Hebrews 2 - Part 29

September 5, 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 29, and today’s date is September 5, 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 examination of Hebrews 2 we are down to the latter part of verse 17, and the phrase… to make reconciliation for the sins of the people, which is made up of six Greek words that only appear together in this verse, so we will have to consider them individually, or in pairs when possible, starting with the preposition, to and the verb, make reconciliation for:

To [eis:G1519] Make Reconciliation For [hilaskomai:G2433]

These two expressions only occur together again in verse 13 of Luke 18:9-14, which is the parable of the Publican and the Pharisee, which illustrates the essence of the gift of salvation that God bequeathed to each of His elect during the day of salvation; another principle is also in view in this passage, namely the spiritual connection between humility and exaltation, along with pride and abasement.  These words are translated as unto and be merciful: 

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: {10} Two men went up into the temple to pray; the one a Pharisee, and the other a publican. {11} The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican. {12} I fast twice in the week, I give tithes of all that I possess. {13} And the publican, standing afar off, would not lift up so much as [his] eyes unto [eis:G1519] heaven, but smote upon his breast, saying, God be merciful [hilaskomai:G2433] to me a sinner. {14} I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Sins [hamartia:G266] & People [laos:G2992]

The next two Greek nouns, sins or hamartia and people or laos surface together again in the following six citations and are translated just as they are in Hebrews 2:17, as sins and people; in fact three of them are in the book of Hebrews:

Verse 21 of Matthew 1:18-25 records the divine conception and birth of the Savior: Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. {19} Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily. {20} But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. {21} And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people [laos:G2992]  from their sins. [hamartia:G266]  {22} Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, {23} Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. {24} Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: {25} And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

Verse 77 of Luke 1:67-80 is the prophecy that Zacharias uttered, under divine inspiration, concerning the ministry of his son, John the Baptist: 

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, {68} Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people, {69} And hath raised up an horn of salvation for us in the house of his servant David; {70} As he spake by the mouth of his holy prophets, which have been since the world began: {71} That we should be saved from our enemies, and from the hand of all that hate us; {72} To perform the mercy [promised] to our fathers, and to remember his holy covenant; {73} The oath which he sware to our father Abraham, {74} That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, {75} In holiness and righteousness before him, all the days of our life. {76} And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; {77} To give knowledge of salvation unto his people [laos:G2992]  by the remission of their sins, [hamartia:G266]  {78} Through the tender mercy of our God; whereby the dayspring from on high hath visited us, {79} To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace. {80} And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

The next entry in which these two words are found is in verse 3 of Hebrews 5:1-6, and once again God is contrasting the Levitical priesthood with that of Christ’s High Priesthood, after the order of 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 [laos:G2992], so also for himself, to offer for sins. [hamartia:G266]  {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.

Verse 27 of Hebrews 7:20-28 also provides further confirmation of the difference between the Levitical priesthood and that of the Lord Jesus Christ, which was confirmed with an oath as we read in verses 20-21, and 28 which is an exceedingly important declaration, that takes us back to the foundation of the world, when Christ rose from death and annihilation to be the firstborn (or first begotten) from the dead (according to Colossians 1:18 and Revelation 1:5)

 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 [hamartia:G266] and then for the people's [laos:G2992]: for this he did ONCE [caps mine for emphasis], 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 [should be “with”] the law, [maketh] the Son, who is consecrated for evermore.

Verse 25 of Hebrews 11:23-29 discusses Moses and the exodus of the children of Israel in the context of Faith, Who is the Lord Jesus Christ: 

By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the king's commandment. {24} By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; {25} Choosing rather to suffer affliction with the people [laos:G2992] of God, than to enjoy the pleasures of sin [hamartia:G266]  for a season; {26} Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. {27} By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. {28} Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. {29} By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.

Lastly, verse 4 of Revelation 18:1-8 announces the arrival of the “day” of judgment and the fall of Satan and this world known as Babylon, as Christ assumes His role of Judge and Divider (see Luke 12:14) during this singular time and season in all of human history: 

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 [laos:G2992], that ye be not partakers of her sins [hamartia:G266], 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.

I’ll read Hebrews 2:17-18 again as we now want to investigate verse 18 more closely: 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.

