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.

Text Studies

Select which series you would like to read

Hebrews 2 - Part 16

May 16, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 16, and today’s date is May 16, 2021. I’ll read Hebrews 2:7-9,


Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: {8} Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him. But now we see not yet all things put under him. {9} But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.


As I mentioned at the close of our previous study today we want to concentrate on verse 9, starting with the three terms in Greek, But we see Jesus…


But [de:G1161]  We See [blepo:G991] Jesus [Iesous:G2424] 


These three expressions occur together in the following five Scriptures: 


Verse 2 of Matthew 24:1-5 introduces this important chapter that deals with the Great Tribulation and God’s judgment that began at His own house first, as well as our current prolonged “day” of judgment. The details given in this chapter are in response to the disciples’ question in 3b, ...Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world?  In fact today we actually do see everything under Christ’s feet - with the exception of the last enemy which is death -  as Christ is ruling this world with a rod of iron (in other words in judgment) as verse 15 of Revelation 19:11-18 declares,


And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {12}  His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. {16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. {17} And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; {18} That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great.


Please note the character of the Great Tribulation in Matthew 24, which is unparalleled spiritual deception; this theme surfaces four times (a number that indicates universality) in this chapter.


Matthew 24:1-5 states: 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 [de:G1161] Jesus [Iesous:G2424] said unto them, See [blepo:G991]  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, and of the end of the world? {4} And Jesus answered and said unto them, Take heed that no man deceive you. {5} For many shall come in my name, saying, I am Christ; and shall deceive many. 


Verse 5 of Mark 13:1-6 is the parallel account to Matthew 24, And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]! {2} And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. {3} And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, {4} Tell us, when shall these things be? and what [shall be] the sign when all these things shall be fulfilled? {5} And [de:G1161] Jesus [Iesous:G2424] answering them began to say, Take heed [blepo:G991]  lest any [man] deceive you: {6} For many shall come in my name, saying, I am [Christ]; and shall deceive many.


Verse 62 of Luke 9:57-62 is an important admonition: And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest. {58} And Jesus said unto him, Foxes have holes, and birds of the air [have] nests; but the Son of man hath not where to lay [his] head. {59} And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. {60}  Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. {61} And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. {62} And [de:G1161] Jesus [Iesous:G2424] said unto him, No man, having put his hand to the plough, and looking [blepo:G991]  back, is fit for the kingdom of God.


The concept of looking unto Jesus is found, among other places, in Hebrews 12:1-2, even though the Greek word for looking is a different word altogether:


Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, {2} Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.


This single-minded focus on Christ is in stark contrast to looking back, which was the spiritual posture that Lot’s wife adopted and as a result confirmed that her priority was not on looking unto Jesus -  as the hearts of God’s elect are -  but rather her heart (and hence her treasure) was back in Sodom, as verse 26 of Genesis 19:17-26 poignantly records:


And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. {18} And Lot said unto them, Oh, not so, my Lord: {19} Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: {20} Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a little one?) and my soul shall live. {21} And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. {22} Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. {23} The sun was risen upon the earth when Lot entered into Zoar. {24} Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; {25} And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. {26} But his wife looked back [nabat:H5027/TWOT:1282] from behind him, and she became a pillar of salt.


Verse 41 of John 9:39-41 is part of a conversation that Jesus had with the man who was born blind whom He had healed, which some of the Pharisees overheard: And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. {40} And [some] of the Pharisees which were with him heard these words, and said unto him, Are we blind also? {41} Jesus [Iesous:G2424]

 said unto them, If ye were blind, ye should have no sin: but [de:G1161] now ye say, We see [blepo:G991]; therefore your sin remaineth.


The last entry in which these three expressions are found together is in verse 20 of  John 21:20-25 concerning the disciple whom Jesus loved (who is Lazarus), and he typifies the elect who are alive and remain on the earth (according to  1 Thessalonians 4:15 and 17): 


Then [de:G1161]  Peter, turning about, seeth [blepo:G991] the disciple whom Jesus [Iesous:G2424] loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? {21} Peter seeing him saith to Jesus, Lord, and what [shall] this man [do]? {22} Jesus saith unto him, If I will that he tarry till I come, what [is that] to thee? follow thou me. {23} Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what [is that] to thee? {24} This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. {25} And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.


We have already examined the two phrases in Hebrews 2:9, who was made a little lower than the angels, along with crowned with glory and honour, since both of these appeared in verse 7. So let’s proceed to the phrase, for the suffering of death, which consists of three Greek terms:


For [dia:G1223] The Suffering [pathema:G3804] Of Death [thanatos:G2288]


These three expressions are only found together again in one other very significant passage - verse 5 of Romans 7:5-13,

 

For when we were in the flesh, the motions [pathema:G3804] of sins, which were by [dia:G1223] the law, did work in our members to bring forth fruit unto death. [thanatos:G2288]  {6} But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not [in] the oldness of the letter. {7} What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. {8} But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] dead. {9{ For I was alive without the law once: but when the commandment came, sin revived, and I died. {10} And the commandment, which [was ordained] to life, I found [to be] unto death. {11} For sin, taking occasion by the commandment, deceived me, and by it slew [me]. {12} Wherefore the law [is] holy, and the commandment holy, and just, and good. {13} Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.


Romans 7:5 makes the point that prior to God applying Christ’s Work and Faith to the souls of God’s people at some point in their physical lifetime (even though salvation was accomplished at the foundation of the world) they were unsaved ( in the flesh) both in soul as well as in body. As such the members of their bodies succumbed to sinful lusts and desires, and gladly gave into them without hesitation, not recognizing that they would only lead to death and annihilation. It was for this very reason that the Savior voluntarily took their place by dying and being annihilated for them, in order to escape that just punishment which they most certainly deserved. This is why the latter part of Hebrews 2:9 announces:...that he by the grace of God should taste death for every man. This verse has to be carefully understood because a superficial reading of it has led many to conclude that Christ died for every human being that was ever born, which is completely antithetical to all that the Bible teaches on this subject. Whenever one sees the expression every or all it must be understood in its context, and in light of the Bible as a whole. And the Bible declares that this can only refer to all the elect found to comprise the Body of Christ, and it was only for these particular wicked rebels that God the Son redeemed, by the grace of God; in other words they did not deserve it at all.  Let’s take a closer look at the two words, by the grace of God:


By The Grace [charis:G5485] Of God [theos:G2316] 


By the way, this word for by the grace or charis is a noun, and stems from the verb cheiro, which is predominantly rendered as rejoice or be glad. It is used in Philippians 4:4, and we can see why this is to be the mindset of the child of God at all times: 


Rejoice [cheiro:G5463] in the Lord alway: [and] again I say, Rejoice.[cheiro:G5463]. 

A good friend of mine would always include this verse whenever he would email me, and I think it is a powerful reminder for all of God’s saints to keep this truth in their thinking, no matter what kind of day we might be experiencing. These two expressions emerge together in 68 other citations, as the following passages illustrate:


Verse 8 of Ephesians 2:8-10 encapsulates the essence of salvation as well as the Christian life when that was still available: For by grace [charis:G5485]  are ye saved through faith; and that not of yourselves: [it is] the gift of God: [theos:G2316] {9} Not of works, lest any man should boast. {10} For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.


Colossians 1:6 likewise asserts: Which is come unto you, as [it is] in all the world; and bringeth forth fruit, as [it doth] also in you, since the day ye heard [of it], and knew the grace [charis:G5485] of God [theos:G2316]  in truth:


We will run across these two terms again in both Hebrews 10 and 12, Lord willing:


Hebrews 10:29 states: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God [theos:G2316], and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? [charis:G5485] 


And verse 15 of Hebrews 12:15-17 (which presents a contrast between the elect and Esau, who symbolizes the non-elect whether in or outside the churches and denominations) and 28 acknowledge: Looking diligently lest any man fail of the grace [charis:G5485] of God [theos:G2316]; lest any root of bitterness springing up trouble [you], and thereby many be defiled; {16} Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. {17} For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. ... {28} Wherefore we receiving a kingdom which cannot be moved, let us have grace [charis:G5485], whereby we may serve God [theos:G2316]  acceptably with reverence and godly fear:


Luke 1:30 and Acts 7:46 refer to individual believers (Mary and David respectively) who like the rest of God’s elect are the unworthy recipients of the grace of God:


In Luke 1:30 grace is rendered as favour: And the angel said unto her, Fear not, Mary: for thou hast found favour [charis:G5485] with God. [theos:G2316] 


Similarly, Acts 7:46 maintains: Who found favour [charis:G5485]  before God [theos:G2316], and desired to find a tabernacle for the God [theos:G2316]  of Jacob.


Reminding us of John 8:31, in which the Lord states that to be His disciple one must continue in His Word, Acts 13:43 teaches: Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace [charis:G5485] of God. [theos:G2316] 


Acts 20:32 also affirms: And now, brethren, I commend you to God [theos:G2316], and to the word of his grace [charis:G5485] , which is able to build you up, and to give you an inheritance among all them which are sanctified.


Romans 12:3 presents this wise counsel: For I say, through the grace [charis:G5485]  given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.


1 Corinthians 1:3-4 adds this salutation in which the word grace is accompanied by the term peace (and sometimes mercy as well): Grace [charis:G5485]  [be] unto you, and peace, from God [theos:G2316]  our Father, and [from] the Lord Jesus Christ. {4} I thank my God [theos:G2316]  always on your behalf, for the grace [charis:G5485] of God [theos:G2316]  which is given you by Jesus Christ;


1 Corinthians 15:10 and 57 reveals Paul as a type of the child of God: But by the grace [charis:G5485] of God [theos:G2316]  I am what I am: and his grace [charis:G5485] which [was bestowed] upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace [charis:G5485] of God [theos:G2316]  which was with me. ... {57} But thanks [charis:G5485] [be] to God [theos:G2316], which giveth us the victory through our Lord Jesus Christ.


2 Corinthians 9:15 touches on this theme as well, in which grace is again translated as thanks: Thanks [charis:G5485]  [be] unto God [theos:G2316] for his unspeakable gift.


James 4:6 makes the point that because we have been given grace, we are to walk very humbly before God:  But he giveth more grace. [charis:G5485]  Wherefore he saith, God [theos:G2316] resisteth the proud, but giveth grace unto the humble.


