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.

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Hebrews 3 - Part 8

December 12, 2021


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

joining us, and shall we ask God’s blessing upon our time together...This will be Hebrews 3 - Part 8, and today’s date is December 12, 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.)


In our examination of Hebrews 3 we are down to verse 9 as we witness God’s displeasure with the corporate people of God in the wilderness, and this theme continues throughout this chapter and into Chapter 4 as well. The five words in the first phrase of this verse, When your fathers tempted me…  only appear together in this verse, so I would like for us to consider a few of these terms individually.


Fathers [pater:G3962]


The first expression that we want to explore is fathers or pater, which in this context is speaking specifically about the overwhelming majority of those in the 40-year wilderness. However it can also be used of the patriarchs, Satan (as the spiritual father of the non-elect), and of God the Father to name a few. Notice the progression of the verbs in verse 9 with respect to these individuals…tempted Me [God]...proved Me…saw My works… The following Scriptures illustrate some of the ways that God employs this word:


In verse 9 of Matthew 3:7-9 John the Baptist presents this stinging admonition to the Pharisees and Sadducees: 


But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? {8} Bring forth therefore fruits meet for repentance: {9} And think not to say within yourselves, We have Abraham to [our] father [pater:G3962]: for I say unto you, that God is able of these stones to raise up children unto Abraham.


Luke 1:55 adds: As he spake to our fathers [pater:G3962], to Abraham, and to his seed for ever.


Luke 6:26 likewise affirms: Woe unto you, when all men shall speak well of you! for so did their fathers [pater:G3962] to the false prophets.


Luke 11:47-48 makes this solemn declaration:  Woe unto you! for ye build the sepulchres of the prophets, and your fathers [pater:G3962] killed them. {48} Truly ye bear witness that ye allow the deeds of your fathers [pater:G3962]: for they indeed killed them, and ye build their sepulchres.


In Stephen’s testimony, under divine inspiration, to the council  this term emerges in both Acts 7:39 and in verse 52, To whom our fathers [pater:G3962] would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt, ... {52} Which of the prophets have not your fathers [pater:G3962] persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:


Tempted [peirazo:G3985] 


In Part 7 last Sunday we ran across the word of temptation or peirasmos in verse 8, Harden not your hearts, as in the provocation, in the day of temptation [peirasmos:G3986] in the wilderness. This expression stems from the verb form peirazo and found for instance, here in verse 9 as well as in verse 13 of 1 Corinthians 10:1-14, as I mentioned in our previous study, in which the noun form, temptation is included twice, and the verb form, tempted, once. I’m including these extra verses as they relate to the wilderness sojourn and are a serious warning for all who “claim” to be Christians, as verse 11 testifies: 


Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 



Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; {2} And were all baptized unto Moses in the cloud and in the sea; {3} And did all eat the same spiritual meat; {4} And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. {5} But with many of them God was not well pleased: for they were overthrown in the wilderness. {6} Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. {7} Neither be ye idolaters, as [were] some of them; as it is written, The people sat down to eat and drink, and rose up to play. {8} Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. {9} Neither let us tempt Christ, as some of them also tempted [peirazo:G3985], and were destroyed of serpents. {10} Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. {11} Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. {12} Wherefore let him that thinketh he standeth take heed lest he fall. {13} 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]. {14} Wherefore, my dearly beloved, flee from idolatry.

 

The subsequent citations contain this term as well, which is generally translated as tempt or try, and in a few other miscellaneous ways such as tempter, prove, examine, assay, and go about: 


In Matthew 4:3 Satan is described as the tempter:  And when the tempter [peirazo:G3985] came to him, he said, If thou be the Son of God, command that these stones be made bread.


However in verse 6 of  John 6:4-14 this expression is rendered to prove: 


And the passover, a feast of the Jews, was nigh. {5} When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? {6} And this he said to prove [peirazo:G3985] him: for he himself knew what he would do. {7} Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. {8} One of his disciples, Andrew, Simon Peter's brother, saith unto him, {9} There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? {10} And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. {11} And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. {12} When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. {13} Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. {14} Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. {15} When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.


Verse 7 of Act 16:5-10 expresses this word as they assayed  in this passage in which we see how God the Holy Spirit directed the expansion of the Gospel according to His will, in the early years of the era of the church age: 


And so were the churches established in the faith, and increased in number daily. {6} Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, {7} After they were come to Mysia, they assayed [peirazo:G3985] to go into Bithynia: but the Spirit suffered them not. {8} And they passing by Mysia came down to Troas. {9} And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. {10} And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.


2 Corinthians 13:5 translates this word as examine in this important admonition: Examine [peirazo:G3985] yourselves, whether ye be in the faith; prove [dokimazo:G1381] your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?


By the way, the term prove in this verse is another Greek word, dokimazo, which is the next word in Hebrews 3:9 that we want to turn our attention to shortly.


Here are a few more examples of peirazo:

 

Revelation 2:2 and 10 renders these as thou hast tried and ye may be tried respectively: 


I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried [peirazo:G3985]  them which say they are apostles, and are not, and hast found them liars: ... {10} Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried [peirazo:G3985]; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.


Lastly in Revelation 3:10 this term is expressed as to try; please also note the inclusion of the noun temptation as we saw earlier in 1 Corinthians 10:13, 


Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation [peirasmos:G3986], which shall come upon all the world, to try [peirazo:G3985] them that dwell upon the earth.


Let’s now  investigate the word prove or dokimazo in Hebrews 3:9. 


