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 - Part 21

April 23, 2017



“Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth. {13} Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance; {14} Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me. {15} Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.”


Wherefore [dio:G1352] I Will [amaleo:G272] G0 Not [ou:G3756] Be Negligent [amaleo:G272] To Put [hypomimnesko:G5279] You [hymas:G5209] Always [aei:G104] In Remembrance [hypomimnesko:G5279] Of [peri:G4012] These Things [touton:G5130]


We are down to verse 12 in this first chapter of 2 Peter, so let’s consider this first phrase, “Wherefore I will not be negligent to put you always in remembrance of these things,” which is comprised of eight Greek words. In this statement, Peter, under divine inspiration, is underscoring his commitment to “...them that have obtained like precious faith…,” which we can certainly appreciate in the historical context, as he would be desirous for the “sheep” that he was in contact with, to be spiritually nourished during the church age, as we also learn from 1 Pet 5:1-3 


“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: {2} Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind; {3} Neither as being lords over [God's] heritage, but being ensamples to the flock.”


That said, however, we have to be aware that the Bible transcends both culture and time, and and speaks from the perspective of eternity, because it is God’s Word - God’s declaration to the human race - and His elect in particular, so God is really the One Who is “not negligent” to remind His people, not only of 2 Pet 1:1-11, but the entirety of Scripture. Secondly, more than ever, His elect need to be fed during this prolonged “day of judgment,” in which they are being severely tested, and will emerge as “...a vessel for the finer…,” as Pro 25:4, Zec 13:9, and 1 Pet 1:7 respectively maintain:


“Take away the dross from the silver, and there shall come forth a vessel for the finer.”

“And I will bring the third part [referring to the elect] through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people: and they shall say, The LORD [is] my God.”


“That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:”


The reason we need to be reminded constantly, is because we are weak, feeble, prone to forgetfulness, and plagued by the daily battle between the “flesh and the spirit,”  as Paul, under divine inspiration admonishes in Gal 5:17,


“For the flesh [sarx:G4561] lusteth against the Spirit [pneuma:G4151], and the Spirit [pneuma:G4151] against the flesh  [sarx:G4561]: and these are contrary [antikeimai:G480] the one to the other: so that ye cannot do the things that ye would.”


I Will [amaleo:G272] G0 Not [ou:G3756] Be Negligent [ameleo:G272] 


The term, “I will be negligent” (ameleo:G272) appears in four other passages, besides here in 2 Pet 1:12, and is rendered as: “neglect,” “make light of,” and “regard not.” This is a compound word that is made up of the (negative prefix) “a-” (alpha:G1) and “melei” (G3199), translated as “care” or “take care;” it is found for example in a most comforting verse - in 1 Pet 5:7, as “careth”:


“Casting all your care upon him; for he careth [melei:G3199] for you.”


Here then are the other references that contain this term, “I will be negligent” (ameleo:G272):


In verse 5 of Mat 22:1-14, speaking of national Israel in the first instance, and secondly, to the churches and denominations, it is rendered as, “they made light of”: “And Jesus answered and spake unto them again by parables, and said, {2} The kingdom of heaven is like unto a certain king, which made a marriage for his son, {3} And sent forth his servants to call them that were bidden to the wedding: and they would not come. {4} Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage. {5} But they made light of [ameleo:G272] [it], and went their ways, one to his farm, another to his merchandise: {6} And the remnant took his servants, and entreated [them] spitefully, and slew [them]. {7} But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. {8} Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. {9} Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. {10} So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. {11} And when the king came in to see the guests, he saw there a man which had not on a wedding garment: {12} And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. {13} Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth. {14} For many are called, but few [are] chosen.” 


However in verse 14 of 1 Tim 4:12-16, it is translated as “neglect,” in this admonition that Paul, under divine inspiration, exhorts his young protege, Timothy, during the era of the church age: “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. {13} Till I come, give attendance to reading, to exhortation, to doctrine. {14} Neglect [ameleo:G272] not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. {15} Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. {16} Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” 


After a discussion in Heb 1, concerning the superiority of God the Son over created angels sent to minister to the elect, we read in verse 3 of Heb 2:1-4, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let [them] slip. [pararreo:G3901] {2} For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; {3} How shall we escape, if we neglect [ameleo:G272] so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard [him]; {4} God also bearing [them] witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?”


I would like to take a short detour, which is quite fitting for our current situation, and touch upon a critical word found in Heb 2:1, which helps to shed further light on the word, “if we neglect. The word is: “we should let [them] slip” - which is a compound term, that is only found in this citation. It is made up of two words: “para” (G3844 - a preposition: “from,” “of,” “at,” “by,” “besides,” “near,” etc.) and the main word, “rheo” (G4482) which is only found in one very significant reference - in John 7:37-38,


“In the last day, that great [day] of the feast [of Tabernacles], Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. {3} He that believeth on me, as the scripture hath said, out of his belly shall flow [rheo:G4482] rivers of living water.”


What this amounts to is “neglecting” the stream of truth which God, for the past 29 years, has faithfully provided for His people since the “little book” (i.e., the Bible) was “unsealed” by the Lord Jesus Christ, who had previously “shut it” spiritually, which is why we find the serious warning in 2 Tim 4:3,


“For the time will come when they will [enecho:G430] not endure [enecho:G430] sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;”


You might recall that the idea of the Bible being “sealed” and “unsealed” can be verified among other places, in Dan 12:4 and 7, along with Rev 5:5,


“But thou, O Daniel, shut up [catham:H5640] the words, and seal [chatham:H2856] the book, [even] to the time of the end: many shall run to and fro, and knowledge shall be increased. …{9} And he said, Go thy way, Daniel: for the words [are] closed up [catham:H5640] and sealed [chatham:H2856] till the time of the end.


Rev 5:1-5, “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed [katasphragizo:G2696] with seven seals. {2} And I saw a strong angel proclaiming with a loud voice, Who is worthy to open [anoigo:G455] the book, and to loose [lyo:G3089] the seals thereof? {3} And no man in heaven, nor in earth, neither under the earth, was able to open [anoigo:G455] the book, neither to look thereon. {4} And I wept much, because no man was found worthy to open [anoigo:G455] and to read the book, neither to look thereon. {5} And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open [anoigo:G455] the book, and to loose [lyo:G3089] the seven seals thereof.”


By the way, the comparison of these two passages - and in particular the words, “shut up” or “closed up” and “sealed” in Daniel 4 with the terms, “sealed,” “to open,” and “to loose” in Rev 5 makes for an excellent Bible study, because one of the things that it would reveal has to do with the wells that Abraham dug which had been stopped up in Gen 26 by the Philistines, so that Isaac had to remove whatever dirt or rocks that prevented him from accessing the cool, pristine water below - typifying the Word of God, and highlighting this very principle that one is not to “neglect” or “make light of” what God is revealing to His elect children at this unique time in all of human history.


Alright, the last citation that we want to consider, in which this word G272 is employed, is in verse 9 of Heb 8:1-13, which the follows the discussion of Melchisedec in the previous chapter, and then expounds on Christ’s priesthood, “after the order of Melchisedec” in chapters 8-10: “Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; {2} A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. {3} For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer. {4} For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: {5} Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount. {6} But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. {7} For if that first [covenant] had been faultless, then should no place have been sought for the second. {8} For finding fault with them [national Israel and the New Testament churches and denominations], he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: {9} Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded [ameleo:G272] them G0 not [ameleo:G272], saith the Lord. {10} For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: {11} And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. {12} For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. {13] In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.”


To Put [hypomimnesko:G5279] You [hymas:G5209] Always [aei:G104] In Remembrance [hypomimnesko:G5279] Of [peri:G4012] These Things [touton:G5130]

Let’s now consider the next phrase, “...to put  [hypomimnesko:G5279] you always in remembrance [hypomimnesko:G5279]  of these things…” Let’s see how God uses this word rendered “to put in remembrance,” in some of the other five passages, in which it is found; please note how the “remembrance” of the words of the Bible is not a matter of merely memorizing a number of passages or even whole books of the Bible, as some might claim (which in itself is a good thing), but notice how it impacts a person’s life in their attitude, as well as their actions, and in sound doctrine, as we saw earlier in 1 Tim 4:12b,


“...but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.”   


In verse 61 of Luke 22:61-62 we learn of Peter’s great remorse for his sin, in having betrayed the Lord, as Jesus had accurately foretold; this word is translated as “remembered”: “And the Lord turned, and looked upon Peter. And Peter remembered [hypomimnesko:G5279] the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly.”


To be very frank, haven’t you and I been reminded by the Scriptures of our own sin, time and time again, which is very much in keeping with the role of the Holy Spirit as we learn from our next verse, John 14:26,


“But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring [hypomimnesko:G5279] all things to [hypomimnesko:G5279] your remembrance [hypomimnesko:G5279], whatsoever I have said unto you.”


In verse 14 of 2 Tim 2:8-15, “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: {9} Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound. {10} Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. {11} [It is] a faithful saying: For if we be dead with [him], we shall also live with [him]: {12} If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us: {13} If we believe not, [yet] he abideth faithful: he cannot deny himself. {14} Of these things put [them] in remembrance [hypomimnesko:G5279], charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers. {15} Study [“Be diligent”- (spoudazo:G4704)] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”


In verse 1 of Tit 3:1-8, this word is translated as “put in mind”: “Put [hypomimnesko:G5279] them in mind [hypomimnesko:G5279] to be subject to principalities and powers, to obey magistrates, to be ready to every good work, {2} To speak evil of no man, to be no brawlers, [but] gentle, shewing all meekness unto all men. {3} For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another. {4} But after that the kindness and love of God our Saviour toward man appeared, {5} Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; {6} Which he shed on us abundantly through Jesus Christ our Saviour; {7} That being justified by his grace, we should be made heirs according to the hope of eternal life. {8} [This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”


3 John 1:10 renders this, “I will remember”: “Wherefore, if I come, I will remember [hypomimnesko:G5279] his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth [them] out of the church.”


Jude 1:5 expresses this word, as “put in remembrance”:  “I will therefore put [hypomimnesko:G5279] you in remembrance, [hypomimnesko:G5279] though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.”


Lord willing, we will continue our study in 2 Peter the next Lord’s day.










2 Peter - Part 22

April 30, 2017



“Wherefore I will not be negligent to put you always in remembrance [hypomimnesko:G5279] of these things, though ye know [them], and be established in the present truth. {13} Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance [hypomnesis:G5280]; {14} Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me. {15} Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.[mneme:G3420]


An Overview Of Verses 12-15


In our last study, we stopped at the remaining phrase in verse 12, “...though ye know [them], and be established in the present truth.” In verses 12-15 you will note the strong emphasis on the term, “in remembrance,” as it appears three times in English. Actually, three Greek words are being employed here, one of which we considered last Sunday, which was “hypomimnesko” (G5279) in verse 12. From the five passages which contain this word, we gleaned, among other things, the following truth:


  • First, and foremost, one of the chief roles of God the Holy Spirit, is to cause His people to remember the Truth of Scripture, as the Savior pointed out in John 14:26,


“But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring [hypomimnesko:G5279] all things to [hypomimnesko:G5279] your remembrance [hypomimnesko:G5279], whatsoever I have said unto you.”


  • Secondly, what one thinks about has a direct impact on a person’s attitude, speech, and ultimately one’s actions, which is why the admonition in 1 Tim 4:12b affirms: “...... but be thou an example of the believers, in word, in conversation [i.e., “lifestyle”], in charity [“love”], in spirit, in faith, in purity.” 