Lastly, 1 Peter 5:10 confirms that God’s grace is more than sufficient to carry the saints of God through whatever trials or adversity that God might place in their path for their own spiritual growth and welfare: 


But the God [theos:G2316] of all grace [charis:G5485], who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].


He Should Taste [geuomai:G1089] Death [thanatos:G2288] [tha-NAH-tass]


We now want to turn our attention to the terms he should taste or geuomai (G1089), which is translated 12 times as taste, and three times as eat and the word death or thanatos.  These two words are only found together is four other references:


Referring to those who are alive and remain (1 Thessalonians 4:15 and 17), Matthew 16:28 (and the parallel accounts in Mark 9:1 and Luke 9:27) acknowledges:  Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.


Verse 52 of John 8:51-59 concerns the hope of eternal life for all God’s children, in which the Master confirms His Eternal character and Divine power: Verily, verily, I say unto you, If a man keep my saying, he shall never see death. {52} Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. {53} Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? {54} Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: {55} Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. {56} Your father Abraham rejoiced to see my day: and he saw [it], and was glad. {57} Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? {58} Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. {59} Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.


For [huper:G5228] Every Man [pas:G3956]


The last two words in Hebrews 2:9 are: for and every man, and they emerge together in 26 other citations, as the following examples reveal:


Romans 8:32 poses this question: He that spared not his own Son, but delivered him up for  [huper:G5228] us all [pas:G3956], how shall he not with him also freely give us all things? [pas:G3956]



2 Corinthians 5:14-15 sets forth this glorious truth: For the love of Christ constraineth us; because we thus judge, that if one died for [huper:G5228] all [pas:G3956], then were all [pas:G3956] dead: {15} And [that] he died for [huper:G5228] all [pas:G3956], that they which live should not henceforth live unto themselves, but unto him which died for [huper:G5228] them, and rose again.


Galatians 3:13 pinpoints what the Savior became at the foundation of the world in order to ransom His Bride, which was subsequently demonstrated on the cross in 33 AD: Christ hath redeemed us from the curse of the law, being made a curse for [huper:G5228] us: for it is written, Cursed [is] every one [pas:G3956] that hangeth on a tree:


This is also reiterated in 1 Timothy 2:6, Who gave himself a ransom for  [huper:G5228] all [pas:G3956], to be testified in due time.


Titus 2:14 likewise insists: Who gave himself for [huper:G5228] us, that he might redeem us from all [pas:G3956]

 iniquity, and purify unto himself a peculiar people, zealous of good works.


The expression a peculiar people signifies “a people for possession.”


Well, I think we’ll stop here. Lord willing, in our next study we will concentrate on verse 10 to try to uncover the spirituals nuances that God has hidden in this passage:  For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.


Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 17

May 30, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 17, and today’s date is May 30, 2021. I’ll read Hebrews 2:10-15,


For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. {11} For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, {12} Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. {13} And again, I will put my trust in him. And again, Behold I and the children which God hath given me. {14} Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; {15} And deliver them who through fear of death were all their lifetime subject to bondage.


In this passage we see an example of the tremendous unity and intimacy between the Lord Jesus and His beloved eternal church, comprised of all the elect. This also reminds us of a host of other passages such as John 17, Song of Solomon, Ephesians 5, the marriage of Adam and Eve that God instituted, and 1 Corinthians 13. Ezekiel 37:7 expresses the same “oneness” between Christ and His Bride: 


So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.


Without a doubt this “love story” is the grand theme of all Scripture, and when one reflects upon it, and especially that it required the death and annihilation of the Messiah at the foundation of the world, our speechlessness turns into praise, worship, and adoration for the object of our affection, Who is the Triune God of the Bible. 

Let’s consider the first phrase in verse 10, For it became him, which is made up of the conjunction For or gar, the verb, it became or prepo, and the pronoun him, or autos:


For [gar:G1063] It Became [prepo:G4241] Him [autos:G846]


These three terms only appear together again in verse 15 of Matthew 3:13-17  which marked the start of Jesus’ ministry in 29 AD, at which time He was baptized by John the Baptist as the High Priest of His redeemed saints; these words are rendered as him, for and becometh:


Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. {14} But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? {15} And Jesus answering said unto him [autos:G846], Suffer [it to be so] now: for [gar:G1063] thus it becometh [prepo:G4241]  us to fulfil all righteousness. Then he suffered him. {16} And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: {17} And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.


The reason Christ could not be anointed as High Priest through the normal channels was because He was from the tribe of Judah, and to be a priest, much less the High Priest, one had to have been from the tribe of Levi. The way God got around all that without violating Scripture was by having John the Baptist perform the act as we just read. John the Baptist was qualified to be a priest since both his parents - Zacharias and Elisabeth - were each from the tribe of Levi.


Notice the emphasis in verse 15 of  fulfil[ling] all righteousness. This particular truth is only highlighted in this account, and not in the other three Gospel narratives. Fulfil[ling] all righteousness is tantamount to fulfilling all Scripture, as we learn for instance from Luke 24:25-27 and 44-49, which is one of the reasons that the Word became flesh (John 1:14):


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, {46} And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: {47} And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. {48} And ye are witnesses of these things. {49} And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. 


We also recognize that the Lord Jesus is the essence of Righteousness, which is actually one of His Divine titles, according to 1 John 2:1,


My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ [Christos:G5547] the righteous: [dikaios:G1242]


Keep in mind that Christ or Christos (G5547) signifies anointed one or Messiah. Messiah is a Greek adjective that comes from the verb, to anoint or chrio (G5548). The Hebrew noun for Messiah is Mashiyach (H4899) which also stems from the Hebrew verb, to anoint or mashach (H4886). The date on which the Lord Jesus was baptized marked the beginning of his 1335-day ministry ending with the pouring out of the Holy Spirit on Pentecost, as Mr. Camping laid out in Time Has An End, for instance. That date was September 25th, 29 AD (or Tishri 1, the first day of the 7th month) which identifies with the Jubilee (and the proclamation of liberty or setting the captives free) according to Leviticus 23:23-25,


And the LORD spake unto Moses, saying, {24} Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets [t@ruw`ah:H4683/TWOT*:2135b] [should be translated Jubilee], an holy convocation. {25} Ye shall do no servile work [therein]: but ye shall offer an offering made by fire unto the LORD. 


As Mr. Camping pointed out what followed immediately after in verses 26-28 on the 10th day of the first month was the day of atonement - the same day that the Lord was born on in 7 BC, which was a Jubilee year, and Christ is the very essence of the Jubilee, as He set all the captives free (i.e. the Bride of Christ) at the foundation of the world: 


And the LORD spake unto Moses, saying, {27} Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. {28} And ye shall do no work in that same day: for it [is] a day of atonement, to make an atonement for you before the LORD your God.


Incidentally, in Leviticus 25:9 the translators correctly rendered blowing of the trumpets as of the jubilee: Then shalt thou cause the trumpet of the jubile [t@ruw`ah:H4683/TWOT:2135b] to sound on the tenth [day] of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.


Additionally, Psalm 47:5 in which this word jubilee is rendered with a shout, is linked to resurrection by the term is gone up: God is gone up [`alah:H5927/TWOT:1624] with a shout [t@ruw`ah:H4683/TWOT:2135b], the LORD with the sound of a trumpet.


Let’s return to our verse, Hebrews 2:10, and consider the next phrase, ...for whom are all things…:


*Theological Wordbook of the Old Testament (TWOT)

For [dia:G1223] Whom [hos:G3739] [Are] All Things [pas:G3956]


These three identical words for or dia, whom or hos, and all things or pas are also repeated in the next phrase, by whom are all things, emphasizing the strong focus on God the Son. They also surface together again in 27 other Scriptures, and we will examine some of them:


As it turns out, these three expressions are also found in the very next verse, in Hebrews 2:11, and rendered as [are] all and for which:  For both he that sanctifieth and they who are sanctified [are] all [pas:G3956]

 of one: for [dia:G1223] which [hos:G3739] cause he is not ashamed to call them brethren,


As a matter of fact, we ran across these three words in verses 2-3 of Hebrews 1:2-3, in which they appear as  by, who or whom, and all things:


God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, {2} Hath in these last days spoken unto us by [his] Son, whom [hos:G3739] he hath appointed heir of all things [pas:G3956], by [dia:G1223] whom [hos:G3739]  also he made the worlds; {3} Who [hos:G3739]  being the brightness of [his] glory, and the express image of his person, and upholding all things [pas:G3956] by the word of his power, when he had by [dia:G1223] himself purged our sins, sat down on the right hand of the Majesty on high;


John 1:3 likewise declares Christ’s role as Creator: All things [pas:G3956]

 were made by [dia:G1223] him; and without him was not any thing made that [hos:G3739] was made.


Acts 3:18 also highlights Christ’s role in fulfilling Scripture: But those things [hos:G3739], which God before had shewed by [dia:G1223] the mouth of all [pas:G3956] his prophets, that Christ should suffer, he hath so fulfilled.


1 Corinthians 8:6 acknowledges the role of both Father and Son: But to us [there is but] one God, the Father, of whom [hos:G3739] [are] all things [pas:G3956], and we in him; and one Lord Jesus Christ, by [dia:G1223] whom [hos:G3739] [are] all things [pas:G3956], and we by [dia:G1223]  him.


Similarly, verse 16 of Ephesians 4:13-16 announces:  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: {14} That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive; {15} But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ: {16} From whom [hos:G3739] the whole [pas:G3956] body fitly joined together and compacted by [dia:G1223] that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.


Colossians 2:19 also speaks of the relationship between Christ (the Head) and His Body: And not holding the Head, from which [hos:G3739] all [pas:G3956] the body by [dia:G1223] joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.


2 Corinthians 5:10 brings us right to our present day of judgment: For we must all [pas:G3956] appear before the judgment seat of Christ; that every one may receive the things [done] in [dia:G1223] [his] body, according to that [hos:G3739] he hath done, whether [it be] good or bad.


