Bible Ministries International

Bible Ministries International

Bible Studies

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

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

Text Studies

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Hebrews 3 - Part 1

September 19, 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 3 - Part 31, and today’s date is September 19, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


In our investigation of the book of Hebrews thus far we have discovered, among many truths, that this book is a book of contrasts. In Hebrews 1 we saw this distinction between the prophets and the Messiah; towards the end of Chapter 1 and in Chapter 2 God makes the point of comparing the angels with The Messenger of the Covenant. Hebrews 3 begins by discussing the difference between Moses and God the Son. Before taking a closer look at verse 1, I would like to read the closing verses of Chapter 2, which serves to introduce this one particular theme about Moses and the Master:


Hebrews 2:16-18 declare: 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 these closing verses of Hebrews 2 God underscores the humanity of the Savior no less than three times along with His role as High Priest which, as we will note in some of the later chapters is after the order of Melchisedec:


The three statements regarding His humanity are as follows:


  1. ...but he took on [him] the seed of Abraham.
  2. ...it behoved him to be made like unto [his] brethren…
  3. ...he himself hath suffered being tempted, he is able to succour them that are tempted.


With that brief introduction in mind, let’s now turn our attention to verse 1, Wherefore holy brethren...which is the first of two titles if you will that God  assigns to His elect people, the second being, ...partakers of the heavenly calling…


Wherefore [hothen:G3606] Holy [hagios:G40] Brethren [adelphos:G80] 


These three terms only surface together in this citation, so we will have to consider wherefore by itself, and holy brethren together.


Wherefore [hothen:G3606] 


The adverb, wherefore or hothen helps to connect that last three verses in Chapter 2 with this first verse in Hebrews 3, which is also why I wanted to read those Scriptures again. Hothen emerges in 14 other references and denotes either the place, source, or cause of whatever is in view. The emphasis on Christ’s humanity at the end of Chapter 2 is the cause for which the child of God is directed to consider Him as...the Apostle and High Priest of our profession...as Hebrews 3:1 maintains. The following notices reveals how God employs this term elsewhere in the book of Hebrews specifically:


Actually we ran across this term in Hebrews 2:17, linking verse 16 by means of this word, wherefore, that addresses Christ’s humanity with verse 17: I’ll read both verses: 


For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham. {17} Wherefore [hothen:G3606] 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.


Hebrews 7:25 likewise states: 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.


Similarly, Hebrews 9:18 acknowledges: Whereupon [hothen:G3606] neither the first [testament] was dedicated without blood.


In Hebrews 11:19 we find this statement regarding Abraham and Isaac, in which this expression is rendered from whence: Accounting that God [was] able to raise [him] up, even from the dead; from whence [hothen:G3606] also he received him in a figure. [or parable]


Holy [hagios:G40] Brethren [adelphos:G80]


Let’s now examine the terms, holy brethren, that appear in 12 other passages, and I’ll just mention two of them:


Colossians 1:2 translates these as saints and brethren:  To the saints [hagios:G40] and faithful brethren [adelphos:G80] in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.


And 1 Thessalonians 5:27 says: I charge you by the Lord that this epistle be read unto all the holy [hagios:G40] brethren. [adelphos:G80]


The reason that God’s elect are holy is because they have been made holy by God Himself when He clothed them with the robe of Christ’s righteousness at some point in their physical lifetime, after having secured their salvation at...the foundation of the world. This is underscored in Isaiah 61:10,


 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.


Partakers [metochos:G3353] Of The Heavenly [epouranios:G2032] Calling [klesis:G2821] 


The three expressions in the next phrase, partakers of the heavenly calling, are only found together here, so we will have to investigate each of them individually.


Partakers [metochos:G3353]


The term partakers is found in five other Scriptures, one of which we already considered in Hebrews 1:9, which is a quotation from Psalm 45:6-7. In Hebrews 1:9 this word is translated fellows:


Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.[metochos:G3353]


Psalm 45:6-7 unequivocally declares: Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. {7} Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.


We will also run across the word partakers again in the exhortation found in verse 14 of this chapter, For we are made partakers [metochos:G3353] of Christ, if we hold the beginning of our confidence stedfast unto the end;


As it turns out, the term partakers is only found in the book of Hebrews, with one exception which is Luke 5:7, where it is translated as unto [their] partners. The context of this account has to do with the first great multitude of fishes, which the disciples caught at the Lord’s bidding, in which the net broke (as verse 6 indicates) symbolizing the presence of both the elect and non-elect in the congregations during the era of the church age. Please note the location of Gennesaret [another word for the Sea of Galilee] in verse 1, which is the transliteration of the Hebrew word for harp, and the harp is a figure of declaring the Word of God, which is why Jesus spent so much of His earthly ministry in this location: 


And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, {2} And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets. {3} And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. {4} Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. {5} And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. {6} And when they had this done, they inclosed a great multitude of fishes: and their net brake. {7} And they beckoned unto [their] partners, [metochos:G3353] which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.


The other two places in the book of Hebrews that contain this word, partakers, are Hebrews 6:4 and 12:8 respectively:


Verse 4 Hebrews 6:4-8 speaks of the second outward representation of the Kingdom of God on earth (i.e., the New Testament churches and denominations)  that came under God’s wrath: 


For [it is] impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers [metochos:G3353] of the Holy Ghost, {5} And have tasted the good word of God, and the powers of the world to come, {6} If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame. {7} For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: {8} But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.


Hebrews 12:8 presents a similar distinction, but uses the terms bastards and sons that highlights the necessity for spiritual chastisement and correction which God lovingly administers to His beloved children for their spiritual growth and maturity:


 But if ye be without chastisement, whereof all are partakers, [metochos:G3353] then are ye bastards, and not sons.


Calling [klesis:G2821]


Let’s examine the noun calling, and then we can concentrate on the Greek adjective which is modifying it, of the heavenly.  Calling or klesis arises in 10 other verses. A related term, called or kletos (G2822)  is found in Matthew 22:14, which is a very helpful verse that differentiates between the Gospel call that was proclaimed far and wide throughout the earth, and the unmerited selection of God’s elect (which is the meaning of the word, chosen or eklektos (G1588)  


 For many are called, [kletos:G2822] but few [are] chosen. [eklektos:G1588] 


The following verses illustrate some of the ways in which God employs this term calling or klesis: 


Romans 11:29 makes this important affirmation regarding God’s grace which is the sole basis for all of His gifts as well as His calling: For the gifts and calling [klesis:G2821]of God [are] without repentance.


2 Timothy 1:9 adds: Who hath saved us, and called [us] with an holy calling, [klesis:G2821] not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,


Verse 26 of 1 Corinthians 1:26-31 give us further insight into the purpose and nature of God’s calling as it pertains to the elect - those that God had chosen for salvation - prior to the foundation of the world, in which God adopts another Greek verb that is expressed as hath chosen or eklegomai (G1586)  three times in this portion of Scripture: 


For ye see your calling, [klesis:G2821] brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]: {27} But God hath chosen [eklegomai:G1586] the foolish things of the world to confound the wise; and God hath chosen [eklegomai:G1586] the weak things of the world to confound the things which are mighty; {28} And base things of the world, and things which are despised, hath [eklegomai:G1586] God chosen [eklegomai:G1586], [yea], and things which are not, to bring to nought things that are: {29} That no flesh should glory in his presence. {30} But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: {31} That, according as it is written, He that glorieth, let him glory in the Lord.


Verse 18 of Ephesians 1:15-23 is one very long sentence and includes this word, calling in this magnificent prayer that Paul utters under divine inspiration on behalf of all of God’s 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, [klesis:G2821] and what the riches of the glory of his inheritance in the saints, {19} And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, {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.


Verse 14 of Philippians 3:18-14 is an excellent reminder for all God’s people to keep in the forefront of their minds, when we might be prone to discouragement at times:  Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ, {9} And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: {10} That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; {11} If by any means I might attain unto the resurrection of the dead. {12} Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. {13} Brethren, I count not myself to have apprehended: but [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before, {14}I press toward the mark for the prize of the high calling [klesis:G2821] of God in Christ Jesus.


The Greek adjective of the heavenly in Hebrews 3:1 as you might imagine, stems from the noun heaven or ouranos (G3772), which is the main Greek word in epouranios, which is preceded by the preposition, epi (G1909), which is primarily rendered as on, in, and upon. This expression surfaces in 19 other citations as heavenly, and to a much lesser extent, as celestial, in heaven, and high, as the subsequent notices illustrate. We are nor surprised that God’s calling with respect to election is indeed heavenly as both John 3:27 and James 1:17-18 respectively confirm:


John answered and said, A man can receive nothing, except it be given him from heaven. [ouranos:G3772]


Although James 1:17-18 does not use the word heaven, it is implied in the passage, as is the gift of eternal life:  Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. {18} Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.


Of The Heavenly [epouranios:G2032]


We recognize that the entire Bible is historically and morally accurate in all that it declares, but its most precious treasures are spiritual truths that God has hidden, and that His people are commanded to search out as we read in Proverbs 25:2,


[It is] the glory of God to conceal a thing [dabar:H1697]: but the honour of kings [God’s elect] [is] to search out a matter. [dabar:H1697] 


These next references show some of the ways that God utilizes this expression, of the heavenly or epouranios:

   

In John 3:12 it is rendered [of] heavenly things: If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you [of] heavenly things? [epouranios:G2032]


Yet in 1 Corinthians 15:40 it is translated as celestial twice, but in verses 48-49 as heavenly as God contrasts earthly glory and earthly images with their divine counterparts, in speaking about the resurrection of the bodies of God’s beloved sheep:  


[There are] also celestial [epouranios:G2032] bodies, and bodies terrestrial: but the glory of the celestial [epouranios:G2032] [is] one, and the [glory] of the terrestrial [is] another… {48} As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, [epouranios:G2032] such [are] they [epouranios:G2032][G0] also that are heavenly. [epouranios:G2032] {49} And as we have borne the image of the earthy, we shall also bear the image of the heavenly. [epouranios:G2032]


Ephesians 1:3 and 20 takes us back to the foundation of the world, when the Atonement - which secured the salvation of each within the Body of Christ - took place: Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [epouranios:G2032] [places] in Christ: ... {20} Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [epouranios:G2032] [places],


2 Timothy 4:18 is a beautiful promise for all God’s saints as one witnesses God’s power to not only save His people but to preserve them, even as He has done with His Blessed Word, The Holy Bible:  And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly [epouranios:G2032] kingdom: to whom [be] glory for ever and ever. Amen.


