Bible Ministries International

Bible Studies

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

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

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Hebrews 2 - Part 22

July 4, 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 22, and today’s date is July 4, 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.


We have arrived at verse 13 of Hebrews 2, and like verse 12, it is also a quotation taken from the Old Testament in Isaiah 8:17-18,


And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. {18} Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.


For now, let’s consider  Hebrews 2:13, and then in a later study we can focus on the Isaiah passage. The first two terms in Hebrews 2:13 are and again or kai palin respectively, and they appear twice as if to introduce certain parts of Isaiah 8:17 and 18 which are then combined in Hebrews 2:13. 


And [kai:G2532] Again [palin:G3825] 


God uses this same device in a number of other places as the following references illustrate:


We actually ran across this already in Hebrews 1:5-6 (which quotes Psalm 2:7):  For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And [kai:G2532] again [palin:G3825], I will be to him a Father, and he shall be to me a Son? {6} And again [palin:G3825], when he bringeth in the firstbegotten into the world, he saith, And [kai:G2532] let all the angels of God worship him.


Romans 15:10-12 quotes three different Old Testament passages, in which these two words appear at the beginning on each of these verses: And [kai:G2532] again [palin:G3825] he saith, Rejoice, ye Gentiles, with his people. (Deuteronomy 32:43) {11} And [kai:G2532] again [palin:G3825], Praise the Lord, all ye Gentiles; and laud him, all ye people. (Psalm 117:1)  {12} And [kai:G2532] again [palin:G3825], Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (Isaiah 11:10)


Another good example of this is found in John 16:16-17, 19, 22 and 28, in which these two words are repeated in these Scriptures: A little while, and ye shall not see me: and [kai:G2532] again [palin:G3825], a little while, and ye shall see me, because I go to the Father. {17} Then said [some] of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and [kai:G2532] again [palin:G3825], a little while, and ye shall see me: and, Because I go to the Father? ... {19} Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and [kai:G2532] again [palin:G3825], a little while, and ye shall see me? ... {22} And ye now therefore have sorrow: but I will see you again [palin:G3825], and your heart shall rejoice, and [kai:G2532] your joy no man taketh from you. ... {28} I came forth from the Father, and am come into the world: again [palin:G3825], I leave the world, and [kai:G2532] go to the Father.


Verses 44 and 47 of Matthew 13:44-47 contain these two expressions along with a metaphor of the Kingdom of God:  Again [palin:G3825], the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and [kai:G2532] for joy thereof goeth and selleth all that he hath, and buyeth that field. {45} Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: {46} Who, when he had found one pearl of great price, went and sold all that he had, and bought it. {47} Again [palin:G3825], the kingdom of heaven is like unto a net, that was cast into the sea, and [kai:G2532] gathered of every kind:


Let’s review our verse again: And again, I will put my trust in him. And again, Behold I and the children which God hath given me.


The words in the next phrase, I will put my trust in him...(God the Father is identified as him) is referring to the Lord Jesus, which is also reinforced in the second part of the verse: ...Behold I and the children which God hath given me.


You might recall that the expression I am in Greek is ego eimi, as found for instance in Matthew 22:32, which declares: I [ego:G1473] am [eimi:G1510] the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.  The future tense of I am in Greek is I will be, or ego [G1473] esomai [G2071]; trust should be rendered trusting since it is a participle (which ends in either -ed or -ing) This is clearer in Jay P. Green’s Literal Version (LITV or KJV3) which states:


And again, “I will be trusting on Him.” And again, “Behold, I and the children whom God gave to Me.” 


We ran across these two words, I will be or ego esomai in Hebrews 1:5, so I won’t go over that material again, other than to quote it:


For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I [ego:G1473] will be [esomai:G2071] to him a Father, and he shall be to me a Son?  


Trusting [peitho:G3982] On [epi:G1909] Him [autos:G846]


The three terms, trusting on him, surface in nine other citations, and we will consider a few of them:


Verse 22 of Luke 11:14-23 includes these three words and records what is taking place in the world today, as Satan’s kingdom is being divided: And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. {15} But some of them said, He casteth out devils through Beelzebub the chief of the devils. {16} And others, tempting [him], sought of him a sign from heaven. {17} But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth. {18} If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. {19} And if I by Beelzebub cast out devils, by whom do your sons cast [them] out? therefore shall they be your judges. {20} But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. {21} When a strong man armed keepeth his palace, his goods are in peace: {22} But when a stronger than he [autos:G846] shall come upon him, and overcome him [autos:G846], he taketh from him [autos:G846] all his armour wherein [epi:G1909] he trusted [peitho:G3982], and divideth his spoils. {23} He that is not with me is against me: and he that gathereth not with me scattereth.


Verse 43 of Matthew 27:41-44 pinpoint these words against the backdrop of the Crucifixion: Likewise also the chief priests mocking [him], with the scribes and elders, said, {42} He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. {43} He trusted [peitho:G3982] in [epi:G1909] God; let him deliver him [autos:G846] now, if he will have him [autos:G846]: for he said, I am the Son of God. {44} The thieves also, which were crucified with him, cast the same in his teeth.



Verse 9 of 2 Corinthians 1:3-10 offer these words of encouragement: Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; {4} Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. {5} For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. {6} And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation. {7} And our hope of you [is] stedfast, knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation. {8} For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: {9} But [alla:G235] [autos:G846] we had the sentence of death in ourselves, that we should [peitho:G3982] not trust [peitho:G3982] in [epi:G1909] ourselves, but in [epi:G1909] God which raiseth the dead: {10} Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver [us];


Lord willing, if we arrive at Hebrews 11:13 we will encounter these terms again: These all died in faith, not having received the promises, but having seen them [autos:G846] afar off, and were persuaded of [peitho:G3982] [them], and embraced [them], and confessed that they were strangers and pilgrims on [epi:G1909] the earth.


Behold [idou:G2400] ...And [kai:G2532] The Children [paidion:G3813] 


Since we have already discussed the term I or ego, let’s consider the other words in the phrase, ...Behold...and the children… which are only found in verses 9 and 13 of Matthew 2:7-13,


Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. {8} And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found [him], bring me word again, that I may come and worship him also. {9} When they had heard the king, they departed; and [kai:G2532], lo [idou:G2400], the star, which they saw in the east, went before them, till it came and stood over where the young child [paidion:G3813] was. {10} When they saw the star, they rejoiced with exceeding great joy. {11} And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. {12} And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. {13} And when they were departed, behold [idou:G2400], the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and [kai:G2532] take the young child [paidion:G3813] and [kai:G2532]  his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.


Which [hos:G3739] God [theos:G2316] Hath Given [didomi:G1325] Me [moi:G3427]


The last four words in Hebrews 2:13 only emerge together in the subsequent four references:


Verse 3 of Romans 12:1-3 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service. {2} And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God. {3} For I say, through the grace given [didomi:G1325] unto me [moi:G3427], to every man that is among you, not to think [of himself] more highly than [hos:G3739] he ought to think; but to think soberly, according as God [theos:G2316] hath dealt to every man the measure of faith.


Verse 7 of Ephesians 3:1-9 utilizes these same three terms as Paul testifies under divine inspiration regarding God’s purpose for His life:  For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, {2} If ye have heard of the dispensation of the grace of God which is given me to you-ward: {3} How that by revelation he made known unto me the mystery; (as I wrote afore in few words, {4} Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) {5} Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; {6} That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:{7} Whereof [hos:G3739] I was made a minister, according to the gift of the grace of God [theos:G2316] given [didomi:G1325] unto me [moi:G3427]  by the effectual working of his power. {8} Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; {9} And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:


Verse 25 of Colossians 1:21-29 gives more insight into how God used the Apostle for His glory: And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled {22} In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: {23} If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister; {24} Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: {25} Whereof [hos:G3739]  I am made a minister, according to the dispensation of God [theos:G2316] which is given [didomi:G1325] to me [moi:G3427] for you, to fulfil the word of God; [theos:G2316] {26} [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: {27} To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: {28} Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: {29} Whereunto I also labour, striving according to his working, which worketh in me mightily.


The last entry is in verse 10 of  Hebrews 8:7-13 that speaks about the fault of both national Israel that God was married to (and subsequently divorced for their spiritual infidelity, even though God hates divorce) and its spiritual counterpart in the New Testament churches which came under the wrath of God (for the same reasons as national Israel), and so the Holy Spirit abandoned them at the start of the Great Tribulation on May 21, 1988,  


For if that first [covenant] had been faultless, then should no place have been sought for the second. {8} For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: {9} Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. {10} For this [is] the covenant that [hos:G3739] I will make with the house of Israel after those days, saith the Lord; I will put [didomi:G1325] my laws into their mind, and write them in their hearts: and I will be to them a God [theos:G2316], and they shall be to me [moi:G3427] a people: {11} And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. {12} For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. {13} In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away. 


We can now proceed on to verse 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; 


Since we already considered the term, children,  let’s see how God employs the two words, forasmuch then...or therefore since as Jay P. Green’s Literal Version (LITV) renders this:


Forasmuch [epei:G1893]  Then [oun:G3767[ 


These two expression only emerge in the following three notices:


Verse 31 of John 19:30-37 translates these as therefore and because that explains the events that took place after Jesus had voluntarily given up the Holy Spirit:  When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. {31}The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away. {32} Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. {33} But when they came to Jesus, and saw that he was dead already, they brake not his legs: {34} But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. {35} And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe. {36} For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. {37} And again another scripture saith, They shall look on him whom they pierced.


Verse 22 of Romans 11: 16-27 express these as therefore and otherwise in this chapter which sets forth this mystery concerning the relationship between Jew and Gentile that God’s will might be accomplished, and ultimately for His eternal glory: 


For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches. {17} And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; {18} Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. {19} Thou wilt say then, The branches were broken off, that I might be graffed in. {20} Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: {21} For if God spared not the natural branches, [take heed] lest he also spare not thee. {22} Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] goodness: otherwise thou also shalt be cut off. {23} And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. {24} For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree? {25} For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. {26} And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: {27} For this [is] my covenant unto them, when I shall take away their sins.