The next phrase which consists of five Greek words ...in bringing many sons unto glory… is only found in this verse. This is the third clause that we have encountered within this verse since the previous one was repeated ...for whom [are] all things, and by whom [are] all things... If we read the verse without these three phrases we are able to better see what the thrust of this passage is highlighting: For it became him... to make the captain of their salvation perfect through sufferings. This truth is what God is focused on. But before we get to that last phrase we need to investigate each of the five words in this third phrase, ...in bringing many sons unto glory… individually:  


In Bringing [ago:G71]


The following citations contain this verb, in bringing, which in this passage is rendered twice as ye shall be brought and they shall lead respectively: 


John 10:16 has in view God’s elect even as this phrase refers to them as many sons: And other sheep I have, which are not of this fold: them also I must bring, [ago:G71] and they shall hear my voice; and there shall be one fold, [and] one shepherd.


The only way that the elect could be brought to glory was contingent on the Savior’s atonement for them at the foundation of the world, in which He was led... to the slaughter; in other words He was led to death and annihilation, according to Acts 8:32 which is a quotation taken from Isaiah 53:7,


The place of the scripture which he read was this, He was led [ago:G71] as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:


The Messiah’s atonement for His elect people is seen in the parable of the Good Samaritan, who represents God the Son, and stresses the importance of reaching the nations of the elect in obedience to the Great Commission during that incredibly long “day” of salvation. Verse 34 of Luke 10:25-37 includes this word as and brought:


And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? {26}  He said unto him, What is written in the law? how readest thou? {27} And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. {28} And he said unto him, Thou hast answered right: this do, and thou shalt live. {29} But he, willing to justify himself, said unto Jesus, And who is my neighbour? {30} And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead. {31} And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. {32} And likewise a Levite, when he was at the place, came and looked [on him], and passed by on the other side. {33} But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him], {34} And went to [him], and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought [ago:G71] him to an inn, and took care of him. {35} And on the morrow when he departed, he took out two pence, and gave [them] to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. {36} Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? {37} And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.


Mark 13:9 and 11 refers to the Great Tribulation as well as our current day of judgment in which God continues to uncover many spiritual truths that He wants His elect to know; they in turn will declare the things that they have been taught by the Holy Spirit, using the Bible’s own methodology of comparing spiritual with spiritual (1 Corinthians 2:13). But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought [ago:G71] before rulers and kings for my sake, for a testimony against them. ... {11} But when they shall lead [ago:G71] [you], and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.


By contrast, Luke 19:27 reveals the fate of all the non-elect, in which this word is translated bring at the conclusion of this parable: But those mine enemies, which would not that I should reign over them, bring [ago:G71] hither, and slay [them] before me.


Many [polus:G4183]


The expression many or polus is predominantly translated as many, much and great, as the following illustrations indicate:


Matthew 20:16 and 28 teach: So the last shall be first, and the first last: for many [polus:G4183] be called, but few chosen. ... {28} Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. [polus:G4183]


Revelation 7:9 pinpoints all that God saved during the “Latter Rain”:  After this I beheld, and, lo, a great [ago:G4183] multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;


And in verse 10 of Acts 18:9-11 we learn what God told Paul regarding his mission in Corinth; this term is rendered much: Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: {10} For I am with thee, and no man shall set on thee to hurt thee: for I have much [ago:G4183] people in this city. {11} And he continued [there] a year and six months, teaching the word of God among them.


Romans 12:5 reveals the nature of the eternal Church, in which this word is translated many: So we, [being] many, [ago:G4183] are one body in Christ, and every one members one of another.


Sons [huios:G5207] 


This expression is used over 380 times in the New Testament and in a variety of different contexts, however for the purposes of this study I would like to zero in on those passages that deal with Christ’s sufferings, as His completed Body on earth today is showcasing those same afflictions:


Hebrews 5:8 reflects what Hebrews 2:10 is conveying: Though he were a Son, [huios:G5207] yet learned he obedience by the things which he suffered;


As a type of Christ as well as a type of the elect, God referred to the sufferings of the Apostle Paul in Acts 9:15-16, But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children [huios:G5207] of Israel: {16} For I will shew him how great things he must suffer for my name's sake.


Verse 22 of Luke 9:18-22 reveals: And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? {19} They answering said, John the Baptist; but some [say], Elias; and others [say], that one of the old prophets is risen again. {20}  He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. {21} And he straitly charged them, and commanded [them] to tell no man that thing; {22} Saying, The Son [huios:G5207] of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.


Vertse 31 of Matthew 23:29-35 likewise affirms:  Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, {30} And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. {31} Wherefore ye be witnesses unto yourselves, that ye are the children [huios:G5207] of them which killed the prophets. {32} Fill ye up then the measure of your fathers. {33} [Ye] serpents, [ye] generation of vipers, how can ye escape the damnation of hell? {34} Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city: {35} That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.


Verse 23 of Matthew 10:16-23 acknowledges:  Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. {17} But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; {18} And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. {19} But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. {20} For it is not ye that speak, but the Spirit of your Father which speaketh in you. {21} And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against [their] parents, and cause them to be put to death. {22} And ye shall be hated of all [men] for my name's sake: but he that endureth to the end shall be saved. {23} But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son [huios:G5207] of man be come.


Verse 12 of Matthew 17:9-13 includes this word as well, in which this conversation takes place after the events on the Mount of Transfiguration: 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. {10} And his disciples asked him, saying, Why then say the scribes that Elias must first come? {11} And Jesus answered and said unto them, Elias truly shall first come, and restore all things. {12} But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son [huios:G5207] of man suffer of them. {13} Then the disciples understood that he spake unto them of John the Baptist.


We want to bear in mind that God’s saints are called - not only to believe - but also to suffer as read in Philippians 1:29,


For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;


2 Timothy 2:8-13 presents this important admonition: 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. [doxa:G1391] {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.


The term glory or doxa in verse 10 is the identical term found in the next two words unto glory in the phrase that we have been examining today - in bringing many sons unto glory. However, I think I will wait to discuss this in our next study, along with the very last phrase in verse 10, ...to make the captain of their salvation perfect through sufferings. 


Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 2 - Part 18

June 6, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 18, and today’s date is June 6, 2021. I’ll read Hebrews 2:10-15,


For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. {11} For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, {12} Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. {13} And again, I will put my trust in him. And again, Behold I and the children which God hath given me. {14} Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; {15} And deliver them who through fear of death were all their lifetime subject to bondage.


The last two words that we want to consider today are unto or eis and glory or doxa, (from which we get our English word doxology) as the following references illustrate. Ultimately the glory that the saints of God inherit is to share the glory that God Himself possesses, as the Lord Jesus highlighted in His High Priestly prayer in John 17:1,4-5, 22, and 24 in which we discover the noun glory or doxa (utilized three times) as well as its verb form, glorify or doxazo (G1392) [which surfaces four times] in these five verses:


These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify [doxazo:G1392] thy Son, that thy Son also may glorify [doxazo:G1392] thee: ... {4} I have glorified [doxazo:G1392]  thee on the earth: I have finished the work which thou gavest me to do. {5} And now, O Father, glorify [doxazo:G1392]  thou me with thine own self with the glory [doxa:G1391] which I had with thee before the world was. ... {22} And the glory [doxa:G1391] which thou gavest me I have given them; that they may be one, even as we are one: ... {24} Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory [doxa:G1391], which thou hast given me: for thou lovedst me before the foundation of the world.


In light of this we can certainly appreciate Moses request to see God’s glory in verse 18 and 22 of Exodus 33:18-23; this Hebrew noun is kabowd (H3519)


And he said, I beseech thee, shew me thy glory. [kabowd:H3519] {19} And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. {20} And he said, Thou canst not see my face: for there shall no man see me, and live. {21} And the LORD said, Behold, [there is] a place by me, and thou shalt stand upon a rock: {22} And it shall come to pass, while my glory [kabowd:H3519]  passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: {23} And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.


Unto [eis:G1519] Glory [doxa:G1391]


These next citations contain these two terms unto or eis and glory or doxa that we find in Hebrews 2:10,


Verse 23 of Romans 9:21-23 makes this declaration regarding God’s redeemed saints, contrasting them with the non-elect, both of whom were the work of the Divine Potter: Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? {22} [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:{23} And that he might make known the riches of his glory [doxa:G1391] on the vessels of mercy, which he had afore prepared unto [eis:G1519] glory, [doxa:G1391]



Romans 11:36 presents this paean of praise: For of him, and through him, and to him, [are] all things: to whom [be] glory [doxa:G1391] for [eis:G1519] ever. Amen.


2 Corinthians 3:18 maintains what God is doing this through His completed Body on earth presently: But we all, with open face beholding as in a glass the glory [doxa:G1391] of the Lord, are changed into the same image from glory [doxa:G1391] to [eis:G1519] glory, [doxa:G1391] [even] as by the Spirit of the Lord.


1 Corinthians 2:7 connects these two words to the wisdom of God (Who is the Lord Jesus Christ) which is a mystery, in that it is hidden in parabolic language, but yet is revealed to God’s elect for their glory, as God ordained before the world: 


But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto [eis:G1519] our glory: [doxa:G1391] 


Ephesians 1:6, 12, 18 renders these words as to and that along with glory: To the praise of the glory [doxa:G1391] of his grace, wherein he hath made us accepted in the beloved. ... {12} That we should be to [eis:G1519] the praise of his glory [doxa:G1391], who first trusted in Christ. ... {18} The eyes of your understanding being enlightened; that [eis:G1519] ye may know what is the hope of his calling, and what the riches of the glory [doxa:G1391] of his inheritance in the saints,


Romans 8:18 and 21 serves as a very helpful reminder to understand the role of suffering from a Biblical perspective; these words are expressed as in and into and glory and glorious: For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory [doxa:G1391] 

 which shall be revealed in [eis:G1519] us. ... {21} Because the creature itself also shall be delivered from the bondage of corruption into [eis:G1519] the glorious [doxa:G1391] liberty of the children of God.