Prove [dokimazo:G1381]


This expression as found in our verse, is significant as it applies to the Israelites proving God, while at the same time He was proving them! Unfortunately for many of them, they failed the test. In Deuteronomy 8:1-3, God defines a major purpose for the 40-year wilderness sojourn: 


All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. {2} And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no. {3} And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live.


This certainly has application for our present “day” of judgment as well, in which an even more intense fiery trial is engulfing all who “claim” to be God’s children, and that fire will unveil the “genuine article” as well as the “imposter,” as 1 Peter 4:12-14, 1 Corinthians 3:12-13, and 1 Peter 1:6-9 reveal: 


1 Peter 4:12-14 makes this declaration, in which the word try is peirasmos: 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. 


Verse 13 of 1 Corinthians 3:12-13 includes the term dokimazo as shall try: 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 [dokimazo:G1381]  every man's work of what sort it is.


1 Peter 1:6-9 acknowledges: 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 [dokimion:G1381] of your faith, being much more precious than of gold that perisheth, though it be tried [dokimazo:G1381] with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: {8} Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory: {9} Receiving the end of your faith, [even] the salvation of [your] souls.


In this Scripture dokimazo is rendered as it be tried in verse 7. There is also another related word to dokimazo in verse 7 which is translated trial or dokimion.  


Additionally, these next citations illustrate God’s usage of this word dokimazo (G1381) which also appears as prove and try, and to a lesser extent as approve, discern, allow, like, and examine:


In Luke 12:56 Christ denounces the religious leaders of His day (just as in our day) for their lack of being able to discern spiritual “seasons” as well as spiritual truth, in which this word discern is repeated: 


[Ye] hypocrites, ye can discern [dokimazo:G1381]  the face of the sky and of the earth; but how is it that ye do not discern [dokimazo:G1381]  this time?


Romans 12:1-2 presents this critical admonition, in which dokimazo is rendered may prove: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.{2} And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove [dokimazo:G1381] what [is] that good, and acceptable, and perfect, will of God.


In 1 Thessalonians 2:1-7 one finds an accurate description of the True Gospel of the Bible, and in verse 4 dokimazo is translated which trieth:    


For yourselves, brethren, know our entrance in unto you, that it was not in vain: {2} But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. {3} For our exhortation [was] not of deceit, nor of uncleanness, nor in guile: {4} But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth [dokimazo:G1381] our hearts.


1 Thessalonians 5:21 is similar to the next notice in that they both underscore the necessity of utilizing the Bible’s hermeneutic or methodology of comparing spiritual with spiritual to prove or test any and all doctrine by the measure [metron:G3358] of the rule [kanon:G2583] (according to 2 Corinthians 10:13)   


Prove [dokimazo:G1381] all things; hold fast that which is good.


This truth, as I mentioned, is also in view in 1 John 4:1, and the way one “tries” the spirits is by the Bible’s prescribed methodology:  Beloved, believe not every spirit, but try [dokimazo:G1381]  the spirits whether they are of God: because many false prophets are gone out into the world.


This brings us to the next phrase …saw my works… that consists of three words:


Saw [eido:G1492] My [mou:G3450] Works [ergon:G2041] 


These three expressions are only found together again in the following three references:


1 Corinthians 15:58 provides this encouragement: Therefore, my [mou:G3450] beloved brethren, be ye stedfast, unmoveable, always abounding in the work [ergon:G2041] of the Lord, forasmuch as ye know [eido:G1492] that your labour is not in vain in the Lord.


Verse 13 of Revelation 2:12-16  is part of Christ’s assessment regarding one of the seven churches (Pergamos), all of which did not repent, even though God gave them space to repent and that space amounted to the duration of the church age, which lasted 1955 years (May 22, 33 AD - May 21, 1988). 


And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; {13} I know [eido:G1492] thy works [ergon:G2041], and where thou dwellest, [even] where Satan's seat [is]: and thou holdest fast my [mou:G3450]  name, and hast not denied my [mou:G3450]  faith, even in those days wherein Antipas [was] my [mou:G3450]  faithful martyr, who was slain among you, where Satan dwelleth. {14} But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. {15} So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. {16} Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.


Similarly the church of Philadelphia is addressed in Revelation 3:7-11, and in verse 8 these three words emerge: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; {8} I know [eido:G1492] thy works [ergon:G2041]:   behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my [mou:G3450] word, and hast not denied my [mou:G3450] name. {9} Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. {10} Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. {11} Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.


The last two words in Hebrews 3:9 are forty and years which surface together in seven other Scriptures. As we have learned the number forty spiritually represents “testing,” whether the time period is 40 years or 40 days as these next passages reveal:


Forty [tessarakonta:G5062] Years [etos:G2094] 


Stephen, under divine inspiration, alludes to the 40-year time period three times in His testimony to the council in Acts 7:30, 36, and 42, 


And when forty [tessarakonta:G5062] years [etos:G2094] 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. ... {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 forty [tessarakonta:G5062] years. [etos:G2094] ... {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 [tessarakonta:G5062] years [etos:G2094] in the wilderness?


These two words emerge in verse 21 of Acts 13:16-21 which is a portion of Paul’s sermon that he  preached in the synagogue of Antioch in Pisidia:  


Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience. {17} The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. {18} And about the time of forty years [tessarakontaetes:G5063] suffered he their manners in the wilderness. {19} And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. {20} And after that he gave [unto them] judges about the space of four hundred and fifty years, until Samuel the prophet .{21}And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty [tessarakonta:G5062] years. [etos:G2094] 


You might have noticed the forty years in verse 18, which is actually a related word (G5063), combining forty and years into one expression.