A close derivative of G5279 is found in verse 13 as, “by putting [you] in remembrance” (hypomnesis:G5280). This word is found in two other citations as well:


In 2 Tim 1:5, Paul, under divine inspiration is recalling the godly influence that Timothy’s mother and grandmother had on his young protege’s life, in keeping with the Biblical admonition for parents in Pro 22:6, “Train up a child in the way he should go: and when he is old, he will not depart from it.”: 


2 Tim 1:5 declares, “When I call to remembrance [hypomnesis:G5280] the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.”


In a chapter that deals with May 21, 2011 and our current “day of judgment,” 2 Pet 3:1-2 records, “This second epistle, beloved, I now write unto you; in [both] which I stir up [diegeiro:G1326 - “by rising,” “awake” ] your pure minds by way of remembrance [hypomnesis:G5280]: {2} That ye may be mindful [mnaomai:G3415 - the grandparent root word of G5279] of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:”


The third word surfaces in verse 15, also translated as, “in remembrance” [mneme:G3420 - it too stems from the grandparent word - mnaomai (G3415)], and only appears in this verse,


Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.” [mneme:G3420]


I would also like to point out that Peter, under divine inspiration, is also contrasting his desire to encourage the elect to remember “the words of life,” while he is still alive, or as he records, under divine inspiration, “as long as I am in this tabernacle,” recognizing that his time on earth is limited, by God’s will for him, and mentions his “decease.” I’ll read verses 13-15 again,


“Yea, I think it meet, as long as I am in this tabernacle [skenoma:G4638], to stir you up by putting [you] in remembrance; {14} Knowing that shortly I must put off [this] my tabernacle [skenoma:G4638], even as our Lord Jesus Christ hath shewed me. {15} Moreover I will endeavour [spoudazo:G4704] that ye may be able after my decease [exodos:G1841] to have these things always in remembrance.”


His earnest desire for the elect in this regard is highlighted, by the Greek word translated, “I will endeavor,” (spoudazo:G4704) which we have encountered before in verse 10 of this chapter, as “give diligence”:


“Wherefore the rather, brethren, give diligence [spoudazo:G4704] to make your calling and election sure: for if ye do these things, ye shall never fall:”



You also might recall that it is found in 2 Tim 2:15 as well, in which it is rendered as “study”: “Study [spoudazo:G4704] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing [“interpreting”] the word of truth.”


We will also see this word again, if and when, God allows us to get to 2 Pet 3:14, where it is translated as, “be diligent”: “Wherefore, beloved, seeing that ye look for such things, be diligent [spoudazo:G4704] that ye may be found of him in peace, without spot, and blameless.”


Like 2 Pet 1:10, this verse is referring to “examining” one’s own spiritual condition.


Before getting back to the latter part of verse 12, I want to make an observation about the word, “decease” (exodos:G1841) in verse 15. Curiously, this is not a term that is commonly used to refer to one’s death - such as “apothnesko” (G599 - found 112 times - as “die,” or “be dead”) or “thanatos”(G2288 - found 119 times - almost always as “death”). This word is only found in two other very interesting accounts, besides here in 2 Pet 1:15,


In Luke 9:31, it is also rendered as “decease,” but the context is what is significant. This is occurring on the “Mount of Transfiguration,” in which Moses and Elijah appeared - two men, out of a relatively few number of people, that had been given their glorified spiritual bodies:  “Who appeared in glory, and spake of his decease [exodos:G1841] which he should accomplish at Jerusalem.”


Somehow Peter James, and John (representing the New Testament believers) had to have been “qualified” by the Lord to witness this miraculous vision of Moses and Elijah (typifying “the Law and the Prophets”), or perhaps they were asleep for part of the time while this was taking place, and only “caught the tail end of it,” so to speak, as they woke up, according to verses 26-36 of Luke 9,


“For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and [in his] Father's, and of the holy angels. {27} But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. {28} And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. {29} And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering.{30} And, behold, there talked with him two men, which were Moses and Elias: {31} Who appeared in glory, and spake of his decease [exodos:G1841] which he should accomplish at Jerusalem. {32} But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. {33} And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles [skene:G4633 - the “great-grandparent” root word of “tabernacle”  (skenoma:G4638) in 2 Pet 1:13 ]; one for thee, and one for Moses, and one for Elias: not knowing what he said. {34} While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. {35} And there came a voice out of the cloud, saying, This is my beloved Son: hear him. {36} And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen.”


I also would like to point out that Peter will be referring to this very incident a little later in this chapter, in verses 16-19.


The third time this word, “exodos”(G1841) occurs is in Heb 11:22, “By faith Joseph, when he died, made mention of the departing [exodos:G1841] of the children of Israel; and gave commandment concerning his bones.” [osteon:G3747]


This passage piques our curiosity, since this word, “exodos” in Greek has to do with the actual exodus out of Egypt in 1447 BC - a picture of both salvation, as well as the resurrection of the believers bodies - typified by “bones,” as we will see next - by their entrance into the Promised Land (or Heaven), even though in the historical context, took 40 years in real time - and is very parallel to our current “day of judgment” - and both time periods are classified as “one day,” as we read in the following citations:


Psa 95:8, Harden [qashah:H7185] not your heart [lebab:H3824], as in the provocation [meriybah:H4808], [and] as [in] the day [yowm:H3117] of temptation [maccah:H4531] in the wilderness:”[midbar:H4057]


Heb 3:8, Harden [skleryno:G4645] not [me:G3361] your [humon:G5216] hearts [kardia:G2588], as [hos:G5613] in [en:G1722] the provocation [parapikrasmos:G3894], in [kata:G2596] the day [hemera:G2250] of temptation [peirasmos:G3986] in [en:G1722] the wilderness:”[eremos:G2048]


A Word About Word Bridges


In this study of 2 Peter, I have been attempting to point out various Bible study principles, study books, and tips to encourage all of us to be “Bereans” as God commands. Psa 95:8 and Heb 3:8 is another illustration of a “word bridge,” enabling one to study the identical Greek and corresponding Hebrew words, in order to amplify and broaden one’s understanding of what is in view spiritually. Essentially, a “word bridge” are two passages which are found in both the Old and New Testaments, which is why it is called “a bridge,” because we have Biblical validation to explore the meanings of each of these identical Hebrew and Greek words. I know I have mentioned this before, but it might be helpful to explain exactly why this is beneficial; Lord willing, on a Sunday or whenever you have time perhaps, you could investigate a similar “word bridge” on your own (there are many sprinkled throughout the Bible) and see what nuggets of truth, God might reveal to you. You will be overjoyed by discovering a nugget or two of truth, as God allows, and that by itself provides tremendous encouragement and motivation for continued study.


A Word Bridge: Psa 95:8 And Heb 3:8


In Psa 95:8, the two terms “as in the provocation” (meriybah:H4808) and “of temptation” (maccah:H4531) are identically spelled as the names of two locations in the wilderness sojourn: Meribah (Meriybah:H4809) and Massah (Maccah:H4532). If we go to verse 7 Exo 17:1-7 we will see what happened there:


“And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink. {2} Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? {3} And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore [is] this [that] thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? {4} And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. {5} And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. {6} Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. {7} And he called the name of the place Massah [Maccah:H4532] , and Meribah [Meriybah:H4809], because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?”


Let’s take just one of these two terms, “of temptation” (maccah:H4531) and compare that with the Greek equivalent, of temptation [peirasmos:G3986]:


One of the passages in which we find the Hebrew word, (maccah:H4531) is verse 34 of Deu 32-35, where it is rendered as “by temptations”: 


“For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and [ask] from the one side of heaven unto the other, whether there hath been [any such thing] as this great thing [is], or hath been heard like it? {33} Did [ever] people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? {34} Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations [maccah:H4531], by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? {35} Unto thee it was shewed, that thou mightest know that the LORD he [is] God; [there is] none else beside him.”


Please note the particular emphasis on “seeing” in the above passage.


Now let’s go to the Greek word, “of temptation” (peirasmos:G3986), found for example in verse Heb 3:8-19 and 4:1-3,


“Harden not your hearts, as in the provocation, in the day of temptation [peirasmos:G3986] in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years. {10} Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. {11} So I sware in my wrath, They shall not enter into my rest.) {12} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. {13} But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. {14] For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; {15} While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. {16} For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. {17} But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? {18} And to whom sware he that they should not enter into his rest, but to them that believed not? {19} So we see that they could not enter in because of unbelief. {4:1} Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.


Again, please note the constant refrain of having their “hearts hardened,” in spite of what they saw with their physical eyes. This is why 2 Cor 5:7 is one of the most important declarations in the entire Bible, 


“(For we walk by faith, not by sight:)” 


Joseph’s “Bones” [`etsem:H6106]


Well, let’s return to Joseph’s “bones.”  They also appear in three separate Old Testament citations:


In Gen 50:25 we learn:  “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up [`alah:H5927] my bones [`etsem:H6106] from hence.”


And in Exo 13:19, God made sure this was carried out: “And Moses took the bones [`etsem:H6106] of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up [`alah:H5927] my bones [`etsem:H6106] away hence with you.”


And finally, Jos 24:32 recounts that Joseph’s bones were finally laid to rest in the land of Canaan - a portrait of the kingdom of God: “And the bones [`etsem:H6106] of Joseph, which the children of Israel brought up [`alah:H5927] 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.”


Before commenting on “bones,” I do want to mention the term, “carry up”/ “brought up” (`alah:H5927) which God employs in these three Old Testament references. It has many shades of meaning, but predominantly appears as “come/went up,” “brought up,” etc. It denotes a sacrifice being offered up, or a resurrection, as these next two examples illustrate:


“Carry Up”/”Brought Up” [`alah:5927]


Typifying the sacrifice of the Lord Jesus Christ by God the Father, Gen 22:2 describes God’s command for Abraham to sacrifice his only son, Isaac on one of the mountains of Moriah - actually in the exact spot or very close by - in which, around 1000 years later, the plague would be stopped in the threshingfloor of Ornan the Jebusite - in which David was commanded to build an altar, and sacrifice thereupon - and later was the precise location for the foundation of the Temple to be laid in 967 BC, and then we fast forward (999 years later) to 33 BC, and Christ is hanging on the Cross outside the city walls of Jerusalem, in the demonstration of the  the actual Atonement, “from the foundation of the world”:


Gen 22:2 maintains, “And he ]God] said, Take now thy [Abraham] son, thine only [son] Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.”


1 Chr 21:18, and 28 declare: “Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite… {28} At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there.”


2 Chr 3:1 adds, “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where [the LORD] appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite.”


John 19:16-19 further reveals, “Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away. {17} And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha: {18} Where they crucified him, and two other with him, on either side one, and Jesus in the midst. {19} And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”


The second example regarding this term, `alah (H5927) is found in Jon 2:6 - in which Christ is in the “belly” (or “womb”) of “hell” (which is the “grave”) - and then is resurrected, as the expression, “yet hast thou brought up” indicates, since He is the “firstborn” or “firstbegotten from the dead”: “I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up [`alah:H5927] my life from corruption, O LORD my God.”


“Bones” [`etsem:H6106] (Cont.)


The same word for “bone” (`etsem:H6106) is utilized in Gen 2:23, which spiritually is illustrating the marriage relationship between Adam (“Christ”) and Eve (“the Bride of Christ”), in which this term appears twice as “bone of my bones”: 


“And Adam said, This [is] now bone [`etsem:H6106] of my bones [`etsem:H6106], and flesh of my flesh: she shall be called Woman, because she was taken out of Man.”


We understand that Joseph is a great “type” of the Lord Jesus Christ, and similarly, “his bones” are a reference to those within the Body of Christ, whose bodies will be resurrected/transformed on the very last day of this universe’s existence, as God ushers in the New Heavens and New Earth. This is also in view in the Luke 9 passage as well, with Moses and Elijah appearing in their glorified spiritual bodies. 