This is also reiterated in 2 Corinthians 4:17, in which the preposition eis is included in the phrase, more exceeding, along with another preposition and the word exceeding, denoting supereminence: For our light affliction, which is but for a moment, worketh for us a far more exceeding [eis:G1519] [huperbole:G5236] [kata:G2596]  [and] eternal weight of glory; [doxa:G1391] 


1 Peter 1:7 provides this additional commentary regarding the trying of one’s faith by fire which God is accomplishing in the lives of all who claim to be His people today: 


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 [eis:G1519]  praise and honour and glory [doxa:G1391] at the appearing of Jesus Christ:


The necessity for suffering as part and parcel of the Christian life is also underscored in 1 Peter 5:10, But the God of all grace, who hath called us unto [eis:G1519] his eternal glory [doxa:G1391] by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].


Verse 21 of Hebrews 13:20-21 presents this benediction to God’s chosen people: Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, {21} Make you perfect in every good work to [eis:G1519]  do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory [doxa:G1391] for [eis:G1519] ever [aion:G165]  and ever. [aion:G165] [eis:G1519]  Amen.


Let’s now consider the last part of Hebrews 2:10 ...to make the captain of their salvation perfect through sufferings, as Christ exemplifies His role as the “suffering servant,” according to Isaiah 53:2-8,


For he shall grow up before him as a tender plant, and as a root [sheresh:H8328] out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him. {3} He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not. {4} Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. {5} But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed. {6} All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. {7} He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. {8} He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.


The term, the captain is the expression archegos. We spent some time looking at this particular word in BMI’s Christmas special, titled Treasure Of The Lamb, as it constitutes one of the words in the alpha “word family.” Archegos is actually a compound word made up of arche (G746) and ago (G71). You might recall that ago is the same word rendered in bringing in the first part of Hebrews 2:10, For it became him, for whom [are] all things, and by whom [are] all things, in bringing [ago:G71] many sons unto glory… We ran across this word arche, which is primarily translated beginning in Hebrews 2:3, so I won’t spend too much time on this, other than to remind us that it also surfaces in Colossians 1:18, 2:10 and four times (along with Alpha and Omega) in the book of Revelation respectively:


Colossians 1:18 maintains: And he is the head of the body, the church: who is the beginning, [arche:G746] the firstborn from the dead; that in all [things] he might have the preeminence.


Similarly, Colossians 2:10 makes this declaration, in which this word is rendered as principality: And ye are complete in him, which is the head of all principality [arche:G746] and power:


Revelation 1:8  affirms: I am Alpha and Omega, the beginning [arche:G746] and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.


Revelation 3:14 likewise adds: And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning [arche:G746] of the creation of God;


And Revelation 21:6 also asserts: And he said unto me, It is done. I am Alpha and Omega, the beginning [arche:G746] and the end. I will give unto him that is athirst of the fountain of the water of life freely.


And lastly we read in Revelation 22:13, I am Alpha and Omega, the beginning [arche:G746] and the end, the first and the last.


The Captain [archegos:G747] 


This word captain only emerges in the following three references, in which it is significantly translated as Prince and Author:


Verse 15 of Acts 3:13-15 records:  The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go. {14} But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; {15} And killed the Prince [archegos:G747] of life, whom God hath raised from the dead; whereof we are witnesses.


Verse 31 of Acts 5:30-32 acknowledges: The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. {31} Him hath God exalted with his right hand [to be] a Prince [archegos:G747] and a Saviour, for to give repentance [i.e., salvation] to Israel [i.e., God’s elect], and forgiveness of sins. {32} And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.


Verse 2 of Hebrews 12:1-4 presents this admonition: Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, {2} Looking unto Jesus the author [archegos:G747] and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. {3} For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. {4} Ye have not yet resisted unto blood, striving against sin.


The next word in Hebrews 2:10 is of their salvation, but I want to focus on the expression to make perfect, first, since we have already discussed the term, suffering(s) in verse 9. Then if we have enough time we can examine the word, of their [the elect’s] salvation.


To Make Perfect [teleioo:G5048] 


It might appear puzzling since Christ as God is already perfect in all aspects of His Holy Person, which gives rise to the question, “If this is so, why is there a need for more perfection?” It helps to remember that besides being 100% God, the Savior was also 100% Man, and as a man (as well as the perfect prototype of mankind) He had to be tried or tested in order to show that He was indeed perfect as a man, without any sin of His own, which is why He is called the second Adam. He is also, in one sense (at the foundation of the world), the “first” Man, in that He was the firstborn or firstbegotten from the dead. Here are some examples of this word, to make perfect or teleioo with respect to Christ in fulfilling all Scripture, and by doing so, accomplishing the Father’s will for Him as a man perfectly:


Luke 13:32 recounts: And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third [day] I shall be perfected. [teleioo:G5048]


In John 4:34, this word is rendered to finish:  Jesus saith unto them, My meat is to do the will of him that sent me, and to finish [teleioo:G5048] his work.


John 5:36 announces: But I have greater witness than [that] of John: for the works which the Father hath given me to finish, [teleioo:G5048] the same works that I do, bear witness of me, that the Father hath sent me.


Notice that in John 17:4, this term I have finished is linked to glorifying the Father as we also saw earlier in today’s lesson:  I have glorified thee on the earth: I have finished [teleioo:G5048] the work which thou gavest me to do.


John 19:28 affirms:  After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, [teleioo:G5048] saith, I thirst.


Hebrews 5:9 gloriously acknowledges:  And being made perfect, [teleioo:G5048] he became the author of eternal salvation unto all them that obey him;


Hebrews 7:28, For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated [teleioo:G5048] for evermore.


Hebrews 10:14 also introduces the truth that by virtue of Christ’s atonement at the foundation of the world, each of God's beloved sheep were in turn perfected in their souls (and eventually in their glorified spiritual bodies): For by one offering he hath perfected [teleioo:G5048] for ever them that are sanctified. [or “set apart” for the service of God]


Of Their [autos:G846] Salvation [soteria:G4991]


This brings us to the last two words that we have not yet considered in Hebrews 2:10, namely, of their or autos and salvation, or soteria, in the phrase the captain of their salvation relating to the Lord Jesus Christ Who is the Author or Captain or Prince of His people’s salvation. These two words are found together in 13 other Scriptures; here are a some illustrations:


Luke 1:69 and 77 assert: And hath raised up an horn of salvation [soteria:G4991] for us in the house of his [autos:G846] servant David; ... {77} To give knowledge of salvation [soteria:G4991] unto his [autos:G846] people by the remission of their sins,


In 2 Timothy 2:10 Paul, under divine inspiration, testifies: Therefore I endure all things for the elect's sakes, that they [autos:G846] may also obtain the salvation [soteria:G4991] which is in Christ Jesus with eternal glory. [doxa:G1391]


Verse 9 of Hebrews 5:5-10 offers this instruction, as we saw earlier with respect to being made perfect or teleioo:  So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. {6} As he saith also in another [place], Thou [art] a priest for ever after the order of Melchisedec. {7} Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; {8} Though he were a Son, yet learned he obedience by the things which he suffered; {9} And being made perfect [teleioo:G5048], he became the author of eternal salvation unto all them that obey him; [autos:G846] {10} Called of God an high priest after the order of Melchisedec.


Verse 28 of Hebrews 9:24-28 affirms: For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us: {25} Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; {26} For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. {27} And as it is appointed unto men once to die, but after this the judgment: {28} So Christ was once offered to bear the sins of many; and unto them that look for him [autos:G846] shall he appear the second time without sin unto salvation. [soteria:G4991]


Hebrews 11:7 speaks of Faith which is a synonym for Christ: By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving [soteria:G4991] of his [autos:G846] house; by the which he condemned the world, and became heir of the righteousness which is by faith.


2 Peter 3:15 reminds us of the tremendous longsuffering or patience of God throughout that incredibly long “day” of salvation: And account [that] the longsuffering of our Lord [is] salvation; [soteria:G4991] even as our beloved brother Paul also according to the wisdom given unto him [autos:G846] hath written unto you;


I think we’ll stop here today. Lord willing, in our next study we will focus on verse 11 which says: For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, 


Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 19

June 13, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 19, and today’s date is June 13, 2021. I’ll read Hebrews 2:10-15,


For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. {11} For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, {12} Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. {13} And again, I will put my trust in him. And again, Behold I and the children which God hath given me. {14} Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; {15} And deliver them who through fear of death were all their lifetime subject to bondage.


Today we want to examine verse 11 which states: For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren,


The One Who sanctifies is Christ, and those who are sanctified are God's elect, and as a result there is a dynamic spiritual unity that exists between The Head and the Body. Let’s explore this word, he that sanctifieth and they who are sanctified or hagiazo (G37) which is a verb that is employed twice in this verse. To sanctify involves whatever is “set apart for the purpose of God;”  hagiazo (G37) stems from the Greek adjective, holy or hagios (G40), and is surfaces in 28 other Scriptures, as the following passages illustrate: 


Sanctify [hagiazo:G37]


It is important to recognize that the first and foremost stage of sanctification began at the foundation of the world, when the Lord Jesus took upon Himself the collective sin of the Bride of Christ, thereby defiling His Pure, Spotless, Perfect Holy Character with sin which is itself, is beyond human comprehension; however if He had not performed that supreme act of LOVE, nobody would have been rescued from certain death and annihilation, which every single human being deserves by nature, because we are the guilty ones who have transgressed God Holy Law. Hebrews 10:10 and 14 along with Hebrews 13:12 underscore the greatest of all VICTORIES that the Lord Jesus Christ as both the High Priest as well as the Sacrificial Lamb alone achieved, which no human being witnessed, because they were not even created yet:


By the which will we are sanctified [hagiazo:G37] through the offering of the body of Jesus Christ once [for all]. ... {14} For by one offering he hath perfected for ever them that are sanctified. [hagiazo:G37]


Wherefore Jesus also, that he might sanctify [hagiazo:G37] the people [His beloved Bride] with his own blood [i.e., life], suffered without the gate.


We have learned that although the salvation of God’s elect was secured at the foundation of the world, at some point in the life of the child of God, Christ applied it to their soul in regeneration as the subsequent Scriptures acknowledge that ...faith cometh by hearing and hearing, and hearing by the Word of God (Romans 10:17):



John 17:17 and 19 adopt this expression three times:  Sanctify [hagiazo:G37] them through thy truth: thy word is truth. ... {19} And for their sakes I sanctify [hagiazo:G37] myself, that they also might be sanctified [hagiazo:G37] through the truth.