For [gar:H1063] In [en:G1722] That [hos:G3739]

The first three words in verse 18 form the phrase For in that...or gar en hos made up of a conjunction, a preposition, and a pronoun respectively. These three terms are also found in 36 other references, and we will consider some of them that present the same “cause and effect” relationship, if you will, as verse 18 demonstrates: 

For in that he himself hath suffered being tempted... he is able to succour [help] them that are tempted.

Matthew 7:2 likewise affirms: For [en:G1722] [gar:H1063] with [hos:G3739] [en:G1722] what [hos:G3739]  judgment ye judge, ye shall be judged: and with [en:G1722] what [hos:G3739]   measure ye mete, it shall be measured to you again.

Luke 9:48 teaches: And said unto them, Whosoever [hos:G3739]  shall receive this child in my name receiveth me: and whosoever [hos:G3739]  shall receive me receiveth him that sent me: for [gar:H1063] he that is least among [en:G1722] you all, the same shall be great.

Acts 4:12 acknowledges: Neither is there salvation in [en:G1722] any other: for [gar:H1063] there is none other name under heaven given among [en:G1722] men, whereby [en:G1722] [hos:G3739] we must be saved.

And Acts 17:23 maintains:  For [gar:H1063] as I passed by, and beheld your devotions, I found an altar with this [en:G1722] [hos:G3739]  inscription [epigrapho:G1924][en:G1722] [hos:G3739], TO THE UNKNOWN GOD. Whom [hos:G3739] therefore ye ignorantly worship, him declare I unto you.

Romans 2:1 testifies:  Therefore thou art inexcusable, O man, whosoever thou art that judgest: for [gar:H1063] wherein [en:G1722] [hos:G3739]   thou judgest another, thou condemnest thyself; for [gar:H1063] thou that judgest doest the same things.

Romans 8:3 and 15 adds: For [gar:H1063] what the law could not do, in [en:G1722] that [hos:G3739]  it was weak through the flesh, God sending his own Son in [en:G1722] the likeness of sinful flesh, and for sin, condemned sin in [en:G1722] the flesh: ... {15} For [gar:H1063] ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby [en:G1722] [hos:G3739] we cry, Abba, Father.

Galatians 3:10 includes these as well: For [gar:H1063] as many as are of the works of the law are under the curse: for [gar:H1063] it is written, Cursed [is] every one that [hos:G3739] continueth not in [en:G1722] all things which are written in [en:G1722] the book of the law to do them.

Ephesians 2:10 says: For [gar:H1063] we are his workmanship, created in [en:G1722] Christ Jesus unto good works, which [hos:G3739] God hath before ordained that we should walk in [en:G1722] them.

These three expressions, For in that...as I mentioned, are setting up “a cause and effect” dynamic that the rest of the verse is showcasing...he himself hath suffered being tempted… he is able to succour them that are tempted. In other words, just as Christ suffered, being tempted, He is able to succour [or help] His elect people  that are tempted. Let’s examine this first phrase, he himself hath suffered being tempted…

He [pascho:G3958] Himself [autos:G846] Hath Suffered [pascho:G3958] Being Tempted [peirazo:G3985]

These three terms are only found together in this verse, so we will have to examine them separately, starting with He hath suffered, or pascho (G3958). 

He Hath Suffered [pascho:G3958] 

He hath suffered crops up in 41 other citations, as the following notices illustrate; it is rendered primarily as a form of the word suffer. This concept of suffering is an important one as it relates not only to the Messiah, but also to His elect Body on earth, as Philippians 1:29 emphasizes:

For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer [pascho:G3958] for his sake;

These next Scriptures taken from the book of 1 Peter are particularly relevant as they continue to underscore this aspect of the Christian life, juxtaposing it with the sufferings that Christ was subjected to during His earthly ministry:

1 Peter 3:18 records this event which took place at... the foundation of the world:  For Christ also hath once suffered [pascho:G3958] 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:

1 Peter 4:1 and 19 reveal this vital truth: Forasmuch then as Christ hath suffered [pascho:G3958] for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered [pascho:G3958] in the flesh hath ceased from sin; ... {19} Wherefore let them that suffer [pascho:G3958] according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.