Though [kaiper:G2539] Ye Know[eido:G1492] [Them] And [kai:G2532] Be Established [sterizo:G4741] In [en:G1722] The Present [pareimi:G3918] Truth [aletheia:G225]


With that overview of verses 12-15 in mind, let’s return to the latter part of verse 12, which states: “... though ye know [them], and be established in the present truth.” This verse is similar to what we find in 1 Joh 2:21, which contains the same two words - “ye know” (repeated) and “the truth,” - in 1 Pet 1:12,


“I have not written unto you because ye know [eido:G1492] not the truth, but because ye know [eido:G1492] it, and that no lie is of the truth.” [aletheia:G225]


Similarly, the two terms, “ye know” (eido:G1492) and “be established” (sterizo:G4741) are rendered as “to see” and “may be established” in Rom 1:11, as Paul utters, under divine inspiration: 


“For I long to see [eido:G1492] you, that I may impart unto you some spiritual gift, to the end ye may be established;”[sterizo:G4741]


Lord willing, we will continue our examination of 2 Peter, chapter 1 next Sunday.







2 Peter - Part 23

May 7, 2017



“Wherefore I will not be negligent to put you always in remembrance [hypomimnesko:G5279] of these things, though ye know [them], and be established in the present truth. {13} Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance [hypomnesis:G5280]; {14} Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me. {15} Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.[mneme:G3420]


As I stated last Sunday, verses 12-15 really highlight the notion that the Word of God is a constant reminder of the Truth of God. This was the reason I gave an overview of the three Greek words related to “remembrance” (above): G5279, G5280, and G3420. This is what God wants us to focus on - in our thinking, by what we speak about, and in our actions as Col 1:1-4 asserts,


“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. {2} Set your affection on things above, not on things on the earth. {3} For ye are dead, and your life is hid with Christ in God. {4} When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory.”


This should be the chief desire of the child of God, as he saturates himself with the Word of God, especially today - the Lord’s day - as Mat 6:33-34 admonishes: 


But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. {34} Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day [is] the evil thereof”


This same emphasis is also seen in the Old Testament, in a passage such as Psa 27: 4-5, 8-9, 11, 13-14, 


“One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple. {5} For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. ... {8} [When thou saidst], Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek. {9} Hide not thy face [far] from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. ... {11} Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies. ... {13} [I had fainted], unless I had believed to see the goodness of the LORD in the land of the living. {14} Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.


Yea, [de:G1161] I Think It [hegeomai:G2233] Meet [dikaios:G1342], As Long As [epi:G2239/hosos:G3745] I Am [eimi:G1510] In [en:G1722] This [touto:G5129] Tabernacle [skenoma:G4638]


Let’s consider the first phrase in verse 13, which is where we left off in our last study:  “Yea, I think it meet, as long as I am in this tabernacle…” I would like to zero in on the two terms, “I think it,” (hegeomai:G2233) “meet” (dikaios:G1342) which is one, out of three, crucial elements (“thinking/speaking/acting”) that the child of God is to be concerned with, that I was trying to express in my introductory comments. These two words only appear together in 1 Pet 1:13, so we will have to consider them separately.


 I Think It [hegeomai:G2233] 


This word, “I think it,” occurs 28 times, and is translated in the following ways: count(10x), think(4x), esteem(3x),have rule over (3x), be governor(2x), and by 6 other miscellaneous terms - 10 different expressions - so this word abounds with many spiritual implications. Let’s consider some illustrations of how God employs this word:


Quoting Mic 5:2, Mat 2:6 makes the following declaration, in which this word is translated, “a Governor”: “And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor [hegeomai:G2233], that shall rule my people Israel.”


In Luke 22:26, it is rendered as “he that is chief”: “But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief [hegeomai:G2233], as he that doth serve.”


In verses 3 and 6, of Php 2:3-10, this word is rendered as “let esteem,” and “thought it,” emphasizing the mindset that Christ exhibited, that genuine believers are to emulate: “[Let] nothing [be done] through strife or vainglory; but in lowliness of mind let  [hegeomai:G2233] each esteem [hegeomai:G2233] other better than themselves. {5}  Let this mind be in you, which was also in Christ Jesus: {6} Who, being in the form of God, thought it [hegeomai:G2233] not robbery to be equal with God: {7} But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: {8} And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. {9} Wherefore God also hath highly exalted him, and given him a name which is above every name: {10} That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth; {11} And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.”


In verse 7 and 8 of Php 3:7-20, it is translated as, “I counted/count”: “But what things were gain to me, those I counted [hegeomai:G2233] loss for Christ. {8} Yea doubtless, and I count [hegeomai:G2233] all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ, {9} And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: {10} That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; {11} If by any means I might attain unto the resurrection of the dead. {12} Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. {13} Brethren, I count not myself to have apprehended: but [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before, {14} I press toward the mark for the prize of the high calling of God in Christ Jesus. {15} Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. {16} Nevertheless, whereto we have already attained, let us walk by the same rule [i.e., the Bible], let us mind the same thing. {17} Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. {18} (For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ: {19} Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things.) {20} For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: {21} Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”


In Heb 11:23-29 ,it is translated in verse 26 as, “esteeming” and “than”: “By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the king's commandment. {24} By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; {25} Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; {26} Esteeming [hegeomai:G2233]  the reproach of Christ greater riches than [hegeomai:G2233] the treasures in Egypt: for he had respect unto the recompence of the reward.” {27} By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. {28} Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. {29} By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.


In verse 2 of Jam 1:1-4, it appears as “count it” in this proclamation of James,under divine inspiration: “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. {2} My brethren, count it [hegeomai:G2233] all joy when ye fall into divers temptations; {3} Knowing [this], that the trying of your faith worketh patience. {4} But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.”


As God enables us to proceed further in our study of 2 Peter, we will see this word again in chapter 2 and 3:


2 Pet 2:13 renders this term as, “they that count”: “And shall receive the reward of unrighteousness, [as] they that count [hegeomai:G2233] it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you;”


And 2 Pet 3:9-18, it is expressed as “count” in verse 9, and “account” in verse 15: “The Lord is not slack concerning his promise, as some men count [hegeomai:G2233] slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. {10} But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. {11} [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness, {12} Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? {13} Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. {14} Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. {15} And account [hegeomai:G2233][that] the longsuffering of our Lord [is] salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; {16} As also in all [his] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction. {17} Ye therefore, beloved, seeing ye know [these things] before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. {18} But grow in grace, and [in] the knowledge of our Lord and Saviour Jesus Christ. To him [be] glory both now and for ever. Amen.”


 I Think It [hegeomai:G2233] Meet [dikaios:G1342]


The word translated as “meet” (dikaios:G1342) is used 81 times asrighteous (41x),just(33x), right (5x), and only twice asmeet,” as in our verse. Most frequently this term refers to Christ, as well as the believers, or the Word of God itself. Peter is advocating that it is in accordance with Scripture, and thus befitting of him, to carry on this ministry of reminding God’s elect of all of these wonderful Biblical truths, as he stated at earlier in this chapter, in verses 3-4:


“According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: {4} Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”


The only other time this word is rendered as “meet” is in verse 7 of Php 1:1-7, which reveals Paul’s concern that Peter also has for the elect’s spiritual growth and maturity: 


“Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: {2} Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ. {3} I thank my God upon every remembrance of you, {4} Always in every prayer of mine for you all making request with joy, {5} For your fellowship in the gospel from the first day until now; {6} Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ: {7} Even as it is meet [dikaios:G1342] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.”


To Stir [diegeiro:G1326] You [hymas:G5209] Up [diegeiro:G1326]


The next term we want to investigate further is one that I alluded to briefly in our last study - “...to stir you up, by putting you in remembrance;” as we read in verse 13,


“Yea, I think it meet, as long as I am in this tabernacle, to stir [diegeiro:G1326] you up [diegeiro:G1326] by putting [you] in remembrance;” [hypomnesis:G5280]; 


“Digiero” (G1326) is comprised of two words: “dia”(G1223) - a preposition (“by,” or “through”) and “egeiro”(G1453) (rendered as various forms of the Greek verb, “rise” or “raise”).
 

We will, (Lord permitting) see this word, “to stir up,” (diegeiro:G1326) again once we arrive at 2 Pet 3:1, where it is translated as, “I stir up”:


“This second epistle, beloved, I now write unto you; in [both] which I stir up [diegeiro:G1326] your pure minds by way of remembrance:”


Besides these two citations in 2 Peter that contain this word (diegeiro:G1326), there remain  two other parallel accounts (of the Lord falling asleep in the boat) in Mark 4:38-39 (“they awake”/”he arose”) and Luke 8:24 (“and awoke”); additionally there is John 6:18, in which the tempestuous sea “arose.” 


There is only one passage left, which I would like to devote some extra time to, in which this term G1326  - is expressed as “being raised,” referring to Joseph, in this account of Jesus’ birth, in verse 24 of Mat 1:18-25, 


“Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. {19} Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily. {20} But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. {21} And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. {22} Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, {23} Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. {24} Then Joseph being raised [diegeiro:G1326] from sleep did as the angel of the Lord had bidden him, and took unto him his wife: {25} And knew her not till she had brought forth her firstborn [prototokos:G4416] son: and he called his name JESUS.”


I did not plan on this digression, but because of the statement in verse 25, “...till she had brought forth her firstborn [protokos:G4416] son…,” and the term, “firstborn,” I decided to do this for the subsequent reasons:


  1. It’s another example of how to do a  word study.
  2. The doctrine of Christ as “...the Lamb slain from the foundation of the world.” (Rev 13:8) is troubling to many, so perhaps some light can be shed on this paramount Biblical truth.
  3. Christ’s physical birth (that of taking on a human nature) was of course a divine literal event, but it is also part of the “tableau” or “manifestation” regarding His spiritual “rebirth” or “resurrection” that took place prior to Creation.
  4. In my previous study of Psa 110, I went into a fair amount of Old Testament Scriptures (as well as some New Testament ones), regarding this issue, in conjunction with Christ’s priesthood, “after the order of Melchisedec,” as well as this current “day of judgment,” when these topics surfaced at various intervals in the study of that Psalm.


 Word Study: “Firstborn” (prototokos:G4416)


G4416 is a compound word, made up of “protos” (G4413 - predominantly translated as “first,” or “chief”) and “tikto” (G5088 - rendered as bring forth,” “be delivered,” “be born,” “be in travail,” and bear.”


For the sake of time, I will start by listing the nine verses which include “prototokos” (G4416) first, and then we’ll see how far we can get with each of them in today’s study (keeping in mind that we would have to look at all the references in the entire Bible regarding this word and another related terms, in order to see the full scope of what God has hidden in the Bible, with respect to this awesome doctrine:


Mat 1:25, “And knew her not till she had brought forth [tikto:G5088] her firstborn [protokos:G4416] son: and he called his name JESUS.”


Immediately we note something revealing in this first verse. The English words, “she had brought forth” is one Greek word  (tikto:H5088), and it’s actually the second Greek word in the compound term, “firstborn” (corresponding to “-born” in English)  that I just mentioned a few minutes ago. 