Verse 26 of Ephesians 5:22-30 uses the analogy of marriage (which God instituted in the Garden of Eden) to typify the spiritual matrimony between Christ as the Bridegroom and His Beloved Bride: 


Wives, submit yourselves unto your own husbands, as unto the Lord. {23} For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. {24} Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing. {25} Husbands, love your wives, even as Christ also loved the church, and gave himself for it; {26} That he might sanctify [hagiazo:G37] and cleanse it with the washing of water by the word, {27} That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. {28} So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. {29} For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: {30} For we are members of his body, of his flesh, and of his bones.


Verse 18 of Acts 26:16-18 records Paul’s stirring testimony to King Agrippa concerning how God had chosen to sanctify this Pharisee [(and son of a Pharisee) who was not only a blasphemer and persecutor, and injurious (i.e., insolent) as he referred to himself in these terms in 1 Timothy 1:13]:


But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; {17} Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee, {18} To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified [hagiazo:G37] by faith that is in me.


Acts 20:32 teaches that although sanctification began at the foundation of the world, it continues in the life of the true Christian on earth... and throughout eternity, as God’s people inherit the most magnificent inheritance ever, Who is God Himself, as we read in both Deuteronomy 33:27a and Psalm 73:25 respectively: 


The eternal God [is thy] refuge, and underneath [are] the everlasting arms…


Whom have I in heaven [but thee]? and [there is] none upon earth [that] I desire beside thee. 


Acts 20:32 reminds us: And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. [hagiazo:G37]


Revelation 22:11 speaks to our current day, in which everyone’s spiritual status is fixed, in which this word is translated let him be holy, which is preceded by its root or parent word, he that is holy (G40): 


He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy [hagios:G40], let him be holy [hagiazo:G37] still.


The last reference that we want to consider in verse 21 of 2 Timothy 2:19-21 and pertains to God’s saints: Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. {20} But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. {21} If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, [hagiazo:G37] and meet for the master's use, [and] prepared unto every good work.


The next phrase that we want to examine in Hebrews 2:11 is made up of three terms:


[Are] All [pas:H3956] Of [ek:G1537] One [heis:G1520]


As I mentioned at the onset of today’s study we see in this phrase the exquisite unity that exists between Christ and His eternal church, and the other five Scriptures in which these three expressions emerge together, highlight not only this same truth but also the same context.  Quite frankly, I cannot recall doing a word study in which I have run across this before, and perhaps this is because the overarching theme of Scripture is Christ and His beloved Church, which each of these passages are underscoring:


Verse 24 of Acts 1:23-26 records the replacement that God chose for Judas after his death: And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. {24} And they prayed, and said, Thou, Lord, which knowest the hearts of all [pas:H3956] [men], shew whether [hos:G3739] [heis:G1520] of [ek:G1537] these two thou hast chosen, {25} That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. {26} And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.


What is being emphasized here is God making a choice or determination which we find God doing repeatedly from Genesis to Revelation. 


Verse 26 of Acts 17:22-31 contains these words; please note the “day of judgment” that is in view in verse 31: Then Paul stood in the midst of Mars' hill, and said, [Ye] men of Athens, I perceive that in all things ye are too superstitious. {23} For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. {24} God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; {25} Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; {26} And hath made of [ek:G1537] one [heis:G1520]  blood all [pas:H3956] nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; {27} That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: {28} For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. {29} Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. {30} And the times of this ignorance God winked at; but now commandeth all men every where to repent: {31} Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.


Even though we can understand the historical reference to all mankind being made of one blood through Adam, spiritually, those who have being made one by virtue of Christ’s atoning sacrifice, in which He forfeited His life, which is what is in view by the reality of “shedding blood.” 


1 Corinthians 8:6 declares: But to us [there is but] one [heis:G1520] God, the Father, of [ek:G1537] whom [are] all things [pas:H3956], and we in him; and one [heis:G1520] Lord Jesus Christ, by whom [are] all things, and we by him.


In 1 Corinthians 10:17 the term one is repeated three times, emphasizing “the purpose of God”:  For we [being] many are one [heis:G1520] bread, [and] one [heis:G1520]  body: for we are all [pas:H3956] partakers of [ek:G1537] that one [heis:G1520] bread.


Lastly, verse 16 of Ephesians 4:1-16 highlights this same theme over and over again as a beautiful melody; these individual terms one and all are scattered throughout this entire portion of Scripture, to keep our focus riveted on unity and oneness in Christ Jesus, reminiscent of Christ’s High Priestly prayer in John 17: I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, {2} With all lowliness and meekness, with longsuffering, forbearing one another in love; {3} Endeavouring to keep the unity of the Spirit in the bond of peace. {4} [There is] one [heis:G1520] body, and one [heis:G1520] Spirit, even as ye are called in one [mia:G3391 - feminine of G1520] hope of your calling; {5} One [heis:G1520] Lord, one [mia:G3391 - feminine of G1520] [heis:G1520]  faith, one [mia:G3391 - feminine of G1520] [heis:G1520] baptism, {6} One [heis:G1520] God and Father of all [pas:H3956], who [is] above all [pas:H3956], and through all [pas:H3956], and in you all. [pas:H3956] {7} But unto every one [heis:G1520] of us is given grace according to the measure of the gift of Christ. {8} Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. {9} (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? {10} He that descended is the same also that ascended up far above all [pas:H3956] heavens, that he might fill all things.) [pas:H3956] {11} And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; {12} For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: {13} Till we all [pas:H3956]  come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: {14} That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive; {15} But speaking the truth in love, may grow up into him in all things [pas:H3956], which is the head, [even] Christ: {16} From [ek:G1537] whom the whole [pas:H3956]  body fitly joined together and compacted by that which every [pas:H3956]  joint supplieth, according to the effectual working in the measure of every [hekastos:G1538] [heis:G1520] part [meros:G3313] [heis:G1520], maketh increase of the body unto the edifying of itself in love.


For [dia:G1223] Which [hos:G3739] Cause [aitia:G156] 


The next phrase, for which cause, links the previous phrase [are] all of one (regarding the Sanctifier as well as the sanctified) with the last phrase in this citation, he is not ashamed to call them brethren. Let’s see how God utilizes the three words in this phrase, for which cause, which emerges in 7 other references:


Luke 8:47 records this about the woman with an issue of blood: And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for [dia:G1223] what [hos:G3739] cause [aitia:G156] she had touched him, and how she was healed immediately.


Acts 10:21 reveals a most important encounter with Cornelius’ servants and Peter that God orchestrated: Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what [is] the cause [aitia:G156] wherefore [dia:G1223] [hos:G3739] ye are come?


Acts 22:24 translates these three expressions as wherefore: The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore [dia:G1223] [hos:G3739] [aitia:G156] they cried so against him.


And Acts 23:28 utilizes these words as cause wherefore: And when I would have known the cause [aitia:G156] wherefore [dia:G1223] [hos:G3739]  they accused him, I brought him forth into their council:


2 Timothy 1:6 and 12 renders these three words as Wherefore in verse 6, and in verse 12 as For the which cause: Wherefore [dia:G1223] [hos:G3739] [aitia:G156]  I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. ... {12} For [dia:G1223] the which [hos:G3739] cause [aitia:G156] I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.


In Titus 1:13 Paul exhorts Titus with these words; all three of these words are again expressed by the word, Wherefore:  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 [dia:G1223] [hos:G3739] [aitia:G156] rebuke them sharply, that they may be sound in the faith;


He Is [epaischunomai:G1870] (Not) Ashamed [epaischunomai:G1870] 


This expression, He is (not) ashamed surfaces in eight other notices:


Verse 38 of Mark 8:34-38 (and the parallel account in Luke 9:26) incorporates this expression twice: And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. {35} For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. {36} For what shall it profit a man, if he shall gain the whole world, and lose his own soul? {37} Or what shall a man give in exchange for his soul? {38} Whosoever therefore shall be ashamed [epaischunomai:G1870] of me and of my words in this adulterous and sinful generation; of him also shall [epaischunomai:G1870][G0] the Son of man be ashamed, [epaischunomai:G1870] when he cometh in the glory of his Father with the holy angels.


Romans 1:16 reminds the child of God what they are to stand for: For I am [epaischunomai:G1870][G0] not ashamed [epaischunomai:G1870] of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.


Verse 21 of Romans 6:26-22 likewise includes this word:  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? {17} But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. {18} Being then made free from sin, ye became the servants of righteousness. {19} I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. {20} For when ye were the servants of sin, ye were free from righteousness. {21} What fruit had ye then in those things whereof ye are [epaischunomai:G1870][G0] now ashamed?[epaischunomai:G1870] for the end of those things [is] death. {22} But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.


2 Timothy 1:8 12, and 16 proclaim:  Be [epaischunomai:G1870][G0] not thou [epaischunomai:G1870][G0] therefore ashamed [epaischunomai:G1870] of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; ... {12} For the which cause I also suffer these things: nevertheless I am [epaischunomai:G1870][G0] not ashamed: [epaischunomai:G1870] for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. ... {16} The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was [epaischunomai:G1870][G0] not ashamed [epaischunomai:G1870] of my chain:


Verse 16 of Hebrews 11:1-16 has undoubtedly been on the greatest chapters in the Bible to encourage God saints to continue in His Word, which is the mark of a true disciple, regardless of the difficulties and obstacles that we encounter, and that characterize that His people are to ...walk by faith, not by sight, as 2 Corinthians 5:7 exhorts; please note that we can substitute the word faith for Christ, because He is indeed Faith, which I will do as I read this passage in which faith is repeated 12 times:  (Now faith is the substance of things hoped for, the evidence of things not seen. {2} For by it the elders obtained a good report. {3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. {4} By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. {5} By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. {6} But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him. {7} By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. {8} By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. {9} By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: {10} For he looked for a city which hath foundations, whose builder and maker [is] God. {11} Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. {12} Therefore sprang there even of one, and him as good as dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. {13} These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth. {14} For they that say such things declare plainly that they seek a country. {15} And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned. {16} But now they desire a better [country], that is, an heavenly: wherefore God is [epaischunomai:G1870][G0] not ashamed [epaischunomai:G1870] to be called their God: for he hath prepared for them a city.