The last notice in which we find these two terms is in Hebrews 3:17, which I will only mention for now, as we will have ample opportunity to investigate this verse, once we get there, Lord willing:  


But with whom was he grieved forty [tessarakonta:G5062]  years [etos:G2094] ? [was it] not with them that had sinned, whose carcases fell in the wilderness?


Well on that very solemn note we will have to conclude today’s study. Lord willing, in our next study we will delve into verse 10,  Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. 


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

Hebrews 3 - Part 9

December 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 9, and today’s date is December 19, 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.)


We are down to verse 10 in BMI’s ongoing study in the book of Hebrews. As I have stated previously, verses 7-11 is a quotation taken from Psalm 95:7-11, which we will be examining, Lord willing, after researching these Scriptures in Greek.


I Was Grieved [prosochthizo:G4360]


The expression, I was grieved or prosochthizo is only found in one other passage in this same chapter in verse 17, in which it is translated, was he grieved,


But with whom was he grieved [prosochthizo:G4360]  forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness?


Both of these citations are referring to that generation of God’s corporate people who died in the wilderness in their unbelief.


That [ekeinos:G1565] Generation [genea:G1074]


The next two words that are found together are that generation; that is ekeinos  and generation or genea, which only surfaces in one other reference which is verse 45 of Mattthew 12:38-45, which follows a number of significant events that precede this historical parable, namely:


  1. The true significance of the Sabbath, and the healing of the man with a withered hand.
  2. The healing of the deaf and dumb man that was also demon possessed.
  3. The prophecy of Isaiah concerning the Lord Jesus.
  4. The “unpardonable sin” or blasphemy of the Holy Spirit which the religious leaders of Jesus’ day corporately committed, as did the end-time churches and denominations, worldwide, and without exception. 
  5. Satan’s kingdom or house being divided and his spiritual prison being plundered.
  6. A tree is known by its fruits; what is in one’s heart  (or soul) comes out of the mouth, and in one’s actions.


Please note the four times the word generation occur in Matthew 12:38-45, Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. {39} But he answered and said unto them, An evil and adulterous generation [genea:G1074] seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: {40} For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. {41} The men of Nineveh shall rise in judgment with this generation [genea:G1074], and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here. {42} The queen of the south shall rise up in the judgment with this generation [genea:G1074], and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here. {43} When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. {44} Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, swept, and garnished. {45} Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that [ekeinos:G1565] man is worse than the first. Even so shall it be also unto this wicked generation. [genea:G1074]

They Do [planao:G4105] Alway [aei:G104] Err [planao:G4105] In Their Heart [kardia:G2588]


The next phrase in verse 10, …they do alway err in their heart… is comprised of three terms that only appear together in our verse, so we will have to examine them individually:


They Do Err [planao:G4105] 


They do err or planao  is a verb that is part of a “word family” that includes the noun form, error, as well as the Greek adjective, deceiver. The following references illustrate how God employs the verb form, planao, which is primarily translated as deceive, and to a much lesser extent as err, go astray, seduce, wander, and be out of the way:


As we progress through the book of Hebrews we will also be encountering this expression in Hebrews 5:2 and Hebrews 11:38,  in which this word is rendered a on them that are out of the way along with wandered respectively:   


Who can have compassion on the ignorant, and on them that are out of the way [planao:G4105]; for that he himself also is compassed with infirmity.


(Of whom the world was not worthy:) they wandered [planao:G4105] in deserts, and [in] mountains, and [in] dens and caves of the earth.


In the Bible Study portion of  BMI’s monthly  newsletter we have been focusing for a number of years on Matthew 24, going verse by verse. In that chapter this word, shall deceive, surfaces three times to indicate that the hallmark of the Great Tribulation (which is one of the main themes in that chapter) was unparalleled spiritual deception:


Matthew 24:5, 11, and 24 reveal: For many shall come in my name, saying, I am Christ; and shall deceive [planao:G4105] many. ... {11} And many false prophets shall rise, and shall deceive [planao:G4105] many. ... {24} For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive [planao:G4105] the very elect. 


This is also reiterated in the Old Testament in Jeremiah 9:2-9, which is speaking of judgment beginning at God’s own house first:


Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men. {3} And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD. {4} Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. {5} And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity. {6} Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD. {7} Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? {8} Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. {9} Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?


Here are some more passage that contain this term,. they do err or planao:  


In speaking of the false soothsayer, Balaam, and other false prophets/teachers, 2 Peter 2:15 provides this commentary, in which this word is expressed and are gone astray: Which have forsaken the right way, and are gone astray [planao:G4105], following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;


Lastly, 1 John 2:26 renders this as them that seduce: These [things] have I written unto you concerning them that seduce [planao:G4105] you.


Alway [aei:G104]

 

The indictment against God’s corporate people who are unsaved is intensified by introducing the little adverb alway or aie. This expression is found in seven other places,  and we will consider three of them that are germane to our subject.