G5088 is used in three different ways:


  1. The actual births of Jesus, John the Baptist, and Isaac - by their mothers: Mary, Elizabeth, and Sarah.
  2. The announcement of Christ’s birth, and the question that the Magi posed regarding the location of His birth.
  3. Christ likened his death, and the sorrow that would ensue for his disciples - to the intense pain of a woman in labor, until the child was born; the excruciating  pain would be forgotten, and replaced with joy, once the child was born.
  4.  It is spoken about spiritually, in the historical parable concerning the births of Isaac (by Sarah) and Ishmael (by Hagar), and the corresponding  representations of the kingdom of God on earth and in Heaven - typified by Hagar/after the flesh/in bondage to sin/ Mount Sinai/ Jerusalem below (corporately - i.e., exemplifying the end-time institutional churches and denominations) as opposed to: Sarah/by promise/spiritual freedom/ “Jerusalem above”/ “mother of us (i.e., the elect) all” 
  5. The ground which is soaked by rain brings forth two types of plants - “thorns and briars” (referring to the non-elect), and as well as “good plants.”
  6. Sarah’s miraculous birth of Isaac, when she and Abraham were “as good as dead” (physically impotent) - a picture of man’s spiritual deadness, prior to salvation.
  7. The “progression” of sin in Jam 1:15
  8. The elect bringing forth Christ in Rev 12 - as Satan opposes. 



Luke 2:7 parallels Mat 1:25,  “And she brought forth her firstborn [protokos:G4416] son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”


Rom 8:29, “For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn [protokos:G4416] among many brethren”


Col 1:15 and 18, “Who is the image of the invisible God, the firstborn [protokos:G4416] of every creature: ... {18} And he is the head of the body, the church: who is the beginning, the firstborn [protokos:G4416]  from the dead; that in all [things] he might have the preeminence.”


Heb 1:6, “And again, when he bringeth in the firstbegotten [protokos:G4416]  into the world, he saith, And let all the angels of God worship him.”


Heb 11:28, “Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn [protokos:G4416]  should touch them.”


Heb 12:23, “To the general assembly and church of the firstborn [protokos:G4416] , which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,”


Rev 1:5, “And from Jesus Christ, [who is] the faithful witness, [and] the first begotten [protokos:G4416] of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,”






2 Peter - Part 24/Airdate: May 28, 2017


“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. {17} For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. {18} And this voice which came from heaven we heard, when we were with him in the holy mount. {19} We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth [phaino:G5316] in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


The above verses constitute one of the most amazing declarations in all of Scripture. Peter, under divine inspiration, denounces the false notion that the Bible is filled with “fables,” as many throughout the centuries have similarly and erroneously concluded. He also provides his own eyewitness testimony (along with James and John), regarding what he saw and what he heard that day on the Mount of Transfiguration, as one would in a court of law under oath. He also acknowledges the validity, power, and divine nature of the Word of God. With that background in mind, let’s take a closer look at this unique passage.


For We Have Not Followed Cunningly Devised Fables


The term, “followed” (exakoloutheo:G1811) in the phrase, “For we have [exakoloutheo:G1811] G0 [signifying that the word “not” is separating this word, “we have followed”] not [ou:G3756] followed [exakoloutheo:G1811] cunningly devised fables…” is only found two other times, and both in chapter 2 of 2 Peter, in verses 2 and 15 respectively, and translated as “shall follow,” and “following.” I’ll read verses 1-2, which sets the tone for this chapter, which is dealing with “false prophets/teachers” and the example of one of them, Balaam, in verses 14-16: 


“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. {2} And many shall follow [exakoloutheo:G1811]  their pernicious ways; by reason of whom the way of truth shall be evil spoken of. ... {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 [exakoloutheo:G1811]  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.”


This citation also underscores mankind’s natural tendency to follow that which is evil...the wrong “way”...and the “broad way” that leads to destruction. It is only by God’s mercy, that one is placed on the “...narrow way...” as Mat 7:13-21 highlights; notice also the reference to “false prophets” in this context: 


“Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat: {14} Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it. {15} Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. {16} Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? {17} Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. {18} A good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit. {19} Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. {20} Wherefore by their fruits ye shall know them. {21} Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”


 Cunningly Devised [sophizo:G4679] Fables [mythos:G3454]


The two terms, “cunningly devised” (sophizo:G4679) and “fables” (mythos:G3454) are only found together here in 2 Pet 1:16, but we can consider how God uses them individually:


“Cunningly devised” [(sophizo:G4679 - from (sophos:G4680)] appears in only one other citation - in 2 Tim 3:15, in which it is rendered as “to make wise;” I’ll read through verse 17, as the context is relevant to our discussion: 


“And that from a child thou hast known the holy scriptures, which are able to make [sophizo:G4679] G0 [signifying that the word “thee” is separating this word, “to make wise”] thee [se:G4571] wise [sophizo:G4679 - always translated “wise” 22 times] unto salvation through faith which is in Christ Jesus.{16} All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: {17} That the man of God may be perfect, throughly furnished unto all good works.”


The term, “cunningly devised” or “to make wise” is an excellent illustration of the dualism found in so many Greek and Hebrew words. Genuine believers do not follow or succumb to “cunningly devised fables” fabricated by the sinful minds of men, which denotes a negative connotation; by contrast, this same word in 2 Tim 3:15, exudes a positive connotation, because it is linked to salvation.


On the other hand, the word rendered as “fables” (mythos:G3454) is found four other times, and always translated as such, as the following references indicate, in which Paul, under divine inspiration, gives the following directives to both Timothy and Titus, his young proteges. I have included some of the immediate contexts, which expose the spiritual atmosphere in each of these passages, in which God’s elect, notwithstanding, were to faithfully uphold the truth. These include: “false doctrines”/ “doctrines of devils,” “endless genealogies, which minister questions,” obedience to “seducing spirits,” “not endur[ing] sound doctrine, “speaking lies,” “after their own lusts… accumulating “teachers” (who tell them what they want to hear), “commandments of men,” “turn/their ears... from the truth,” “their mind and conscience is defiled,” “profess[ing] that they know God,” yet, “in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.” 


Verse 4 of 1 Tim 1:3-4 declares: “As I [Paul] besought thee [Timothy] to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, {4} Neither give heed to fables [mythos:G3454] and endless genealogies, which minister questions, rather than godly edifying which is in faith: [so do].”


Verse 7 of 1 Tim 4:1-8 also affirms, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; {2} Speaking lies in hypocrisy; having their conscience seared with a hot iron; {3} Forbidding to marry, [and commanding] to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. {4} For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving: {5} For it is sanctified by the word of God and prayer. {6} If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. {7} But refuse profane and old wives' fables [mythos:G3454], and exercise thyself [rather] unto godliness. {8} For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.”


Verse 4 of 2 Tim 4:1-5 presents Paul’s admonition to Timothy, under divine inspiration: “I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; {2} Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. {3} For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; {4} And they shall turn away [their] ears from the truth, and shall be turned unto fables [mythos:G3454]. {5} But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” 


Lastly, verse 14 of Tit 1:10-16 reveals: “For there are many unruly and vain talkers and deceivers, specially they of the circumcision: {11} Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. {12} One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies. {13} This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; {14} Not giving heed to Jewish fables  [mythos:G3454], and commandments of men, that turn from the truth. {15} Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their mind and conscience is defiled. {16} They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.


When We Made Known Unto You The Power [dynamis:G1411] And Coming [parousia:G3952] Of Our Lord Jesus Christ


The next phrase contains two words - “the power” and “coming” - that I would like to investigate more closely: “...when we made known unto you the power [dynamis:G1411] and coming [parousia:G3952] of our Lord Jesus Christ…” These two terms only surface in one other citation - in verse 9 of 2 The 2:1-12, rendered as “coming,” and “power” respectively, and reveals God’s plan to allow Satan to rule in all the churches worldwide, and without exception as of May 21, 1988 - May 21, 2011:


“Now we beseech you, brethren, by the coming [parousia:G3952] of our Lord Jesus Christ, and [by] our gathering together unto him, {2} That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. {3} Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition; {4} Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. {5} Remember ye not, that, when I was yet with you, I told you these things? {6} And now ye know what withholdeth that he might be revealed in his time. {7} For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way. {8} And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: {9} [Even him], whose coming [parousia:G3952] is after the working of Satan with all power [dynamis:G1411] and signs and lying wonders, {10} And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. {11} And for this cause God shall send them strong delusion, that they should believe a lie: {12} That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”


We considered the term, “power” in verse 3 of 2 Peter 1, so I won’t review that, but I would like to focus on the term, “coming.”


Coming [parousia:G3952]


The Greek word, “parousia” (G3952), appears as “coming” (22x), and 2x as “present,” for a total of 24. This term predominantly refers to Christ’s coming, although it is also used in connection with other believers - such as Paul, Titus, as well as Stephanas, Fortunatus, and Achaicus; these last two are only mentioned once in Scripture. For this reason, I have not included these six citations: 1 Cor 16:17, 2 Cor 7:6-7, 2 Cor 10:10, Php 1:26, and Php 2:12. Although this will be lengthy, I would like to investigate the remaining 18 verses that specifically address His “coming,” which we are very interested in, and like the “day of judgment” itself, undoubtedly has much spiritual information that God wants to impart to His people, prior to the unfolding of the New Heavens and New Earth, and the eradication of our present sin-cursed universe.  And, like our current “day of judgment” this word, “coming,” is not merely related to a 24-hr. period (as we imagined previously) but actually encompasses a much longer period of time, involving many different aspects. 


Today, I would like to just touch upon some basic principles to keep in mind about His “coming”, and this period of “waiting” that God has arranged for us to be in presently:


One of the most important statements regarding Christ’s coming appears in Mat 24 (and the parallel chapters of Mark 13, Luke 17 and 21) in verses 3, 27, 37, and 39; I’ll include some of the surrounding context for clarification, beginning with God’s divorce from national Israel (typifying the fall of the New Testament churches) in Mat 23:37-39 and 24:1-2, “O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! {38} Behold, your house is left unto you desolate. {39} For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed [is] he that cometh in the name of the Lord. {24:1} And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple. {2} And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. {3} And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming [parousia:G3952], and of the end of the world? ... {27} For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming [parousia:G3952] of the Son of man be. ... {37} But as the days of Noe [were], so shall also the coming [parousia:G3952] of the Son of man be. {38} For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, {39} And knew not until the flood came, and took them all away; so shall also the coming  [parousia:G3952] of the Son of man be. {40} Then shall two be in the field; the one shall be taken, and the other left. {41} Two [women shall be] grinding at the mill; the one shall be taken, and the other left. {42} Watch therefore: for ye know not what hour your Lord doth come. {43} But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. {44} Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. {45} Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? {46} Blessed [is] that servant, whom his lord when he cometh shall find so doing. {47} Verily I say unto you, That he shall make him ruler over all his goods.”


Although it is tempting to do an in-depth study of this entire chapter, that is beyond the scope of this study, so I will limit my comments with regard to these four occurrences of this word, “parousia” (G3952):


  • After the prediction of “the end of the church age” (remarkable in itself, given the fact that it had not even begun at this point!) commencing in Mat 23:37-39 and 24:1-3, we find the disciples asking the Lord about His “coming,” and the “end of the world,” in which He goes on to mention numerous times that deception would be the hallmark of the Great Tribulation. 


  • In verse 27, His coming is characterized as “lightning” that “shineth” from “east” to “west.”  Lightning (astrape:G796) is associated with God’s Word, and in a few places (in Revelation) is found in conjuction with the terms “voices” and “thunderings,” “earthquake,” and “great hail.” The term, “shineth” (phaino:G5316) is rendered as such, but even more commonly as “appear,” as we discover for instance, in verse 30 of Mat 24:29-31,


“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: {30} And then shall appear [phaino:G5316] the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. {31} And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.


The last two phrases in verse 31, “...from the four winds [think of a compass]…” and  “...from one end of heaven to the other” is similar to the language from “the east” (anatole:G395) to “the west.” (dysme:G1424), as a passage like Mat 8:11 expresses, “And I say unto you, That many shall come from the east [anatole:G395] and west [dysme:G1424], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.


Luk 13:29, is a parallel verse to Mat 24:31, in which all the points of the compass are mentioned, as the Gospel penetrated the entire world, prior to May 21, 2011: And they shall come from the east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God.