The last passage that we want to take a look at is verse 6 of Hebrews 4:1-11, in which these terms are rendered as seeing and therefore. I’m going to back up to Hebrews 3:12-19 in order to pick up the context, as the wilderness sojourn parallels our present “day” of judgment: 


Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. {13} But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. {14} For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; {15} While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. {16} For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. {17} But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? {18} And to whom sware he that they should not enter into his rest, but to them that believed not? {19} So we see that they could not enter in because of unbelief. {4:1} Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.


That admonition reminds us of what the critically important exhortation that the Lord set forth in John 8:31,


Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed; 


Lord willing, in our next study we will continue our examination of the rest of verse 14. Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 23

July 11, 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 23, and today’s date is July 11, 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.


We have arrived at verse 14 which we want to continue examining today. In our previous studies we looked at the terms, Forasmuch then as the children...so let’s begin by taking a closer look at the three important words that follow ...are partakers of flesh and blood... which are only found together in this verse, so we will have to consider are partakers individually; then we can examine flesh and blood as they do appear in a number of Scriptures together. Keep in mind that Christ is associating Himself with … the children which God hath given me in verse 13 (which if you recall is quoting Isaiah 8:18). The children in view are God’s elect that He redeemed from the foundation of the world, as God has revealed this magnificent truth to His people. Furthermore God’s saints like all human beings have bodies that are made of flesh and blood, which as we shall see is one of the reasons why Christ had a body of flesh and blood at the foundation of the world, in the same manner that He had one by virtue of the Incarnation. The question arises: were they the same body of flesh and blood? I don’t have an answer for that, but it is certainly worth pondering.


Are Partakers [koinoneo:G2841]


The expression are partakers surfaces in the following six citations; it is commonly rendered as partakers, twice as communicate, and once as distribute; please note the recurring mention of love or charity in a number of these citations, in addition to the themes of suffering, rejoicing, and patience in this time of tribulation, which is also a season of reaping. 


Verse 13 of Romans 12:4-19 employs this word as distributing in this chapter which speaks about the Body of Christ and how its members should treat one another  


For as we have many members in one body, and all members have not the same office: {5} So we, [being] many, are one body in Christ, and every one members one of another. {6} Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith; {7} Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching; {8} Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. {9} [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good. {10} [Be] kindly affectioned one to another with brotherly love; in honour preferring one another; {11} Not slothful in business; fervent in spirit; serving the Lord; {12} Rejoicing in hope; patient in tribulation; continuing instant in prayer;{13} Distributing [koinoneo:G2841] to the necessity of saints; given to hospitality. {14} Bless them which persecute you: bless, and curse not. {15} Rejoice with them that do rejoice, and weep with them that weep. {16} [Be] of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. {17} Recompense to no man evil for evil. Provide things honest in the sight of all men. {18} If it be possible, as much as lieth in you, live peaceably with all men. {19} Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord. 


Verse 27 of Romans 15:25-27 translates this as have been made partakers:  But now I go unto Jerusalem to minister unto the saints. {26} For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. {27} It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers [koinoneo:G2841] of their spiritual things, their duty is also to minister unto them in carnal things.


Verse 13 of 1 Peter 4:7-14 is similar to what we read in Romans 12, and is expressed as ye are partakers; it is especially relevant for us today in this “day” of judgment with respect to the fiery trial that God’s saints are presently undergoing, as did their Master when He walked on earth: 


But the end of all things is at hand: be ye therefore sober, and watch unto prayer. {8} And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. {9} Use hospitality one to another without grudging. {10} As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God. {11} If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. {12} Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: {13} But rejoice, inasmuch as ye are partakers [koinoneo:G2841] of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. {14} If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.


Verse 11 of 2 John 1:4-11 translates this as is partaker, in which this term is used in a negative fashion by partaking in the evil deeds of one who is a deceiver and antichrist: 


I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. {5} And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. {6} And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. {7} For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. {8} Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. {9} Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. {10} If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed: {11} For he that biddeth him God speed is partaker [koinoneo:G2841] of his evil deeds.


Along these same lines Paul, under divine inspiration, offers this admonition to his young protege` Timothy, in 1 Timothy 5:17-25, in which this term is translate be partaker: Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. {18} For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer [is] worthy of his reward. {19} Against an elder receive not an accusation, but before two or three witnesses. {20} Them that sin rebuke before all, that others also may fear. {21} I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. {22} Lay hands suddenly on no man, neither be partaker [koinoneo:G2841] of other men's sins: keep thyself pure. {23} Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. {24} Some men's sins are open beforehand, going before to judgment; and some [men] they follow after. {25} Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid.


These next two notices render this word as communicate:


Verse 6 of Galatians 6:1-10 reminds us of the gist of Romans 12 as well: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. {2} Bear ye one another's burdens, and so fulfil the law of Christ. {3} For if a man think himself to be something, when he is nothing, he deceiveth himself. {4} But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. {5} For every man shall bear his own burden. {6} Let him that is taught in the word communicate [koinoneo:G2841]  unto him that teacheth in all good things. {7} Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. {8} For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. {9} And let us not be weary in well doing: for in due season we shall reap, if we faint not. {10} As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith. 


Verse 15 of Philippians 4:10-20 expresses this as communicated with: But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. {11} Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content. {12} I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. {13} I can do all things through Christ which strengtheneth me. {14} Notwithstanding ye have well done, that ye did communicate with [sugkoinoneo:G4790 - a compound word stemming from the preposition sun (G4862) and the main word we are looking at - koinoneo (G2841)] my affliction. {15} Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with [koinoneo:G2841] me as concerning giving and receiving, but ye only. {16} For even in Thessalonica ye sent once and again unto my necessity. {17} Not because I desire a gift: but I desire fruit that may abound to your account. {18} But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. {19} But my God shall supply all your need according to his riches in glory by Christ Jesus. {20} Now unto God and our Father [be] glory for ever and ever. Amen.


Notice how Paul, under divine inspiration, makes the point that he is greatly desirous that the Philippians increase in spiritual fruitfulness. This also dovetails with that wonderful principle that the Messiah highlighted in John 15:1-15 regarding the theme of bearing fruit, which God orchestrates in the life of each genuine child of God, and notice once again the underlying emphasis on love, which is the performance of God’s commands - not for salvation mind you - but out of genuine love for the Savior and His salvation that He has so graciously bestowed on God’s remnant. Furthermore increased fruitfulness is a direct result of “pruning,” as He explains in the latter half of verse 2:...and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit:  


I am the true vine, and my Father is the husbandman. {2} Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit. {3} Now ye are clean through the word which I have spoken unto you. {4} Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. {5} I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. {6} If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned. {7} If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. {8} Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. {9} As the Father hath loved me, so have I loved you: continue ye in my love. {10} If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. {11} These things have I spoken unto you, that my joy might remain in you, and [that] your joy might be full. {12} This is my commandment, That ye love one another, as I have loved you. {13} Greater love hath no man than this, that a man lay down his life for his friends. {14} Ye are my friends, if ye do whatsoever I command you. {15} Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. {16} Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. {17} These things I command you, that ye love one another. 


This also ties in to the principle of joy that permeates the book of Philippians, which bear in mind, Paul, paradoxically wrote while in prison. John 16:16-20 speaks to our day as well in this regard:


Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. {21} A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. {22} And ye now therefore have sorrow: BUT I WILL SEE YOU AGAIN, AND YOUR HEART SHALL REJOICE, AND YOUR JOY NO MAN TAKETH FROM YOU. [caps are mine for emphasis] {23} And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give [it] you. {24} Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.


With that in mind let’s proceed to the next two terms, of flesh and blood. in Hebrews 2:14 which I’ll read again: 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; 


Of Flesh [sarx:G4561]  And [kai:G2532] Blood [haima:G129] 


These three words surface together in nine other Scriptures: 


One of the most prominent ones is in verse 17 of Matthew 16:13-17, in which Peter, under divine inspiration, utters what each of God’s elect affirm, which Christ asserts does not originate from human understanding (i.e., flesh and blood), but from divine revelation:  When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? {14} And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. {15} He saith unto them, But whom say ye that I am? {16} And Simon Peter answered and said, Thou art the Christ, the Son of the living God. {17} And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh [sarx:G4561] and [kai:G2532] blood [haima:G129] hath not revealed [it] unto thee, but my Father which is in heaven.


Another key passage is found in John 6:53-56, which is a chapter in which God highlights the distinction between those individuals who are naturally (or carnally) minded and those who have been given the mind of Christ in order to perceive spiritual reality; notice how these three words are repeated three times: 


Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. {54} Whoso eateth my flesh [sarx:G4561], and [kai:G2532] drinketh my blood, hath eternal life; and I will raise him up at the last day. {55} For my flesh [sarx:G4561]  is meat indeed, and [kai:G2532] my blood is drink indeed. {56} He that eateth my flesh [sarx:G4561], and [kai:G2532] drinketh my blood, dwelleth in me, and I in him.


Verse 50 of 1 Corinthians 15:50-58 is that stupendous declaration that all of God’s elect are anticipating with joy and eagerness, in which faith will indeed be transformed into sight; please note the encouraging words in verse 58: 


Now this I say, brethren, that flesh [sarx:G4561] and [kai:G2532] blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. {51} Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, {52} In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. {53} For this corruptible must put on incorruption, and this mortal [must] put on immortality. {54} So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. {55} O death, where [is] thy sting? O grave, where [is] thy victory? {56}  The sting of death [is] sin; and the strength of sin [is] the law. {57} But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ. {58} Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.


Verse 16 of Galatians 1:11-21 is part of Paul’s testimony of God’s gracious call upon his life and service to the Lord, as he is also a pattern of the genuine believer in Christ Jesus: But I certify you, brethren, that the gospel which was preached of me is not after man. {12} For I neither received it of man, neither was I taught [it], but by the revelation of Jesus Christ. {13} For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: {14} And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. {15} But when it pleased God, who separated me from my mother's womb, and called [me] by his grace, {16} To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh [sarx:G4561]  and [kai:G2532] blood: {17} Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. {18} Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. {19} But other of the apostles saw I none, save James the Lord's brother. {20} Now the things which I write unto you, behold, before God, I lie not. {21} Afterwards I came into the regions of Syria and Cilicia; {22} And was unknown by face unto the churches of Judaea which were in Christ: {23} But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. {24} And they glorified God in me.