1 Peter 2:20-21, and 23 is a helpful reminder for each of us: For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [pascho:G3958] [for it], ye take it patiently, this [is] acceptable with God. {21} For even hereunto were ye called: because Christ also suffered [pascho:G3958] for us, leaving us an example, that ye should follow his steps: ... {23} Who, when he was reviled, reviled not again; when he suffered, [pascho:G3958] he threatened not; but committed [himself] to him that judgeth righteously:

1 Peter 5:10 is a very comforting verse when we find ourselves in the midst of suffering, realizing that God’s grace and our spiritual growth is being accomplished through these trials which are in actuality nothing more than light affliction, according to 2 Corinthians 4:17, 

For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;

Notice the four-fold outcome of 1 Peter 5:10, But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered [pascho:G3958] a while, make you perfect, stablish, strengthen, settle [you].

Acts 1:3 is one of the few Scriptures in which this expression is translated as passion, instead of suffer: To whom also he shewed himself alive after his passion [pascho:G3958] by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

This word emerges twice to the two men of the road to Emmaus in Luke 24:26 and 46, Ought not Christ to have suffered [pascho:G3958] these things, and to enter into his glory? ... {46} And said unto them, Thus it is written, and thus it behoved Christ to suffer, [pascho:G3958] and to rise from the dead the third day:

Hebrews 5:8 likewise affirms the necessity for the Master’s sufferings: Though he were a Son, yet learned he obedience by the things which he suffered; [pascho:G3958]

Verse 26 of Hebrews 9:24-28 again delineates the difference between the Savior’s High Priesthood and those of the Aaronic priesthood: 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 [pascho:G3958] since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. {27} And as it is appointed unto men once to die, but after this the judgment: {28} So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Being Tempted [peirazo:G3985] [pie-rod-zo]

Being tempted or peirazo [pie-rod-zo] is a verb that warrants our attention. It appears in 38 other passages, as these next verses illustrate; it is usually rendered as tempt or try:

Mark 1:13 recounts the 40 day temptation that the Lord underwent as the beginning of His earthly ministry: And he was there in the wilderness forty days, tempted [peirazo:G3985] of Satan; and was with the wild beasts; and the angels ministered unto him.

Matthew 16:1 reveals that Satan’s spiritual children follow in the footsteps of their spiritual father: The Pharisees also with the Sadducees came, and tempting [peirazo:G3985] desired him that he would shew them a sign from heaven.

Acts 5:9 records the sin of Ananias and Sapphira: Then Peter said unto her, How is it that ye have agreed together to tempt [peirazo:G3985] the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.

James 1:13-14 is a key admonition to keep in mind, in which this term is repeated 4 times in verse 13: Let no man say when he is tempted, [peirazo:G3985] I am tempted [peirazo:G3985] of God: for God cannot be tempted [peirazo:G3985] with evil, neither tempteth [peirazo:G3985][G0] he [peirazo:G3985] any man: {14} But every man is tempted, [peirazo:G3985] when he is drawn away of his own lust, and enticed.

1 Corinthians 10:13 is similar in scope to Hebrews 2:18; please note the noun form,  temptation that is repeated twice: There hath no temptation [peirasmos:G3986]  taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted [peirazo:G3985] above that ye are able; but will with the temptation [peirasmos:G3986] also make a way to escape, that ye may be able to bear [it].

This brings us to the last phrase in verse 18, as well as the last phrase of Chapter 2,

He Is Able [dunamai:G1410] To Succour [boetheo:G997] Them That Are Tempted [peirazo:G3985]

Since we have already considered the term, being tempted or them that are tempted, we are left with the two words, He is able or dunamai along with to succour (or help) or boetheo. Both of these words are only found together again in verse 22 of Mark 9:17-29 with regard to the healing of the boy with a dumb spirit; these terms are translated as thou canst do any thing along with  and help, 

And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; {18} And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. {19} He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. {20} And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. {21} And he asked his father, How long is it ago since this came unto him? And he said, Of a child. {22} And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst [dunamai:G1410] do any thing [ei tis:G1536]  [dunamai:G1410], have compassion on us, and help [boetheo:G997] us. {23} Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth. {24} And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. {25} When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. {26} And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. {27} But Jesus took him by the hand, and lifted him up; and he arose. {28} And when he was come into the house, his disciples asked him privately, Why could not we cast him out? {29} And he said unto them, This kind can come forth by nothing, but by prayer and fasting. [i.e., to give the Gospel]

This concludes Chapter 2. Lord willing, in our next study we will begin Chapter 3. Please stay tuned for the remainder of our Hymn Sing.

