and [her] neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. {10} Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.


The fact that there is “joy...in heaven” and “...in the presence of the angels”... “...over one sinner that repenteth” serves to remind us of that wonderful “time and  season” of the “day of salvation,” which lasted an astounding 13,023 years! When people complain about salvation being over, they need to be reminded of this glorious fact.   


Getting back to our parable in Luke 11:24-26, the “unclean spirit” returns to “his house.” 


So, let’s ask the question: what is his house? Can it relate to judgment beginning at the “house of God”? (1 Peter 4:17) 


My [mou:G3450] House [oikos:G3624]


Besides Matthew 12:44, and Luke 11:24, the two terms, “my” and “house” are found together in 14 other references; here are some examples to consider:


Luke 14:23 recounts the mandate of the Great Commission to reach the “nations of the elect” during the “day of salvation”: “And the lord said unto the servant, Go out into the highways and hedges, and compel [them] to come in, that my [mou:G3450] house [oikos:G3624] may be filled.”


These next citations allude to God’s judgment which first began at “...the house of God...” (1 Peter 4:17) on May 21, 1988: 


Matthew 21:13, “And said unto them, It is written, My [mou:G3450] house [oikos:G3624] shall be called the house [oikos:G3624] of prayer; but ye have made it a den of thieves.”


Lazarus 2:16, “And said unto them that sold doves, Take these things hence; make not my [mou:G3450] Father's house [oikos:G3624] an house [oikos:G3624] of merchandise.”


In Jeremiah 7:11 we also discover a word “bridge” to the Old Testament,


Is this house [bayith:H1004] which is called by my name, become a den [m@`arah:H4631] of robbers [periyts:H6530] in your eyes? Behold, even I have seen [it], saith the LORD.”


And Garnished [kosmeo:G2885]


The last term is Luke 11:25, is “and garnished,” and we are familiar with garnish on a plate of food  - perhaps a bit of parsley, or an orange slice - it improves the appearance of the plate of food - by adding some color and texture that is pleasing to the eye. Actually our English word, “cosmetic” - improving or highlighting one’s appearance - is derived from this Greek word and its derivatives. But bear in mind that its root word is “kosmos” (G2889), or the “world,” as found twice in the warning of 1 John 2:16-17


“For all that [is] in the world [kosmos:G2889], the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.”[kosmos:G2889] {17} And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.


“Garnished” (G2885) also appears in Matthew 23:27-30, in which it is rendered as “garnish” in verse 29, which is a very pointed illustration of this word, constituting merely “cosmetic” value:


“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead [men's] bones, and of all uncleanness. {28} Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. {29} Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish [kosmeo:G2885] the sepulchres of the righteous, {30] And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.”


This word can also have a positive connotation, as we see from Titus 2:9-12, in which it is translated as, “they may adorn”:


“[Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all [things]; not answering again; {10} Not purloining [i.e., “stealing”], but shewing all good fidelity; that they may adorn [kosmeo:G2885] the doctrine of God our Saviour in all things.” {11} For the grace of God that bringeth salvation hath appeared to all men, {12} Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;”


Summary:


  1. The “man” in view can represent those who claim to be saved, but are not.
  2. The “house” can typify judgment at the house of God, and then transitioning to the world.
  3. The term, “empty,” (Matthew 12:44 only) which modifies “the house” -relates to the absence of salvation. 
  4.  “Sweeping”  modifies the “house” as well, and points to either salvation or judgment.
  5. “Garnished” is an expression that can be used for the glory of God, or for the lusts of of the world.


Today’s Spiritual Vocabulary The Unclean [akathartos:G169] Spirit [pneuma:G4151]


We started out today’s lesson, speaking about the “the unclean [akathartos:G169] spirit. [pneuma:G1451]. These two words also surface in Revelation 18:2, regarding our present “day of judgment,” in which the “unclean spirit” is rendered as “foul spirit’:


“And he cried mightily with a strong voice, saying, Babylon [the kingdom of Satan] the great is fallen, is fallen, and is become the habitation [katoiketerion:G2732] of devils, and the hold [phylake:G5438 - “prison”] of every foul [akathartos:G169] spirit [pneuma:G4151], and a cage [phylake:G5438 - “prison”]  of every unclean and hateful bird.”


I want to give you a very easy Greek word to remember, which is rendered as “the habitation” in the verse I just read, and is only used one other time in the entire New Testament in Ephesians 2:22, as “an habitation”:


“In whom ye also are builded together for an habitation [katoiketerion:G2732] of God through the Spirit.”


κατοικητήριον


 


  

The reason this word is crucial is because it is employed by God to describe two “kingdoms” - in Revelation 18:2 it is speaking of the non-elect who remain - “imprisoned” - in the kingdom of Satan and under God’s wrath during the day of judgment; the second is the kingdom of God comprised of all the elect, and that kingdom was completed on May 21, 2011. 


The importance of the spiritual understanding of words in the Bible can’t be stressed enough, and it helps to build up our spiritual vocabulary, by relating these terms to the original Hebrew and Greek words, because every word and letter point to some aspect of the Gospel. Lord willing, starting today, I’m going to give you a word for you to memorize, and once we get a number of these, to put them on small flashcards and make them available, like the one you see above.


 So your homework is going to be to remember this word -  [katoiketerion:G2732] - or “habitation.”  Strong’s # G2732. It is pronounced: “Cat - toy- ca- tarry - on.” I’ll repeat it - “Cat - toy- ca- tarry - on.” Again, it is only found in Revelation 18:2 and Ephesians 2:22. 


In case you did not hear it, I mentioned at the beginning of today’s lesson that we will not be having an Online Fellowship next Sunday - July 14th - as we will be in Maryland for the E-Bible Conference.


Please join us at 5:30 PM/8:30 PM for our Q & A, and at 7:30 PM/10:30 PM tonight for our thematic Bible reading.