Once again verse 12 of Ephesians 6:10-18 contains these expressions with respect to the armor of God, which is certainly relevant for God’s saints today as it has always been:  


Finally, my brethren, be strong in the Lord, and in the power of his might. {11} Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. {12} For we wrestle not against flesh [sarx:G4561]  and [kai:G2532] blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]. {13} Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. {14} Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; {15} And your feet shod with the preparation of the gospel of peace; {16} Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. {17} And take the helmet of salvation, and the sword of the Spirit, which is the word of God: {18} Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;


Lastly, verse 13 of Hebrews 9:11-17 employs these terms in relationship to Christ’s High Priestly atonement at the foundation of the world in which He served as both High Priest as well as the Sacrificial Lamb; this is contrasted with the blood and flesh of animal sacrifices inherent in the ceremonial law system of the Old Testament. We recognize that all of those animal sacrifices served to underscore the sacrifice of the Messiah at the foundation of the world, which is embedded in verses 17-18 that deal with the Will or Testament that God wrote, which could only go into effect, once the Testator died, which means He had to have died at the foundation of the world, which qualified Him to be the firstborn or firstbegotten from the dead (as Colossians 1:18 and Revelation 1:5 affirm): 


But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; {12} Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]. {13} For if the blood of bulls and [kai:G2532] of goats, and [kai:G2532] the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh [sarx:G4561]: {14} How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? {15} And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance. {16} For where a testament [is], there must also of necessity be the death of the testator. {17} For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth. {18} Whereupon neither the first [testament] was dedicated without blood. {19} For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, {20} Saying, This [is] the blood of the testament which God hath enjoined unto you. {21} Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. {22} And almost all things are by the law purged with blood; and without shedding of blood is no remission. {23} [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. {24} 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 [33 AD] hath he appeared to put away sin by the sacrifice of himself.


Why don’t we stop here, and Lord willing, in our next study we will continue our investigation of verse 14. Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 2 - Part 24

July 18, 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 24, and today’s date is July 18, 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.


Our last study concluded with the three words, of flesh and blood, which have to do with mankind as we are made of flesh and blood, as opposed to God and His Word which are Spirit and Life, as we read in John 6:63 that highlight the distinction between the flesh and the spirit:


It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.


Notwithstanding let’s not forget that Christ is totally identifies with flesh and blood at the foundation of the world in order to provide  atonement for each of His elect within the Body or Bride of Christ as verse 14 says:


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; 


This meant that He had to become completely identified with mankind not only at the foundation of the world, but in the incarnation which culminated in His death on the cross in the demonstration of 33 AD as well, according to Romans 5:19,


For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.


He Took Part [metecho:G3348] 


Let’s now examine the rest of verse 14, starting with the expression, he took part, which surfaces in the next seven Scriptures, which curiously are only found together in either 1 Corinthians or in Hebrews:


Verse 9 and 12 of 1 Corinthians 9:7-14 10 render this word as partaker(s): Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? {8} Say I these things as a man? or saith not the law the same also? {9} For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? {10} Or saith he [it] altogether for our sakes? For our sakes, no doubt, [this] is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker [metecho:G3348] of his hope. {11} If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things? {12} If others be partakers [metecho:G3348] of [this] power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. {13} Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar? {14} Even so hath the Lord ordained that they which preach the gospel should live of the gospel.


Verses 17, 21, and 30 of 1 Corinthians 10:17-33 also render this as partakers: For we being many are one bread, and one body: for we are all partakers [metecho:G3348] of that one bread. {18} Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? {19} What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? {20} But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. {21} Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers  [metecho:G3348] the Lord's table, and of the table of devils. {22} Do we provoke the Lord to jealousy? are we stronger than he? {23} All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. {24} Let no man seek his own, but every man another's wealth. {25} Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: {26} For the earth is the Lord's, and the fulness thereof. {27} If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. {28} But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:{29}Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? {30} For if I by grace be a partaker [metecho:G3348] why am I evil spoken of for that for which I give thanks? {31} Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. {32} Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: {33} Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.


Verse 13 of Hebrew 5:1-14 expresses this term as that useth referring to the milk (as opposed to) the meat of the Word, in which the Odd Testament priests are being contrasted with God the Son, Who is Melchisedec:


For every high priest taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins: {2} Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. {3} And by reason hereof he ought, as for the people, so also for himself, to offer for sins. {4} And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron. {5} 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, he became the author of eternal salvation unto all them that obey him; {10} Called of God an high priest after the order of Melchisedec. {11} Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. {12} For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. {13} For every one that useth [metecho:G3348] 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 last place where this expression crops up is in verse 13 of Hebrews 7:1-28, as pertaineth, which is another chapter that also differentiates the Savior’s priesthood from that of the Aaronic priesthood:


For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; {2} To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; {3} Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. {4} Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils. {5} And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: {6} But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. {7} And without all contradiction the less is blessed of the better. {8} And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth. {9} And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. {10} For he was yet in the loins of his father, when Melchisedec met him. {11} If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? {12} For the priesthood being changed, there is made of necessity a change also of the law. {13} For he of whom these things are spoken pertaineth [metecho:G3348] to another tribe, of which no man gave attendance at the altar. {14} For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. {15} And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, {16} Who is made, not after the law of a carnal commandment, but after the power of an endless life. {17} For he testifieth, Thou [art] a priest for ever after the order of Melchisedec. {18} For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. {19} For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God. {20} And inasmuch as not without an oath [he was made priest]: {21} (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:) {22} By so much was Jesus made a surety of a better testament. {23} And they truly were many priests, because they were not suffered to continue by reason of death: {24} But this [man], because he continueth ever, hath an unchangeable priesthood. {25} Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. {26} For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; {27} Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. {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 for evermore.


You might have noticed the terms in verse 14, also, himself (or same), and likewise. These are a conjunction, pronoun, and adverb respectively that are only found together in this verse, and they highlight the fact that just as mankind is composed of flesh and blood, Christ also took on a human nature like ours. That said, I would like to take a closer look at the expression, likewise, or  paraplesios (G3898) BECAUSE IT UNDERSCORES THE FACT THAT CHRIST NOT ONLY BECAME FLESH AND BLOOD, BUT THAT HE LOVED HIS ELECT WITH AN ETERNAL LOVE AT THE FOUNDATION OF THE WORLD.  Likewise, or  paraplesios (G3898)  only emerges in Hebrews 2:14; it stems from paraplesion (G3897), which appears in verse 27 of Philippians 2:25-30, as the word, nigh in the phrase nigh unto death:


Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. {26} For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. {27} For indeed he was sick nigh [paraplesion:G3897)] unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. {28} I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. {29} Receive him therefore in the Lord with all gladness; and hold such in reputation: {30} Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.


What’s interesting about this word, nigh or paraplesion (G3897) is that it is a compound word, made up of para (G3844) which is the Greek preposition, with, of, or from, and the main word which is the adverb, plesion (G4139) or near (only used once) but more commonly translated as neighbor. Why is that important? Does the word neighbor remind you of anything in the New Testament? Indeed, it does. Let’s go to Luke 10:25-37, in which this expression, neighbor or plesion (G4139) surfaces in verses 27, 29, and 36:


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 [plesion:G4139]

 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 [plesion:G4139]? {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 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 [plesion:G4139] 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.


This lawyer did not even mention the name “Samaritan” in verse 37, but referred to  him by using the pronoun, “he.” We know that the Jews had no dealings with the Samaritans, as evidenced by the testimony of the Samaritan woman in John 4:9,


Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.


What the Lord told the lawyer in Luke 10 about loving God and loving one’s neighbor He actually put into practice, by purposefully going out of his way in John 4 to encounter this woman at the well, who indeed was the unworthy recipient of God’s grace and love (as is true of all of God’s elect). Let’s consider a few more illustrations of this word, neighbor or plesion (G4139), and please note how it relates to love, which is the keeping of God’s commands as John 14:15, among other Scriptures, maintains:


If ye love me, keep my commandments.   


Neighbor [plesion:G4139] 


Romans 13:9-10 explains: For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if [there be] any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour [plesion:G4139] as thyself. {10} Love worketh no ill to his neighbour:[plesion:G4139] therefore love [is] the fulfilling of the law.


Galatians 5:14 echoes this same theme: For all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour [plesion:G4139] as thyself.


James 2:8 underscores this as well:  If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour [plesion:G4139] as thyself, ye do well:


Does this have application for us today? Most definitely as we have been given this “New Commission” to feed God’s sheep and lambs, as John 21:15-17 declares; once again please note the context of love:


So when they had dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. {16} He saith to him again the second time, Simon, [son] of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. {17} He saith unto him the third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.


With that important reminder, let’s get back to Hebrews 2:14, and the next phrase, that through death, which emerges in 6 other notices, and we will consider a few of them:


That [hina:G2443] Through [dia:G1223] Death [thanatos:G2288]


John 11:4 is Jesus’ statement regarding Lazarus’ death: When Jesus heard [that], he said, This sickness is not unto death [thanatos:G2288], but for the glory of God, that [hina:G2443]  the Son of God might be glorified thereby. [dia:G1223]


2 Corinthians 4:11 acknowledges what is taking place today:  For we which live are alway delivered unto death [thanatos:G2288]For [dia:G1223] Jesus' sake [dia:G1223], that [hina:G2443]  the life also of Jesus might be made manifest in our mortal flesh.


Earlier in today’s study we encountered Paul’s mention of Epaphroditus under divine inspiration in Philippians 2:30, and these three terms are found here as well:  


Because for [dia:G1223] the work of Christ he was nigh unto death [thanatos:G2288], not regarding his life, to [hina:G2443] supply your lack of service toward me.


The next four Greek words, ...he might destroy him that had the power of death...  are only found together in our verse so we will have to examine them separately. We also have to be careful with this phrase as well as the next one, ...that is, the devil  because if read casually, one might come away thinking that the devil has power over death, and we know absolutely that is not true, because God alone has power over death and life. An illustration of this (and there are others) is in Deuteronomy 32:39,


See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand.