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Hebrews 2 - Part 30

September 12, 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 30, and today’s date is September 12, 2021.  At the close of our last study I said that we would start Chapter 3, however the Lord brought to my remembrance the fact that I had stated (in Part 22) that we would be looking at the Old Testament verses that were quoted in Hebrews 2:13, which I completely forgot about. So I would like to do that today; I’ll read Hebrews 2:10-13 for the sake of the context:

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.

Verse 13 is quoting parts of verses 17-18 of Isaiah 8:13-20, the context of which is quite significant: 

Sanctify the LORD of hosts himself; and [let] him [be] your fear, and [let] him [be] your dread. {14} And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. {15} And many among them shall stumble, and fall, and be broken, and be snared, and be taken. {16} Bind up the testimony, seal the law among my disciples. {17} 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. {19} And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? {20} To the law and to the testimony: if they speak not according to this word, [it is] because [there is] no light in them.

Notice how the Messiah is being referred to as a stone of stumbling and a rock of offence to both the houses of Israel, and for a gin and for a snare to the inhabitants of Jerusalem.  Spiritually both the houses of Israel and the inhabitants of Jerusalem picture God’s own house where His judgment first commenced. Christ is the Word of God, and the Word of God is purposefully designed to be both a snare and a gin to the unsaved in the congregations and out of the congregations, because God has blinded their eyes to the Truth, and thus they are incapable of comparing spiritual with spiritual as the Bible insists, because they sadly deem that methodology to be “dangerous” and “spiritualizing.” The fact that the Bible is designed to be a “trap” (if one abandons the Biblical hermeneutic or methodology) is one aspect of Bible study that you rarely hear talked about. And please note the consequences of falling into that snare or  gin  as verse 15 maintains: And many among them shall stumble, and fall, and be broken, and be snared, and be taken. The language of verse 17 reiterates this as well: ... that hideth his face from the house of Jacob... By contrast we read in verse 16, Bind up the testimony, seal the law among my disciples. The word for seal (chatham:H2856) in this verse is the same term used in Daniel 12:4 and 9 with respect to God  seal[ing] the understanding of the Bible, until the time of the end that began with the Great Tribulation.

With that brief introduction, let’s proceed to examine verse 17, And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.

And I Will Wait [chakaw:H2442] Upon Jehovah [Y@hovah:H3068]

The first two expressions, And I will wait upon the LORD is akin to the Greek in Hebrews 2:13, I will put my trust in him, which should be rendered I will be trusting on him (because of the future tense in Greek and trust-ing because it is a participle) since the idea of “waiting upon the Lord” is to trust Him implicitly. These two terms appear again together in the following four citations:

Verse 3 of 2 Kings 9:1-3 records the crowning of Jehu as king over Israel in which these words are translated as LORD along with and tarry:  And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead: {2} And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;{3} Then take the box of oil, and pour [it] on his head, and say, Thus saith the LORD [Y@hovah:H3068], I have anointed thee king over Israel. Then open the door, and flee, and tarry [chakaw:H2442]  not.

Verse 20 of Psalm 33:18-22 declares this beautiful affirmation regarding God’s beloved saints; these terms are rendered as waiteth and for the LORD:   Behold, the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy; {19} To deliver their soul from death, and to keep them alive in famine. {20} Our soul waiteth [chakaw:H2442] for the LORD [Y@hovah:H3068]: he [is] our help and our shield. {21} For our heart shall rejoice in him, because we have trusted in his holy name. {22} Let thy mercy, O LORD, be upon us, according as we hope in thee.

Isaiah 30:18 likewise adds: And therefore will the LORD [Y@hovah:H3068]  wait [chakaw:H2442], that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD [is] a God of judgment: blessed [are] all they that wait [chakaw:H2442] for him.