  • In Mat 24:37 and 39 Christ’s “coming” is likened to “the days of Noe,” where “business as usual” prevailed, and they were caught “unawares,” as verse 34 of Luke 21:33-36 pinpoints, “Heaven and earth shall pass away: but my words shall not pass away. {34} And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares. [aiphnidios:G160] {35} For as a snare shall it come on all them that dwell on the face of the whole earth. {36} Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”


The only other time “unawares” appears in the New Testament is in verse 3 of 1 The 5:3-5, in which it is rendered as “sudden”: “For when they shall say, Peace and safety; then sudden [aiphnidios:G160] destruction cometh upon them, as travail upon a woman with child; and they shall not escape. {4} But ye, brethren, are not in darkness, that that day should overtake you as a thief. {5} Ye are all the children of light [phos:G5457], and the children of the day: we are not of the night, nor of darkness.


This term “unawares” or “sudden” (aiphnidios:G160) is quite significant in that it is a compound word, consisting of the “a-” [(alpha:G1) negative] and the word “shineth” or “appear”  (phaino:G5316) that we just saw in Mat 24:27, indicating a condition of “not appearing” or “not shining” - tantamount to spiritual blindness - which is characteristic of the non-elect: 


“For as the lightning [astrape:G796] cometh out of the east, and shineth [phaino:G5316] even unto the west; so shall also the coming [parousia:G3952] of the Son of man be.”


In turn, the root word for  “shineth” or “appear”  (phaino:G5316) is the term, “of light”  (phos:G5457) in the phrase,  “Ye are all the children of light… .” [phos:G5457] in 1 The 5:3. This is why 1 The 5:4 states: “But ye, brethren, are not in darkness, that that day should overtake you as a thief.”


The next reference that contains the word, “coming” is verse 23 of 1 Cor 15:20-26, “But now is Christ risen from the dead, [and] become the firstfruits of them that slept. {21} For since by man [came] death, by man [came] also the resurrection of the dead. {22} For as in Adam all die, even so in Christ shall all [the elect] be made alive. {23} But every man in his own order: [TODAY:>>>>] Christ the firstfruits; afterward they that are Christ's at his coming. [parousia:G3952] [TODAY:>>>>] {24} Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. {25} For he must reign, till he hath put all enemies under his feet. {26} The last enemy [that] shall be destroyed [is] death.”[NOT THERE YET]


The next entry is verse 19 of 1 The 2:13-20, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. {14} For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews: {15} Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: {16} Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. {17} But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. {18} Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. {19} For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming [parousia:G3952] ? {20} For ye are our glory and joy.


Verse 13 of 1 The 3:6-13 likewise includes this word: “But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also [to see] you: {7} Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: {8} For now we live, if ye stand fast in the Lord. {9} For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; {10} Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? {11} Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. {12} And the Lord make you to increase and abound in love one toward another, and toward all [men], even as we [do] toward you: {13} To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming [parousia:G3952] of our Lord Jesus Christ with all his saints.”


Verse 15 of 1 The 4:13-18 further explains: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. {14} For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. {15} For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming [parousia:G3952] of the Lord shall not prevent [“precede”] them which are asleep. {16} For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: {17} Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. {18} Wherefore comfort one another with these words.


Verse 23 of 1 The 5:16-24 includes this term as well: “Rejoice evermore. {17} Pray without ceasing. {18} In every thing give thanks: for this is the will of God in Christ Jesus concerning you. {19} Quench not the Spirit. {20} Despise not prophesyings. {21} Prove all things; hold fast that which is good. {22} Abstain from all appearance of evil. {23} And the very God of peace sanctify [“set apart”] you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming [parousia:G3952] of our Lord Jesus Christ. {24} Faithful [is] he that calleth you, who also will do [it].” [cf.: Phl 1:6, Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ:]


We’ll have to stop here today, and Lord willing, continue our examination of 2 Pet 1:16, in our next study.







2 Peter - Part 25

Air Date: June 4, 2017


“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. {17} For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. {18} And this voice which came from heaven we heard, when we were with him in the holy mount. {19} We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth [phaino:G5316] in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


Coming [parousia:G3952]


In our last study, we began investigating the term, “coming” (parousia:G3952), which surfaces 18 times with regard to Christ’s coming specifically. Here are the remaining four entries that contain this word:


In 2 Thessalonians 2:1-15, this same word, “coming,” appears in verses 1, 8, and 9, and once again we see how God allowed Satan to reign in the churches worldwide, and without exception from May 21, 1988 - May 21, 2011: “Now we beseech you, brethren, by the coming [parousia:G3952] of our Lord Jesus Christ, and [by] our gathering together unto him, {2} That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. {3} Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition; {4} Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. {5} Remember ye not, that, when I was yet with you, I told you these things? {6} And now ye know what withholdeth that he might be revealed in his time. {7} For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way. {8} And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming [parousia:G3952]: {9} [Even him], whose coming [parousia:G3952] is after against the working of Satan with all power and signs and lying wonders, {10} And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. {11} And for this cause God shall send them strong delusion, that they should believe a lie: {12} That they all might be damned who believed not the truth, but had pleasure in unrighteousness. {13} But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation : through sanctification of the Spirit and belief of the truth  {14} Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. {15} Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”


Verses 7 and 8 of James 5:7-11 also include this term, leading up to the “day of judgment” during the period known as the “latter rain,” from September 6, 1994 - May 21, 2011: “Be patient therefore, brethren, unto the coming [parousia:G3952]  of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. {8} Be ye also patient; stablish your hearts: for the coming [parousia:G3952] of the Lord draweth nigh. {9} Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. {10} Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. {11} Behold, we count them happy [“blessed”] which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” 


Verse 4 and 12 of  2 Peter 3:3-12 likewise contain this same term: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, {4} And saying, Where is the promise of his coming [parousia:G3952] ? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation. {5} For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: {6} Whereby the world that then was, being overflowed with water, perished: {7} But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. {8} But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day. {9} The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. {10} But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. {11} [Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness, {12} Looking for and hasting unto the coming [parousia:G3952] of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?”


Lastly verse 28 of 1 John 2:24-29 includes this same word: “Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. * {25} And this is the promise that he hath promised us, [even] eternal life. {26} These [things] have I written unto you concerning them that seduce you. {27} But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. {28} And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. [parousia:G3952] {29} If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.”


* [This reminds us of the parallel statement in John 8:31, “Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;”]


As we examine these 18 passages, (including 2 Peter 1:16), we see the following truths begin to emerge, as we recognize that Christ already came in judgment at the beginning of the Great Tribulation, on May 21, 1988 - when judgment began at “the house of God” - i.e., in all the churches and denominations worldwide, and without exception; the judgment then transitioned to the world at large on May 21, 2011, where it continues up to the present:


  • The “sign” of Christ’s coming is spiritual, and only found within the pages of the Bible.
  • This is also corroborated by the term “lightning” (shining from east to the west - east typifying the “sun rising,” or the kingdom of God) - which, like the term “sign,” is related to the Word of God.
  • The reference to Noah is indicative of the timeline of 7000 years from the Flood in 4990 BC to May 21, 2011, and the beginning of our current prolonged “day of judgment;” moreover, God is also reinforcing the reality that the non-elect will be taken by surprise - even as they were until the rain began to fall in Noah’s day - (since they are spiritually “unawares”/“sudden destruction” that they are under, and as a result, will die and be annihilated, along with the rest of the universe at the end of this “day of judgment.”
  • The Body of Christ (His glorious Bride) that was being “built” over the course of the 13,023 years was finally completed on May 21, 2011; they are all in God’s “presence,” (even as He indwells them individually and collectively as His Body) and He has established their hearts “unblameable” (“without sin”).
  • Believers on earth are those who are “alive and remaining” during this “day of judgment.”
  • Their “spirit/soul/ (and forthcoming new resurrected) body” will be “preserved blameless” before Him.
  • His “coming” is also associated with the “gathering together” or final harvest of the elect that took place during the 17 years of the “latter rain” - or the second (Pentecost was first on May 22, 33 AD) outpouring of the Holy Spirit. 
  • Christ’s “coming” is spoken in connection with the defeat of Satan, and “against” his “power and signs and lying wonders.”
  • God stresses the need for much “patience” during this time - and equally important - to be “established” [(sterizo:G4741) or “strengthened”] by the Word of God, in every “good word and work,” and to “keep you from evil.” 
  • The spiritual atmosphere that has enveloped this world can be summarized in the faithless question, “where is the promise of his coming?”
  • In spite of this prevailing spiritual atmosphere, the genuine child of God is earnestly to “look for/wait/expect” the final stage of his salvation (i.e.,“the resurrection of his body”) with eager anticipation.
  • God’s true people will “not be ashamed” by His “coming,” and will have “boldness in the day of judgment,” as Paul declared in Philippians 1:20.


According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.”


I’ll read 2 Peter 1:16 again: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.”


But [alla:G235] Were [ginomai:G1096] Eyewitnesses [epoptes:G2030] Of His [ekeinos:G1565] Majesty [megaleiotes:G3168]


Let’s now move on to the last phrase in verse 16, “... but were eyewitnesses of his majesty.”


Eyewitnesses [epoptes:G2030] 


The Greek compound word, “eyewitnesses” only appears in 2 Peter 1:16, but it is made up of two terms: the preposition, “epi” (G1909) and the main word, (optanomai:G3700), to “see,” “appear,” and “look,” which is how it is mostly translated, as these next citations illustrate:


In the gospel account that Peter alludes to, Matthew 17:3 renders this term as “there appeared”: “And, behold, there appeared [optanomai:G3700] unto them Moses and Elias talking with him.”


And in Matthew 24:30, this word is rendered as “they shall see”: “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see [optanomai:G3700] the Son of man coming in the clouds of heaven with power and great glory.”


Likewise, in Luke 17:22, referring to the “day of salvation” as “the days of the Son of man” this term is expressed as “ye shall see”: “And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall [optanomai:G3700] not see [optanomai:G3700] [it].”


John 3:36 also renders this word as “shall see”: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall [optanomai:G3700] not see [optanomai:G3700] life; but the wrath of God abideth on him.”


Act 1:3  “To whom also he shewed himself alive after his passion by many infallible proofs, being seen [optanomai:G3700]  of them forty days, and speaking of the things pertaining to the kingdom of God:”


There is an interesting commentary on this in 1 Corinthians 15:5-8, in which Paul under divine inspiration, clarifies who actually saw the risen Christ, and notice the usage of this word, “he was seen” in each of these four verses; keep in mind that the mark of an “apostle” was that they had to have seen the risen Christ: “And that he was seen [optanomai:G3700] of Cephas, then of the twelve: {6} After that, he was seen [optanomai:G3700] of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. {7} After that, he was seen [optanomai:G3700] of James; then of all the apostles. {8} And last of all he was seen [optanomai:G3700] of me also, as of one born out of due time.”


In Acts 2:17, this term is translated once again as “shall see”: “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see [optanomai:G3700] visions, and your old men shall dream dreams:”


Romans 15:21 lays done an exceedingly important principle, highlighting God’s prerogative to permanently open the spiritual “eyes” and “ears” of only His elect; here this term is rendered as “they shall see”: “But as it is written, To whom he was not spoken of, they shall see [optanomai:G3700]: and they that have not heard shall understand.” [syniemi:G4920]


(I say “permanently” because there are instances in which God opens an individual’s eyes and ears “temporarily” - like Balaam - for a short period of time, in order to accomplish God’s own purposes.)