To Call [kaleo:G2564] & Brethren [adelphos:G80]


The last phrase in Hebrews 2:11 is to call them brethren. The two terms, to call and brethren appear together in seven other Scriptures, and we will examine five of them. The word adelphos is an interesting term; it is a compound word that includes the alpha (G1) negative and the expression delphos, which apparently stems from a word signifying womb. In this particular word family we find terms such as sister or adelphe, brotherhood or adelphotes, love of the brethren, or philadelphos, brotherly love or philadelphia, and false brethren, or pseudadelphos. We can also tie back to the Old Testament, for example, by going to Acts 3:22 which quotes Deuteronomy 18:15 respectively; I’ll read both citations:


For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren [adelphos:G80], like unto me; him shall ye hear in all things whatsoever he shall say unto you.


The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren [’ach:H256], like unto me; unto him ye shall hearken;


The following five Scriptures contain this expression adelphos (G80) and kaleo (G2564)

 

Matthew 4:21 recounts when the Lord began calling certain fishermen to be engaged in a new task, namely that of “catching men”:  And going on from thence, he saw other two brethren [adelphos:G80], James [the son] of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called [kaleo:G2564] them.


Matthew 23:8 teaches: But be [kaleo:G2564] not ye called [kaleo:G2564] Rabbi: for one is your Master, [even] Christ; and all ye are brethren. [adelphos:G80]


Luke 14:12 renders these words as to him that bade along with brethren:  Then said he also to him that bade [kaleo:G2564] him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren [adelphos:G80], neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.


Galatians 5:13 advances this Biblical directive: For, brethren [adelphos:G80], ye have been called [kaleo:G2564]  unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another.


Lastly Revelation 1:9 reminds us of our current “tribulation” that characterizes this present, prolonged “day” of judgment: I John, who also am your brother [adelphos:G80], and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called [kaleo:G2564] Patmos, for the word of God, and for the testimony of Jesus Christ.


Why don’t we stop here. Lord willing, in our next study we will proceed to verse 12, which beautifully testifies: Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.


Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 2 - Part 20

June 20, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 20, and today’s date is June 20, 2021. I’ll read Hebrews 2:10-15,


For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. {11} For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, {12} Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. {13} And again, I will put my trust in him. And again, Behold I and the children which God hath given me. {14} Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; {15} And deliver them who through fear of death were all their lifetime subject to bondage.


As I mentioned at the close of our previous study, today we want to consider verse 12, which is a quotation taken from Psalm 22:22, which is a Messianic psalm which says:


I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.


For those of you who might not be familiar with the term “Messianic psalm,” this is a psalm that points specifically to the Work and Faith of the Lord Jesus Christ in the atonement which took place at the foundation of the world, and was demonstrated in 33 AD on the cross. In fact you will notice the familiar wording in verse 1 of Psalm 22; I’ll read from Jay P. Green’s LITV (KJV3):


[To the Chief Musician, on the deer of the dawn. A Psalm of David.] My God, My God, why have You forsaken Me, and [are] far from My deliverance, from the words of My groaning?


For right now, let’s examine Hebrews 2:12, and then perhaps in another lesson we can take a closer look at its Hebrew counterpart in Psalm 22:22.


The first term in verse 12 is saying or lego. Lego (G3004) is a very important word that is used in a variety of contexts; in fact it is found over 1200 times in the New Testament, predominantly as say or speak, and to a lesser degree as call or tell. This is highly significant as the Greek term for Word (G3056) or Logos is derived from lego. (G3004) We recognize that God, Who is the Word or Logos, is always speaking through every word of the Bible, and we can go so far as to include the letters, shapes of the letters, as well as the grammar, sentence structure, and even language itself and the parts of the body that make speech or communication possible - all of this - originates from the Master Communicator Himself!  And yes, and if you are thinking of “lego blocks,” you have the right idea because God is building truth by one letter, or by one word, or by one sentence, or by one paragraph, or by one chapter, or by one book, etc. That is why one’s foundation for Truth is extremely critical. If the foundation is not not Scripturally valid, whatever you build upon it is not going to be sound either. Verses such as Isaiah 28:9-10 highlight the principle of how God teaches by comparing spiritual with spiritual (1 Corinthians 2:13): 


Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts.{10} For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little:


Notice in this Scripture that those that God make[s] to understand doctrine  have been weaned from the milk of the Word, which is designed initially for babes in Christ, as we learn from 1 Peter 2:2,


As newborn babes, desire the sincere milk of the word, that ye may grow thereby:


Breast milk is absolutely essential for a baby; in fact the colostrum that precedes lactation contains antibodies and enzymes making it the healthiest food for a baby; however, there comes that time, in order to meet the ongoing nutritional needs of the infant, that other food sources must be introduced. The same is true in the spiritual realm, regarding the meat of the Word of God, after the foundation of the milk of the Word has already been laid, which is why we read the following admonition in Hebrews 5:13-14,


For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe. {14} But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.


The following is a sampling of some of the ways that God employs this word saying or lego that we find in the book of Revelation in particular that relates so well to our present circumstance.


Saying [lego:G3004]


Revelation 14:8 is a description of our present “day” of judgment, as this world (formerly Satan’s kingdom) is typified by Babylon which God is systematically dividing since Satan was vanquished on May 21, 2011, and Christ as KING OF KINGS and LORD OF LORDS is now ruling this world with a rod of iron (Revelation 19:15); in other words in judgment: 


And there followed another angel, saying, [lego:G3004] Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.


Revelation 15:3 presents this glorious announcement, which is representative of the gratitude and adoration that God’s saints cannot contain for their Savior: And they sing the song of Moses the servant of God, and the song of the Lamb, saying, [lego:G3004] Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints.


Revelation 21:3 and 5 likewise acknowledge: And I heard a great voice out of heaven saying, [lego:G3004] 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. ... {5} And he that sat upon the throne said, Behold, I make all things new. And he said [lego:G3004] unto me, Write: for these words are true and faithful.


Lastly Revelation 22:20 promises: He which testifieth these things saith, [lego:G3004] Surely I come quickly. Amen. Even so, come, Lord Jesus.


The next phrase in Hebrews 2:12 is made up of three words that only surface together in this verse, so we will have to investigate the first one, I will declare independently, and then thy and name together:


I Will Declare [apangello:G518] Thy [sou:G4675] Name [onoma:G3686]


I Will Declare [apangello:G518] 


The expression, I will declare, is primarily translated as tell, show, and declare, as these next citations underscore:


Let’s first turn to 1 John 1:2-3, which is a most important declaration that reveals the definition of “true fellowship” and what that entails; these terms are rendered shew and declare we respectively: (For the life was manifested, and we have seen [it], and bear witness, and shew [apangello:G518] unto you that eternal life, which was with the Father, and was manifested unto us;) {3} That which we have seen and heard declare we [apangello:G518] unto you, that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.


In Matthew 2:8 we read of King Herod’s diabolical command to the wise men, in which this word is translated as bring word again:  And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found [him], bring [apangello:G518] [G0] me word again, [apangello:G518] that I may come and worship him also.


In verse 18 of Matthew 12:18-21 this word is expressed as he shall shew. This is a quotation taken from Isaiah 42:1-4, and once again we have another “word bridge” whereby if we took the time to compare both of these passages together, one’s understanding (as God permits) of the spiritual implications embedded in each of these verses, would be amplified as opposed to merely looking at just one of these Scriptures; moreover this kind of comparison enables the student of the Bible to pinpoint which Hebrew word matches its Greek counterpart, and vice-versa. 


Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew [apangello:G518] judgment to the Gentiles. {19} He shall not strive, nor cry; neither shall any man hear his voice in the streets. {20} A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. {21} And in his name shall the Gentiles trust.


I’ll quote Isaiah 42:1-4 so you can note the similarities and/or differences:


Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. {2} He shall not cry, nor lift up, nor cause his voice to be heard in the street. {3} A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. {4} He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.


Here are a few more examples of how God uses this term, I will declare or apangello:


Luke 7:22 translates it as  Then Jesus answering said unto them, Go your way, and tell [apangello:G518] John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.


Verses 16-17 and 19 of Acts 23:16-22 include this expression as either and told or to tell regarding what Paul’s little nephew discovered:


And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told [apangello:G518] Paul. {17} Then Paul called one of the centurions unto [him], and said, Bring this young man unto the chief captain: for he hath a certain thing to tell [apangello:G518] him. {18} So he took him, and brought [him] to the chief captain, and said, Paul the prisoner called me unto [him], and prayed me to bring this young man unto thee, who hath something to say unto thee. {19} Then the chief captain took him by the hand, and went [with him] aside privately, and asked [him], What is that thou hast to tell [apangello:G518] me? {20} And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly. {21} But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. {22} So the chief captain [then] let the young man depart, and charged [him, See thou] tell no man that thou hast shewed these things to me.

 

This is a wonderful account of how God uses children (and anything else at His disposal including a talking donkey!) to accomplish His divine purposes, reminding us of two other key citations regarding how God views literal elect children:


The first one is in Matthew 19:14, But Jesus said, Suffer [“Allow”] little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.


The second is found in Psalm 8:2, Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.


Psalm 8:2 is also quoted in Matthew 21:16 so we have yet another “word bridge”: And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?


Let’s now proceed to the two words, thy and name, which appear together in 21 other passages, as these next notices illustrate:


Thy [sou:G4675] Name [onoma:G3686]


A very similar verse to Hebrews 2:12 is found in Romans 15:9 (which quotes both Psalm 18:49 and 2 Samuel 22:50), and affords us another “word bridge”: 


And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy [sou:G4675] name. [onoma:G3686]


Psalm 18:49 (which parallels 2 Samuel 22:50) affirms: Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. [shem:H8034]  You might recall that shem was part of the clue phrase, qara shem, or called his name that Mr. Camping discovered as the key to unlock the patriarchal calendars of Genesis 5 and 11.


Verse 4 of Revelation 15:3-4 contains these two expressions, and please note the dual appellation And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints. {4} Who shall not fear thee, O Lord, and glorify thy [sou:G4675] name? [onoma:G3686] for [thou] only [art] holy: for all nations shall come and worship before thee; for thy [sou:G4675]  judgments are made manifest.