Mark 15:6-15 records the account of the practice of pardoning a criminal once a year during the Feast of the Passover, which would be the modern day equivalent of our presidential or gubernatorial pardon. In verse eight this word is translated as he had ever: 


Now at [that] feast he released unto them one prisoner, whomsoever they desired. {7} And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection.{8} And the multitude crying aloud began to desire [him to do] as he had ever [aei:G104]  done unto them. {9} But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? {10} For he knew that the chief priests had delivered him for envy. {11} But the chief priests moved the people, that he should rather release Barabbas unto them. {12} And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews? {13} And they cried out again, Crucify him. {14} Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. {15} And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.


What is taking place in this narrative spiritually is the principle of “substitution.” Barabbas [Aramaic] whose name signifies “son of the Father,” typifies each of the elect, who by nature are criminals, yet they are pardoned, according to the subsequent citations, in which the expression Abba Father is utilized:


Mark 14:36 states: And he said, Abba [abba:G5], Father [pater:G3962], all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.


Romans 8:15 likewise adds: For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba [abba:G5], Father. [pater:G3962]


And Galatians 4:6 maintains: And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba [abba:G5], Father. [pater:G3962]

 

In order for this to work out and God’s justice not be violated, it was mandatory that Christ take the elects’ punishment, in the historical context, and by the full authority of the Roman government (representing God the Father), Christ was condemned to die, and Barabbas was sent free.  This principle of “substitution” is highlighted in 2 Corinthians 5:21,


For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.


Verse 51 of Acts 7:35-43 and 51-53 employs this term as Stephen, under divine inspiration, presents this witness to the members of the council, in which this is expressed as always. In recounting the history of God’s corporate people during the 40-year wilderness sojourn, this passage underscores the same truth that both Hebrews 3:7-11 and Psalm 95:7-11 set forth:  


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. {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 forty years. {37} This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. {38} This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us: {39} To whom our fathers would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt, {40} Saying unto Aaron, Make us gods to go before us: for [as for] this Moses, which brought us out of the land of Egypt, we wot not what is become of him. {41} And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. {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? {43} Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. ... {51} Ye stiffnecked and uncircumcised in heart and ears, ye do always [aei:G104]  resist the Holy Ghost: as your fathers [did], so [do] ye. {52} Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: {53} Who have received the law by the disposition of angels, and have not kept [it].


Verse 12 of Titus 1:10-16 includes this word as alway again:


For there are many unruly and vain talkers and deceivers, specially they of the circumcision: {11} Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. {12} One of themselves, [even] a prophet of their own, said, The Cretians [are] alway [aei:G104] liars, evil beasts, slow bellies. {13} This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; {14} Not giving heed to Jewish fables, and commandments of men, that turn from the truth. {15} Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their mind and conscience is defiled. {16} They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.


In Their Heart [kardia:G2588]


This next expression in Hebrews 3:10, …in their heart [or soul]is an important one because it gets to the real problem which underlies the ungenerate heart of man, as verse 7 of Jeremiah 17:7-10 maintains; please note the contrast between God’s elect in verses 7-8, (reminding us of Psalm 1) and the deceitful and desperately (which is actually incurably) wicked heart of the unsaved:


Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is. {8} For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. {9} The heart [is] deceitful above all [things], and desperately wicked: who can know it? {10} I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.


By the way it is only incurable by human achievement, since nothing is impossible with God during the “day” of salvation (according to Luke 1:37 - For with God nothing shall be impossible.). As a matter of fact, Jeremiah 17:5 emphasizes this as well:


Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.


The following Scriptures contain this word heart or kardia (from which we get our English word cardiac, with a “k” instead of a “c” as in English). This noun crops up 159 times in the New Testament as heart, and once as heart-broken.


Going back to Acts 7 we find this expression in verse 23 (referring to Moses) and then in verses 39, 51, and 54 speaking of God’s corporate people, and pinpointing that their real issue had to do with their (spiritual) heart condition: 


And when he was full forty years old, it came into his heart [kardia:G2588]

 to visit his brethren the children of Israel. ... {39} To whom our fathers would not obey, but thrust [him] from them, and in their hearts [kardia:G2588] turned back again into Egypt, ... {51} Ye stiffnecked and uncircumcised in heart  [kardia:G2588] and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye. ... {54} When they heard these things, they were cut to the heart  [kardia:G2588], and they gnashed on him with [their] teeth.


Verse 15 of 2 Corinthians 3:12-18 includes this word as well: Seeing then that we have such hope, we use great plainness of speech: {13} And not as Moses, [who] put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: {14} But their minds were blinded: for until this day the same vail remaineth untaken away in the reading of the old testament; which [vail] is done away in Christ. {15} But even to this day, when Moses is read, the vail is upon their heart.  [kardia:G2588] {16} Nevertheless, when it shall turn to the Lord, the vail shall be taken away. {17} Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty. {18} But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.


In Matthew 15:8, and 18-19 God makes this critical assessment:  This people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart [kardia:G2588] is far from me. ... {18} But those things which proceed out of the mouth come forth from the heart [kardia:G2588]; and they defile the man. {19} For out of the heart [kardia:G2588] proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:


Quoting Isaiah 61:1-2, verses 18-19 of Luke 4:16-30 show the anger and rage that God’s Word arouses within the hearts of those who are not God’s elect, but yet were part of the synagogue that the Messiah frequented in Nazareth: 