Lastly, Hebrews 9:28 translates this as “shall he appear”: “So Christ was once offered to bear the sins of many; [“before the foundation of the world”] and unto them that look for him shall he appear [optanomai:G3700] the second time without sin unto salvation.” [at the Cross]


Three Different Accounts Of The Transfiguration


Peter, under divine inspiration refers to the sight of the transfiguration of Christ, as being “eyewitnesses of his majesty.” In all likelihood, he and the other two disciples, James and John, were asleep for part (if not most of this heavenly scene), as we can infer from the Luke account; possibly Moses and Elijah were somehow “shielded” from observing their former sin-cursed world, and the unsaved bodies of Peter, James and John, but more work would have to be done in these chapters to verify this, and I’ll just read each of these so you can see the differences as well as some of the similarities, and again this is just an overview:


Matthew 17:1-9 offer this description: “And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, {2} And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. {3} And, behold, there appeared unto them Moses and Elias talking with him. {4} Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. {5} While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. {6} And when the disciples heard [it], they fell on their face, and were sore afraid. {7} And Jesus came and touched them, and said, Arise, and be not afraid. {8} And when they had lifted up their eyes, they saw no man, save Jesus only. {9} And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.”


Similarly, Mark 9:2-10 recounts: “And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. {3} And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. {4} And there appeared unto them Elias with Moses: and they were talking with Jesus. {5} And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. {6} For he wist not what to say; for they were sore afraid. {7} And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. {8} And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. {9} And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. {10} And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.”


Lastly, Luke 9:28-36 provides this perspective: “And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. {29} And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering. {30} And, behold, there talked with him two men, which were Moses and Elias: {31} Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. {32} But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. {33} And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. {34} While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. {35} And there came a voice out of the cloud, saying, This is my beloved Son: hear him. {36} And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen.”


 Of His [ekeinos:G1565] Majesty [megaleiotes:G3168]


The term that is rendered “majesty” in English in verse 16 is “megaleiotes” (G3168), and it only occurs two other times in the New Testament:


In verse 43 of Luke 9:37-45, it is rendered as “the mighty power,” in this chapter which immediately follows the transfiguration account: “And it came to pass, that on the next day, when they were come down from the hill, much people met him. {38} And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. {39} And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. {40} And I besought thy disciples to cast him out; and they could not. {41} And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. {42} And as he was yet a coming, the devil threw him down, and tare [him]. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. {43} And they were all amazed at the mighty power [megaleiotes:G3168] of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, {44} Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. {45} But they understood not [agnoeo:G50] this saying, and it was hid [parakylpto:G3871] from them, that they perceived [aisthanomai:G143] it not: and they feared to ask him of that saying.”


Verse 45 is a wonderful verse that explains that unless God opens (even) a believer’s spiritual understanding, they will not perceive spiritual truth, and this verse utilizes three different Greek words to drive that point home! 


Acts 19:27, on the other hand, translates this word, as “magnificence” while quoting Demetrius the silversmith’s, lofty estimation of their false goddess, Diana: “So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence [megaleiotes:G3168] should be destroyed, whom all Asia and the world worshippeth.”


I think we’ll stop here, and Lord willing, pick this up, next Sunday.








2 Peter - Part 26

Air Date: June 11, 2017


“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. {17} For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. {18} And this voice which came from heaven we heard, when we were with him in the holy mount. {19} We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


In our study of 2 Peter 1, we have arrived at verses 16-20, which describe in part what Peter, along [with James and his brother John - according to Matthew 17:1 (and other similar references) - the sons of Zebedee) experienced that day on the Mount of Transfiguration:


“And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,”


Before considering the first phrase, “For he received from God the Father honour and glory…,” I want to bring to your attention, a point that I mentioned only in passing as I read it in our previous study with regard to one of the accounts regarding this spectacularly unique event that Peter, James, and John were privileged to witness. I am referring to the Luke 9 version, and verses 30-31 in particular: 


“And, behold, there talked with him two men, which were Moses and Elias [Elijah]: {31} Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.


A Veiled Reference And A Detour


Notice the veiled reference at the end of verse 31: “and spake of his decease which he should accomplish at Jerusalem.” This is a unique Scripture for a variety of reasons, and it is very relevant to all believers who are alive at this time in history. First, because of the miraculous appearance of Moses and Elijah. In the Bible Moses and Elijah spiritually typify the “Law and the Prophets” - or the Old Testament); by contrast in this setting, Peter, James and John represent the New Testament. So you can picture the scene in your mind, as they are standing on the Mount of Transfiguration: the Lord Jesus Christ is flanked by the Old Testament as well as the New Testament, because He IS the Word of God, and the Word of God is comprised of both the Old and New Testaments, both of which testify to Christ, as we read in John 5:39 and Luke 24:25-27, and 44-45 respectively:


“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.


“Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: {26} Ought not Christ to have suffered these things, and to enter into his glory? {27} And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. ... {44} And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me. {45} Then opened he their understanding, that they might understand the scriptures,”


Elijah - A Picture Of Believers Who Are “Alive And Remain”


Secondly, Moses and Elijah also symbolize another spiritual truth. Like Enoch before him, Elijah never died, but went from this life directly into Heaven, clothed with his glorified spiritual body! We read about this in verse 11 of 2 Kings 2:1-11,


“And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. {2} And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said [unto him, As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they went down to Bethel [“the house of God]”. {3} And the sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace. {4} And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they came to Jericho. {5} And the sons of the prophets that [were] at Jericho [“the world”] came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace. {6} And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And they two went on. {7} And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. [“hell” or the grave] {8} And Elijah took his mantle, and wrapped [it] together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. {9} And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. {10} And he said, Thou hast asked a hard thing: [nevertheless], if thou see me [when I am] taken from thee, it shall be so unto thee; but if not, it shall not be [so].{11} And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.


Thus Elijah (as well as Enoch) represent believers who are “alive and remain” on the earth when the very last day of this extended “day of judgment” dawns, as we read in verse 15 and 17 of 1 Thessalonians 4:17-18,


Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. {18} Wherefore comfort one another with these words.”


On that glorious day, time will cease to exist, because the physical timekeepers, along with the rest of this universe, and all the non elect, will be spoken out of existence. What will emerge in its place is a “New Heavens and a New Earth,” in which the Bride of Christ will forever exist with Her Husband in a state of perpetual holy matrimony - as She serves Him in perfect obedience - to the glory of God, as we learn from Rev 21:1-7, 10-11, and 22-27, which is so far beyond human comprehension, that we lack adequate words to describe its awesome character, other than to refer back to the words of the Scriptures themselves - as Isa 25:8-9 (which 1 Corinthians 15:54-55 quotes in part) so magnificently declare:


“He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it]. {9} And it shall be said in that day, Lo, this [is] our God; we have waited for him, and he will save us: this [is] the LORD; we have waited for him, we will be glad and rejoice in his salvation.


This is Rev 21:1-7, 10-11, and 22-27: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. {2} And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. {3} And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God. {4} And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. {5} And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. {6} And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. {7} He that overcometh shall inherit all things; and I will be his God, and he shall be my son. ... {10} And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, {11} Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal; ... {22} And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. {23} And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof. {24} And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. {25} And the gates of it shall not be shut at all by day: for there shall be no night there. {26} And they shall bring the glory and honour of the nations into it. {27} And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb's book of life.”


Moses - A Different Portrait Altogether


Moses, however, typifies a different spiritual reality, and is a little more difficult to ascertain, since we read that God buried him in verse 6 of Deuteronomy 34:1-6,


“And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, {2} And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, {3} And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. {4} And the LORD said unto him, This [is] the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see [it] with thine eyes, but thou shalt not go over thither. {5} So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. {6} And he buried him in a valley in the land of Moab, over against [muwl:H4136] Bethpeor [Beyth P@`owr:H1047]: but no man knoweth of his sepulchre unto this day.


Similarly, Deu 4:44-46, also includes this same phrase: “in the valley over against Bethpeor”: “And this [is] the law which Moses set before the children of Israel: {45} These [are] the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt, {46} On this side Jordan, in the valley [gay’:H1516] over against [muwl:H4136] Bethpeor [Beyth P@`owr:H1047], in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt:”


There is also the curious verse in Jude 9, regarding the “body of Moses”:


“Yet Michael [Who is Christ] the archangel [“the chief messenger” or “messenger of the covenant” (Malachi 3:1)] when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.”


This exchange between Christ and Satan is similar to what we find in Zechariah 3:1-2,


“And he shewed me Joshua the high priest [“Christ”] standing before the angel of the LORD  [“Christ”] , and Satan standing at his right hand to resist him. {2} And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a brand plucked out of the fire?” 


I’ll read Luke 9:30-31 again: 


“And, behold, there talked with him two men, which were Moses and Elias [Elijah]: {31} Who appeared [optanomai:G3700] in glory, and spake of his decease which he should accomplish at Jerusalem.


Luke 9:31 says that the “two men...appeared in glory,” and we noted in our last lesson that the main word in the compound term, “eyewitnesses” (epoptes:G2030) is the expression “optanomai” (G3700), which is mostly translated as “see” or “appear,” and in Luke 9:31 is rendered as  “appeared.” In order for Moses to be present “in glory” on the Mount of Transfiguration, he had to have received his glorified spiritual body at some previous point in time. [WRONG! PLEASE DISREGARD]: Perhaps this happened on Resurrection Sunday in 33 AD, when Christ arose from the dead, as Matthew 27:52-53 records (but this is speculation):


“And the graves were opened; and many bodies of the saints which slept arose, {53} And came out of the graves after his resurrection, and went into the holy city i.e., “Heaven”], and appeared unto many.”


In any event, Moses would appear to represent all the believers who have died, and will be resurrected first - prior to those believers who are “alive and remain,” as 1 Thessalonians 4:13-16 maintain,


“But I would not have you to be ignorant, brethren, concerning them which are asleep [“died previously”], that ye sorrow not, even as others which have no hope. {14} For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. {15} For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent [“precede”] them which are asleep [“physically dead”]. {16} For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 


Even as Moses and Elijah typify believers who have died and believers who are still alive when the time comes for them to receive their glorified spiritual bodies there is another veiled truth in view, as I mentioned earlier. This pertains not to the glorified spiritual bodies that the elect (dead and living) will receive, but rather to Christ’s own resurrection “...from the foundation of the world,” that makes the believers’ resurrection even possible, as the following citations underscore that contain the two Hebrew terms and one Greek word that is translated in English as “firstfruits;” even though this word does not appear in 2 Peter, it is intimately associated with the resurrection, which is in view. There is also another word, “arise” (anatello:G393), which is found in 2 Peter 1:19, which we can discuss further we can get there. 


Firstfruits 


Let’s consider the Greek word first: “aparche” (G536); it appears in 8 passages, and we will take a closer look at four of them that pertain to our study:


In James 1:17-18 we see that believers are classified by God as a “kind” of firstfruits - during “the day of salvation”: “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 [aparche:G536] of his creatures.”


Verse 23 of Roman 8:16-25 adds: “The Spirit itself beareth witness with our spirit, that we are the children of God: {17} And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together. {18} For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us. {19} For the earnest expectation of the creature [“creation”] waiteth for the manifestation of the sons of God. {20} For the creature [“creation”]  was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope, {21} Because the creature [“creation”]  itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. {22} For we know that the whole creation groaneth and travaileth in pain together until now. {23} And not only [they], but ourselves also, which have the firstfruits [aparche:G536] of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body. {24} For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? {25} But if we hope for that we see not, [then] do we with patience wait for [it].


Likewise, verses 20 and 23 of 1 Corinthians 15:12-23 reveal: “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? {13} But if there be no resurrection of the dead, then is Christ not risen: {14} And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain. {15} Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. {16} For if the dead rise not, then is not Christ raised: {17} And if Christ be not raised, your faith [is] vain; ye are yet in your sins. {18} Then they also which are fallen asleep in Christ are perished. {19} If in this life only we have hope in Christ, we are of all men most miserable. {20} But now is Christ risen from the dead, [and] become the firstfruits [aparche:G536] of them that slept. {21} For since by man [came] death, by man [came] also the resurrection of the dead. {22} For as in Adam all die, even so in Christ shall all be made alive. {23} But every man in his own order: Christ the firstfruits [aparche:G536]; afterward they that are Christ's at his coming.”