This fact is also reiterated by wicked king Jehoram (the son of wicked King Ahab) in 2 Kings 5:7, And it came to pass, when the king of Israel had read the letter [from the King of Syria], that he rent his clothes, and said, [Am] I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.


Once we get to Hebrews 2:15 this will be clarified by the statement, And deliver them who through fear of death were all their lifetime subject to bondage. In other words, those in Satan’s kingdom were kept in bondage, among other things, by the fear of death which their spiritual father exercised over them. The subsequent citations are examples of how God employs this expression, he might destroy or katargeo: 


He Might Destroy [katargeo:G2673]


This Greek term has a number of different shades of meaning which I will try to highlight,  besides how we might think of this word destroy in English which is pretty straight forward: 


Romans 7:2 and 6 is part of an exposition on how mankind is married to the Law of God (the Bible). However, that spiritual marriage can only lead to our death, since we have violated that law time and time again, and the only way that that marriage can be broken is in salvation. In salvation, God's elect became dead to the law; it’s as if our spiritual  “Husband” (the Law of God) dies, so now we are free to marry a “new” spiritual Husband Who is the Lord Jesus Christ. This word is translated as she is loosed, and we are delivered respectively:  


For the woman which hath an husband is bound by the law to [her] husband so long as he liveth; but if the husband be dead, she is loosed [katargeo:G2673] from the law of [her] husband. ... {6} But now we are delivered [katargeo:G2673] 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.


On the other hand in 1 Corinthians 2:6 this word is rendered that come to nought, referring to the wisdom of this world as well as the princes of this world  both of which are slated for destruction: Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: [katargeo:G2673]


In today’s study the theme of love has emerged a number of times, and one of the greatest chapters on love is in 1 Corinthians 13, in which this expression, katargeo is rendered by four different English words in verses 8 and 10-11: they shall fail; it shall vanish away; shall be done away; and I put away:  


Charity never faileth: but whether [there be] prophecies, they shall fail; [katargeo:G2673] whether [there be] tongues, they shall cease; whether [there be] knowledge, it shall vanish away. [katargeo:G2673] ... {10} But when that which is perfect is come, then that which is in part shall be done away. [katargeo:G2673] {11} When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away [katargeo:G2673] childish things.



2 Corinthians 3:7, 11, and 13-14 include this term which is either expressed as done away or abolished: But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away: [katargeo:G2673] ... {11} For if that which is done away [katargeo:G2673] [was] glorious, much more that which remaineth [is] glorious. ... {13} And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: [katargeo:G2673] {14} But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away [katargeo:G2673] in Christ.


Ephesians 2:15 renders this word again as having abolished, in the context of the Savior’s Work of salvation:  Having abolished [katargeo:G2673] in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace;


1 Corinthians 15:24 and 26 is in reference to our present “day” of judgment which will culminate in the destruction of this universe at the very end of this prolonged period of judgment, and the defeat of the last enemy, death: 


Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down [katargeo:G2673] all rule and all authority and power. ... {26} The last enemy [that] shall be destroyed [katargeo:G2673] [is] death.


Along these same lines, 2 Thessalonians 2:8 records the end of Satan and all his cohorts, in which this word is translated as shall destroy:  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy [katargeo:G2673] with the brightness of his coming:


Let's stop here. Lord willing, in our next study, we will continue researching verse 14, and move on to verse 15. Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 2 - Part 25

July 25, 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 25, and today’s date is July 25, 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 [katargeo:G2673] 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.


We have arrived at the last phrase in verse 14 ...him that had the power of death, that is, the devil; Let’s begin by looking at the term for devil first or diabolos (G1228) from which our English word diabolical is derived from. The devil is aptly portrayed by the Savior in John 8:44, as He explained to the Pharisees: 


Devil [diabolos:G1228]


Ye are of [your] father the devil [diabolos:G1228], and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.


Not only is Satan a murderer, but he is also a liar, and there is no truth in him! Here are some of the ways that God employs this term:


In 1 John 3:8-15 we learn one of the distinguishing characteristics that separates the elect from the non-elect, in which God goes back to the the very first children mentioned in the Bible, namely Cain and Abel; notice the three-fold reference to the devil in verse 8, and like Hebrews 2:14 the fact that Christ came to destroy the works of the devil is being emphasized, even though a different Greek word is being used   


He that committeth sin is of the devil [diabolos:G1228]; for the devil [diabolos:G1228] sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy [luo:G2089] the works of the devil. [diabolos:G1228] {9} Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. {10} In this the children of God are manifest, and the children of the devil: [diabolos:G1228] whosoever doeth not righteousness is not of God, neither he that loveth not his brother. {11} For this is the message that ye heard from the beginning, that we should love one another. {12} Not as Cain, [who] was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. {13} Marvel not, my brethren, if the world hate you. {14} We know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death. {15} Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.


In Parts 23 and 24 the theme of love cropped up repeatedly, and here again we find it prominently displayed in 1 John 3 as well. In fact to not love is to abide in death, and to hate is tantamount to being a murderer - just like the devil. Presently Satan’s former kingdom (which is this world) is being systematically divided as God is judging the non-elect of this world with a rod of iron, while simultaneously feeding God’s sheep with the Truth of His Word. In our previous lesson we looked at the word death or thanatos (G2288), so let’s examine the expression power or kratos (G2904)


Power [kratos:G2904] 


This word, power, only emerges with respect to the devil in Hebrews 2:14; in the eleven other citations in which it is found, they relate to Christ’s infinite power, which is very important for us to reflect upon because He is the source of all power as these next notices reveal. Incidentally, there are 8 other Greek words that are translated as power (as well as other nuances); and they are grouped according to five “word-families.” The most common word for power is dunamis (G1411), from which we get our English word for dynamite, which we will also encounter a little later in our study. However we want to focus on the word kratos (G2904) as it emerges in the following Scriptures:


Verse 51 of Luke 1:46-55 renders this word as strength, in which Mary declares the following under divine inspiration; please note the 10 or 11 affirmations that begin with the pronoun He or His: And Mary said, My soul doth magnify the Lord, {47} And my spirit hath rejoiced in God my Saviour. {48} For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. {49} For he that is mighty hath done to me great things; and holy [is] his name. {50} And his mercy [is] on them that fear him from generation to generation.  {51}He hath shewed strength [kratos:G2904] with his arm; he hath scattered the proud in the imagination of their hearts. {52} He hath put down the mighty from [their] seats, and exalted them of low degree. {53} He hath filled the hungry with good things; and the rich he hath sent empty away. {54} He hath holpen his servant Israel, in remembrance of [his] mercy; {55} As he spake to our fathers, to Abraham, and to his seed for ever. 


On the other hand, verse 20 of Acts 19:11-20 translates this term as mightily as God’s Word grew and multiplied in the city of Ephesus and throughout Asia Minor as God used the Apostle Paul and his co-workers to reach the Gentiles with the Gospel: 


And God wrought special miracles by the hands of Paul: {12} So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. {13} Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. {14} And there were seven sons of [one] Sceva, a Jew, [and] chief of the priests, which did so. {15} And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? {16} And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. {17} And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. {18} And many that believed came, and confessed, and shewed their deeds. {19} Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] fifty thousand [pieces] of silver. {20} So mightily [kata:G2596] [kratos:G2904] grew the word of God and prevailed.


In the Greek, verse 20 has the preposition with or kata (G2596) in front of kratos, signifying with might, which is how Jay P. Green translates it the Literal Version (LITV or KJV3). Please note the theme of prayer which crops up in these next three references, testifying to its supreme importance in the life of the child of God, as the elect recognize that we are to beseech God for His perfect will to be accomplished in all our petitions, in all our thanksgivings, in all our supplications because He knows what is truly best for His saints and for His ultimate glory.  


Verse 19 of Ephesians 1:15-23 expresses this word as power in this extremely long sentence, which is part of Paul’s prayer for the spiritual welfare of the Ephesians, and even more importantly, God’s will for His redeemed saints


Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, {16} Cease not to give thanks for you, making mention of you in my prayers; {17} That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: {18} The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, {19} And what [is] the exceeding greatness of his power [dunamis:G1411] to us-ward who believe, according to the working of his mighty power, [kratos:G2904] {20} Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], {21} Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: {22} And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, {23} Which is his body, the fulness of him that filleth all in all.


We are not surprised to see that the armor of God in verse 10 of Ephesians 6:10-20 renders this term as power: Finally, my brethren, be strong in the Lord, and in the power [kratos:G2904] of his might. [ischus:G2479] {11} Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. {12} For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]. {13} Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. {14} Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; {15} And your feet shod with the preparation of the gospel of peace; {16} Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. {17} And take the helmet of salvation, and the sword of the Spirit, which is the word of God: {18} Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; {19} And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, {20} For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.


Verse 11 of Colossians 1:9-18 also employs this word as power, and please note again what God’s desire for His people is, as Paul expresses it under divine inspiration in this “list” of some 14 virtues if you will. Secondly, in verses 15-18 we find 9 attributes that pertain to the Lord Jesus:   


For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; {10} That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; {11} Strengthened with all might, according to his glorious power, [kratos:G2904] unto all patience and longsuffering with joyfulness; {12} Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: {13} Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son: {14} In whom we have redemption through his blood, [even] the forgiveness of sins: {15} Who is the image of the invisible God, the firstborn of every creature: {16} For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him: {17} And he is before all things, and by him all things consist. {18} And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.


Each of the three foregoing verses either mentioned God’s will or desire for His people by means of a series of “virtues” that God orchestrates in the life of each of His elect as He works in them ...to will and to do of His good pleasure, according to Philippians 2:13. It is crucial to understand that these spiritual realities can be described as a tree that derives its strength and growth from the Root (with a capital “R”) and Christ is that Root or shoresh in Hebrew and rhitza in Greek. He is the One Who is also responsible for the fruit as well as the “pruning” (which can be quite painful at times), but it ensures even more growth which is vital. God also provides the proper amount of water, sunlight, and fertilizer to further this process, all of which comes from God’s Word, which is why it is essential to spend time in His Word, as God allows, especially on a day like Sunday that God has set apart from this very purpose because in doing so we are spending time with Him, time with the Master, learning as much as we can about Him, and all of His glorious characteristics, reminding us of what we read in Psalm 1:1-3,


Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. {2} But his delight [is] in the law of the LORD; and in his law doth he meditate day and night. {3} And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

 

This is precisely what the apostles did as they “rubbed shoulders” with Him day in and day out. In fact, it was quite apparent to everybody else, as Acts 4:13 declares:


Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus


However we need to recall that this was not just the prerogative of the apostles, but ours as well in light of what 1 John 1:1 asserts, 


That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 


Did you notice the emphasis on hearing [So then faith [cometh] by hearing, and hearing by the Word of God. (Romans 10:17}], on seeing [For we walk by faith, not by sight. (2 Corinthians 5:7)], on handling [But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. (2 Corinthians 4:2)]?