We will encounter this expression, heavenly or heavenly things as God enables us to progress in the book of Hebrews as it surfaces in these later chapters:


Hebrews 8:5 maintains: Who serve unto the example and shadow of heavenly things, [epouranios:G2032] 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.


Hebrews 9:23 inserts the word for heavens as well as this term heavenly things:  [It was] therefore necessary that the patterns of things in the heavens [ouranos:G3772] should be purified with these; but the heavenly things [epouranios:G2032] themselves with better sacrifices than these.


The longing and anticipation of God’s redeemed people has always been for that heavenly city as verse 16 of Hebrews 11:13-16 reveals: 


These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth. {14} For they that say such things declare plainly that they seek a country. {15} And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned. {16} But now they desire a better [country], that is, an heavenly: [epouranios:G2032] wherefore God is not ashamed to be called their God: for he hath prepared for them a city.


Lastly verse 22 of Hebrews 12:22-24 refers to that same city which is really God Himself, Who is the Living Temple, and His people will dwell forever with Him - the glorious Bridegroom - with the Bride forevermore:  


But ye are come unto mount Sion, and unto the city of the living God, the heavenly [epouranios:G2032] Jerusalem, and to an innumerable company of angels, ​​{23} To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {24} And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.


Let’s stop here. In our next lesson we will focus on the latter part of verse 1, ...consider the Apostle and High Priest of our profession, Christ Jesus;

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

Hebrews 3 - Part 2

September 26, 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 3, and today’s date is September 26, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


As I mentioned at the close of last Sunday’s study, today we want to begin by investigating the latter part of verse 1 which states: ...consider the Apostle and High Priest of our profession, Christ Jesus; Since these terms are only found together in this passage, we will have to research them separately.


Consider [katanoeo:G2657] 


The term consider or katanoeo is important, as it underscores the monumental significance of the Person and Work of the Lord Jesus Christ - God the Son - as expressed by the epithets, Apostle and High Priest as we shall discover.  This expression, consider or katanoeo is a compound (of which there are many in Greek), and is made up of two words: the preposition kata (G2596), which is primarily rendered as “according to.” The main word is the verb noeo (G3539), which is predominantly translated as understand, (and to a much lesser degree as perceive, consider, and think) so these two expressions can be summed up as “according to understanding.” I will only mention a few brief examples of noeo  (G3539), [found 14 times in all] as I would like to delve into the compound term, katanoeo (G2657).


Understand [noeo:G3539] 


These references highlight the fact that understanding must come from God as He opens the spiritual eyes and ears of His elect to recognize and embrace the Truth, which can only be achieved in God’s timing, and by comparing spiritual with spiritual, which is the methodology (or hermeneutic) that God has prescribed in the Bible for how the Holy Spirit teaches.


Mark 13:14 clearly emphasizes this truth, by directing God’s children to the book of Daniel for further Truth, which is precisely what it means to compare spiritual with spiritual,

 

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,)[noeo:G3539] then let them that be in Judaea flee to the mountains:


John 12:40 is an exceedingly relevant Scripture (as it quotes Isaiah 6:9-10) and is found a half a dozen times or so in the New Testament, attesting to its spiritual significance: 


He hath blinded their eyes, and hardened their heart; that they should not see with [their] eyes, nor understand [noeo:G3539] with [their] heart, and be converted, and I should heal them.


2 Timothy 2:7 translates this expression as consider, and notice how it relates to understanding (which is actually a similar but altogether different Greek noun):   


Consider [noeo:G3539] what I say; and the Lord give thee understanding [sunesis:G4907] in all things.


With that in mind, let’s turn to our word in Hebrews 3:1, consider or katanoeo, which emerges in 13 other references, as the subsequent notices testify. This word is rendered in the main as consider, but also as behold, perceive, and discover, with respect to how often they occur. Keep in mind the idea of an ever deepening understanding of the One in view, namely the... Apostle and High Priest of our profession, Christ Jesus. I’m reminded of Paul’s testimony, under divine inspiration, that reinforces this same Truth of “knowing,” “understanding,” and “apprehending” Him as Philippians 3:10-14 declares:


That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; {11} If by any means I might attain unto the resurrection of the dead. {12} Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. {13} Brethren, I count not myself to have apprehended: but [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before, {14} I press toward the mark for the prize of the high calling of God in Christ Jesus. 


Consider [katanoeo:G2657] 


Luke 12:24 and 27 include this term, consider, as God drives home the point that if God cares for birds and flowers, and unsaved mankind in general, how much more does He care for His elect people? 


Consider [katanoeo:G2657] the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? …{27} Consider [katanoeo:G2657] the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.


However in Acts 7:30-35, this expression is translated in verses 31-32 as to behold and behold: And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. {31} When Moses saw [it], he wondered at the sight: and as he drew near to behold [katanoeo:G2657] [it], the voice of the Lord came unto him, {32} [Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. [katanoeo:G2657] {33} Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. {34} I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send [apostello:G649] thee into Egypt. {35} This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush.


By the way in verse 34 the Greek verb I will send or apostello (G649) is the parent or root word for Apostle or apostolos (G652) in Hebrews 3:1 which we will be investigating shortly, so keep in mind that the definition of an apostle is one who is sent.  


This word is also expressed as they discovered in Acts 27:39, which is a historical parable related to God’s judgment commencing at His own house first: And when it was day, they knew not the land: but they discovered [katanoeo:G2657] a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.


Once we get to Hebrews 10, Lord willing we will encounter this term in verse 24 as let us consider: And let us consider [katanoeo:G2657] one another to provoke unto love and to good works:


James 1:23-24 is another notice in which this expression surfaces as beholding and he beholdeth: For if any be a hearer of the word, and not a doer, he is like unto a man beholding [katanoeo:G2657] his natural face in a glass: {24} For he beholdeth [katanoeo:G2657] himself, and goeth his way, and straightway forgetteth what manner of man he was.


As I mentioned a few minutes ago, we now want to turn our attention to the word The Apostle, or apostolos referring to the Messiah. When you hear the word apostle we don’t necessarily relate that to the Lord Jesus immediately, even though He is without a doubt the Apostle par excellence. He is the One Who was sent to demonstrate what He had accomplished from ...the foundation of the world and to fulfill all that the Bible says concerning Him, as Isaiah 61:1-3 so gloriously pronounces, in which we find the Hebrew equivalent of the verb form, apostello, which is shalach (H7971), and is rendered in Isaiah 61:1 as he hath sent:


The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent [shalach:H7971] me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; {2} To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; {3} To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.


The reason we know that apostello (G649) (the verb form) from which the noun form apostolos (G652) is derived, is because Isaiah 61:1-2 is quoted in verses 17-18 of Luke 4:16-21, enabling us to perform a “word-bridge” between the Hebrew and the Greek:


And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. {17} And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, {18} The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent [apostello:G649] me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, {19} To preach the acceptable year of the Lord. {20} And he closed the book, and he gave [it] again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. {21} And he began to say unto them, This day is this scripture fulfilled in your ears.


The Apostle [apostolos:G652]  


This term, apostle or apostolos is found in 79 other citations (besides Luke 4:18) in which it is translated primarily as apostle, twice as messenger, and once as he that is sent, as the following Scriptures indicate:


Luke 11 is a chapter in which the Lord Jesus denounces the religious leaders of His day, in which we discover the word apostles, along with the verb form, I will send, from which it stems in verse 49 of 49-51, 


Therefore also said the wisdom of God, I will send [apostello:G649] them prophets and apostles [apostolos:G652], and [some] of them they shall slay and persecute: {50} That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; {51} From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.


One of the marks of an apostle was to have seen the Lord Jesus after His resurrection, along with the ability to perform various miracles up to the point when the Bible was completed (around 90-95 AD approximately) as Paul reveals in  2 Corinthians 12:11-12,


I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, [apostolos:G652] though I be nothing.{12} Truly the signs of an apostle [apostolos:G652] were wrought among you in all patience, in signs, and wonders, and mighty deeds.


And in Galatians 1:1 Paul insists that his apostleship originated through the Godhead: Paul, an apostle, [apostolos:G652] (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)


The word apostle can also be understood in a negative sense as false apostles or literally as “pseudo-apostles” as 2 Corinthians 11:13 illustrates, in which both words appear in the same verse:


These individuals are identified as false apostles, or pseudapostolos (G5570); this is another compound word that contains our word apostle (apostolos), along with the expression in front of it, pseudes (G5571), which is only rendered as liar or false. In fact in Revelation 2:2 that follows, the last word in the verse is this word pseudes, translated as liars, along with our word, apostles:   


For such [are] false apostles [pseudapostolos:G5570], deceitful workers, transforming themselves into the apostles [apostolos:G652] of Christ. {14} And no marvel; for Satan himself is transformed into an angel of light. {15} Therefore [it is] no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.


Revelation 2:2 maintains: I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles,[apostolos:G652] and are not, and hast found them liars: [pseudes:G5571]


High Priest [archiereus:G749]


The term high priest or archiereus as it pertains to the Lord Jesus Christ is only found in the book of Hebrews in 17 verses either mentioning Him directly, or indirectly in relationship to other high priests who were men. I went over these verses in Hebrews 2 - Part 28, so I won’t go over that material again, until we get to their respective chapters, when we can explore those references in-depth.  


Profession [homologia:G3671]


Hebrews 3:1 explains that the Lord Jesus is both the Apostle - the One that was sent -  and High Priest - the One Who Offered Himself as the Sacrifice...of our profession. How are we to understand this term  profession or homologia? This expression surfaces in five citations, and we will consider four of them:


Verse 12-13 of 1 Timothy 6:6-19 translates these words as profession and confession and they stem from the verb form, hast professed or homologeo that is also found in verse 12:   


But godliness with contentment is great gain. {7} For we brought nothing into [this] world, [and it is] certain we can carry nothing out. {8} And having food and raiment let us be therewith content. {9} But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition. {10} For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. {11} 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 [homologeo:G3670] a good profession [homologia:G3671] 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 [homologia:G3671]; {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 eternal life.


Verse 14 of Hebrews 4:9-16 renders this word as profession again:


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. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart. {13} Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do. {14} Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession. [homologia:G3671] {15} For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin. {16} Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. 


Verse 23 of Hebrews 10:19-25 states: Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And [having] an high priest 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 [homologia:G3671] 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.


Frequently when people speak about profession they lump it together with other “acts” such as belief, confession, repentance, and baptism.  It is vital to recognize that when done outwardly these have no validity when it comes to salvation, which is taught far and wide, even though it is false. Actually Christ fulfilled ALL of these  on behalf of His redeemed saints, as was discussed in some detail in BMI’s Addendum to the Faith of Christ series. 