And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath, and stood up to read. {17} And there was delivered to him the book of the prophet Isaiah. 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 me to heal the broken-hearted [suntribo:G4937/kardia:G2588], 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 to them, This day is this scripture fulfilled in your ears. {22} And all bore him testimony, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? {23} And he said to them, Ye will surely say to me this proverb, Physician, heal thyself: whatever we have heard done in Capernaum, do also here in thy country. {24} And he said, Verily I say to you, No prophet is accepted in his own country. {25} But I tell you in truth, many widows were in Israel in the days of Elijah, when the heaven was shut three years and six months when great famine was throughout all the land: {26} But to none of them was Elijah sent, save to Sarepta, [a city] of Sidon, to a woman [that was] a widow. {27} And many lepers were in Israel in the time of Elisha the prophet; and none of them was cleansed, saving Naaman the Syrian. {28} And all they in the synagogue, when they heard these things, were filled with wrath, {29} And rose up, and thrust him out of the city, and led him to the brow of the hill on which their city was built, that they might cast him down headlong. {30} But he passing through the midst of them, went away,


It is for this very reason that God has inserted Romans 2:28-29 in the Bible to clarify (and verify) the definition of what a “true” Jew is: 

But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart [kardia:G2588], in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.


This really gets to the crux of what salvation entails. Both national Israel and the New Testament churches and denominations failed to properly understand Z KOP[-]\ the character of the salvation of the Bible.  Various  misconceptions led to a dangerous mixture of  “works and faith” together, which simply amounts to a “works gospel” that had no power to save anybody, throughout the very long “day” of salvation. What these two outward representations of the Kingdom of God on earth failed to recognize, was that salvation was outside the scope of human achievement, as Deuteronomy 10:16 and Jeremiah 4:4 command, not realizing that it is impossible to obey such directives, without committing suicide:


Deuteronomy 10:16 decrees: Circumcise therefore the foreskin of your heart [lebab:H3824], and be no more stiffnecked.


And Jeremiah 4:4 likewise demands: Circumcise yourselves to the LORD, and take away the foreskins of your heart [lebab:H3824], ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench [it], because of the evil of your doings.


Only those Jews (who had been born from above) would have grasped the reality that …Salvation [is] of the LORD (as Jonah 2:9 insists). Moreover God would have enabled them to see with spiritual understanding that such ceremonial observances were hiding a far greater spiritual fulfillment that only the Messiah could perform, according to Deuteronomy 30:6; please note how this Hebrew word for heart is employed three times:


And the LORD thy God will circumcise thine heart [lebab:H3824], and the heart [lebab:H3824] of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.


Have Known [ginosko:G1097] & Ways [hodos:G3598]


The last two (main) words in Hebrews 3:10 are have known or ginosko  and ways or hodos.  They surface together in three other places:


Romans 3:10-18 is quoting in part Psalm 14:1-3, and Psalm 53:1-4 in this portion of Scripture that reveals the sin nature of mankind (and really elaborates on what we read earlier from Jeremiah 17:9). Our two terms appear in verse 17 as the way and have known:  


As it is written, There is none righteous, no, not one: {11} There is none that understandeth, there is none that seeketh after God. {12} They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. {13} Their throat [is] an open sepulchre; with their tongues they have used deceit; the poison of asps [is] under their lips: {14} Whose mouth [is] full of cursing and bitterness: {15} Their feet [are] swift to shed blood: {16} Destruction and misery [are] in their ways: {17} And the way [hodos:G3598] of peace have [ginosko:G1097] they not known [ginosko:G1097]: {18} There is no fear of God before their eyes.  


Verse 20 of James 5:19-20 renders these expressions as know and way; by the way, the same word for they do err in Hebrews 3:10 is translated as do err in James 5:19, 


Brethren, if any of you do err [planao:G4105  from the truth, and one convert him;{20} Let him know [ginosko:G1097], that he which converteth the sinner from the error of his way [hodos:G3598] shall save a soul from death, and shall hide a multitude of sins.


Verse 35 of Luke 24:30-35 expresses these words as way and he was known, underscoring that the way to know Christ is through the breaking of bread, which are the Scriptures: 


And it came to pass, as he sat at meat with them, he took bread, and blessed [it], and brake, and gave to them.{31} And their eyes were opened, and they knew him; and he vanished out of their sight. {32} And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? {33} And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, {34} Saying, The Lord is risen indeed, and hath appeared to Simon. {35} And they told what things [were done] in the way [hodos:G3598], and how he was known [ginosko:G1097] of them in breaking of bread.


Well on that wonderful note, we have to conclude today’s study. Lord willing, in our next study we will proceed to verse 11 which teaches, So I sware in my wrath, They shall not enter into my rest.), and then we can discuss Psalm 95:7-11.


Please stay tuned for the rest of our Hymn Sing.

Hebrews 3 - Part 10

December 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 3 - Part 10, and today’s date is December 26, 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.)


Today we want to take a look at verse 11, beginning with the phrase, So I sware in my wrath…consisting of five Greek words that only appear together again in Hebrews 4:3,


So [hos:G5613] I Sware [omnuo:G3660] In [en:G1722] My [mou:G3450] Wrath [orge:G3709] 


For we which have believed do enter into rest, as he said, As [hos:G5613]  I have sworn [omnuo:G3660] in [en:G1722] my [mou:G3450] wrath [orge:G3709], if they shall enter into my rest: although the works were finished from the foundation of the world.


With that in mind, I would like for us to examine the two terms, I sware and wrath, more closely, as the word sware - having to do with God taking an oath - is a major theme that runs from Genesis to Revelation.