The emphasis on singing and God’s Name or Word is one we don’t want to miss for a number of reasons. First of all Christ Himself is the Chief Musician, and the human voice is the greatest instrument that God has given to man, and like all other musical instruments, was designed to glorify the Triune God and His Word. All throughout the Bible and especially in the Psalms that were crafted to be sung, we discover some of the most profound truths written in the Bible. It is no accident that the harp is a type of the Word of God, which David played so skillfully, as he typifies the Messiah. Nor is it coincidental that much of Jesus’ ministry was centered around the Sea of Galilee or Tiberias or Gennesaret (G1082), which stems from the Hebrew word kinneroth (H3682), which signifies a harp or that Sea of Gennesaret is actually shaped as a harp! And what was the Savior doing by the Sea of Gennesaret? Declaring the Word of God in the historical context of this lake (the lowest freshwater lake of earth) which was the location that a number of the future apostles frequented since they were fishermen, and Jesus promised them, ...from henceforth thou shall catch men (Luke 5:10). This command nor only underscored the thrust of both the Great Commission, but also this “new commission” that God has ordained for His people to be engaged in during this present “day” of judgment - namely to feed God’s sheep and lambs. The intimate relationship between singing and God’s Word pervades all the Bible and is expressed in many different ways, and will continue throughout eternity, during which God’s saints will be serving God with both a perfect heart and body, while singing in perfect harmony to His glorious Name for all that He has done for them unceasingly. Hundreds, if not thousand of verses could be offered on this subject but for the sake of time I will only mention two, as we need to get back to our two words under discussion, thy and name:


The first one is Ephesians 5:19, Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;


The second is Job 38:7, in which the sons of God are likened to stars spiritually: When the morning stars sang together, and all the sons of God shouted for joy?


Let’s look at two other citations that contain these two terms, thy and name, before moving on to the rest of verse 12:


John 12:28 declares Christ’s perfect obedience to the Father in accomplishing His will, in which the verb glorify or doxazo (G1392) [which stems from the noun glory or doxa (G1391), from which our English word doxology is derived] surfaces three times, highlighting the past, present and future: Father, glorify thy [sou:G4675] name. [onoma:G3686]  Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.


Lastly, John 17:6, 11-12, and 26 zero in on this theme as well:  I have manifested thy [sou:G4675] name [onoma:G3686]unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy [sou:G4675] word. ... {11} And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own [sou:G4675] name [onoma:G3686] those whom thou hast given me, that they may be one, as we [are]. {12} While I was with them in the world, I kept them in thy [sou:G4675] name [onoma:G3686]: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. ... {26} And I have declared unto them thy [sou:G4675] name [onoma:G3686], and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.


We have already discussed the term unto my brethren in verse eleven, so let’s examine the next phrase, ...in the midst of the church… which consists of three words that only appear together in the following two Scriptures:


In [en:G1722] The Midst [mesos:G3319] Of The Church [ekklesia:G1577]


Revelation 2:1 and 7 assert:  Unto the angel of the church [ekklesia:G1577]

 of Ephesus write; These things saith he that holdeth the seven stars in [en:G1722] his right hand, who walketh in [en:G1722]the midst [mesos:G3319] of the seven golden candlesticks;... {7} He that hath an ear, let him hear what the Spirit saith unto the churches [ekklesia:G1577]; To him that overcometh will I give to eat of the tree of life, which is in [en:G1722] the midst [mesos:G3319] of the paradise of God.


Keep in mind that the church[es] or ekklesia is referring to both the “called-out ones” (who are the elect) as well as all the churches throughout time, represented by these seven churches, who are also typified by seven golden candlesticks, because their task was to shine the Light of the Gospel, as the outward expression of the Kingdom of God that Christ utilized as a Divine Organism. This is why we read that He ...walketh in the midst of the seven golden candlesticks, during the 1955 years that God used that formerly Divine Organism. However He gave a very serious warning to all of these seven churches that is they were not faithful He would remove their candlestick, according to Revelation 2:5, which declares:


Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.


Christ is the Light that was always to be kept burning in both Tabernacle as well as in the Temple. So when we read the ominous statement in 1 Samuel 3:3 that that Light went out it is foreshadowing something monumental that would occur in all the churches worldwide and without exception regarding God’s judgment that was to begin at His own house first (as 1 Peter 4:17 and Jeremiah 25:29 also confirm):


AND ERE THE LAMP OF GOD WENT OUT IN THE TEMPLE OF THE LORD, [caps are mine for emphasis] where the ark of God [was], and Samuel was laid down [to sleep];


Verse 7 of 2 Thessalonians 2:6-13 renders this word, the midst or mesos as the way which is explaining that the Holy Spirit would be taken out of the midst of the New Testament churches as we just witnessed by the warning in Revelation 2:5, because the Holy Spirit is God as well as Light.  2 Thessalonians 2 is describing the rise of the antichrist who is Satan, as God allowed him to rule in all the churches and denominations at the start of the Great Tribulation on May 21, 1988, as the man of sin, or son of perdition:


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. [mesos:G3319] {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 is after 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.


Hebrews 2:12 states: Saying, I will declare thy name unto my brethren, in the midst of the church [ekklesia:G1577] will I sing praise unto thee. In this verse God is speaking of the elect of God as the eternal church or ekklesia, that is the “called-out ones.”


Will I Sing Praise [hymneo:G5214] Unto Thee [se:G4571] 


 The last phrase in Hebrews 2:12 is: ...will I sing praise unto thee, which further serves to accentuate the theme of singing and worshipping God by means of His Word. These two terms only emerge together is this verse, so we will have to consider them individually:


Will I Sing Praise [hymneo:G5214] 


This expression, Will I sing praise is only found in the following three passages all of which are extremely pertinent as far as their context is concerned since they have to do with the hymn which Christ and the apostles sang prior to going to the Garden of Gethsemane (which incidentally means “wine press” or “olive press”) as the Master was about to demonstrate what took place in the Atonement at the foundation of the world. The second has to do with the earthquake at midnight (typifying judgment) that took place in the Philippian jailer’s prison, which spiritually signifies that all of the elect had been released from their spiritual prison by May 21, 2011:


Matthew 26:30 (and its parallel passage Mark 14:26) maintains: And when they had sung an hymn, [hymneo:G5214] they went out into the mount of Olives.


And Acts 16:25 says: And at midnight Paul and Silas prayed, and sang praises [hymneo:G5214] unto God: and the prisoners heard them.


And who were they singing to? To Thee! To  the Triune God of the Bible. The First and the Last. The Alpha and Omega. The Beginning and the End. The Great I AM. KING OF KINGS and LORD OF LORDS!


Let’s stop here. Lord willing, in our next study we will move on to verse 13. Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 21

June 27, 2021


Good afternoon and welcome to BMI’s Sunday Online Fellowship. Thank you for 

joining us, and shall we ask God’s blessing upon our time together... This will be Hebrews 2 - Part 21, and today’s date is June 27, 2021. I’ll read Hebrews 2:10-15,


For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. {11} For both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call them brethren, {12} Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. {13} And again, I will put my trust in him. And again, Behold I and the children which God hath given me. {14} Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; {15} And deliver them who through fear of death were all their lifetime subject to bondage.


Before moving on to verse 13, I would like to address Psalm 22:22, which is being quoted in verse 12:


I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.


I Will Declare [caphar:H5608] Thy Name [shem:H8034]


The first phrase in Psalm 22:22 is made up of the two expressions, I will declare and thy name, which surface together again in the following five references:


Exodus 9:16 highlights God’s sovereignty in raising up someone like Pharaoh Thutmosis III for the very purpose of declaring God’s Name (as well as His Power) throughout the earth; I’ll read verses 13-16, 

And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. {14} For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth. {15} For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. {16} And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my name [shem:H8034] may be declared [caphar:H5608]  throughout all the earth.


Keep in mind that the Exodus occurred forty years before Rahab the harlot made this statement attesting to the fact that word of mouth is still a most powerful way to effectively communicate as Rahab the harlot  (wife of Salmon, and great-grandmother to David) testified to the two spies that she hid in Joshua 2:9-11,


And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. {10} For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that [were] on the other side Jordan, Sihon and Og, whom ye utterly destroyed. {11} And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath.


Verse 12 of Esther 3:8-13 includes these two terms as scribes and in the name, in which Haman (who typifies Satan), has hatched a plot to destroy God’s people with the king’s initial approval: And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king's laws: therefore it [is] not for the king's profit to suffer them. {9} If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring [it] into the king's treasuries. {10} And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy. {11} And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee. {12} Then were the king's scribes [caphar:H5608]  called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that [were] over every province, and to the rulers of every people of every province according to the writing thereof, and [to] every people after their language; in the name [shem:H8034] of king Ahasuerus was it written, and sealed with the king's ring. {13} And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, [even] upon the thirteenth [day] of the twelfth month, which is the month Adar, and [to take] the spoil of them for a prey.


Verse 1 of Psalm 75:1-10 renders these words as for [that] thy name and declare; incidentally this psalm characterizes what is taking place in our present “day” of judgment:  


[To the chief Musician, Altaschith, A Psalm [or] Song of Asaph.] Unto thee, O God, do we give thanks, [unto thee] do we give thanks: for [that] thy name [shem:H8034] is near thy wondrous works declare. [caphar:H5608]  {2} When I shall receive the congregation I will judge uprightly. {3} The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah. {4} I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: {5} Lift not up your horn on high: speak [not with] a stiff neck. {6} For promotion [cometh] neither from the east, nor from the west, nor from the south. {7} But God [is] the judge: he putteth down one, and setteth up another. {8} For in the hand of the LORD [there is] a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring [them] out, [and] drink [them]. {9} But I will declare for ever; I will sing praises to the God of Jacob. {10} All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted.


Verse 21 of Psalm 102:16-28 contains these two expressions as well: When the LORD shall build up Zion, he shall appear in his glory. {17} He will regard the prayer of the destitute, and not despise their prayer. {18} This shall be written for the generation to come: and the people which shall be created shall praise the LORD. {19} For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; {20} To hear the groaning of the prisoner; to loose those that are appointed to death; {21} To declare [caphar:H5608]  the name [shem:H8034] of the LORD in Zion, and his praise in Jerusalem; {22} When the people are gathered together, and the kingdoms, to serve the LORD. {23} He weakened my strength in the way; he shortened my days. {24} I said, O my God, take me not away in the midst of my days: thy years [are] throughout all generations. {25} Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands. {26} They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: {27} But thou [art] the same, and thy years shall have no end. {28} The children of thy servants shall continue, and their seed shall be established before thee. 