This brings us to the last two words in verse 1 referring to the Savior Himself: ...Christ Jesus  


Christ [Christos:G5547] Jesus [Iesous:G2424]


These two expressions surface together in 257 verses in the New Testament. Christ or Christos is an adjective signifying  anointed one and stems from the verb chrio (G5548). It is only used in five Scriptures, in which it is always expressed as anointed. One of these passages we ran across already in Hebrews 1:9, which quotes Psalm 45:6-7,


Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed [chrio:G5548] thee with the oil of gladness above thy fellows.


Earlier in today’s study we looked at Luke 4:17-18 (which is quoting Isaiah 61:1-2), in which this term emerges as hath anointed:  The Spirit of the Lord [is] upon me, because he hath anointed [chrio:G5548] me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,


Acts 4:27 also records: For of a truth against thy holy child Jesus, whom thou hast anointed, [chrio:G5548] both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,


Similarly, Acts 10:38 acknowledges: How God anointed [chrio:G5548] Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.


Verse 21 of 2 Corinthians 1:17-22 is a beautiful reminder of God’s faithfulness to His beloved children, and exemplifies all His unfailing promises given to them in the Word of God:


When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? {18} But [as] God [is] true, our word toward you was not yea and nay. {19} For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. {20} For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us. {21} Now he which stablisheth us with you in Christ, and hath anointed [chrio:G5548] us, [is] God; {22} Who hath also sealed us, and given the earnest of the Spirit in our hearts. 


Jesus [Iesous:G2424]


As you might be aware, the Name Jesus stems from the Hebrew Joshua or Jehoshua, which is a compound name, made up of Jehovah (H3028) and yasha (H3467), or Jehovah saves. We see this very clearly at the onset of the New Testament  in Matthew 1:18-25, in which the Name Jesus arises in verses 18, 21, and 25,


 Now the birth of Jesus [Iesous:G2424] 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 [Iesous:G2424]: for he shall save his people from their sins. {22} Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, {23} Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. {24} Then Joseph being raised 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. [Iesous:G2424]


On that most wonderful note, we have to conclude today’s study. Please stay tuned for the remainder of our Hymn Sing.

Hebrews 3 - Part 3

October 3, 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 3 - Part 3, and today’s date is October 3, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


We have arrived at verse 2 of Hebrews 3 and as I mentioned previously, verses 1-6 present a unique contrast between the Lord Jesus Christ and Moses, keeping in mind that Moses is both a great type and figure of the Law of God as well as of the Savior Himself.


Faithful [pistos:G4103] 


The Greek adjective, faithful, or  surfaces in 66 other references, as the subsequent citations illustrate:


We encountered this word back in Hebrews 2:17, and we looked at a handful of verses at that time. Today I would like us to consider some more notices that contain this key expression: 


Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful [pistos:G4103] high priest in things [pertaining] to God, to make reconciliation for the sins of the people.


We will also run across this term again in verse 5 of this chapter, as well as in Hebrews 10:23 and 11:1 respectively:


Hebrews 3:5 affirms: 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;


Hebrews 10:23 offers this admonition: Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful [pistos:G4103] that promised;)


Hebrews 11:11 likewise asserts:  Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful [pistos:G4103] who had promised.


1 Corinthians 1:9 also underscores this attribute of the Godhead:  God [is] faithful, [pistos:G4103] by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.


However in 2 Corinthians 1:18 this is translated true: But [as] God [is] true, [pistos:G4103] our word toward you was not yea and nay.


Revelation 1:5 links this epithet with two others - the first begotten of the dead and - the prince of the kings of the earth:   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,


Revelation 19:11 portrays what is taking place in our present “day” of judgment: 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.


In Revelation 22:6 the sayings of God which is the Bible is what is faithful, since the Lord Jesus is also The Word: 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.


Just as God the Son is Faithful, so too are His people because they have been redeemed, according to Revelation 17:14; please note the three characteristics of God’s saints in this verse - called, chosen, and faithful: 


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]


Lastly, in 1 Timothy 4:12 this is expressed as believers: Let no man despise thy youth; but be thou an example of the believers, [pistos:G4103] in word, in conversation, in charity, in spirit, in faith, in purity.


Appointed [poieo:G4160]


The expression appointed is a word that is quite pregnant with meaning as the subsequent passages indicate, even though it is predominantly translated as do or make:


We ran across this term in Hebrews 1:2-3, and 7, in which it surfaces as he made, when he had purged, and Who maketh respectively: Hath in these last days spoken unto us by [his] Son, whom he hath appointed heir of all things, by whom also he made [poieo:G4160] the worlds; {3} Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had [poieo:G4160][G0] by himself purged [poieo:G4160] our sins, sat down on the right hand of the Majesty on high; ... {7} And of the angels he saith, Who maketh [poieo:G4160] his angels spirits, and his ministers a flame of fire.


Mark 9:1-8 is the account of the Transfiguration,in which this word appears as let us make in verse 5, in which Moses and Elijah are also included: And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. {2} And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. {3} And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. {4} And there appeared unto them Elias with Moses: and they were talking with Jesus. {5} And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make [poieo:G4160] three tabernacles; one for thee, and one for Moses, and one for Elias. {6} For he wist not what to say; for they were sore afraid. {7} And there was a cloud [representing the Word of God] that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. {8} And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.


Keep in mind that Moses and Elijah also symbolize the Law and the Prophets which is another way that God refers to the Old Testament; sometimes the Psalms are also added in this classification as Luke 24:44 testifies:


And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law [nomos:G3551] of Moses, and [in] the prophets [prophetes:G4396], and [in] the psalms [psalmos:G5568], concerning me.


John 1:45 also records: Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law [nomos:G3551], and the prophets [prophetes:G4396], did write, Jesus of Nazareth, the son of Joseph.


Romans 3:21 makes this remarkable declaration concerning the Righteousness of Christ or the Faith of Christ which God had hidden within the pages of the Old Testament: 


But now the righteousness of God without the law [nomos:G3551] is manifested, being witnessed by the law [nomos:G3551] and the prophets; [prophetes:G4396]


Deuteronomy 18:15 and 18 further elaborate the contrast between the Lord Jesus and Moses: 


The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; ... {18} I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.


Romans 10:5 clarifies the essence of the Law, which is designed to condemn, unless somebody can keep it perfectly, which is impossible, except in the case of the Messiah: 


For Moses describeth the righteousness which is of the law [nomos:G3551], That the man which doeth [poieo:G4160] those things shall live by them.


This is also underscored in Galatians 3:12, in which the distinction between the law and faith is also in view: And the law [nomos:G3551] is not of faith: but, The man that doeth [poieo:G4160] them shall live in them.


Christ makes reference to Moses and the Law in John 7:19, Did not Moses give you the law, and [yet] none of you keepeth [poieo:G4160] the law? Why go ye about to kill me?


Another discussion with the Jews ensues the next day in which this expression is translated as whom makest in verse 53 of John 8:52-59, Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. {53} Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest [poieo:G4160] thou thyself? {54} Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: {55} Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. {56} Your father Abraham rejoiced to see my day: and he saw [it], and was glad. {57} Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? {58} Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. {59} Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.


The gist of the Messiah’s ministry is summed up in Hebrews 10:7 and 9, in which this term is utilized as do and to do, in this quotation taken from Psalm 40:6-8,  Then said I, Lo, I come (in the volume of the book it is written of me,) to do [poieo:G4160] thy will, O God. ... {9} Then said he, Lo, I come to do [poieo:G4160] thy will, O God. He taketh away the first, that he may establish the second.


Christ’s mission to accomplish the Father’s will is also reiterated in the following citations, and rendered as do:


John 4:34 reveals:  Jesus saith unto them, My meat is to do [poieo:G4160] the will of him that sent me, and to finish his work.


John 6:38 adds: For I came down from heaven, not to do [poieo:G4160] mine own will, but the will of him that sent me.


John 17:4 concludes: I have glorified thee on the earth: I have finished the work which thou gavest me to do. [poieo:G4160]


Hebrews 7:27 is a crucial passage as it alludes to the Atonement at...the foundation of the world, and serves to highlight the difference between the Aaronic priesthood and that of Christ -  after the order of Melchisedec; this word is translated he did:  


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 [poieo:G4160] once, when he offered up himself.


One last verse before we move on is found in Matthew 25:40 and 45 which had application during the day of salvation to reach the nations of the elect with the Gospel, and now during the “day” of judgment, to feed God’s sheep with His Word. These words are repeated in each verse as ye have done and ye did:


And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [G4160] [it] unto one of the least of these my brethren, ye have done [G4160] [it] unto me. ... {45} Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [G4160] [it] not to one of the least of these, ye did [G4160] [it] not to me.


Faithful [pistos:G4100] & Appointed [poieo:G4160] 


Both of the foregoing terms - faithful and appointed -  only emerge together again in the following four Scriptures:


In keeping with Hebrews 2:18, 1 Corinthians 10:13 states: There hath no temptation taken you but such as is common to man: but God [is] faithful [pistos:G4100], who will not suffer you to be tempted above that ye are able; but will with the temptation also make [poieo:G4160] a way to escape, that ye may be able to bear [it].


This is a very comforting verse because you and I are not really good at weighing what is too much for us to handle as we are partial and subjective in our thinking and emotions, but God knows perfectly what we can absorb, and what we can’t. 


In fact we have the added assurance from His Word which unequivocally tells us in Philippians 4:13, 


I can do all things through Christ which strengtheneth me.


The next entry in which we discover these two words is in 1 Thessalonians 5:24, Faithful [pistos:G4100] [is] he that calleth you, who also will do [poieo:G4160] [it].


Revelation 21:5 extols the Word of God:  And he that sat upon the throne said, Behold, I make [poieo:G4160] all things new. And he said unto me, Write: for these words are true and faithful. [pistos:G4100] 


Lastly, verse 5 of 3 John 1:2-6 contains these two expressions: Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. {3} For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. {4} I have no greater joy than to hear that my children walk in truth. {5} Beloved, thou doest [poieo:G4160] faithfully [pistos:G4100] whatsoever thou doest to the brethren, and to strangers; {6} Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: {7} Because that for his name's sake they went forth, taking nothing of the Gentiles. {8} We therefore ought to receive such, that we might be fellowhelpers to the truth.


This brings us to the last four words in verse 2... in all his house. 