Well, let’s get back to our word,  power or kratos (G2904):


Verse 16 of 1Timothy 6:11-16 translates this word as power again, as Paul exhorts his young protege` Timothy with these words, under divine inspiration:  


But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. {12} Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. {13} I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession; {14} That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: {15} Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;{16} Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power [kratos:G2904] everlasting. Amen.


Verse 11 of 1 Peter 4:7-16 also highlights prayer and watching (in the Scriptures) and love [charity], leading into a discussion of what we are certainly familiar with in our day, which are fiery trials and the ensuing spiritual benefits that result, by God’s grace; in verse 11 this term is rendered dominion: 


But the end of all things is at hand: be ye therefore sober, and watch unto prayer. {8} And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. {9} Use hospitality one to another without grudging. {10} As every man hath received the gift, [even so] minister the same one to another, as good stewards of the manifold grace of God. {11} If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion [kratos:G2904] for ever and ever. Amen. {12} Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: {13} But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. {14} If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. {15} But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters. {16} Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf.


Verse 11 of 1 Peter 5:10-11 underscores the spiritual dividends of suffering for Christ’s sake; here again this word is expressed as dominion: But the God of all grace, 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]. {11} To him [be] glory and dominion [kratos:G2904] for ever and ever. Amen.


God’s care for His sheep so they will endure through all the challenges in their pilgrimage. is also reiterated in verse 25 of  the benediction that concludes Jude 1:24-25, in which this term is translated as dominion again:  Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy,{25} To the only wise God our Saviour, [be] glory and majesty, dominion [kratos:G2904] and power, both now and ever. Amen.


Verse 6 of Revelation 1:4-8 presents this glorious affirmation regarding the Triune God that was given to the Apostle John under divine inspiration: John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, {6} And hath made us kings and priests unto God and his Father; to him [be] glory and dominion [kratos:G2904] for ever and ever. Amen. {7} Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. {8} I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.


Lastly verse 13 of Revelation 5:1-14 includes this expression as power in this chapter that highlights the unsealing of the Word of God by the Lord Jesus, Who had previously sealed the understanding of so many truths that have come to light for God’s saints, over the course of the last three decades: 


And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. {2} And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? {3} And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. {4} And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. {5} And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. {6} And I beheld, and, lo, in the midst of the throne and of the four beasts [“living creatures”], and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.  {7} And he came and took the book out of the right hand of him that sat upon the throne. {8} And when he had taken the book, the four beasts [“living creatures”] and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. {9} And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; {10} And hast made us unto our God kings and priests: and we shall reign on the earth. {11} And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; {12} Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. {13} And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [kratos:G2904] [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.


Let’s move on to verse 15, which states:  And deliver them who through fear of death were all their lifetime subject to bondage.


The phrase, And deliver them, is only found here, so let’s take a closer look at the expression deliver or apallasso  which appears in two other places:


Deliver [apallasso:G525] 


In verse 55 of  Luke 12:5-59 this word emerges as that thou mayest be delivered in this Scripture which is in the context of division: Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: {52} For from henceforth there shall be five in one house divided, three against two, and two against three. {53} The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. {54} And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. {55} And when [ye see] the south wind blow, ye say, There will be heat; and it cometh to pass. {56} [Ye] hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? {57} Yea, and why even of yourselves judge ye not what is right? {58} When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered [apallasso:G525] from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.


Earlier in today’s study we considered verse 20 of Acts 19:11-20, in which the term kratos is translated mightily, with respect to the growth of the Word of God. The word delivered is rendered departed  in Acts 19:11-12,  


And God wrought special miracles by the hands of Paul: {12} So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed [apallasso:G525] from them, and the evil spirits went out of them.


The next phase that we want to examine in verse 15 is ...who through fear of death… which as I mentioned in a previous study helps to clarify the wording in verse 14, ...him that had the power of death, that is the devil… However, I think we’ll wait until our next study, Lord willing, to explore that more fully, as we don’t have enough time today. Please stay tuned for the rest of our Hymn Sing.  

Hebrews 2 - Part 26

August 1, 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 26, and today’s date is August 1, 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 focus on the rest of verse 15, beginning with the phrase...who through fear of death...which as I mentioned in our previous study helps us to understand in which way Satan had the power of death in verse 14. These four Greek words, who through fear of death only surface together in verse 15, so let’s consider two of them, through or dia and fear or phobos, from which we derive our English word phobia.

 

Through [dia:G1223] Fear [phobos:G5401]


These two expressions are found together in the following seven citations:


Verse 13 of John 7:1-13 renders these terms as for and fear: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. {2} Now the Jews' feast of tabernacles was at hand. {3} His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. {4} For [there is] no man [that] doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. {5} For neither did his brethren believe in him. {6} Then Jesus said unto them, My time is not yet come: but your time is alway ready. {7} The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. {8} Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. {9} When he had said these words unto them, he abode [still] in Galilee. {10} But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. {11} Then the Jews sought him at the feast, and said, Where is he? {12} And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. {13} Howbeit no man spake openly of him for [dia:G1223] fear [phobos:G5401] of the Jews.


Verse 38 of John 19:38-42 includes these same words: And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for [dia:G1223]  fear [phobos:G5401] of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus. {39} And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight]. {40} Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. {41} Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. {42} There laid they Jesus therefore because of the Jews' preparation [day]; for the sepulchre was nigh at hand.


This is also the case in verse 19 of John 20:19-23, Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you. {19} Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for [dia:G1223] fear [phobos:G5401] of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you. {20} And when he had so said, he shewed unto them [his] hands and his side. Then were the disciples glad, when they saw the Lord. {21} Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you. {22} And when he had said this, he breathed on [them], and saith unto them, Receive ye the Holy Ghost: {23} Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.


Verse 43 of Acts 2:37-43 translates these words as fear and by in this account that records the response of the Jews from all over the world from Peter’s preaching under divine inspiration, as they had come to Jerusalem for the Feast of Pentecost: 


Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do? {38} Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. {39} For the promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call. {40} And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. {41} Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls. {42} And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. {43} And fear [phobos:G5401] came upon every soul: and many wonders and signs were done by [dia:G1223] the apostles.


In verse 14 of  1 Peter 3:12-18 we find these words expressed as for and terror: For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil. {13} And who [is] he that will harm you, if ye be followers of that which is good? {14} But and if ye suffer for [dia:G1223] righteousness' sake, happy [are ye]: and be not afraid of their terror [phobos:G5401], neither be troubled; {15} But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: {16} Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. {17} For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing. {18} For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:


Lastly, verses 10 and 15 of Revelation 18:1-24 include these same words, for and fear which relates to the “day” of judgment that we are presently in:


And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. {2} And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. {3} For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. {4} And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. {5} For her sins have reached unto heaven, and God hath remembered her iniquities. {6} Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. {7} How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. {8} Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her. {9} And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, {10} Standing afar off for [dia:G1223] the fear [phobos:G5401] of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. {11} And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: {12} The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, {13} And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. {14} And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. {15} The merchants of these things, which were made rich by her, shall stand afar off for [dia:G1223] the fear [phobos:G5401] of her torment, weeping and wailing, {16} And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! {17} For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, {18} And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city! {19} And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. {20} Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her. {21} And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. {22} And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; {23} And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. {24} And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. 


So in the preceding Scriptures we note that the fear of the Jews was in view in the first three examples. The last two passages highlight the fear of Babylon’s (i.e.,  Satan’s kingdom) torment that God has brought to pass. Then, in 1 Peter 3:14 God is assuring His people not to be afraid or troubled by man who could inflict harm upon them. In fact He goes on to say that the elect are blessed if they suffer for righteousness’ sake. I’m not sure about Acts 2:43, if it is speaking about the elect, or people in general as they witnessed the miracles which the apostles performed. I do want to mention one other citation which is helpful in understanding the next two phrases that we want to explore, namely: subject to bondage, and all their lifetime. That verse is in 1 John 4:18, in which the noun  fear or phobos along with its verb form,  phobeo, emerge four times in this one verse, which has to do with God’s agape love (mentioned three times!), which in turn has to do with God’s salvation program when that was still viable:


There is no fear [phobos:G5401] in love [agape:G26]; but perfect love  [agape:G26] casteth out fear [phobos:G5401]: because fear [phobos:G5401] hath torment. He that feareth [phobeo:G5399] is not made perfect in love. [agape:G26]


Now let’s turn our attention to the phrase subject to bondage first, which is referring to both the fear of death as well as to death and annihilation itself, which is the result of original sin in the Garden of Eden, as God told Adam (and Eve) when He gave the first command in Genesis 2:16-17, in which the phrase thou shalt surely die literally means dying thou shalt die, indicating that Adam and Eve died (spiritually) in their souls that very day, and in time to come, would also die physically:


And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: {17} But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.


Subject [enochos:G1777] To Bondage [douleia:G1397]


The two terms, subject or enochos and to bondage or douleia are only found together in this one verse, so we will have to examine them individually.


Subject [enochos:G1777] 


This Greek adjective, subject, arises in seven other references, and we will take a look at a few of them; it is primarily translated as in danger or guilty of:


In Matthew 5:22 it is employed three times as in danger: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger [enochos:G1777] of the judgment: and whosoever shall say to his brother, Raca, shall be in danger [enochos:G1777] of the council: but whosoever shall say, Thou fool, shall be in danger [enochos:G1777] of hell fire.


Mark 3:29 likewise renders this as in danger: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger [enochos:G1777] of eternal damnation:


James 2:10 expresses this as For whosoever shall keep the whole law, and yet offend in one [point], he is guilty [enochos:G1777] of all.