Zephaniah 3:8-17 is a chapter that begins by addressing God’s judgment that began at His own house first, but then transitions into a series of marvelous promises that God has in store for His elect at this time in verses 8-17, in which these two words emerge in verse 8:

Therefore wait [chakaw:H2442] ye upon me, saith the LORD [Y@hovah:H3068], until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. {9} For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. {10} From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering. {11} In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. {12} I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. {13} The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid. {14} Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. {15} The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more. {16} In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack. {17} The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.

That Hideth [cathar:H5641] His Face [paniym:H6440] 

The two expressions, that hideth or cathar and his face or paniym surface in 36 other references, and we will consider a few of them:

These two terms arise in verses 17-18 of Deuteronomy 31:14-20 which alludes to the song (found in Deuteronomy 32:1-43) that God commanded Moses to teach to the children of Israel as a witness against them:

And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. {15} And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. {16} And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go [to be] among them, and will forsake me, and break my covenant which I have made with them. {17} Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide [cathar:H5641]  my face [paniym:H6440]  from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God [is] not among us? {18} And I will surely [cathar:H5641] hide [cathar:H5641] my face [paniym:H6440]  in that day for all the evils which they shall have wrought, in that they are turned unto other gods. {19} Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. {20} For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

This is also emphasized in Deuteronomy 32:20, And he said, I will hide [cathar:H5641] my face [paniym:H6440]  from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith.

Job 34:29 poses this question: When he giveth quietness, who then can make trouble? and when he hideth [cathar:H5641]  [his] face [paniym:H6440], who then can behold him? whether [it be done] against a nation, or against a man only:

Isaiah 50:6 presents this Messianic portrait: I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid [cathar:H5641]  not my face [paniym:H6440] from shame and spitting.

Isaiah 54:8 describes one aspect of our current “day” of judgment:  In a little wrath I hid [cathar:H5641] my face [paniym:H6440]  from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

Ezekiel 39:23-29 contains these expressions in verses 23-24 and 29, And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I [cathar:H5641] my face [paniym:H6440]   from them, and gave them into the hand of their enemies: so fell they all by the sword. {24} According to their uncleanness and according to their transgressions have I done unto them, and hid [cathar:H5641] my face [paniym:H6440] from them. {25} Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; {26} After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made [them] afraid. {27} When I have brought them again from the people, and gathered them out of their enemies' lands, and am sanctified in them in the sight of many nations; {28} Then shall they know that I [am] the LORD their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. {29} Neither will I hide [cathar:H5641] my face [paniym:H6440] any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.

From The House [bayith:H1004] Of Jacob [Ya`aqob:H3290]

The next two words in Isaiah 8:17 are from the house or bayith, and of Jacob or Ya`aqob. These two terms can refer to Israel corporately as the outward expression of the Kingdom of God on earth (just as the New Testament churches and denominations), or they can refer to God’s true elect found within the Body of Christ.

Both spiritual portraits are found in Isaiah 2:1-6, along with these two expressions in verses 3 and 5-6,  

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. {2} And it shall come to pass in the last days, [that] the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. {3} And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. {4} And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. {5} O house of Jacob, come ye, and let us walk in the light of the LORD. {6} Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers like the Philistines, and they please themselves in the children of strangers.

Verse 3 of Exodus 19:3-6 includes these two words:  And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house [bayith:H1004]  of Jacob [Ya`aqob:H3290], and tell the children of Israel; {4} Ye have seen what I did unto the Egyptians, and [how] I bare you on eagles' wings, and brought you unto myself. {5} Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine: {6} And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.

And I Will Look [qavah:H6960] For Him

The last term that we want to investigate in Isaiah 8:17 is And I will look or qavah, which curiously is also translated predominantly as wait in the first instance, and secondly as look, as these next Scriptures highlight which are wonderful reminders of where our hearts and minds are to be focused upon day by day, and moment by moment as we live out this pilgrimage in the “day” of judgment. Another Scripture that bears repeating is the very relevant exhortation in Luke 21:19, because waiting requires patience, and the longer one has to wait, more patience is needed:

In your patience possess ye your souls.

Genesis 1:9 is an interesting passage as the waters (which spiritually can represent people) is rendered as gathered together: And God said, Let the waters under the heaven be gathered together [qavah:H6960] unto one place, and let the dry [land] appear: and it was so.

Jeremiah 14:22 poses this question with regard to the rain and showers: Are there [any] among the vanities of the Gentiles that can cause rain? or can the heavens give showers? [art] not thou he, O LORD our God? therefore we will wait [qavah:H6960] upon thee: for thou hast made all these [things].