In [en:G1722] All [en:G1722] His [autos:G846] House [oikos:G3624] 


These four terms only emerge together again in verse 5, and are identically translated as verse 2:  


And Moses verily [was] faithful in [en:G1722]  all [en:G1722]  his [autos:G846]  house [oikos:G3624], as a servant, for a testimony of those things which were to be spoken after;


Let’s take a closer look at this word house or oikos to see if God will give us any clues to unravel the spiritual implications with respect to the distinction that He is making between Moses and the Savior and their respective roles, and how we are to understand them in relationship to the house. One thing to bear in mind is that parts of verse 7 of Numbers 12:1-8 are being quoted in Hebrews 3:2. You might recall this is the account in which Miriam and Aaron are murmuring about Moses marrying an Ethiopian woman, which immediately escalates into a “power struggle,” (this appears to be their main contention) which is simply rebellion against what God had ordained: 


And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. {2} And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard [it]. {3} (Now the man Moses [was] very meek, above all the men which [were] upon the face of the earth.) {4} And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. {5} And the LORD came down in the pillar of the cloud, and stood [in] the door of the tabernacle, and called Aaron and Miriam: and they both came forth. {6} And he said, Hear now my words: If there be a prophet among you, [I] the LORD will make myself known unto him in a vision, [and] will speak unto him in a dream. {7} My servant Moses [is] not so, who [is] faithful in all mine house. {8} With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?


Since the Greek expression, house or oikos is found numerous times in verse 3-6 of Hebrews 3 what I would like to do for the rest of today’s study is focus on Number 12:7, and the words  faithful and  house:     


[Is] Faithful [’aman:H539] & Mine House [bayith:H1004]


These two terms arise together in 12 other Scriptures, some of which we now want to examine:


1 Samuel 2:35 records the words of one of God’s prophets who was sent to the High Priest Eli concerning his two wicked sons, which is one of many historical parables throughout the Bible that reveal that God’s judgment would begin at His own house first; these words are rendered a faithful and him a sure along with house:  


And I will raise me up a faithful [’aman:H539] priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure [’aman:H539]  house; [bayith:H1004] and he shall walk before mine anointed for ever.


By contrast, in 1 Samuel 22 King Saul falsely accuses the High Priest Ahimelech of aiding and abetting David whom Saul was trying to kill out of envy, in which in this historical parable Saul represents Satan who is seeking to destroy David (who typifies Christ), and in the process, gives the order to his soldiers to  kill all the priests (including their families) in the town of Nob. All the servants refuse to carry out this diabolical command, except for one Edomite by the name of Doeg, who had spied on David, and had alerted King Saul beforehand. When David’s integrity came into question, Ahimelech responds in verse 14; these words are rendered [is so] faithful and in thine house:


Then Ahimelech answered the king, and said, And who [is so] faithful [’aman:H539] among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honourable in thine house? [bayith:H1004] 


Verse 16 of 2 Samuel 7:12-17 concerns God’s promises to David in the historical setting (ultimately pointing to the Lord Jesus Who David exemplifies) as delivered to him by Nathan the prophet; these words are translated as and thine house and shall be established:


And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. {13} He shall build an house for my name, and I will stablish the throne of his kingdom for ever. {14} I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: {15} But my mercy shall not depart away from him, as I took [it] from Saul, whom I put away before thee. {16} And thine house [bayith:H1004] and thy kingdom shall be established [’aman:H539]  for ever before thee: thy throne shall be established for ever. {17} According to all these words, and according to all this vision, so did Nathan speak unto David.  


Verse 28 of 1 Samuel 25:23-31 is Abigail’s plea to David to accept her offering and forgive the sin of her husband Nabal, by not taking vengeance into his own hands; these words are again expressed as a sure and house:


And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, {24} And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. {25} Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. {26} Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. {27} And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord. {28} I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure [’aman:H539] house [bayith:H1004]; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days. {29} Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling. {30} And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel; {31} That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.

Let’s stop here. Lord willing, in our next lesson we will focus on the Greek word for house or oikos (G3624) Please stay tuned for the rest of out Hymn Sing.

Hebrews 3 - Part 4

 October 10, 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...Before we begin today’s study I do want to make an announcement. We are going to be visiting family in OH for the next two weeks, so we won’t be able to have our Q & A’s, although we will be airing rerun videos on Sunday, and during the week on Mondays/Wednesdays/Fridays at 4:30 PM PDT/7:30 PM EDT (which is the time slot for the Judges series). 


This will be Hebrews 3 - Part 4, and today’s date is October 10, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


In our examination of Hebrews 3 we have arrived at verse 3, in which God continues to contrast the ministry of Moses with that of the Lord Jesus Christ. 


For [gar:G1063] This [hoytos:G3778] [Man]


The two expressions for and this (man is not in the original Greek text) surface together in 38 other verses. For is the conjunction gar and this is the pronoun hoytos. Here are some examples of how God utilizes these two words together:


Luke 23:22 translates these as why and he pertaining to the question Pilate posed to the angry mob. In verse 41 the thief on Jesus’ right hand testifies to the thief on Jesus’ left hand,  in which these two words are rendered for and this man:


And he said unto them the third time, Why [gar:G1063], what evil hath he [hoytos:G3778] done? I have found no cause of death in him: I will therefore chastise him, and let [him] go. ... {41} And we indeed justly; for [gar:G1063] we receive the due reward of our deeds: but this man [hoytos:G3778] hath done nothing amiss.


John 3:2 records Nicodemus’ encounter with the Messiah at night,  in which  these terms are expressed as The same and  for: The same [hoytos:G3778]  came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for [gar:G1063] no man can do these miracles that thou doest, except God be with him.


2 Peter 1:17 includes these as For and This as God the Father pronounces this glorious declaration concerning God the Son:  For [gar:G1063] he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This [hoytos:G3778] is my beloved Son, in whom I am well pleased.


Lord willing when we reach Hebrews 7:1 we will encounter these words, For and this, with regard to Melchisedec, Who is the Lord Jesus Christ: For this [hoytos:G3778] Melchisedec, king of Salem [i.e., peace], priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;


Was Counted Worthy [axioo:G515] Of More [pleion:G4119] Glory [doxa:G1391] 


The next phrase in verse 3 consists of three words which are only found together in this passage, so we will have to consider was counted worthy by itself, and of more and glory together:


Was Counted Worthy [axioo:G515]


The verb was counted worthy or axioo emerges in six citations as follows:


Verse 7 of Luke 7:1-10 renders this word as thought I worthy:  Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. {2} And a certain centurion's servant, who was dear unto him, was sick, and ready to die. {3} And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. {4} And when they came to Jesus, they besought him instantly, saying, That he was worthy [axios:G514 - adjective] for whom he should do this: {5} For he loveth our nation, and he hath built us a synagogue. {6} Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy [hikanos:G2425] that thou shouldest enter under my roof: {7} Wherefore neither thought I [axioo:G515 - verb- from G514][G0] myself worthy [axioo:G515] to come unto thee: but say in a word, and my servant shall be healed. {8} For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it]. {9} When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. {10} And they that were sent, returning to the house, found the servant whole that had been sick.


However in verse 38 of Acts 15:36-40 this is translated as thought good:   And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do. {37} And Barnabas determined to take with them John, whose surname was Mark. {38} But Paul thought [axioo:G515][G0] not good [axioo:G515] to take him with them, who departed from them from Pamphylia, and went not with them to the work. {39} And the contention [paroxusmos:G3948 - only found again in Hebrews 10:24] was so sharp between [paroxusmos:G3948 - only found again in Hebrews 10:24] them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; {40} And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.


I would like to point out something in verse 39. The word, the contention so sharp between is one Greek expression that is only found again in Hebrews 10:24, in which it is translated provoke. These two passages are representing two different spiritual realities, apart from the historical setting. Acts 15:39 is a veiled reference to God’s judgment beginng at His own house first, during which God’s people were commanded to leave that formerly divine institution.  Keep this in mind for now, and when we get to Hebrews 10:24 in just a bit, I’ll explain what God’s elect were commanded to do, once they departed from the house of God.


Verse 22 of Acts 28:16-31 includes this word, as we desire,  And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him. {17} And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. {18} Who, when they had examined me, would have let [me] go, because there was no cause of death in me. {19} But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. {20} For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain. {21} And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. {22} But we desire [axioo:G515] to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. {23} And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening. {24} And some believed the things which were spoken, and some believed not. {25} And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, {26} Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: {27} For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them. [Isaiah 6:9-10] {28} Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it. {29} And when he had said these words, the Jews departed, and had great reasoning among themselves. {30} And Paul dwelt two whole years in his own hired house, and received all that came in unto him, {31} Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.


Please note the remainder of the sentence in verse 22 after We desire which is very telling: We desire to hear of thee what thou thinkest... Most of these Jews were only interested in Paul’s opinion, and this is confirmed by the context because when he quoted Isaiah 6:9-10, there was a division among them. (This passage is so important that God repeats it half a dozen times in the New Testament.) Then we read this in verse 29: And when he had said these words, the Jews departed, and had great reasoning among themselves. They did not do what the Bereans were commended for doing in Acts 17:11 and the Bereans were part of a synagogue! Let’s refresh our memories by reading Acts 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.


In fact verse 24 states: And some believed the things which were spoken, and some believed not. Does that remind you of something else in the Book of Acts? Indeed this is very similar to the three-fold response that Paul received on Mars Hill a little later in Acts 17:30-34,


And the times of this ignorance God winked at; but now commandeth all men every where to repent: {31} Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead. {32} And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter]. {33} So Paul departed from among them. {34} Howbeit certain men clave unto him, and believed: among the which [was] Dionysius the Areopagite, and a woman named Damaris, and others with them. 


Those who believed were God’s elect, which in turn dovetails with Acts 17:12 which is the expected outcome of studying the Bible in the manner of Acts 17:11 during the “day” of salvation, demonstrating God’s election program.


Here are the remaining three references that contain this expression was counted worthy or axioo: 


Verse 11 of 2 Thessalonians 1:3-12  highlights the fact that God’s elect - like their Master - have been are counted worthy by virtue of Christ’s Atonement on their behalf, at... the foundation of the world: 


We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; {4} So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: {5} [Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy [kataaxioo:G2661 - a compound word including G515] of the kingdom of God, for which ye also suffer: {6} Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you; {7} And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, {8} In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: {9} Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; {10} When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. {11} Wherefore also we pray always for you, that our God would count [axioo:G515][G0] you worthy [axioo:G515] of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power: {12} That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.


1 Timothy 5:17 translates this as Let be counted worthy: Let [axioo:G515] [G0] the elders that rule well be counted worthy [axioo:G515] of double honour, especially they who labour in the word and doctrine.