I Sware [omnuo:G3660] 


I sware or omnuo is a Greek verb that surfaces in 26 other references, and is always translated as sware, as the following citations testify:


Verse 73 of  Luke 1:67-79 translates this as he sware, and please note how God is linking that with the word the oath or horkos (H3727) in verse 73:     


And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, {68} Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people, {69} And hath raised up an horn of salvation for us in the house of his servant David; {70} As he spake by the mouth of his holy prophets, which have been since the world began: {71} That we should be saved from our enemies, and from the hand of all that hate us; {72} To perform the mercy [promised] to our fathers, and to remember his holy covenant; {73} The oath [horkos:G3727] which he sware [omnuo:G3660] 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.


David is also in view in verse 30 of Acts 2:25-35, in which this word is rendered had sworn, along with the expression with an oath:  For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: {26} Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: {27} Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. {28} Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. {29} Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. {30} Therefore being a prophet, and knowing that God had sworn [omnuo:G3660] with an oath [horkos:G3727]  to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; {31} He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. {32} This Jesus hath God raised up, whereof we all are witnesses. {33} Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. {34} For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, {35} Until I make thy foes thy footstool.


These next two references are taken from Hebrews 6 and 7 that really focus on Christ’s High Priestly office after the order of Melchisedec. Because we will be spending quite a bit of time on these verses when we get to those chapters, Lord permitting, I will only read the context that applies to our subject at hand. You might also recall that we covered these chapters in BMI’s The Lamb Slain From The Foundation Of The World series that is available on video on our YouTube channel and on our website along with the audio and transcript formats.


Verses 13 and 16 of Hebrews 6:9-20 include the word swear and he sware;  verse 16 also adds an oath, and notice how God ties both of these ideas into Melchisedec in verse 20: 


But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. {10} For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. {11} And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: {12} That ye be not slothful, but followers of them who through faith and patience inherit the promises. {13} For when God made promise to Abraham, because he could swear [omnuo:G3660] by no greater, he sware [omnuo:G3660] by himself, {14} Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. {15} And so, after he had patiently endured, he obtained the promise.  {16} For men verily swear by the greater: and an oath [horkos:G3727]   for confirmation [is] to them an end of all strife. {17} Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath [horkos:G3727]: {18} That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: {19} Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; {20} Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec


Similarly, in verse 21 of Hebrews 7:14-28 all three ideas are inserted - sware, oath, and Melchisedec, however  in Hebrews 7:20-21, and 28 a related (but different) word is employed for oath. Interestingly enough it is a compound noun made up of the word swear/sware or omnuo (G3660) and a derivative for oath or horkos (G3727), so when you put the two words together you get horkomosia (G3728), or the “taking of an oath,” as one would do in a court of law:  


For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. {15} And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, {16} Who is made, not after the law of a carnal commandment, but after the power of an endless life. {17} For he testifieth, Thou [art] a priest for ever after the order of Melchisedec. {18} For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. {19} For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God. {20} And inasmuch as not without an oath [horkomosia:G3728] [he was made priest]: {21} (For those priests were made without an oath [horkomosia:G3728]; but this with an oath [horkomosia:G3728] by him that said unto him, The Lord sware [omnuo:G3660] and will not repent, Thou [art] a priest for ever after the order of Melchisedec:) {22} By so much was Jesus made a surety of a better testament. {23} And they truly were many priests, because they were not suffered to continue by reason of death: {24} But this [man], because he continueth ever, hath an unchangeable priesthood. {25} Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. {26} For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; {27} Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. {28} For the law maketh men high priests which have infirmity; but the word of the oath [horkomosia:G3728], which was since the law, [maketh] the Son, who is consecrated for evermore.


The last entry that we want to ponder is in verse 6 of Revelation 10:5-6 which pertains to our present day, and once again the term omnuo (G3660) is rendered sware: 


And sware [omnuo:G3660] by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time [chronos:G5550] no [ou:G3756] longer [eti:G:2089]:


I would also like to draw your attention to the last three words in verse 6, time no longer.  What is most remarkable about these three words is the fact that they only surface in one other highly significant citation that takes place in our present, prolonged day of judgment. Some have used this verse to explain that after May 21, 2011, one is incapable of knowing the timing of the very last day, simply because there is time no longer. Not that physical time ceases, which we know is not the case, but rather that one cannot know the timing of the very last day. Amazingly, when we go to John 12:35 we discover something  profound: 


Then Jesus said unto them, Yet [eti:G:2089] a little while [chronos:G5550] is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not [ou:G3756] whither he goeth. 


In this verse, time is translated while, no is rendered not, and longer is expressed as yet. This reference is very similar to what we read in John 9:4,


 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.


This is also emphasized in Psalm 104:23, in which man, spiritually typifies the Lord Jesus Christ, and the evening, the cessation of salvation:


Man goeth forth unto his work and to his labour until the evening.


Wrath [orge:G3709]


Now we want to turn our attention to the expression wrath or orge in Hebrews 3:11, which I’ll repeat:


So I sware in my wrath [orge:G3709], They shall not enter into my rest.)