And in Mark 14:64, the words of the High Priest with regard to the Lord Jesus declare: Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty [enochos:G1777] of death.


To Bondage [douleia:G1397]


The next term is the noun to bondage, having to with enslavement, and it occurs in the subsequent four Scriptures:


Verse 15 and 21 of Romans 8:15-25  affirm: For ye have not received the spirit of bondage [douleia:G1397] again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. {16} The Spirit itself beareth witness with our spirit, that we are the children of God: {17} And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together. {18} For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us. {19} For the earnest expectation of the creature [i.e., creation] waiteth for the manifestation of the sons of God. {20} For the creature [i.e., creation] was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope, {21} Because the creature [i.e., creation] itself also shall be delivered from the bondage [douleia:G1397] of corruption into the glorious liberty of the children of God. {22} For we know that the whole creation groaneth and travaileth in pain together until now. {23} And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body. {24} For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? {25} But if we hope for that we see not, [then] do we with patience wait for [it].


Verse 24 of Galatians 4:24 includes this word bondage in this discussion of the two covenants as typified by Hagar and Sarah in this historical parable: Tell me, ye that desire to be under the law, do ye not hear the law? {22} For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. {23} But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise. {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, [douleia:G1397] which is Agar. {25} For this Agar is mount Sinai in Arabia, and answereth [“corresponds”] to Jerusalem which now is, and is in bondage [douleuo:G1398 - the root word for douleia] with her children. {26} But Jerusalem which is above is free, which is the mother of us all. {27} For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. {28} Now we, brethren, as Isaac was, are the children of promise. {29} But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now. {30} Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. {31} So then, brethren, we are not children of the bondwoman, but of the free.


Galatains 5:1 begins a discourse on the futility of circumcision or in keeping the Law in order to be saved: Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. [douleia:G1397]


The foregoing notices make the point that mankind is enslaved to sin and Satan, and those spiritual chains can only be broken in salvation during the incredibly long “day” of salvation which spanned many millenia. Furthermore that spiritual captivity would last an entire lifetime, unless a person was one of God’s elect. If that was the case, then at some point in their physical lifetime, God would apply the salvation that He secured for that individual at... the foundation of the world. He would make sure they were under the hearing of the Word of God (Romans 10:17) in order for their dead souls to be regenerated, and the Holy Spirit would indwell them, as the earnest or “down payment” of their salvation as we read in Ephesians 1:11-14,


In whom also we have obtained an inheritance, being predestined according to the purpose of him who worketh all things after the counsel of his own will: {12} That we should be to the praise of his glory, who first trusted in Christ. {13} In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, {14} Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.


As I mentioned earlier the phrase, were all their lifetime, acknowledges the fact that by nature mankind is subject to bondage and the fear, as well as the reality of death. Here are some of the ways that God employs this expression, lifetime or zao:


 Lifetime [zao:G2198] 


Romans 7:1-3 emphasizes the bondage that the non-elect are under as they are married to the Law of God, whether they like it or not. The Law has determined that they are guilty of violating that sacred marriage, and the consequences for doing so requires that they forfeit their life, since they do not have a Savior; the term liveth surfaces in all three verses: 


Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over [kurieuo:G2961] a man as long as he liveth?  [zao:G2198] {2} For the woman which hath an husband is bound by the law to [her] husband so long as he liveth [zao:G2198]; but if the husband be dead, she is loosed from the law of [her] husband. {3} So then if, while [her] husband liveth [zao:G2198], she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.


The verb hath dominion over (G2961) in verse one is significant as it stems from the word, Lord, or kurios (G2962), and accentuates the ironclad “hold” that the Law has over the individual. The ominous statement in Hebrews 10:31 makes the point, in which this word zao is translated, of the living: 


[It is] a fearful thing to fall into the hands of the living [zao:G2198] God.


Let’s stop here for today. In our next study, Lord willing, we will focus on the concluding verses (16-18) in this chapter, which focus upon the Lord Jesus Christ:


For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham. {17} Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people. {18} For in that he himself hath suffered being tempted, he is able to succour them that are tempted.


Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 27

August 22, 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 27, and today’s date is August 22, 2021. I’ll read Hebrews 2:16-18,


For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham. {17} Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people. {18} For in that he himself hath suffered being tempted, he is able to succour them that are tempted.


We have arrived at verse 16, in which Christ is once again being contrasted with the angels, as we saw so frequently in Chapter 1, so I won’t repeat that information again. We learn that Christ’s  Incarnation was after the seed of Abraham - as a human being - and not as an angelic messenger. This is significant for a number of reasons as we will discover as we investigate these three Scriptures more closely. The term, verily or depou (G1222) is a compound word that can be understood as indeed or doubtless, and serves to highlight the truth of what follows in the verse. Let’s consider the two words in the English phrase he took on, but only one in Greek because the not is separating he took and on. He took on, is the Greek word, epilambanomai (G1949) and not (G3756) is the negative particle, ou. 


He Took [epilambanomai:G1949] Not [ou:G3756] On [epilambanomai:G1949]


These two expressions surface together in two other citations:


In verse 26 of Luke 20:19-26 these words appear as not and take hold; however in verse 20 we also find epilambanomai rendered as that they might take hold:  And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them. {20} And they watched [him], and sent forth spies, which should feign themselves just men, that they might take hold [epilambanomai:G1949] of his words, that so they might deliver him unto the power and authority of the governor. {21} And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person [of any], but teachest the way of God truly: {22} Is it lawful for us to give tribute unto Caesar, or no? {23} But he perceived their craftiness, and said unto them, Why tempt ye me? {24} Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's. {25} And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's. {26} And they could not [ou:G3756] take hold [epilambanomai:G1949] of his words before the people: and they marvelled at his answer, and held their peace.


The second entry is found in verse 9 of Hebrews 8:1-13, in which these terms are translated as not (twice) and took in this chapter in which we see, among other truths, the doing away of God’s two external representations of the Kingdom of God on earth: Israel (the first covenant), and secondly, the New Testament churches and denominations (or the second covenant), and then thirdly, God speaks of a new covenant (i.e., when all God’s elect had been brought in, and the Great Commission fulfilled), which took place on May 21, 2011,  


Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; {2} A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. {3} For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer. {4} For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: {5} Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount. {6} But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant [the “third covenant” which was established upon better promises. {7} For if that first [covenant] had been faultless, then should no place have been sought for the second. {8} For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah [symbolizing the elect]: {9} Not [ou:G3756]  according to the covenant that I made with their fathers in the day when I took [epilambanomai:G1949]  them by the hand to lead them out of the land of Egypt; because they continued not [ou:G3756]  in my covenant, and I regarded them not, saith the Lord. {10} For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: {11} And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. {12} For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. {13} In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.


By the way, this expression took or took hold, which is epilambanomai, is a compound word, made up of the preposition epi (G1909), which is commonly rendered as on, upon, or in, and the main word lambano (G2983), which is usually translated as receive or take. Here are two illustrations of  lambano’s usage:


In Matthew 7:8 this word emerges as receiveth: For every one that asketh receiveth; [lambano:G2983] and he that seeketh findeth; and to him that knocketh it shall be opened.


On the other hand, Matthew 8:17 expresses this word as took: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took [lambano:G2983] our infirmities, and bare [our] sicknesses.


Some More Examples Of “He Took” [epilambanomai:G1949]


Before moving on to the phrase the seed of Abraham, let’s consider a few more passages in which we find this word, epilambanomai:

Matthew 14:31 employs this term as and caught, in which Christ rescues Peter who began to sink in the Sea of Galilee because he was not focused on the Master but rather on the force of the waves: And immediately Jesus stretched forth [his] hand, and caught [epilambanomai:G1949] him, and said unto him, O thou of little faith, wherefore didst thou doubt?


Verse 23 of Mark 8:22-25 records one of the most unusual miracles that Christ performed: And he cometh to Bethsaida [“house of fish” or “house of the hunter”]; and they bring a blind man unto him, and besought him to touch him. {23} And he took [epilambanomai:G1949] the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. {24} And he looked up, and said, I see men as trees, walking. {25} After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 


Spiritually this passage emphasizes the fact that all men can be likened to trees. The question is what kind of fruit does the tree produce? And we find the answer to that question in at least two other citations:


Matthew 7:17-20 declares: Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. {18} A good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit. {19} Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. {20} Wherefore by their fruits ye shall know them.


Similarly, although highlighting the fruit of the lips, James 3:8-12 acknowledges: But the tongue can no man tame; [it is] an unruly evil, full of deadly poison. {9} Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. {10} Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. {11} Doth a fountain send forth at the same place sweet [water] and bitter? {12} Can the fig tree, my brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh.


Let’s take a look at one other Scripture in verses 12 and 19 of 1 Timothy 6:12 -19, in which epilambanomai is translated  as lay hold on and that they may lay hold on as Paul exhorts his young protege` Timothy under divine inspiration:

 

Fight the good fight of faith, lay hold on [epilambanomai:G1949] eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. {13} I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession; {14} That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: {15} Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords; {16} Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen. {17} Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; {18} That they do good, that they be rich in good works, ready to distribute, willing to communicate; {19} Laying up in store for themselves a good foundation against the time to come, that they may lay hold on [epilambanomai:G1949] eternal life.


The Seed [sperma:G4690] Of Abraham [Abraam:G11]


This brings us to two very significant expressions, the seed and of Abraham, which emerge in 11 other Scriptures, so let’s consider four of them. I chose these particular ones since they also quote, in part, an Old Testament verse or portion of Scripture.


Luke 1:55 declares: As he spake to our fathers, to Abraham [Abraam:G11], and to his seed [sperma:G4690] for ever.


Luke 1:55 quotes Genesis 17:19 in part:


And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed [zera`:H2233] after him.


Romans 4:13 states: For the promise, that he should be the heir of the world, [was] not to Abraham [Abraam:G11], or to his seed [sperma:G4690], through the law, but through the righteousness of faith.