Lastly, verse 29 of  Hebrews 10:24-39 renders this as shall he be thought worthy which is part of a historical parable concerning God’s judgment beginning at His own house first, and is not speaking about an individual. The exhortation is for patience having done the will of God (i.e. fulfilled the Great Commission) and to look forward (not backward like Lot’s wife) and not to cast away one’s confidence (Christ), but to press forward to the consummation of God’s redemption program in the New Heavens and New Earth:  


Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And [having] an high priest 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 [paroxusmos:G3948 - only found again in Acts 15:39] 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. {26} For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, {27} But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. {28} He that despised Moses' law died without mercy under two or three witnesses:{29} Of how much sorer punishment, suppose ye, shall he be thought worthy, [axioo:G515] who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? {30} For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. {31} [It is] a fearful thing to fall into the hands of the living God. {32} But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; {33} Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. {34} For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. {35} Cast not away therefore your confidence, which hath great recompence of reward. {36} For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. {37} For yet a little while, and he that shall come will come, and will not tarry. {38} Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. {39} But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.


As I stated earlier with regard to Acts 15:39 and the term, the contention so sharp between, or  

in Hebrews 10:24 this word is expressed as provoke.  But in what way? ...to provoke unto love and good works. How does one do that? The next verse (25) tells us: 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.  The assembling of ourselves has to do with fellowshipping with God through His Word, and we do so individually, and as we do so, it will serve to foster love and good works, which are the genuine hallmarks of the child of God.


Of More [pleion:G4119] Glory [doxa:G1391]


The two terms, of more and glory only crop up together in verse 15 of 2 Corinthians 4:5-18 which like the previous passage speaks of our present day (even though it has application for God’s elect throughout history) as Christ’s body on earth has been completed, and yet as His Body, God’s people fill up the measure of the sufferings of Christ that He Himself endured during His earthly ministry; these words are expressed as of many and glory:


For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. {6} For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ. {7} But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. {8} [We are] troubled on every side, yet not distressed; [we are] perplexed, but not in despair; {9} Persecuted, but not forsaken; cast down, but not destroyed; {10} Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. {11} For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. {12} So then death worketh in us, but life in you. {13} We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; {14} Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present [us] with you. {15} For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many [pleion:G4119] redound to the glory [doxa:G1391] of God. {16} For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. {17} For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory; {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.


He Who Hath Builded [kataskeuazo:G2680] & House [oikos:G3624]


Let’s consider the next two words, he who hath builded along with house.  These only surface again in Hebrews 3:4 and Hebrews 11:7 respectively:


In Hebrews 3:4, there are translated as house and is builded/he that builtFor every house [oikos:G3624] is builded [kataskeuazo:G2680] by some [man]; but he that built [kataskeuazo:G2680] all things [is] God.


In Hebrews 11:7 they surface as prepared and house:  By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared [kataskeuazo:G2680] an ark to the saving of his house [oikos:G3624]; by the which he condemned the world, and became heir of the righteousness which is by faith.


The last phrase in Hebrews 3:3 is...hath more honor than the house. The term for more in more honor is the same expression as more glory that was discussed earlier in our verse. So let’s investigate the words hath and than (which are the same word) and honor.


Hath [echo:G2192] & Honor [time:G5092] & Than [echo:G2192]


These two terms arise together in six notices, and we will take a look at three of them:


Verse 16 of 1 Timothy 6:11-16 offers this glorious portrait of the Godhead, in which these are rendered as hath and [be] honor: 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 [echo:G2192] immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour [time:G5092] and power everlasting. Amen.


John 4:44 likewise records:  For Jesus himself testified, that a prophet hath [echo:G2192] no honour [time:G5092] in his own country.


Similarly, verse 21 of Romans 9:21-28 maintains: Hath [echo:G2192] not the potter power over the clay, of the same lump to make one vessel unto honour [time:G5092], and another unto dishonour? {22} [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: {23} And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, {24}  Even us, whom he hath called, not of the Jews only, but also of the Gentiles? {25} As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. {26} And it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people; there shall they be called the children of the living God. {27} Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: {28} For he will finish the work, and cut [it] short in righteousness: because a short work will the Lord make upon the earth.


Why don’t we stop here. Lord willing, in our next study we will move on to verse 4. Please stay tuned for the remainder of our Hymn Sing.

Hebrews 3 - Part 5

November 7, 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 3 - Part 5, and today’s date is November 7, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


We have arrived at verse four in our ongoing study of the book of Hebrews. Most of the words in this verse we have already considered in some of our earlier studies, except for the terms all and God, which has to do with the fact that God [theos:G2316] created all things [pas:G3956]  by His Word. This is highlighted in Colossians 3:16, in which the expression, all things or pas is repeated: 


For by him were all things [pas:G3956] 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 [pas:G3956] were created by him, and for him:


As I have pointed out before, God is once again contrasting the ministry of Moses with that of the Lord Jesus Christ. We have previously noted similar contrasts in chapters 1 and 2 in which God was differentiating the declarations of the prophets with those of the Savior, according to God’s times and seasons for revealing truth. Additionally, we saw that God also went to great lengths to highlight the role of angelic beings with God the Son in the first two chapters, and we will continue to see more of these contrasts as we journey through the book of Hebrews, by God’s grace.


All Things [pas:G3956] [Is] God [theos:G2316]  


The following Scriptures illustrate some of the ways that God uses these two terms, all things or pas, and God or theos:


Acts 3:22 quotes Deuteronomy 18:15 and 18, and is another example of the contrast that God makes between Moses and the Master: For Moses truly said unto the fathers, A prophet shall the Lord your God [theos:G2316]  raise up unto you of your brethren, like unto me; him shall ye hear in all things [pas:G3956] whatsoever he shall say unto you.


Acts 4 records the events that took place after the healing of the lame man in chapter 3 by Peter and John; these two expressions surface in verses 10, 21, and 24 of chapter 4:


Be it known unto you all [pas:G3956], and to all [pas:G3956] the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God [theos:G2316] raised from the dead, [even] by him doth this man stand here before you whole. ... {21} So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [pas:G3956] [men] glorified God [theos:G2316]  for that which was done. ... {24} And when they heard that, they lifted up their voice to God [theos:G2316]  with one accord, and said, Lord, thou [art] God [theos:G2316], which hast made heaven, and earth, and the sea, and all [pas:G3956] that in them is:


Ephesians 3:9 utilizes these two words as well: And to make all [pas:G3956] [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God [theos:G2316], who created all things [pas:G3956] by Jesus Christ:


Verse 24 of Acts 17:24-27 likewise affirms the same as Paul testified, under divine inspiration, on Mars Hill in Athens: God [theos:G2316] that made the world and all things [pas:G3956] 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 all things [pas:G3956]; {26} And hath made of one blood all [pas:G3956] nations of men for to dwell on all [pas:G3956] the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; {27} That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: {28} For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.


1 Corinthians 8:6 further adds: But to us [there is but] one God [theos:G2316], the Father, of whom [are] all things [pas:G3956], and we in him; and one Lord Jesus Christ, by whom [are] all things [pas:G3956], and we by him.


This brings us to verse 5 which states: And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;


We have already looked at the expressions, Moses, faithful, and house when we were examining verse 2, so let’s consider the last part of verse 5, in which God provides more information regarding the ministry of Moses: ...as a servant, for a testimony of those things which were to be spoken after;


Servant [therapon:G2324]


The word servant is used to describe Moses, of whom we read about  in Numbers 12:3,


(Now the man Moses [was] very meek, above all the men which [were] upon the face of the earth.)


However the Greek word for servant or therapon (G2324) 

 is only found in Hebrews 3:5.  We also read the following in verse 7 of Numbers 12:6-8, in which God has this to say to Aaron, Miriam and Moses, when Aaron and Miriam were murmuring about the position that God had selected for Moses to serve Him:


And he said, Hear now my words: If there be a prophet among you, [I] the LORD will make myself known unto him in a vision, [and] will speak unto him in a dream. {7} My servant [`ebed:H5650] Moses [is] not so, who [is] faithful in all mine house. {8} With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant [`ebed:H5650] Moses?


In Part 3 we discussed the Hebrew terms in verse 7 [is] faithful and mine house, so I would like to take a closer look at the word for servant or `ebed (H5650)  


My Servant/Against My Servant [`ebed:H5650]  


This expression is found 800 times in the Old Testament, in which it is rendered primarily as servant. Like so many words that we have encountered in Hebrew, it stems from the verb `abad (H5647) which signifies serving.  The following citations illustrate some of the ways that God employs this word:


Micah 6:4 testifies: For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants [`ebed:H5650]; and I sent before thee Moses, Aaron, and Miriam.


Jacob’s declaration in Genesis 32:10 echoes the heartfelt sentiment of each of God’s elect:


I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; [`ebed:H5650] for with my staff I passed over this Jordan; and now I am become two bands.


Lastly we can turn to Isaiah 65:13-15 in which this expression appears four times as my servants and once as his servants; this passage describes the heritage of God’s redeemed people: Therefore thus saith the Lord GOD, Behold, my servants [`ebed:H5650] shall eat, but ye shall be hungry: behold, my servants [`ebed:H5650] shall drink, but ye shall be thirsty: behold, my servants [`ebed:H5650] shall rejoice, but ye shall be ashamed: {14} Behold, my servants [`ebed:H5650] shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. {15} And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants [`ebed:H5650] by another name:


The remaining three Greek words in Hebrews 3:5 are… for a testimony of those things which were to be spoken after, and they only are found together in this verse, so let’s research the first two - for a testimony -  and then we can focus on the last one, of those things which were to be spoken after. 


For [eis:G1519] A Testimony [marturion:G3142] 


These two words crop up together in 10 other Scriptures; incidentally marturion stems from martus (G3144) - rendered witness or martyr -  from which we get our English word martyr. Here are five examples:


Verse 18 of Matthew 10:16-20 includes these words as  Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. {17} But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; {18} And ye shall be brought before governors and kings for my sake, for [eis:G1519] a testimony [marturion:G3142] against them and the Gentiles. {19} But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. {20} For it is not ye that speak, but the Spirit of your Father which speaketh in you.


Matthew 24:14 signifies the completion of the Great Commission on May 21, 2011 in which these words are rendered  for and a witness: And this gospel of the kingdom shall be preached in all the world for [eis:G1519] a witness [marturion:G3142] unto all nations; and then shall the end come.