This word is found in 35 other notices, and here is a sampling to illustrate how God utilizes this term, which in our verse, is referring to those who were 20 years of age or older (with the exception of Joshua and Caleb) that died in the wilderness because of unbelief:


We have been learning much about God’s wrath in this “day” of judgment which has been ongoing since May 21, 2011, as Romans 2:5 maintains:


But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath [orge:G3709] and revelation of the righteous judgment of God;


One of many aspects that has been revealed during this time is expressed in Revelation 19:15, in which two major events are taking place simultaneously: one is that the world is being judged by God, Who is ruling this world with a rod of iron, and dividing the kingdom of Satan (according to Mark 3:24-26); concurrently God’s elect are being fed spiritually, as God has commanded His elect to do. Both of these connotations are embedded spiritually in the Greek word, shall rule or poimaino (G4165) which is translated as either rule or feed: 


And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule [poimaino:G4165] them with a rod of iron: and he treadeth the winepress of the fierceness and wrath [orge:G3709] of Almighty God.


Revelation 11:18 adds this description: And the nations were angry, and thy wrath [orge:G3709] is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.


Romans 9:22 reveals another aspect of God’s character with respect to His wrath in the “day” of judgment:  [What] if God, willing to shew [his] wrath [orge:G3709], and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:


Wonderfully and by God’s mercy and grace, God’s elect can latch on to the promises of God during this evil day as 1 Thessalonians 5:9 declares: For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,


Moving on in our examination of Hebrews 3:11, the next two main words that we want to investigate are shall enter [eiserchomai:G1525] and rest. [katapausis:G2663]  These two expressions emerge in six other passages; one more in this chapter, and the rest in Hebrews 4. In doing this, God is emphatically highlighting the spiritual relevance that these two terms convey since they are focused on entering the Kingdom of God, which is the (spiritual) rest that is in view. By contrast (and remember that the book of Hebrews is a book of contrasts) there is an inherent warning for us regarding those who did not enter into that rest as we see from the subsequent verses. This also brings to mind the admonition that I have cited before in 1 Corinthians 10:1-11 which certainly bears repeating:



Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; {2} And were all baptized unto Moses in the cloud and in the sea; {3} And did all eat the same spiritual meat; {4} And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. {5} But with many of them God was not well pleased: for they were overthrown in the wilderness. {6} Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. {7} Neither be ye idolaters, as [were] some of them; as it is written, The people sat down to eat and drink, and rose up to play. {8} Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. {9} Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. {10} Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. {11} Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.  


Shall Enter [eiserchomai:G1525] & Rest [katapausis:G2663]


Hebrews 3:18 acknowledges: And to whom sware he that they should [eiserchomai:G1525] not enter [eiserchomai:G1525] into his rest [katapausis:G2663], but to them that believed not?


Hebrews 4:1 provides this sober warning: Let us therefore fear, lest, a promise being left [us] of entering [eiserchomai:G1525] into his rest [katapausis:G2663], any of you should seem to come short of it. .


Hebrews 4:3 is a verse that verifies that the atonement took place in actuality at… the foundation of the world: For we which have believed do enter [eiserchomai:G1525] into rest [katapausis:G2663], as he said, As I have sworn in my wrath, if they shall enter [eiserchomai:G1525] into my rest [katapausis:G2663]: although the works were finished from the foundation of the world. 


Hebrews 4:5 qualifies that this entering into rest is conditional: And in this [place] again, If they shall enter [eiserchomai:G1525] into my rest. [katapausis:G2663] 


Then in Hebrews 4:10, one learns the reason for the “condition” - which is to cease from [one’s] own works - with respect to salvation, which is the teaching of the Sabbath (Saturday):  For he that is entered [eiserchomai:G1525] into his rest [katapausis:G2663], he also hath ceased from his own works, as God [did] from his


Lastly, Hebrews 4:11 offers this directive: Let us labour therefore to enter [eiserchomai:G1525] into that rest [katapausis:G2663], lest any man fall after the same example of unbelief.


Hebrews 4:11 can be somewhat confusing as it would seem to imply that one must …labour therefore to enter into that rest… and labour would indicate work of some kind. However, in this case the last phrase…lest any man fall after the same example of unbelief  helps us to understand what God intends by this “apparent” contradiction. (There are no real contradictions in the Bible.)


Unbelief or as it is sometimes translated, disobedience, is the natural (spiritual) state of unsaved man. They do not possess the faith of Christ, and hence are incapable of belief or faith, which is a gift from God as Ephesians 2:8-10 clarifies:


For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: {9} Not of works, lest any man should boast. {10} For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.


Someone will ask, so what kind of  labour is God talking about in Hebrews 4:11 that would give access to eternal rest or salvation, if God is forbidding work or merit of any kind? And that is a fair question. We recognize that throughout the Bible God gives all sorts of commands to the human race: Repent… Be baptized…Believe… Circumcise your heart…Strive to enter in, etc. God gave these directives to highlight man’s inability to carry them out.  Those who were deceived into thinking they could, failed this “test,” and this took place during that very long “day” of salvation. The only avenue that God did allow was for one to cry to God for His mercy, and to be under the hearing of the True Gospel of the Bible, because that was the spiritual environment in which salvation was taking place: in the Old Testament it was in the nation of Israel, and so Naaman the leper had to go to the prophet in Israel, as his wife’s little maid instructed. During the era of the New Testament churches and denominations it was in a faithful church. During the Latter Rain it would have been under the hearing of a faithful ministry that was not associated with any church or denomination.


This concludes our examination of Hebrews 3:7-11, so now we want to focus on the Old Testament counterpart to these verses, which are verses 7-11 of  Psalm 95:1-11 in the time that we have remaining


O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. {2} Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. {3} For the LORD [is] a great God, and a great King above all gods. {4} In his hand [are] the deep places of the earth: the strength of the hills [is] his also. {5} The sea [is] his, and he made it: and his hands formed the dry [land]. {6} O come, let us worship and bow down: let us kneel before the LORD our maker. {7} For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, {8} Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my work. {10} Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways: {11} Unto whom I sware in my wrath that they should not enter into my rest.