Verse 4 of Revelation 14:1-4 also utilizes this term, in depicting those who were saved during the 1955 years of the church age from May 22, 33 AD - May 21, 1988: “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father's name written in their foreheads. {2} And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: {3} And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth. {4} These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits [aparche:G536] unto God and to the Lamb.”



Two Hebrew Terms For Firstfruits


There are also two other Hebrew words that are rendered as “firstfruits”:  “periy” (H6529) and “re’shiyth” (H7225). Let’s consider one examples in which they appear together:


Verse 2 and 10 of Deu 26:1-11 contain both these words: “And it shall be, when thou [art] come in unto the land which the LORD thy God giveth thee [for] an inheritance, and possessest it, and dwellest therein; {2} That thou shalt take of the first [re’shiyth:H7225] of all the fruit [periy:H6529] of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put [it] in a basket, and shalt go unto the place which the LORD thy God shall choose to place his name there. {3} And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us. 4 And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God. {5} And thou shalt speak and say before the LORD thy God, A Syrian ready to perish [was] my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous: {6} And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage: {7} And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression: {8} And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders: {9} And he hath brought us into this place, and hath given us this land, [even] a land that floweth with milk and honey. {10} And now, behold, I have brought the firstfruits [periy:H6529] [re’shiyth:H7225] of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God: {11} And thou shalt rejoice in every good [thing] which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that [is] among you.”


I think we’ll have to stop here today. Lord willing, we’ll resume with 2 Peter 1:17 next Sunday.


 





2 Peter - Part 27

Air Date: June 18, 2017


“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. {17} For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. {18} And this voice which came from heaven we heard, when we were with him in the holy mount. {19} We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


Today we want to consider verse 17, and as we do so, we want to keep in mind that in the historical context, Peter is describing what he (and James and John) heard that day of the Mount of Transfiguration: 


“...when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” 


The “Cloud” Is The Word Of God


As I remarked in Part 25, this is referring to what we read in three of the Gospel accounts:


Matthew 17:5 states: “While he yet spake, behold, a bright cloud [nephele:G3507] overshadowed them: and behold a voice out of the cloud [nephele:G3507], which said, This is my beloved Son, in whom I am well pleased; hear ye him.”


Likewise Mark 9:7 reveals: “And there was a cloud [nephele:G3507]  that overshadowed them: and a voice came out of the cloud [nephele:G3507], saying, This is my beloved Son: hear him.” 


Lastly, Luke 9:34-35 acknowledges: “While he thus spake, there came a cloud [nephele:G3507], and overshadowed them: and they feared as they entered into the cloud. [nephele:G3507] {35} And there came a voice out of the cloud [nephele:G3507], saying, This is my beloved Son: hear him.”


The “cloud” also reminds us of what we read in Exodus 13:21-22, which points directly to the Word of God: 

“And the LORD went before them by day in a pillar of a cloud [`anan:H6051], to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: {22} He took not away the pillar of the cloud [`anan:H6051] by day, nor the pillar of fire by night, [from] before the people.”


The root word (`anan:H6049) for this Hebrew word rendered “cloud” (`anan:H6051) is identically spelled, and is translated in the following ways, in the 11 citations in which it appears:  observer of times(5x), soothsayer (2x), and once as:  “bring,” sorceress,” and  enchanter.” All but one of these references are speaking of “soothsaying’ or fortune telling which the unsaved are most interested in (horoscopes, etc.), as they want to know what the future holds for them, and which God strictly prohibits. Only one verse - Genesis 9:14 - is employed in a positive light, and interestingly enough, contains both of these words; H6051 is translated “a cloud” and “in the cloud” respectively, and its root word (`anan:H6049) is rendered as: “And it shall come to pass, when I bring...”   


And it shall come to pass, when I bring [`anan:H6049] a cloud [`anan:H6051] over the earth, that the bow shall be seen in the cloud:” [`anan:H6051]


The important truth that is being emphasized here is that only God’s Word (the Bible) can predict or foretell the future with 100% accuracy, since He knows the scope as well as all the seemingly insignificant minutiae of human history, as He is “Alpha and Omega,” “the Beginning and the Ending,” as Revelation 1:8 so gloriously affirms,


“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”


He Received [lambano:G2983] From [para:G3844] God [theos:G2316] The Father [pater:G3962] 


Well, let’s get back to our verse, 2 Peter 1:17, and this first phrase, which is comprised of four Greek terms:


Individually these words are used many times in the New Testament: “He received” (lambano:G2983), 263 times; “from” (para:G3844), 200 times; “God” (theos:G2316), 1343 times; and “Father” (pater:G3962), 419 times. What is most fascinating is that these four terms only appear together in one other passage - in Acts 2:33. I’ll read the majority of this wonderful chapter down to verse 42, as it recounts the day of Pentecost on May 22, 33 AD (according to the Biblical calendar), and the start of the “time and season” known as the New Testament church age. What happened on that auspicious day is also classified in Scripture, as the “former rain,” whereas, the period that we are most familiar with (since we lived through it) is the “latter rain” - or the last 17 years of the Great Tribulation (from September 6, 1994 - May 21, 2011), during which God saved the majority of all the elect:


“And when the day of Pentecost was fully come, they were all with one accord in one place. {2} And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. {3} And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. {4} And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. {5} And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. {6} Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. {7} And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? {8} And how hear we every man in our own tongue, wherein we were born? {9} Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, {10} Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, {11} Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. {12} And they were all amazed, and were in doubt, saying one to another, What meaneth this? {13} Others mocking said, These men are full of new wine. {14} But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: {15} For these are not drunken, as ye suppose, seeing it is but the third hour of the day {16} But this is that which was spoken by the prophet Joel; {17} And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: {18} And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: {19} And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: {20} The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: {21} And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. {22} Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: {23 } Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: {24} Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. {25} For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: {26} Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: {27} Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. {28} Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. {29} Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. {30} Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; {31} He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. {32} This Jesus hath God raised up, whereof we all are witnesses. {33} Therefore being by the right hand of God [theos:G2316] exalted, and having received [lambano:G2983] of [para:G3844] the Father [pater:G3962] the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. {34} For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, {35} Until I make thy foes thy footstool. {36} Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. {37} Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? {38} Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. {39} For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. {40} And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. {41} Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. {42} And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.”


What occurred on the day of Pentecost (May 22, 33 AD) is also referred to in Revelation 14:1-4, as “...[being] the firstfruits…” [aparche:G536]


“And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father's name written in their foreheads. {2} And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: {3} And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth. {4} These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits [aparche:G536] unto God and to the Lamb.”


A Closer Look At The Context Of Acts 2:22-35


I would like to focus on verses 22-35, which is the immediate context, in which we find verse 33, which is extremely relevant to what we have been learning regarding the atonement which took place, prior to the foundation of the world. I covered some of this material in the Psalm 110 series, but it certainly bears repeating. In these verses you will see various aspects of the tableau or the “demonstration” of the atonement in 33 AD, which helps us to not only gain a clearer understanding of the actual redemption for sin at the foundation of the world, but also offers undeniable proofs which substantiate this very crucial (but misunderstood) doctrine:


“Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: {23 } Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: {24} Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. {25} For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: {26} Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: {27} Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. {28} Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. {29} Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. {30} Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; {31} He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. {32} This Jesus hath God raised up, whereof we all are witnesses. {33} Therefore being by the right hand of God [theos:G2316] exalted, and having received [lambano:G2983] of [para:G3844] the Father [pater:G3962] the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. {34} For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, {35} Until I make thy foes thy footstool.


Verses 25-28 Are Quoting Psalm 16:8-11 (A Messianic Psalm)


Acts 2:25-28 is quoting Psalm 16:8-11, 


“I have set the LORD always before me: because [he is] at my right hand, I shall not be moved. {9} Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. {10} For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. {11} Thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore.”


Lord willing, in our next study we will examine this “word bridge” between Acts 2:27 and 31 and Psalm 16:9-10.





2 Peter - Part 28

Air Date: June 25, 2017


“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. {17} For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. {18} And this voice which came from heaven we heard, when we were with him in the holy mount. {19} We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: {20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.”


He Received [lambano:G2983] From [para:G3844] God [theos:G2316] The Father [pater:G3962] (Cont.)


In our previous study last Sunday we began looking at the four Greek terms found in the first phrase of 2 Peter 1:17, “For he received from God the Father …” I noted that these 4 words only appear together in Acts 2:33, which states: 


“Therefore being by the right hand of God [theos:G2316] exalted, and having received [lambano:G2983] of [para:G3844] the Father [pater:G3962] the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.”


In this chapter, Peter is referring to the miraculous declaration of the Gospel in the native languages of all the Jews from various nations who had come to Jerusalem to commemorate the Feast of First Fruits (or Feast of Weeks), or Pentecost (pentekoste:G4005 = “fiftieth day”) The salvation of “about three thousand souls” on that day not only marked the beginning of the New Testament church era (from May 22, 33 AD - May 21, 1988), but was also the spiritual fulfillment of the Feast of First Fruits (which was to take place 50 days after the Feast of Passover - which was also fulfilled spiritually -  by Christ hanging on the Cross as the sacrificial Lamb of God - in demonstration of the actual atonement for sin “from the foundation of the world”). God gave the following instructions in Leviticus 23:15-17 regarding the Feast of First Fruits (or Weeks):


“And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: {16} Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. {17} Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; [they are] the firstfruits unto the LORD.” 


I’ll read part of the context which surrounds Acts 2:33 - from verses 25-35, and then we’ll focus on the “word bridge” that I mentioned we would do today between Acts 2:27 and 31, and Psalm 16:9b-10: (Incidentally if you receive a transcript of this lesson or other lessons, you might notice that whenever I mention a Biblical principle regarding Bible study, or do a “word bridge” like we’re doing today, I will use red ink, only as a means of distinguishing this portion of the study from the rest of the study.)


 “For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: {26} Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: {27} Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. {28} Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. {29} Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. {30} Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; {31} He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. {32} This Jesus hath God raised up, whereof we all are witnesses. {33} Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. {34} For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, {35} Until I make thy foes thy footstool.”


Please keep in mind the timeline for these monumental spiritual events: from the Cross (or Passover) to Pentecost (or First Fruits) 50 days later, when the first outpouring of the Holy Spirit, known as the “early” or “former” rain took place.