By contrast, Micah 5:7 expresses this as tarrieth, in which both dew and showers are also in view: And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth [qavah:H6960] not for man, nor waiteth for the sons of men.

Verse 18 translates this as I have waited for in the context of speaking about Dan, whose name has to do with judgment according to Genesis 49:16-18, Dan shall judge [diyn:H1777] his people, as one of the tribes of Israel. {17} Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. {18} I have waited for [qavah:H6960] thy salvation, O LORD.

Job 7:2 renders this as looketh for: As a servant earnestly desireth the shadow, and as an hireling looketh for [qavah:H6960] [the reward of] his work:

This passage reminds us of what we read in Luke 17:7-10 which was an eye-opener for many (if not all of us) as we realized that God had another commission for His people to fulfill after the Great Commission was fulfilled by May 21, 2011,

But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? {8} And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? {9}  Doth he thank that servant because he did the things that were commanded him? I trow not. {10} 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 to do. 

The dual emphasis in Psalm 27:14 stresses the importance of waiting: Wait [qavah:H6960] on the LORD: be of good courage, and he shall strengthen thine heart: wait, [qavah:H6960] I say, on the LORD.

This is also the case in Psalm 37:9 and 34, For evildoers shall be cut off: but those that wait [qavah:H6960] upon the LORD, they shall inherit the earth. ... {34} Wait [qavah:H6960] on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see [it].

Psalm 130:5 presents this same dual focus on the necessity of waiting:  I wait [qavah:H6960] for the LORD, my soul doth wait, [qavah:H6960] and in his word do I hope.

Isaiah 25:9 acknowledges the great hope and expectation of God’s elect: And it shall be said in that day, Lo, this [is] our God; we have waited [qavah:H6960] for him, and he will save us: this [is] the LORD; we have waited [qavah:H6960] for him, we will be glad and rejoice in his salvation.

Verse 31 of Isaiah 40:29-31 acknowledges God’s power and strength as He works in the lives of His sheep to accomplish His good pleasure: He giveth power to the faint; and to [them that have] no might he increaseth strength. {30} Even the youths shall faint and be weary, and the young men shall utterly fall: {31} But they that wait [qavah:H6960] upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.

Let’s proceed to the first part of Isaiah 8:18 which is quoted in Hebrews 2:13, Behold, I and the children whom the LORD hath given me… The words that make up this phrase are only found together here, so we will have to consider some of them separately, beginning with...   

And The Children [yeled:H3206] & Hath Given [nathan:H5414]

These two words crop up in 10 other references, and we will consider some of them in the time we have remaining. We want to bear in mind that the first term, and the children or yeled is a noun and stems from the verb form, yalad (H3205), which is primarily translated as beget/born/bring forth. We understand that God is responsible for creating physical children as well as spiritual children. Both are acts of Creation, and acts of Life, emanating from God, Who is the Source of all Life. 

By far the greatest example of these two words finds its ultimate expression in Isaiah 9:6 concerning God The Son: For unto us a child [yeled:H3206] is born, unto us a son is given [nathan:H5414]: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Genesis 30:26 records part of Jacob’s conversation with Laban:  Give [me] my wives and my children [yeled:H3206], for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

Verse 9 of Exodus 2:7-9 records part of  Queen Hatshepsut’s conversation with Moses’ sister Miriam and Moses’ mother: Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? {8} And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. {9} And Pharaoh's daughter said unto her, Take this child [yeled:H3206] away, and nurse it for me, and I will give [nathan:H5414] [thee] thy wages. And the woman took the child, and nursed it.

In verse 23 of 1 Kings 17:17-23 these terms are employed as the child along with and delivered in this historical parable of the raising of the widow’s son: And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. {18} And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? {19} And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. {20} And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? {21} And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again. {22} And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived. {23} And Elijah took the child [yeled:H3206], and brought him down out of the chamber into the house, and delivered [nathan:H5414] him unto his mother: and Elijah said, See, thy son liveth. {24} And the woman said to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.

Well, why don’t we stop here. Lord willing, in our next study we will begin Chapter 3. Please stay tuned for the remainder of our Hymn Sing next.