Romans 4:13 quotes parts of Genesis 17:4-7,


As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations. {5} Neither shall thy name any more be called Abram [’Abram:H87], but thy name shall be Abraham [’Abraham:H85]; for a father of many nations have I made thee. {6} And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. {7} And I will establish my covenant between me and thee and thy seed [zera`:H2233] after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed  [zera`:H2233] after thee. 


Romans 9: 7 likewise affirms: Neither, because they are the seed [sperma:G4690] of Abraham [Abraam:G11], [are they] all children: but, In Isaac shall thy seed [sperma:G4690] be called.


Romans 9:7 quotes Genesis 21:12 in part:


And God said unto Abraham [’Abraham:H85], Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed  [zera`:H2233] be called.


Lastly Galatians 3:16 is an extremely important passage as it utilizes seed three times, linking it to the Lord Jesus Christ:  Now to Abraham [Abraam:G11] and his seed [sperma:G4690] were the promises made. He saith not, And to seeds [sperma:G4690], as of many; but as of one, And to thy seed [sperma:G4690], which is Christ.


Galatians 3:16 also makes reference to Genesis 13:15-16 and 17:8 respectively:


For all the land which thou seest, to thee will I give it, and to thy seed [zera`:H2233] for ever. {16} And I will make thy seed [zera`:H2233] as the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy seed [zera`:H2233] also be numbered.


In Genesis 17:8, the land of Canaan spiritually symbolizes the Kingdom of God, since it is an  And I will give unto thee, and to thy seed [zera`:H2233] after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.


Let’s proceed to verse 17 which says: 


Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.


As in verse 16 which  I mentioned previously, we see another portrayal of the humanity of the Lord Jesus here in verse 17. The phrase, Wherefore in all things...contains three terms that only appear together in this verse, so we will have to address wherefore first, and the last two in all things separately:  


Wherefore [hothen:G3606] 


The Greek adverb wherefore or hothen surfaces in 14 other references, and we will consider three of them that are found in the book of Hebrews which relate to our study regarding Christ’s High Priesthood as a man, which is differentiated from the Aaronic high priests:


Hebrews 3:1 maintains: Wherefore, [hothen:G3606] holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;


And Hebrews 7:25 reveals: Wherefore [hothen:G3606] he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.


Hebrews 8:3 likewise affirms:  For every high priest is ordained to offer gifts and sacrifices: wherefore [hothen:G3606] [it is] of necessity that this man have somewhat also to offer.


In [kata:G2596] All Things [pas:G3956]


Next we want to examine the two words, in or kata, which is a Greek preposition; and all things, or pas which is a Greek adjective. They are found together in 69 other Scriptures, and we will investigate some of these:


Matthew 12:25 is a familiar verse to many of us, in which these terms emerge as every and against: And Jesus knew their thoughts, and said unto them, Every [pas:G3956] kingdom divided against [kata:G2596] itself is brought to desolation; and every [pas:G3956] city or house divided against [kata:G2596] itself shall not stand:


Mark 4:34 is an exceedingly relevant verse that is one of the proof texts to show that the Bible is a book that God has written in order to hide spiritual truth, which God commands His people to search out, by the Bible’s own methodology of comparing spiritual with spiritual (1 Corinthians 2:13); these words are rendered as when they were alone and all things: 


But without a parable spake he not unto them: and when they were alone [idios:G2398] [kata:G2596], he expounded all things [pas:G3956] to his disciples.


The Bereans in Acts 17:11 were commended for putting this methodology into practice; there terms are rendered all and daily:  These were more noble than those in Thessalonica, in that they received the word with all [pas:G3956] readiness of mind, and searched the scriptures daily [hemera:G2250] [kata:G2596], whether those things were so.


Acts 3:22 expresses these words as in and all things:  For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in [kata:G2596] all things [pas:G3956] whatsoever he shall say unto you.


This is also the case in verses 22 and 25 of Acts 17:22-25 which records part of Paul’s witness on Mars’ Hill in Athens: Then Paul stood in the midst of Mars' hill, and said, [Ye] men of Athens, I perceive that in [kata:G2596] all things [pas:G3956] 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 [pas:G3956] life, and breath, and [kata:G2596] all things; [pas:G3956] [kata:G2596] 


Romans 4:16 helps to link Abraham and his seed - pointing to Christ - to both the Faith of Christ as well as the Grace of Christ in salvation: Therefore [it is] of faith, that [it might be] by [kata:G2596] grace; to the end the promise might be sure to all [pas:G3956] the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, [pas:G3956]


Finally, Hebrews 4:15 reiterates the humanity of the Lord Jesus that we have been discussing today, in which these words are expressed as in and all points: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in [kata:G2596] all points [pas:G3956]   tempted like as [we are, yet] without sin.


In fact the next phrase in verse 17 emphasizes this as well: ...it behoved him to be made like unto [his] brethren. These three expressions are only found together in this verse, so we will have to consider them individually, starting with it behoved him, speaking of the Savior:


It Behoved Him [opheilo:G3784]


This word is primarily rendered as ought or owe or be bound (in the sense of a debt or obligation). The subsequent passages illustrate how God employs this Greek verb. 


2 Thessalonians 2:13 connects this expression, are bound with giving thanks for God’s gracious gift of salvation that He secured for His people at...the foundation of the world: But we are bound [opheilo:G3784] 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:


As I have stated a number of times in this series the theme of love keeps cropping up from time to time in our research, as these next four references underscore: 


Romans 13:8 includes this term as owe:  Owe [opheilo:G3784] no man any thing, but to love one another: for he that loveth another hath fulfilled the law.


And 1 John 3:16 renders it as ought:  Hereby perceive we the love [of God], because he laid down his life for us: and we ought [opheilo:G3784] to lay down [our] lives for the brethren.


1 John 4:11 likewise asserts: Beloved, if God so loved us, we ought [opheilo:G3784] also to love one another.


This is also reiterated in verse 28 of Ephesians 5:22-33 as ought: 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 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 [opheilo:G3784] 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. {31} For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. {32} This is a great mystery: but I speak concerning Christ and the church. {33} Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.


In Luke 17:10 this word emerges as was our duty:  So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty [opheilo:G3784] to do.


Verses 3 and 12 of Hebrews 5:1-14 render these as he ought and ye ought  in this chapter which again highlights Christ’s High Priesthood after the order of Melchisedec, and a number of vital Biblical themes, not the least of which is Christ’s identification with mankind and suffering in the demonstration; Lord willing, we can anticipate exploring these many avenues of Truth when we get to this chapter: 


For every high priest taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins: {2} Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.{3} And by reason hereof he ought, [opheilo:G3784] as for the people, so also for himself, to offer for sins. {4} And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron. {5} 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, he became the author of eternal salvation unto all them that obey him; {10} Called of God an high priest after the order of Melchisedec. {11} Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. {12} For when for the time ye ought [opheilo:G3784] to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. {13} 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.


Let’s stop here. Lord willing, in our next study we will continue looking at the rest of verse 17, which focuses on Christ as a merciful and faithful high priest, who made reconciliation for the sins of the people.


Please stay tuned for the remainder of our Hymn Sing.

Hebrews 2 - Part 28

August 29, 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 28, and today’s date is August 29, 2021. I’ll read Hebrews 2:16-18,


For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham. {17} Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people. {18} For in that he himself hath suffered being tempted, he is able to succour them that are tempted.


In our investigation of Hebrews 2 we have arrived at the latter part of verse 17 regarding the Savior’s High Priestly ministry and reconciliation for the sins of His people. This serves to remind us that God the Son is both The High Priest as well as The Divine Sacrifice that took place outside of time, at...the foundation of the world. Let’s first look at the Greek terms that (which is a conjunction) and He might be (which is a verb); they are found together in 47 other Scriptures. 


That [hina:G2443] He Might Be [ginomai:G1096]


Here are some noteworthy examples:


Verse 22 of Matthew 1:22-23 renders these words as was done and that, and verse 23 quotes Isaiah 7:14,  Now all this was done [ginomai:G1096], that [hina:G2443] it might be fulfilled which was spoken of the Lord by the prophet, saying, {23} Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.


Verse 4 of  Matthew 21:4-5 also translates these as was done and that, and verse 5 quotes Zechariah 9:9,  All this was done [ginomai:G1096], that [hina:G2443]  it might be fulfilled which was spoken by the prophet, saying, {5} Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.


Verse 56 of Matthew 26:55-56 likewise expresses these in the same way and verse 56 alludes to Zechariah 13:7, In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.{56} But all this was done [ginomai:G1096], that [hina:G2443] the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.


John 1:27 records John the Baptist’s words under divine inspiration which are rendered here as is preferred and to: He it is, who coming after me is preferred [ginomai:G1096] before me, whose shoe's latchet I am not worthy to [hina:G2443] unloose.


Then in John 9:39 these are expressed as that and might be made: And Jesus said, For judgment I am come into this world, that [hina:G2443] they which see not might see; and that they which see might be made [ginomai:G1096]  blind. {40} And [some] of the Pharisees which were with him heard these words, and said unto him, Are we blind also? {41} Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.


In verse 36 of  John 19:31-37 these are translated as were done  and that; verses 36 and 37 quote Numbers 9:12 and Zechariah 12:10,  The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away. {32} Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. {33} But when they came to Jesus, and saw that he was dead already, they brake not his legs: {34} But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. {35} And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe. {36} For these things were done [ginomai:G1096], that [hina:G2443] the scripture should be fulfilled, A bone of him shall not be broken. {37} And again another scripture saith, They shall look on him whom they pierced.


Verse 19 of John 13:18-19 include these terms as it come and that, and quotes Psalm 41:9, I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. {19} Now I tell you before it come [ginomai:G1096], that [hina:G2443], when it is come to pass, ye may believe that I am [he].


Verse 18 of Colossians 1:13-18  translates these words as that and might have in this passage which is one of the greatest affirmations in Scripture regarding the Person And Work of the Lord Jesus Christ, and transitions into the next phrase that we want to examine, namely ...a merciful and faithful high priest...  


Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son: {14} In whom we have redemption through his blood, [even] the forgiveness of sins: {15} Who is the image of the invisible God, the firstborn of every creature: {16} For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him: {17} And he is before all things, and by him all things consist.  {18} And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that [hina:G2443] in all [things] he might have [ginomai:G1096] the preeminence.