Verse 11 of Mark 6:7-13 records Christ’s instructions to the twelve: And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; {8} And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse: {9} But [be] shod with sandals; and not put on two coats. {10} And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. {11} And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for [eis:G1519] a testimony [marturion:G3142] against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. {12} And they went out, and preached that men should repent. {13} And they cast out many devils, and anointed with oil many that were sick, and healed [them].


Verse 14 of Luke 5:12-15 is the account of the healing of the leper: And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. {13} And he put forth [his] hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. {14} And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for [eis:G1519] a testimony [marturion:G3142] unto them. {15} But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. {16} And he withdrew himself into the wilderness, and prayed.


Lastly, verse 3 of  James 5:1-6 is an admonition to those who are physically rich as well as to those who think they are spiritually rich (or saved) and are not; these terms are expressed here as witness and against: Go to now, [ye] rich men, weep and howl for your miseries that shall come upon [you]. {2} Your riches are corrupted, and your garments are motheaten. {3} Your gold and silver is cankered; and the rust of them shall be a witness [marturion:G3142] against [eis:G1519]  you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. {4} Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. {5} Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. {6} Ye have condemned [and] killed the just; [and] he doth not resist you.


Of Those Things Which Were To Be Spoken After [laleo:G2980] 


The last word in Hebrews 3:5 is one Greek word which is translated as ... of those things which were to be spoken after. This expression is primarily translated as speak, and to a lesser degree as say, tell, talk, preach, and utter, etc. however the contexts in which the speaker as well as what is being spoken varies considerably as the subsequent passages maintain:


Matthew 13:34 is the “gold standard” if you will, of understanding the nature of the Word of God, which is first and foremost a spiritual book: All these things spake [laleo:G2980] Jesus unto the multitude in parables; and without a parable spake he [laleo:G2980] not unto them:


Mark 16:17 is a good example of the spiritual nature of the Bible, and when a person does not compare spiritual with spiritual can lead to all kind of erroneous conclusions, and in this instance even to physical death if one takes verse 18 literally by handling poisonous snakes or drinking poison: 


And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak [laleo:G2980] with new tongues; {18} They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.


In verse 17 the new tongues in view is the spiritual language of the Kingdom of God that one begins to learn after one has been born from above, and starts reading and studying the Bible. This underscores the importance of grammar, pronunciation, and music within the Bible, that God Himself created in order to highlight the spiritual reality of every word, verse, chapter and book of the entire Bible. Additionally when one contemplates the fact that God has created the human body with a nose, mouth, teeth, palate, voicebox, lungs and a brain to be able to formulate thoughts into words, and then to articulate those same words in order to communicate with God in the first instance, and secondly, with our fellow man, we are simple in awestruck by the creative power and genius of this Creator, Who is the Supreme Master Communicator. And then God created the Hebrew language - from which all languages that have alphabets stem from - but He also introduced all the other languages at the Tower of Babel for His own purposes. All of this started in the Garden of Eden, when Adam and Eve experienced perfect communication with their Divine Maker before the Fall. 


Well, let’s look at some more verses that contain this word, speak or laleo:


Verse 70 of Luke 1:67-56 includes this word in the prophecy of John the Baptist’s father:

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 [laleo:G2980] 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.


Please note the singular form for mouth, in verse 70, even though holy prophets is plural, emphasizing that it is God’s Mouth that spoke, as we learn from 2 Peter 1:21, in which spake or laleo is also employed: 


For the prophecy came not in old time by the will of man: but holy men of God spake [laleo:G2980] [as they were] moved by the Holy Ghost. 


Acts 3:21-22, and 24 reiterates this with respect to Moses as well: Whom the heaven must receive until the times of restitution of all things, which God hath spoken [laleo:G2980] by the mouth of all his holy prophets since the world began. {22} 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 all things whatsoever he shall say [laleo:G2980] unto you. ... {24} Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, [laleo:G2980] have likewise foretold of these days.


In Luke 24:25, 32, 36, and 44 this expression appears four times as Christ confronts the two men on the road to Emmaus by explaining to them that He is the fulfillment of all prophecy in the Old Testament: 


Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: [laleo:G2980] ... {32} And they said one to another, Did not our heart burn within us, while he talked [laleo:G2980] with us by the way, and while he opened to us the scriptures? ... {36| And as they thus spake, [laleo:G2980] Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you. ... {44} And he said unto them, These [are] the words which I spake [laleo:G2980] unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.


In fact, John 3:34 affirms that Chist possessed the totality of the Spirit of God: For he whom God hath sent speaketh [laleo:G2980] the words of God: for God giveth not the Spirit by measure [unto him].



Next we want to turn to Hebrews 3:6, 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.


We have already discussed most of the words in the first part of this verse, except for A Son, so let’s examine this very important title that God the Son possesses:


A Son [huios:G5205]


Hebrews 5:5 and 8 affirm the fact that He was given the title after He rose from the dead at the foundation of the world:  So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, [huios:G5207] to day have I begotten thee. ... {8} Though he were a Son, [huios:G5207] yet learned he obedience by the things which he suffered;


This fact is also highlighted in Romans 1:4, And declared [to be] the Son [huios:G5207] of God with power, according to the spirit of holiness, by the resurrection from the dead:


Hebrews 7:3 asserts this concerning Melchisedec Who is Christ: Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son [huios:G5207] of God; abideth a priest continually.


This is why 1 John 4:10 acknowledges: Herein is love, not that we loved God, but that he loved us, and sent his Son [huios:G5207] [to be] the propitiation for our sins.


1 John 5:9-13 declare: If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. [huios:G5207] {10} He that believeth on the Son [huios:G5207] of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. [huios:G5207] {11} And this is the record, that God hath given to us eternal life, and this life is in his Son. [huios:G5207] {12} He that hath the Son [huios:G5207] hath life; [and] he that hath not the Son [huios:G5207] of God hath not life. {13} These things have I written unto you that believe on the name of the Son [huios:G5207] of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son [huios:G5207] of God.


On that blessed note, I’ll stop here. Lord willing, in our next study we will investigate the last part of verse 6 which is an extremely important exhortation: ...if we hold fast the confidence and the rejoicing of the hope firm unto the end.


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

Hebrews 3 - Part 6

November 28, 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 3 - Part 6, and today’s date is November 28, 2021.  I’ll read Hebrews 3:1-6,


Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful 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 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.


In our examination of Hebrews 3, we have arrived at the latter part of verse 6, ...if we hold fast the confidence and the rejoicing of the hope firm unto the end.


This clause is very significant because as we shall see, God is really making a distinction between God’s true elect people, and anybody else who “claims” to be a child of God. To highlight the importance of this verse, God repeats a portion of it in Hebrews 3:14,


For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;


Furthermore this verse has special application today, as we are living in the “day” of Judgment, in which God is severely testing all who make similar affirmations regarding their spiritual status. We see the separation of wood, hay, stubble on the one hand, and gold, silver, precious stones on the other, according to 1 Corinthians 3:11-13,


For other foundation can no man lay than that is laid, which is Jesus Christ. {12} Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; {13} Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.


 Another way of expressing this is in found in Revelation 22:11, which relates to our present day as well, in which everyone’s spiritual status has been fixed:


He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.  


An additional illustration surfaces three times in Ezekiel 34, which historically had to do with the Great Tribulation, and the reality ...that  judgment must begin at the house of God first... (i.e., the churches and denominations typified by Judah and Israel) I’ll read verses 17, 20, and 22, and notice that God is the One that is judging:


And [as for] you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats. ... {20} Therefore thus saith the Lord GOD unto them; Behold, I, [even] I, will judge between the fat cattle and between the lean cattle. ... {22} Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.


In case you just joined us, we are examining the latter part of verse 6 of Hebrews 3today... if we hold fast the confidence and the rejoicing of the hope firm unto the end. Most of these terms only appear together in this verse, so we will have to consider them individually, starting with the little word, if, which is crucial in this Scripture.



If [ean:G1437]


This word if or ean is a Greek conjunction and sets the tone for what is to follow. In the book of Hebrews it occurs seven other times, and I’ll just mention four of them:

 

Hebrews 3:7 and 15 maintain this same conditionality:  Wherefore (as the Holy Ghost saith, To day if [ean:G1437] ye will hear his voice, ... {15} While it is said, To day if [ean:G1437] ye will hear his voice, harden not your hearts, as in the provocation.


Likewise Hebrews 4:7 repeats this refrain:  Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if [ean:G1437] ye will hear his voice, harden not your hearts.


The foregoing Scriptures are an admonition to not harden one’s heart (which is man’s natural spiritual state), which only God could change during the “day” of salvation, and provide a heart of flesh as we read in Ezekiel 11:19 and 36:26 respectively, in which this heart of flesh is juxtaposed with a stony (or hard) heart: 


And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:


A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.


The next citation in which the conjunction if or ean

 surfaces is in Hebrews 10:38, in which God links draw back with displeasing God: 


Now the just shall live by faith: but if [ean:G1437] [any man] draw back, my soul shall have no pleasure in him.


This passage is similar  to Hebrews 11:6 which makes the point that without true saving Faith (aka, the Faith of Christ) it is impossible to please God, as God is only pleased with the Faith of Christ in the first instance: 


But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.


In John 8:31 this command is underscored by the exhortation to continue in My Word, which is one of the main characteristics of one who has been born again (or born from above): 


Then said Jesus to those Jews which believed on him, If [ean:G1437] ye continue [meno:G3306] in my word, [then] are ye my disciples indeed;


In 1 John 1:6-10 this expression occurs no less than 5 times:  If [ean:G1437] we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: {7} But if [ean:G1437] we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. {8} If [ean:G1437] we say that we have no sin, we deceive ourselves, and the truth is not in us. {9} If [ean:G1437] we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness. {10} If [ean:G1437] we say that we have not sinned, we make him a liar, and his word is not in us.


1 John 2:1, 3, 15, 24 likewise states:  My little children, these things write I unto you, that ye sin not. And if [ean:G1437] any man sin, we have an advocate with the Father, Jesus Christ the righteous: ... {3} And hereby we do know that we know him, if [ean:G1437] we keep his commandments. ... {15} Love not the world, neither the things [that are] in the world. If [ean:G1437] any man love the world, the love of the Father is not in him. ... {24} Let [meno:G3306] that therefore abide [meno:G3306] in you, which ye have heard from the beginning. If [ean:G1437] that which ye have heard from the beginning shall remain [meno:G3306] in you, ye also shall continue [meno:G3306] in the Son, and in the Father.


1 John 3:20-21, For if [ean:G1437] our heart condemn us, God is greater than our heart, and knoweth all things. {21} Beloved, if our heart condemn us not, [then] have we confidence [parrhesia:G3954] toward God.