The Tableau Of Christ’s Death (Annihilation) And Resurrection 


We read in Acts 2:27 and 31, “Because [G3754] thou wilt [G1459][G0] not [G3756] leave [G1459] my [G3450] soul [G5590] in [G1519] hell, [G86] neither [G3761] wilt thou suffer [G1325] thine [G4675] Holy One [G3741] to see [G1492] corruption. [G1312]... {31} He seeing this before [G4275] spake [G2980] of [G4012] the resurrection [G386] of Christ, [G5547] that [G3754] his [G846] soul [G5590] was [G2641][G0] not [G3756] left [G2641] in [G1519] hell, [G86] neither [G3761] his [G846] flesh [G4561] did see [G1492] corruption. [G1312]


Similarly, Psalm 16:9b-10 reveals: “Therefore my heart [H3820] is glad, [H8055] and my glory [H3519] rejoiceth: [H1523] my flesh [H1320] also shall rest [H7931] in hope.[H983] {10} For thou wilt not leave [H5800] my soul [H5315] in hell;[H7585] 

neither wilt thou suffer [H5414] thine Holy One [H2623] to see [H7200] corruption.” [H7845]


In these two passages we find 8 “sets” of Hebrew and Greek terms (actually there are 9 in Greek, as two very closely related words are used for “leave/left”) that we want to consider in this “word bridge.” If God permits, this should be helpful in broadening our understanding of both of these citations with respect to the atonement that took place “from the foundation of the world;” however, I do want to let you know that we have to limit this “word bridge” to this specific topic, for the sake of time:


  1. Greek: Because [G3754] thou wilt [egkataleipo:G1459] [G0] not [G3756] leave [egkataleipo:G1459] / not [G3756] left [kataleipo:G2641] 

            Hebrew: For thou wilt not leave [`azab:H5800] 


2.   Greek: soul [psyche:G5590]       

      Hebrew: my soul [nephesh:H5315]



      3.   Greek: hell [hades:G86]   - from eido (G1492)

            Hebrew: in hell [she’owl:H7585]


4.   Greek: neither [oude:G3761] wilt thou suffer [didomi:G1325]       

            Hebrew: neither wilt thou suffer [nathan:H5414] 



5.    Greek: thine [sou:G4675] Holy One [hosios:G3741]       

           Hebrew: thine Holy One [chaciyd:H2623] 



6.   Greek:  flesh [sarx:G4561]     

          Hebrew: my flesh [basar:H1320] 


   

    7.   Greek: to see [eido:G1492]      

          Hebrew: to see [ra’ah:H7200] 



     8.   Greek: corruption  [diaphthora:G1312]     

           Hebrew: corruption [shachath:H7845]


Set # 1: Greek: Because [G3754] thou wilt [G1459] [G0] not [G3756] leave [G1459] / not [G3756] left [G2641] 

            Hebrew: For thou wilt not leave [H5800] 


Let’s consider how God utilizes the two Greek words, “thou wilt leave” (eg-kataleipo:G1459) and “left” (kataleipo:G2641) that we find in Acts 2:27 and 31 respectively. If you look closely at the Greek transliteration of both of them, you notice that these two terms are practically identical. In fact, G1459 is a compound word made up of the main word, G2641, and the prefix “en” (G1722 - over 1900 times rendered as “in”). Since G2641 is only found in relationship to the atonement in Acts 2:31, I’m going to focus on G1459:


“Thou Wilt Leave” [egkataleipo:1459]


G1459 is found in 9 passages, and is translated as:forsake(7x), and leave(2x). The following references are very enlightening:


Besides Acts 2:27, in which this term is rendered as “thou wilt [not] leave” (egkataleipo:G1459), God employs it in speaking of Christ’s demonstration on the Cross in 33 AD in these next two verses:


Matthew 27:46 records, “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken  [egkataleipo:1459] me?”


Mark 15:34 likewise poses this same question that Christ asks of the Father: “And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken [egkataleipo:1459] me?”


For Thou Wilt Not Leave [`azab:H5800] 


The Hebrew word in this first set is translated “For thou wilt not leave” (all one word) in Psalm 16:10. It appears 215 times in the Old Testament, and is rendered as “forsake” or “leave” in over 90% of the places in which it is found.  Here are some illustrations:


Psalm 22:1 records,“[To the chief Musician upon Aijeleth Shahar, A Psalm of David.] My God, my God, why hast thou forsaken [`azab:H5800] me? [why art thou so] far from helping me, [and from] the words of my roaring?”


In similar fashion, Psalm 71:11 states, “Saying, God hath forsaken [`azab:H5800] 

 him: persecute and take him; for [there is] none to deliver [him].”



Set # 2: Greek: soul [psyche:G5590]       

             Hebrew: my soul [nephesh:H5315]


Set # 2 consists of the Greek term for “soul” (psyche:G5590 - spelled just like our English word), and its Hebrew equivalent, “my soul” (nephesh:H5315). 


In most cases, G5590 is rendered as “soul” or “life,” as we see from these next examples:


Mark 10:45, “For even the Son of man came not to be ministered unto, but to minister, and to give his life [psyche:G5590] a ransom for many.”


John 10:11,15, and 17, “I am the good shepherd: the good shepherd giveth his life [psyche:G5590]  for the sheep. ... {15} As the Father knoweth me, even so know I the Father: and I lay down my life [psyche:G5590]  for the sheep…{17} Therefore doth my Father love me, because I lay down my life [psyche:G5590], that I might take it again.


John 12:27, “Now is my soul [psyche:G5590] troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.”


John 15:13, “Greater love hath no man than this, that a man lay down his life [psyche:G5590]  for his friends.”


And here again are some of the citations with the Hebrew equivalent - H5315; as its Greek counterpart, it too, is expressed primarily as “soul” or “life”:


Jonah 1:14 records the prayer of the mariners concerning Jonah: “Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee, let us not perish for this man's life [nephesh:H5315], and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.”


Jonah 2:5 and 7 point parabolically to Christ in the “belly (or ‘womb’) of hell” (which is the grave): “The waters compassed me about, [even] to the soul [nephesh:H5315]: the depth closed me round about, the weeds were wrapped about my head. ... {7} When my soul [nephesh:H5315] fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.”


Jonah 4:3 and 8 further add: “Therefore now, O LORD, take, I beseech thee, my life [nephesh:H5315]  from me; for [it is] better for me to die than to live. ... {8} And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself [nephesh:H5315] to die, and said, [It is] better for me to die than to live.”


Underscoring the necessity for the Faith and Work of Christ as the sole basis for salvation, Micah 6:7 poses this insightful question: “Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?”[nephesh:H5315] 


Micah 6:7 is an accurate reflection of the wicked tendency of unsaved man who thinks that he can somehow invent his own version of the atonement. The Israelites fell into this trap, and they followed the lead of the other heathen nations that practiced such wickedness - especially grievous was that of child sacrifice. 


By stark contrast, Leviticus 17:11-12, and 14 highlight the crucial principle that only the “blood” (or “life”) of Christ is acceptable to God for redemption, as Hebrews 9:22b maintains “...and without shedding of blood is no remission”:For the life [nephesh:H5315] of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: [nephesh:H5315] for it [is] the blood [that] maketh an atonement for the soul. [nephesh:H5315] {12} Therefore I said unto the children of Israel, No soul [nephesh:H5315] of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. ... {14} For [it is] the life [nephesh:H5315]  of all flesh; the blood of it [is] for the life [nephesh:H5315] thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life [nephesh:H5315] of all flesh [is] the blood thereof: whosoever eateth it shall be cut off.”


In Isaiah 53:10-12 we discover another spiritual portrait of Christ having been “...slain from the foundation of the world”: “Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul [nephesh:H5315] an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand. {11} He shall see of the travail of his soul [nephesh:H5315], [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. {12} Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul [nephesh:H5315] unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”


Set # 3  Greek: hell [hades:G86]               

             Hebrew: in hell [she’owl:H7585]


This third set concerns the term “hell” (which is the grave) and is “hades” (G86) in Greek; it corresponds to the Hebrew “she’owl” (H7585). 


“Hades” (G86) is a compound word, consisting of the alpha negative (alpha:G1) and (eido:G1492), which is predominantly rendered as “to see” or  “to know,” so literally it would mean “not knowing” or “not seeing.” This same idea is also seen Ecclesiastes 9:5, which states:


“For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.” 


“Hades” is translated 10 times as “hell,” and once as “grave.” Let’s consider how God utilizes this word in a few of the 11 places in which it is found:


In verse 23 of the parable in Luke 16:19-24, it is again rendered as “hell”: “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: {20} And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, {21} And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. {22} And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; {23} And in hell [hades:G86] he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. {24} And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.”  


In verse 15 of 1 Corinthians 15:50-58 we are confronted with one of the greatest affirmations in the Bible for a genuine child of God, underscoring the victory that Christ obtained by being the “firstborn” or “firstbegotten from the dead”Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. {51} Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, {52} In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. {53} For this corruptible must put on incorruption, and this mortal [must] put on immortality. {54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. {55} O death, where [is] thy sting? O grave [hades:G86], where [is] thy victory? {56}  The sting of death [is] sin; and the strength of sin [is] the law. {57} But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ. {58} Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.” 


In verse 18 of Revelation 1:12-19, this word is again rendered as “hell,” in this glorious portrait of God the Son: “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; {13} And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. {14}  His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame of fire; {15} And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. {16} And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance [was] as the sun shineth in his strength. {17} And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: {18}  I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [hades:G86] and of death. {19} Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;”


The Hebrew word for “she’owl” (H7585) is found 65 times, and is translated as “grave” and “hell” 31 times each, and 3 times as “pit,” as the subsequent passages indicate:


In verse 6 of  1 Samuel 2:6-10, which is part of Hannah’s prayer, this term is rendered as “to the grave”: “The LORD killeth, and maketh alive: he bringeth down to the grave [she’owl:H7585], and bringeth up. {7} The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. {8} He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath set the world upon them. {9} He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. {10} The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.”


Psalm 30:3 likewise proclaims: “O LORD, thou hast brought up my soul from the grave [she’owl:H7585]: thou hast kept me alive, that I should not go down to the pit.”


In Hosea 13:14, which is reminiscent of  1 Corinthians 15, we find this declaration, in which this word appears as “of the grave”: “I will ransom them from the power of the grave [she’owl:H7585]; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.”


Verse 17 of Job 17:12-16 translates this word as “of the pit”: “My days are past, my purposes are broken off, [even] the thoughts of my heart. {12} They change the night into day: the light [is] short because of darkness. {13} If I wait, the grave [is] mine house: I have made my bed in the darkness. {14} I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister. {15} And where [is] now my hope? as for my hope, who shall see it? {16} They shall go down to the bars of the pit [she’owl:H7585], when [our] rest together [is] in the dust.”


This passage also reminds one of what we read in Jonah 2:1-6, in which this word is translated as in verse 2 as “of hell”: “Then Jonah prayed unto the LORD his God out of the fish's belly, {2} And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice. {3} For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. {4} Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. {5} The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds were wrapped about my head. {6} I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my life from corruption, O LORD my God.” 


Summary Of The First Three “Sets”


In these first three “sets” of words we can understand that Christ’s soul was not left in hell (which is the grave) in the demonstration in 33 AD because He rose from the dead very early on the third day, Sunday morning. The reason for that was because He was not making payment for sins at that time, but revealing in this living tableau, what had already taken place prior to the foundation of the world, when His soul was left in the grave as it were, since He was annihilated. This is why we encounter the language of “corruption” in Job 17:14, and other places:  “I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister,” along with the prison-like experience in the belly (or womb) of hell (the grave), as we saw in Jonah 2.  Moreover, you will recall that on the Cross Christ uttered  these words in both Matthew 27:46 and Mark 15:44, “ My God, my God, why hast thou forsaken me?” In the Old Testament we noted this in Psalm 22 and Psalm 71. Again this was because He was forsaken by the Father in the atonement at “...the foundation of the world”…but He was also resurrected, because He is stronger than death, as He is the essence of Eternal Life, and thus He was given the title, “firstborn (or “firstbegotten) from the dead.” Notice that God frequently couples death and resurrection together. We also saw that Christ had to lay down his “life” or “soul” for His sheep (showing His everlasting love to them), because that is the payment required by the Law of God for sin - as Leviticus 17:11 insists: 


For the life [nephesh:H5315] of the flesh [is] in the blood: and I have given it to you upon the altar [Christ IS the ALTAR] to make an atonement for your souls: [nephesh:H5315] for it [is] the blood [that] maketh an atonement for the soul. [nephesh:H5315] 


I think we’ll stop here today, and continue looking at the remaining sets, next week, Lord willing, which will relate to “not allowing Christ’s body (or flesh) to see corruption,” which was the case in 33 AD, but not at the “foundation of the world.”