A Merciful [eleemon:G1655] And [kai:G2532] Faithful [pistos:G4103] High Priest [archiereus:G749] 


This phrase contains four words which only appear together in this verse, so we will have to look at the three main terms individually, and in this order: merciful, faithful, and high priest.


A Merciful [eleemon:G1655]  


The Greek adjective, merciful or eleemon stems from the verb, eleeo (G1653). This adjective only surfaces again in the Beatitudes, in Matthew 5:7 as merciful:


Blessed [are] the merciful: [eleemon:G1655] for they shall obtain mercy.


Faithful [pistos:G4103]


The designation, faithful or pistos is also an adjective, and it too stems from the verb, peitho (G3982), which is primarily translated as persuade, trust, and obey.  The following references indicate some of the ways that God employs this expression, faithful or pistos, which is found 66 other times, and by and large, as faithful or believe: 


It goes without saying that one of the Titles that the Lord Jesus Christ possesses is Faithful (along with True) as  Revelation 19:11 acknowledges: And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful [pistos:G4103] and True, and in righteousness he doth judge and make war.


This is also reiterated in Revelation 1:5, And from Jesus Christ, [who is] the faithful [pistos:G4103] witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,


Not only is Christ’s Name Faithful and True, but so are all His Words (in the Bible) because He is the Word, according to the witness of Revelation 22:6, and Revelation 21:5 respectively: 


And he said unto me, These sayings [are] faithful [pistos:G4103] and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.


And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. [pistos:G4103]


Just as the Messiah is Faithful, and His Word is Faithful, so too are His people reckoned so, by virtue of His atonement for them (at... the foundation of the world) as Revelation 17:14 insists: These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful. [pistos:G4103]


High Priest [archiereus:G749] 


This particular Greek word for High Priest is only used in connection with the Savior in the book of Hebrews in the subsequent citations. I will only mention them, without going into any detail, until we arrive in those respective chapters, the Lord permitting:


Verse 1 of Hebrews 3:1-6 opens up this chapter with this announcement (and contrast with Moses): 


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest [archiereus:G749] of our profession, Christ Jesus; {2} Who was faithful [pistos:G4103] to him that appointed him, as also Moses [was faithful] in all his house. {3} For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. {4} For every house is builded by some [man]; but he that built all things [is] God. {5} And Moses verily [was] faithful [pistos:G4103] in all his house, as a servant, for a testimony of those things which were to be spoken after; {6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.


Next we can turn to Hebrews 4:14-15; incidentally, the thrust of verse 15 is similar to verse 18 in Hebrews 2 [For in that he himself hath suffered being tempted, he is able to succour them that are tempted.]  

Hebrews 4:14-15 reveals: Seeing then that we have a great high priest, [archiereus:G749] that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession. {15} For we have not an high priest [archiereus:G749] which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.


In Hebrews 5 this word emerges three times in verses 1, 5, and 10,  For every high priest [archiereus:G749] taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins: ... {5} So also Christ glorified not himself to be made an high priest; [archiereus:G749] but he that said unto him, Thou art my Son, to day have I begotten thee. ... {10} Called of God an high priest [archiereus:G749] after the order of Melchisedec.


Hebrews 6:20 adds: Whither the forerunner is for us entered, [even] Jesus, made an high priest [archiereus:G749] for ever after the order of Melchisedec.


And Hebrews 7:26-28 maintains:  For such an high priest [archiereus:G749] became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; {27} Who needeth not daily, as those high priests, [archiereus:G749] to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. {28} For the law maketh men high priests [archiereus:G749] which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore.


Hebrews 8:1 and 3 assert: Now of the things which we have spoken [this is] the sum: We have such an high priest, [archiereus:G749] who is set on the right hand of the throne of the Majesty in the heavens; ... {3} For every high priest [archiereus:G749] is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.


Hebrews 9:7, 11, and  25 testify: But into the second [went] the high priest [archiereus:G749] alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: ... {11} But Christ being come an high priest [archiereus:G749] of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; ... {25} Nor yet that he should offer himself often, as the high priest [archiereus:G749] entereth into the holy place every year with blood of others;


The last entry of this term, High Priest or archiereus arises in verse 11 of  Hebrews 13:11-14, For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest [archiereus:G749] for sin, are burned without the camp. {12} Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. {13} Let us go forth therefore unto him without the camp, bearing his reproach. {14} For here have we no continuing city, but we seek one to come.


As you can tell from the foregoing passages, Chapters 7-9 and 13 present a good deal of information concerning Christ’s High Priesthood. Curiously, so does Chapter 10 as well, even though this expression, archiereus,  does not show up in that chapter. In spite of that, we do find two other expressions, high or megas (G3173) [You might recall this word from Great Tribulation, or megas (G3173) thlipsis (G2437)] and priest or hiereus (G2409) . By the way, hiereus is the word, priest in archiereus that we have been investigating. These two words, high or megas (G3173) and priest or hiereus (G2409) are only found in verse 21 of Hebrews 10:21-25,


And [having] an high [megas:G3173] priest [hiereus:G2409] over the house of God; {22} Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. {23} Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;) {24} And let us consider one another to provoke unto love and to good works: {25} Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching. 


Now we want to turn our attention to the next two words in the phrase, ...in things [pertaining] to God…


In Things [pros:G4314] [pertaining[ To God [theos:G2316]


Before considering how God makes use of these two terms, I would like to point something out. This phrase reminds us of two other references. One is the statement that the Lord made to Pilate in John 18:36, in which He differentiates the Kingdom of God from the kingdom of this world: 


Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.


The Lord Jesus made the same point to the Pharisees in Luke 20:20-25,


And they watched [him], and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. {21} And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person [of any], but teachest the way of God truly: {22} Is it lawful for us to give tribute unto Caesar, or no? {23} But he perceived their craftiness, and said unto them, Why tempt ye me? {24} Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's. {25} And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.


The Kingdom of God is spiritual, and thus is characterized by what one cannot see physically, but must be apprehended by faith (....not by sight - 2 Corinthians 5:7) according to 2 Corinthians 4:18,


While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal. 


These next notices contain these two expressions, things or pros (G4314) and [pertaining] to God or theos (G2316), [from which we get our English word, theology, etc.] and reveal additional aspects of this magnificent spiritual Kingdom:


In verse 14 of Mark 10:13-14, the Messiah points out another fundamental truth regarding the nature of His Kingdom; these terms are rendered unto and God:  And they brought young children to him, that he should touch them: and [his] disciples rebuked those that brought [them]. {14} But when Jesus saw [it], he was much displeased, and said unto them, Suffer the little children to come unto [pros:G4314] me, and forbid them not: for of such is the kingdom of God. [theos:G2316]


Luke 4:4 and 43 emphasize another facet of His glorious Kingdom and His ministry, in which these words are translated as answered  and God along with unto and of God:  And Jesus answered [apokrinomai:G611]   [pros:G4314] him, saying, It is written, That man shall not live by bread alone, but by every word of God. [theos:G2316] ... {43} And he said unto [pros:G4314] them, I must preach the kingdom of God [theos:G2316] to other cities also: for therefore am I sent.


Please note that Luke 4:4 is a quotation taken from Deuteronomy 8:3, 


And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live.


Luke 8:21 encapsulates the essence of God’s Kingdom that His saints are to follow; once again these words are expressed as unto and of God:  And he answered and said unto [pros:G4314] them, My mother and my brethren are these which hear the word of God [theos:G2316], and do it.


Likewise these same terms are found in Luke 9:62, which is a ominous warning concerning Christ’s Kingdom: And Jesus said unto [pros:G4314]  him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. [theos:G2316]


John 6:28 and 45 repeat these same words, and in the process, disclose two more facets of this Kingdom, namely that saving faith is a gift of God, and that God is the One who must open the spiritual eyes and ears of His elect, which He does by means of His Word: 


Then said they unto [pros:G4314]   him, What shall we do, that we might work the works of God? [theos:G2316] ... {45} It is written in the prophets, And they shall be all taught of God. [theos:G2316] Every man therefore that hath heard, and hath learned of the Father, cometh unto [pros:G4314] me.


John 10:35 likewise includes these expressions, and establishes another cardinal rule of the Kingdom; If he called them gods, unto [pros:G4314] whom the word of God [theos:G2316] came, and the scripture cannot be broken;


Acts 28:23 pinpoints that God’s elect are called to testify of the Gospel (which is the entire Bible) - whether during the “day” of salvation -  or now in the “day” of judgment: And when they had appointed him a day, there came many to him into [his] lodging; to [pros:G4314] whom he expounded and testified the kingdom of God [theos:G2316], persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening.


This emphasis on testifying is also in view in 1 Peter 3:15 which states: 


But sanctify the Lord God [theos:G2316] in your hearts: and [be] ready always to [give] an answer to [pros:G4314] every man that asketh you a reason of the hope that is in you with meekness and fear:


There are three other references in the book of Hebrews, in which these two words are included, which I want to mention, before concluding today’s study, as they lead into the next phrase that we want to examine in verse 17, which is: ...to make reconciliation for the sins of the people, which will be addressed , Lord willing, in our next lesson:



Hebrews 1:8 affirms, among other truths, the supreme Deity of God the Son: But unto [pros:G4314] the Son [he saith], Thy throne, O God [theos:G2316], [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom.


And Hebrews 5:1 explains: For every high priest taken from among men is ordained for men in things [pertaining] to [pros:G4314] God [theos:G2316], that he may offer both gifts and sacrifices for sins:


Lastly, verse 20 of Hebrews 9:16-22 pinpoints two significant truths (among others doubtlessly): For where a testament [is], there must also of necessity be the death of the testator. {17} For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth. {18} Whereupon neither the first [testament] was dedicated without blood. {19} For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, {20}Saying, This [is] the blood of the testament which God hath enjoined unto you. {21} Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. {22} And almost all things are by the law purged with blood; and without shedding of blood is no remission.


These two items are 1) Christ’s atonement had to have taken place at the foundation of the world, in order to fulfill the requirement of the death of the Testator, and 2) the shedding of blood is tantamount to giving up one’s life, as we read in Leviticus 17:11,


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



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