Incidentally this word confidence is the identical term that we find in Hebrews 3:6.


The last two notices include the principle of love, which is defined as obedience to God’s Word, and is included as the first of the nine fruit of the Spirit:


John 13:35 teaches: By this shall all [men] know that ye are my disciples, if [ean:G1437] ye have love one to another.


John 14:15 adds:  If [ean:G1437] ye love me, keep my commandments.


We Hold Fast [katecho:G2722] 


The next expression that we want to investigate is we hold fast or  which is a verb that is being modified by the conjunction if, that was just discussed.  Like so many Greek words that we have encountered including “if,” it is a compound word made up of the kata-(G2596) which is the Greek preposition that is commonly rendered as according to, after, and against. The main word is -echo (G2192) which by and large is translated as the Greek verb, to have. The following illustrate God’s usage of this term we hold fast, which is also expressed as keep and possessed, and in a few other ways. 


We will run across this word again in verse 14 of this chapter along with Hebrews 10:23, in which it appears as we hold and Let us hold fast respectively:   


For we are made partakers of Christ, if we hold [katecho:G2722] the beginning of our confidence  stedfast unto the end;


Let us hold fast [katecho:G2722] the profession of [our] faith without wavering; (for he [is] faithful that promised;)


Luke 8:15 is part of “the parable of the sower,” in which the Seed (the Word of God) falls on the good ground (i.e., the honest and good hearts) of God’s chosen sheep during the “day” of salvation: 


But that on the good ground are they, which in an honest and good heart, having heard the word, keep [katecho:G2722] [it], and bring forth fruit with patience.


The backdrop of Romans 1:18 is the judgment of God against the unsaved who hold the truth in unrighteousness: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold [katecho:G2722] the truth in unrighteousness;


Romans 7:6 acknowledges how the saints have been delivered from bondage to the law (as all human beings are married to it by nature, whether they like it or not, or whether they believe it or not), and have been married to Christ in salvation, so that they are able to serve in newness of spirit; 


But now we are delivered from the law, that being dead wherein we were held; [katecho:G2722] that we should serve in newness of spirit, and not [in] the oldness of the letter.


In case you are wondering about the meaning of the oldness of the letter, two verses help to clarify what God intends:


Romans 2:29 gives the definition of a “true” Jew spiritually in speaking of spiritual circumcision (which God alone can perform); by contrast, physical circumcision is identified with the letter (of the law) that only leads to death:


But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; [gramma:G1121]  whose praise [is] not of men, but of God.


2 Corinthians  3:6 really capitalizes on this by repeating the letter twice, and reiterating that the letter killeth: 


Who also hath made us able ministers of the new testament; not of the letter, [gramma:G1121] but of the spirit: for the letter [gramma:G1121] killeth, but the spirit giveth life.


Verse 10 of 2 Corinthians 6:4-10 renders this term as possessing in this portion of Scripture that can certainly seem paradoxical.  The Apostle Paul is an example of the genuine believer as he encounters all kind of vicissitudes as well as the joys and blessings that accompany the elect’s pilgrimage in this life: 


But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, {5} In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; {6} By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, {7} By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, {8} By honour and dishonour, by evil report and good report: as deceivers, and [yet] true; {9} As unknown, and [yet] well known; as dying, and, behold, we live; as chastened, and not killed; {10} As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and [yet] possessing [katecho:G2722] all things.


This passage reminded me of a couple of other references (there are numerous ones) found in Ecclesiastes 7:14 and in Hebrews 11:8-10 and 16 respectively.


Ecclesiastes: 7:14 records: In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.


Hebrews 11:8-10 and 16 testify:  By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. {9} By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles [tents] with Isaac and Jacob, the heirs with him of the same promise: {10} For he looked for a city which hath foundations, whose builder and maker [is] God. ... {16} But now they desire a better [country], that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.


Confidence [parrhesia:G3954]  - The First Quality To Hold Fast


This brings us to the word, confidence or parrhesia, which as I mentioned earlier, is also found in 1 John 3:21. This term is another compound word and it surfaces in 30 other verses, primarily as boldness and confidence, (but also as openly and plainly) as these next references illustrate:

This is the first of two qualities that the genuine Christian is to hold fast.  We also want to keep in mind that this characteristic of boldness and confidence has an object - the Word of God itself Who is the Lord Jesus Christ, as Acts 4:13 reveals:


Now when they saw the boldness [parrhesia:G3954] 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.


In the same way, it is incumbent upon God’s people to be with Jesus through His Word, as 1 John 1:1 insists:


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;


In essence what 1 John 1:1 is saying is there has to be quality time spent in the Scriptures which will impact the life of a child of God in the same way that these apostles were so dramatically changed and influenced that it was said of them, in Acts 17:6b …


These that have turned the world upside down are come hither also; 



2 Corinthians 3:12 includes this as plainess of speech; the word for hope or elpis (G1680) in this verse is the same one as in Hebrews 3:6,  Seeing then that we have such hope, we use great plainness of speech: [parrhesia:G3954]


Colossians 2:15 expresses this word as openly:  [And] having spoiled principalities and powers, he made a shew of them openly, [parrhesia:G3954] triumphing over them in it.


Hebrews 4:16 is a wonderful promise that God’s saints can avail themselves of no matter how severe the challenges of life become; here the word boldly is employed: 


Let us therefore come boldly [parrhesia:G3954] unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.


Lastly, Hebrews 10:19 and 35 include these terms as boldness and confidence in that order: Having therefore, brethren, boldness [parrhesia:G3954] to enter into the holiest by the blood of Jesus, ... {35} Cast not away therefore your confidence, [parrhesia:G3954] which hath great recompence of reward.


Rejoicing [kauchema:G2745]  - The Second Quality To Hold Fast


The word rejoicing or is the second quality to hold fast. It is a noun that stems from the verb form for glorying and appears in 10 other citations, as these next notices indicate:


Romans 4:2 employs this term as  For if Abraham were justified by works, he hath [whereof] to glory; [kauchema:G2745] but not before God.

1 Corinthians 9:16 maintains:  For though I preach the gospel, I have nothing to glory of: [kauchema:G2745] for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!


Verse 16 of Philippians 2:14-16 renders this as may rejoice: Do all things without murmurings and disputings: {15} That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;  {16} Holding forth the word of life; that I may rejoice [kauchema:G2745] in the day of Christ, that I have not run in vain, neither laboured in vain.


As we think about these two qualities of confidence and rejoicing that God’s saints are to hold fast, it’s vital to recognize that these characteristics themselves have an object as well, which is hope. Let’s read Hebrews 3:6 again:


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.


Hope [elpis:G1680]


Earlier in today’s study we ran across this expression, hope, in 2 Corinthians 3:12 which is a key word as the subsequent citations affirm:


In fact, Romans 8:24 testifies that one is saved by hope, in which this noun is repeated three times; the verb form crops up as the last two words:   For we are saved by hope:[elpis:G1680] but hope [elpis:G1680] that is seen is not hope:[elpis:G1680] for what a man seeth, why doth he yet hope for? [elpizo:G1679]


Romans 15:4 and 13 teach that the Bible produces hope (even as it does faith, according to Romans 10:17); moreover God is a God of hope, and His people are to abound in hope:  


For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. [elpis:G1680] ... {13} Now the God of hope [elpis:G1680] fill you with all joy and peace in believing, that ye may abound in hope, [elpis:G1680] through the power of the Holy Ghost.


Ephesians 4:4 maintains: [There is] one body, and one Spirit, even as ye are called in one hope [elpis:G1680] of your calling;


Colossians 1:5 and 27 reiterate that hope is contained in the Holy Bible - which is ...Christ in you, the hope of glory: For the hope [elpis:G1680] which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; ... {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 [elpis:G1680] of glory:


Firm [bebaios:G949] Unto [mechri:G3360] The End [telos:G5056]


The last three words in Hebrews 3:6, ...firm unto the end really speaks to our day specifically as we approach the end of all things, and the consummation of the spiritual marriage between the Lord Jesus Christ as the Bridegroom and His elect Bride, and the ushering in of the New Heavens and New Earth forever more. These three words only surface again in Hebrews 3:14, as I’m sure you have noticed, is very similar to Hebrews 3:6,


For we are made partakers of Christ, if we hold the beginning of our confidence stedfast [bebaios:G949] unto [mechri:G3360] the end; [telos:G5056]


Lord willing, in our next study we will pick up with verse 7, and as we move through rest of Chapter 3 we will continue to see this admonition in Hebrew 3:6 played out by the failure of many of the Israelites to heed that command in the wilderness, which parallel our day as well. Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 3 - Part 7

December 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 3 - Part 7, and today’s date is December 5, 2021.  I’ll read Hebrews 3:7-11,


Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, {8} Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years. {10} Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. {11} So I sware in my wrath, They shall not enter into my rest.)


These five verses are quoting an Old Testament passage in Psalm 95:7-11; however for now I would like to address these Greek verses, and then in a later study we can perform a “word bridge” and discuss its Hebrew counterpart. So, let’s begin by taking a look at the phrase …the Holy Ghost saith…referring to the fact that God the Holy Spirit is teaching as one utilizes the Bible’s own hermeneutic (or methodology) for arriving at Truth, as we read in 1 Corinthians 2:11-13,


For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. {12} Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. {13} Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.


This hermeneutic is in view in Nehemiah 8:5-8, which historically took place during the Feast of Tabernacles, and identifies with the Feast of the Bible, in which God is magnifying His Word as never before in history as He continues to reveal more and more Truth from His Word for the edification of His saints, and for the feeding of His sheep. Please note these 13 men (pointing to the time of the end)  plus the Levites who taught the people. 


And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: {6} And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground. {7} Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place. {8} So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading.


[I actually did a 10-part  Searching The Scriptures Devotional series ( #206-215) on contrasting these two passages , and is available on both YouTube as well as our website].


Holy [hagios:G40] Ghost [pneuma:G4151] Saith 


These three terms, Holy Ghost saith, appear together in 11 other Scriptures, and the following illustrate some of the ways that God employs these three words:


Verse 67 of Luke 1:67-79 records the prophecy of John the Baptist’s father, Zacharias, concerning the ministry that his son John was to undertake, by God’s sovereign decree: 


And his father Zacharias was filled with the Holy [hagios:G40] Ghost [pneuma:G4151], and prophesied, saying [lego:G3004], {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 by the remission of their sins, {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.