The last entry in which these two words are found together is in Jeremiah 23. This is a chapter (like Ezekiel 34 or Matthew 23) in which God denounces those in positions of leadership within national Israel of His day, as well as the New Testament churches, for abdicating God’s command to “feed His flock” in verse 27. These words are translated as my name and which they tell. I’ll read verses 25-34 for the sake of the context:


I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. {26} How long shall [this] be in the heart of the prophets that prophesy lies? yea, [they are] prophets of the deceit of their own heart; {27} Which think to cause my people to forget my name [shem:H8034] by their dreams which they tell [caphar:H5608]  every man to his neighbour, as their fathers have forgotten my name [shem:H8034]  for Baal. {28} The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What [is] the chaff to the wheat? saith the LORD. {29} [Is] not my word like as a fire? saith the LORD; and like a hammer [that] breaketh the rock in pieces? {30} Therefore, behold, I [am] against the prophets, saith the LORD, that steal my words every one from his neighbour. {31} Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, He saith. {32} Behold, I [am] against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD. {33} And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD. {34} And [as for] the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.  


Unto my brethren or ’ach is the next word that we want to examine. This term is used over 600 times in a variety of contexts with regard to blood brothers, half-brothers, spiritual brothers, and for purposes of comparison between two individuals of two objects. However with regard to our verse at hand, Matthew 12:46-50 helps us by setting up the parameters of what is meant by spiritual brothers, and by extension, sisters and mothers, etc.


While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him. {47} Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. {48} But he answered and said unto him that told him, Who is my mother? and who are my brethren? {49} And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! {50} For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.


Unto My Brethren [’ach:H251]  


The subsequent references indicate some of the ways that God employs this word, unto my brethren or ’ach:


Verse 2 of Malachi 1:2-4 expresses this word as brother:  I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? [Was] not Esau Jacob's brother [’ach:H251] ? saith the LORD: yet I loved Jacob, {3} And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. {4} Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.


Isaiah 66:5 uses this word is connection with “false brethren”:  Hear the word of the LORD, ye that tremble at his word; Your brethren [’ach:H251] that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.


However, in Psalm 133:1 the unity that exists between God’s elect is emphasized: [A Song of degrees of David.] Behold, how good and how pleasant [it is] for brethren [’ach:H251] to dwell together in unity!


Verse 18 of Deuteronomy 18:18-19 speaks of the Messiah:  I will raise them up a Prophet from among their brethren, [’ach:H251] like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. {19} And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will require [it] of him.


In Exodus 37:9 this word is rendered another: And the cherubims spread out [their] wings on high, [and] covered with their wings over the mercy seat, with their faces one to another; [’ach:H251] [even] to the mercy seatward were the faces of the cherubims.


Verse 8 of Genesis 49:8-12 record the blessing of Judah, pointing to the Lion of the Tribe of Judah, Who is none other than the Lord Jesus Christ; this term is translated as [art he] whom thy brethren: 


Judah, thou [art he] whom thy brethren [’ach:H251] shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall bow down before thee. {9} Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? {10} The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be]. {11} Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: {12} His eyes [shall be] red with wine, and his teeth white with milk. 


Genesis 37 is a chapter that deals with Joseph and his brethren, and this term, brethren appears 21 times within this chapter. Joseph of course is a great type of the Lord Jesus Christ, and he had two half- tribes, Ephraim and Manasseh, along with the other 11 sons of Jacob, who formed the 12, rather the 13 tribes altogether.  I’ll read verses 2, 4-5, 8-14, 16-17, 19, 23, 26-27, and 30, in which this expression is primarily rendered as brethren and once in verse 19 as another:


These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; [’ach:H251] and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. ... {4} And when his brethren [’ach:H251] saw that their father loved him more than all his brethren, [’ach:H251] they hated him, and could not speak peaceably unto him. {5} And Joseph dreamed a dream, and he told [it] his brethren: [’ach:H251] and they hated him yet the more. ... {8} And his brethren [’ach:H251] said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. {9} And he dreamed yet another dream, and told it his brethren, [’ach:H251] and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. {10} And he told [it] to his father, and to his brethren: [’ach:H251] and his father rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren [’ach:H251] indeed come to bow down ourselves to thee to the earth? {11} And his brethren [’ach:H251] envied him; but his father observed the saying. {12} And his brethren [’ach:H251] went to feed their father's flock in Shechem. {13} And Israel said unto Joseph, Do not thy brethren [’ach:H251] feed [the flock] in Shechem? come, and I will send thee unto them. And he said to him, Here [am I]. {14} And he said to him, Go, I pray thee, see whether it be well with thy brethren, [’ach:H251] and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. ... {16} And he said, I seek my brethren: [’ach:H251] tell me, I pray thee, where they feed [their flocks]. {17} And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, [’ach:H251] and found them in Dothan. ... {19} And they said one to another, [’ach:H251] Behold, this dreamer cometh. ... {23} And it came to pass, when Joseph was come unto his brethren, [’ach:H251] that they stript Joseph out of his coat, [his] coat of [many] colours that [was] on him; ... {26} And Judah said unto his brethren, [’ach:H251] What profit [is it] if we slay our brother, [’ach:H251] and conceal his blood? {27} Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [’ach:H251] [and] our flesh. And his brethren [’ach:H251] were content. ... {30} And he returned unto his brethren, [’ach:H251] and said, The child [is] not; and I, whither shall I go?


In The Midst [tavek:H8432] Of The Congregation [qahal:H6951]


Next, let’s turn our attention to the phrase, ...in the midst of the congregation, which is made up of two Hebrew terms, in the midst or tavek and of the congregation or qahal. These two expressions emerge in 13 other citations, and we will consider a few of them:


These two words arise three times in Number 16, which has to do with the rebellion of Korah, Dathan, and Abiram, and 250 princes of the congregation known as men of renown, or more accurately men of the name. What we discover in this chapter is a foreshadowing of the “high places” that both Israel and its counterpart in the end-time institutional churches and denominations that precipitated God’s judgment that began at His own house first at the onset of the Great Tribulation (on May 21, 1988).  I’ll read verses 3, 33, and 47: 


And they gathered themselves together against Moses and against Aaron, and said unto them, [Ye take] too much upon you, seeing all the congregation [qahal:H6951]  [are] holy, every one of them, and the LORD [is] among [tavek:H8432] them: wherefore then lift ye up yourselves above the congregation [qahal:H6951] of the LORD? ... {33} They, and all that [appertained] to them, went down alive into the pit, and the earth closed upon them: and they perished from among [tavek:H8432] the congregation. [qahal:H6951]... {47} And Aaron took as Moses commanded, and ran into the midst [tavek:H8432] of the congregation [qahal:H6951]; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.


Verse 22 of Deuteronomy 5:22-33 renders these words as your assembly and out of the midst:  These words the LORD spake unto all your assembly [qahal:H6951] in the mount out of the midst [tavek:H8432] of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me. {23} And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, [even] all the heads of your tribes, and your elders; {24} And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. {25} Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. {26} For who [is there of] all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we [have], and lived? {27} Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear [it], and do [it]. {28} And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. {29} O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! {30} Go say to them, Get you into your tents again. {31} But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do [them] in the land which I give them to possess it. {32} Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left. {33} Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess.


Verse 10 of Psalm 40:6-10 is similar in context to Psalm 22:22, and highlights the Work of God the Son; these terms are expressed as within and congregation:


Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. {7} Then said I, Lo, I come: in the volume of the book [it is] written of me, {8} I delight to do thy will, O my God: yea, thy law [is] within my heart. {9} I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. {10} I have not hid thy righteousness within [tavek:H8432] my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation. [qahal:H6951]


Will I Praise [halal:H1984]


The last word in Psalm 22:22 is ...will I praise or halal. It emerges over 160 times in the Old Testament, as these next references illustrate; it is primarily translated as praise, boast, and glory, and to a lesser extent in 10 other additional ways:


A most beautiful but short psalm is Psalm 150:1-6, in which this term, praise is repeated in each verse for a total of 13 times, and is certainly a fitting way to conclude the Book of Psalms:  Praise [halal:H1984] ye the LORD. Praise [halal:H1984] God in his sanctuary: praise [halal:H1984] him in the firmament of his power. {2} Praise [halal:H1984] him for his mighty acts: praise [halal:H1984] him according to his excellent greatness. {3} Praise [halal:H1984] him with the sound of the trumpet: praise [halal:H1984] him with the psaltery and harp. {4} Praise [halal:H1984] him with the timbrel and dance: praise [halal:H1984] him with stringed instruments and organs. {5} Praise [halal:H1984] him upon the loud cymbals: praise [halal:H1984] him upon the high sounding cymbals. {6} Let every thing that hath breath praise [halal:H1984] the LORD. Praise [halal:H1984] ye the LORD. 


Isaiah 13:10 is one of  a dozen or so verses that parallel Matthew 24:29 in both the Old and New Testaments; this term is translated here as give: For the stars of heaven and the constellations thereof shall not give [halal:H1984] their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.


Jeremiah 9:23-24 is a good reminder to keep one’s focus on the glory of God exclusively: Thus saith the LORD, Let not the wise [man] glory [halal:H1984] in his wisdom, neither let the mighty [man] glory [halal:H1984] in his might, let not the rich [man] glory [halal:H1984] in his riches: {24} But let him that glorieth [halal:H1984] glory [halal:H1984] in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.


This passage is also quoted in 1 Corinthians 1:26-31, For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]: {27} But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; {28} And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are: {29} That no flesh should glory [kauchaomai:G2744] in his presence. {30} But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: {31} That, according as it is written, He that glorieth, let him glory in the Lord.


In our next study we will proceed to Hebrews 2:13 that affirms:  And again, I will put my trust in him. And again, Behold I and the children which God hath given me. 


Please stay tuned for the remainder of our Hymn Sing next.