Luke 3:22 describes an important aspect of John’s ministry which was to anoint the Lord Jesus for His High Priestly ministry which under normal circumstances could only have been done if He were of the tribe of Levi. God circumvented that by having John baptize Him. John was able to do so because both his parents, Zacharias and Elizabeth, hailed from the tribe of Levi, which qualified him to be a priest. The confirmation of this was evidenced by the witness of all three Members of the Godhead. The date for this is quite significant as Mr. Camping pointed out in his book, Time Has An End, and others: September 25, 29 AD which was 1st day of the 7th month (Tishri) and identified with the Jubilee, or the proclamation of liberty to the captives, along with the announcement of the arrival of the… Lamb of God that taketh away the sins of the world, 


And the Holy [hagios:G40] Ghost [pneuma:G4151] descended in a bodily shape like a dove upon him, and a voice came from heaven, which said [lego:G3004], Thou art my beloved Son; in thee I am well pleased.


On another occasion when He appeared to them (and Thomas was absent) in verse 22 of John 20:19-24 we read: 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. {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 [lego:G3004] unto them, Receive ye the Holy [hagios:G40] Ghost [pneuma:G4151]: {23} Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained. {24} But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.


Another example of these three terms is found in verse 23 of Acts 20:17-24, as Paul bids farewell to the Ephesian elders as he departs for Rome, and leaves them with a very severe warning (in verses 28-31 which I won’t read), alluding to problems that would develop in those fledgling churches, and culminating some 1900 years later when God’s judgment  began at His own house first: 


And from Miletus [Malta] he sent to Ephesus, and called the elders of the church. {18} And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, {19} Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: {20} [And] how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house, {21} Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. {22} And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:{23} Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. {24} But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.


Today [semeron:G4594] If [ean:G1437] Ye Will Hear [akouo:G191] His [autos:G846] Voice [phone:G5456]


The next phrase that we want to examine is…today if ye will hear His voice…which only emerges in two other places, both of which are in this chapter as well as in Chapter 4: 


Hebrews 3:15 states: While it is said, To day  [semeron:G4594]  if [ean:G1437]  ye will hear [akouo:G191]  his [autos:G846] voice [phone:G5456], harden not your hearts, as in the provocation.


Likewise Hebrews 4:7 echoes this: Again, he limiteth a certain day, saying in David, To day  [semeron:G4594] , after so long a time; as it is said, To day  [semeron:G4594]  if [ean:G1437] ye will hear [akouo:G191] his [autos:G846] voice [phone:G5456], harden not your hearts.


In our last study we spent some time on the importance of that little word, if or ean  The Greek verb to hear or  akouo and the noun voice or phone are highly significant in their implications. 


Ye Will Hear [akouo:G191]  


We can think of many references in which the ability to hear is paramount. Consider just a few of these:


The noun form (derived from the verb form) appears in Romans 10:17, So then faith [cometh] by hearing [akoe:G189], and hearing [akoe:G189], by the word of God.


How about the numerous times that the Savior used the little phrase, He that hath ears to hear [akouo:G191]  let him hear [akouo:G191]  in Mark 4:9 for instance?


Isaiah 6:9-10 explains that God actually prevents people from hearing His voice by closing their spiritual eyes and ears so they won’t come to Truth:


And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. {10} Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear [shamah:H8085] with their ears, and understand with their heart, and convert, and be healed. 


Voice [phone:G5456]


Whose voice are the ones who hear listening to? And by contrast,whose voice are those who are incapable of hearing (spiritually) not listening to. In either case it is the voice of the Good Shepherd as the subsequent citations in John 10 underscore:


I’ll read verses 3-5, 16, and 27, To him the porter openeth; and the sheep hear [akouo:G191] his [autos:G846] voice [phone:G5456]: and he calleth his own sheep by name, and leadeth them out. {4} And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his [autos:G846] voice. [phone:G5456] {5} And a stranger will they not follow, but will flee from him: for they know not the voice [phone:G5456] of strangers. ... {16} And other sheep I have, which are not of this fold: them also I must bring, and they shall hear [akouo:G191] my voice [phone:G5456]; and there shall be one fold, [and] one shepherd. ... {27} My sheep hear my voice [phone:G5456], and I know them, and they follow me: 


Verse 9 of Micah 6:6-9 contains two Hebrew words; one for voice or qol (H6963) as well as to hear or shamah (H8085).  This passage presents insight into what actually pleases God (which is the Work and Faith of His Son):   


Wherewith shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? {7} Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul? {8} He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? {9} The LORD'S voice [qol:H6963] crieth unto the city, and [the man of] wisdom shall see thy name: hear [shamah:H8085] ye the rod, and who hath appointed it.


This brings us to verse 8 which is almost identical to verse 15, and is also expressed, in part, in  Hebrews 4:7, 


Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:


In light of that I would like for us to take a closer look at some of these key terms, starting with harden:


Harden [skleruno:G4645] 


Besides Hebrews 3:8, 3:15, and 4:7 we find this expression in three other Scriptures:


Verse 9 of Acts 19:8-10 records the antagonism of some who opposed the Truth as Paul sought to be a faithful witness in Ephesus. Notice the threefold progression of the unsaved: they were hardenedand believed notspake evil of that way…  


And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.{9} But when divers were hardened  [skleruno:G4645], and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. {10} And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.


This is the same reaction that the unregenerate display today and throughout history: 


  • Their natural state is to be hardened or spiritually dead. 
  • As a result they cannot believe (since Faith is God’s operation and gift).
  • Finally they speak evil of those who bring the Truth.  


God can leave unsaved man in his spiritually dead condition, which is to be hardened, or He can choose to have mercy (during the “day” of salvation) if one of His elect are in view as verse 18 of Romans 9:11-18 explain with respect to the outstanding illustration of the twin brothers, Jacob and Esau:


(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) {12}  It was said unto her, The elder shall serve the younger. {13} As it is written, Jacob have I loved, but Esau have I hated. {14} What shall we say then? [Is there] unrighteousness with God? God forbid. {15} For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. {16} So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy. {17} For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. {18} Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth. [skleruno:G4645]


Verse 13 Hebrews 3:12-14  is the last example  in which this term hardened is employed, and please note the effect of the deceitfulness of sin upon the individual’s spiritually dead state: 


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 [skleruno:G4645]

 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


Verse 14 is similar to what we read in verse 6, in which that critical word if crops up again:


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.  


Provocation [parapikrasmos:G3894]


The word provocation is a Greek noun that is only found in Hebrews 3:8 and 15. It is derived from the verb form which is provoke or  parapikraino. 


Did Provoke [parapikraino:G3893] 


The verb did provoke is only found once in Hebrews 3:16, with respect to provoking God:


For some, when they had heard, did provoke [parapikraino:G3893]: howbeit not all that came out of Egypt by Moses.


Temptation [peirasmos:G3986]


The wilderness sojourn was a time of great testing for the Israelites, even as our present “day” of judgment is for all who claim to be Christians. And as I have stated before, this “fiery trial” is very severe; so much so that all who are incapable of withstanding God’s consuming fire (by God’s enabling) will indeed be annihilated in the long run. The following references include this expression, as temptation(s) or try: 


Mark 14:38 lays down this vital principle: Watch ye and pray, lest ye enter into temptation. [peirasmos:G3986] The spirit truly [is] ready, but the flesh [is] weak.


The seed that fell on the stony (dead) ground of the human heart in the parable of the sower in Luke 8:13 lack the Root (Who is Christ) as Isaiah 53:2 refers to Him, 


For he shall grow up before him as a tender plant, and as a root [sheresh:H8328] out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.


Every Hebrew word (8,674) is derived from a root or stem that is called a sheresh.


Luke 8:13 reveals: They on the rock [are they], which, when they hear, receive the word with joy; and these have no root [rhiza:G4491], which for a while believe, and in time of temptation [peirasmos:G3986]  fall away.


Wonderfully, 1 Corinthians 10:13 is a great encouragement to God’s people; in this verse the noun form is used twice, and the verb form from which it stems, once. Actually when we get to Hebrews 3:9 we will encounter the verb form tempted  again: 


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].


James 1:2 and 12 puts this matter of temptation into perspective: My brethren, count it all joy when ye fall into divers temptations [peirasmos:G3986]; ... {12} Blessed [is] the man that endureth temptation [peirasmos:G3986]: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.


Verse 6 of 1 Peter 1:5-7 further adds:  Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. {6} Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations [peirasmos:G3986]: {7}  That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 


Here are two more illustrations: 


Verse 12 of 1 Peter 4:12-14 presents this key exhortation: Beloved, think it not strange concerning the fiery trial which is to try [peirasmos:G3986] 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.


In the final analysis, 2 Peter 2:9 offers God’s saints tremendous hope: The Lord knoweth how to deliver the godly out of temptations [peirasmos:G3986], and to reserve the unjust unto the day of judgment to be punished:


Wilderness [eremos:G2048] 


The last expression in verse 8 is the word wilderness which is how it is generally translated, and then as desert.  It is also rendered as desolate,  to a lesser degree and once as solitary  in 49 other Scriptures. This term is used in a variety of different contexts. John the Baptist preached in the wilderness, and the Jews wandered there for 40 years because they did not believe God, as this chapter and Hebrews 4 highlights. Jesus was driven there for a time of testing during which He was tempted by Satan. Jesus also prayed in a solitary place and both He and His disciples resorted there in order to rest from the rigors of constantly ministering to others. We are told that the desolate woman (typified by Sarah) has more children than the married wife (whom Hagar represents). Jesus acknowledges that judgment must first begin at God's house in Matthew 23:38, 


 Behold, your house is left unto you desolate. [eremos:G2048]


The following citations further illustrate God’s usage of this word:


We will also encounter this word again when we arrive at verse 17 of this chapter: But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? [eremos:G2048]


In Stephen’s testimony in front of the council, this word emerges five times in Acts 7:30, 36, 38, 42, and 44,

And when forty years were expired, there appeared to him in the wilderness [eremos:G2048] of mount Sina an angel of the Lord in a flame of fire in a bush. ... {36} He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness [eremos:G2048] forty years. ... {38} This is he, that was in the church in the wilderness [eremos:G2048] with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us: ... {42} Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness? [eremos:G2048] ... {44} Our fathers had the tabernacle of witness in the wilderness [eremos:G2048], as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.


1 Corinthians 10:5 sets the tone for the events that are being discussed in both Hebrews 3 and 4: But with many of them God was not well pleased: for they were overthrown in the wilderness. [eremos:G2048] 


Let’s stop here. Lord willing, in our next study we will proceed to verse 9. Please stay tuned for the rest of our Hymn Sing.