The first half of verse 7 is unique in that God has not included that in Hebrews 3:11, and we wonder why that is, which is why I wanted to read verses 1-7a as it is in stark contrast to verses 7b-11


So let’s consider these three phrases in this verse individually, beginning with the first one,


For [ki:H3588] He [huw’:H1931] [Is] Our God [’Elohiym:H430]


This is speaking about the elect spiritually, and from a Creation standpoint, all of mankind, as well as the rest of this spectacular universe that God established by opening His mouth, and what came forth generated a perfect cosmos. 


Curiously, I was only able to find two of these terms, He and our God together in Psalm 105:7,


He [ki:H3588] [is] the LORD our God [’Elohiym:H430]: his judgments [are] in all the earth. 


[Are] The People [`am:H5971] Of His Pasture [mir`iyth:H4830] 


The second phrase …[are] the people and of his pasture… is comprised of two words that only emerge together in the following two Scriptures:


Psalm 79:13 gloriously proclaims: So we thy people [`am:H5971]  and sheep of thy pasture [mir`iyth:H4830] will give thee thanks for ever: we will shew forth thy praise to all generations.


And Psalm 100:3 likewise declares: Know ye that the LORD he [is] God: [it is] he [that] hath made us, and not we ourselves; [we are] his people [`am:H5971], and the sheep of his pasture. [mir`iyth:H4830]  


The third phrase, …and the sheep of His hand… includes two expressions:


And The Sheep [tso’n:H6629] Of His Hand [yad:H3027]


These two terms are found in 11 other citations, and we will list some of them: 


In verse 19 of  Exodus 2:15-19 th seven daughters of Reuel (Moses’ father-in-law) relate this incident to their father concerning Moses: 


Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well. {16} Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father's flock. {17} And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. {18} And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?{19} And they said, An Egyptian delivered us out of the hand [yad:H3027] of the shepherds, and also drew [water] enough for us, and watered the flock. [tso’n:H6629] 


In verse 33 of Jeremiah 33:10-13 this beautiful promise of God shines through: Thus saith the LORD; Again there shall be heard in this place, which ye say [shall be] desolate without man and without beast, [even] in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, {11} The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD. {12} Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing [their] flocks to lie down. {13} In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks [tso’n:H6629] pass again under the hands [yad:H3027] of him that telleth [i.e., number] [them], saith the LORD.


I would like to conclude today’s study by reading verse 20 of Psalm 77:14-20 in which these two words appear again: 


Thou [art] the God that doest wonders: thou hast declared thy strength among the people. {15} Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah. {16} The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. {17} The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. {18} The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook. {19} Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known. {20} Thou leddest thy people like a flock [tso’n:H6629] by the hand [yad:H3027] of Moses and Aaron.


Lord willing, in our next study we will delve into verse 7b ff of Psalm 95, and compare that with what we have discovered in Hebrews 3:7-11. Please stay tuned for the rest of our Hymn Sing.

Hebrews 3 - Part 11

January 2, 2022


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 11, and today’s date is January 2, 2021.  I’ll read Psalm 95:7-11,


For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, {8} Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my work. {10} Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways: {11} Unto whom I sware in my wrath that they should not enter into my rest.


We are taking a detour in the book of Hebrews to compare Hebrews 3:7-11 which we recently examined with Psalm 95:7-11, which we began investigating towards the end of Part 10 last week. We left off at the latter part of verse 7, and the phrase…To day if ye will hear his voice… By performing this type of “word bridge,” we will see Lord willing, various similarities or differences that God is conveying between the Greek and the Hebrew.


Today [yowm:H3117] If [’im:H518] Ye Will Hear [shama`:H8085] His Voice [qowl:H6963]


The word today is the Hebrew term for “day” that we find throughout the Old Testament, and for many millennia  referred to the wonderful “day” of salvation spiritually. But for about a decade now we have entered into another “day” - the day of judgment - after God completed His “day” of salvation program, which is a cause for God’s saints to greatly rejoice. In spite of the difficulties that God’s people face, it behooves them to focus all the more on studying the Bible and feeding God’s sheep, as Paul, under divine inspiration exhorts in Philippians 3:13-15 3:



Brethren, I count not myself to have apprehended: but [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before, {14} I press toward the mark for the prize of the high calling of God in Christ Jesus. {15} Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 


If [’im:H518] 


The next expression if or ’im  (H518) in the phrase, To day if ye will hear his voice,  is used in a variety of ways, but in this instance it is a conditional particle, similar to what we find in the following Scriptures. Please note the “cause and effect” relationship, that is expressed in most of these verses by the particle if…and the conjunction…then:


Genesis 4:7 records part of what God said to Cain:  If [’im:H518] thou doest well, shalt thou not be accepted? and if [’im:H518]  thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him.


Verse 23 of Exodus 22:21-24 also states: Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. {22} Ye shall not afflict any widow, or fatherless child.  {23} If [’im:H518] thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; {24} And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. 


Exodus 19:5 likewise adds: Now therefore, if [’im:H518] ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine:


And Isaiah 58:13-14 decrees: If [’im:H518] thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words: {14} Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken [it].


Reminding us of various New Testament verses including Matthew 25:31-46, in which Christ’s commends the sheep (God’s elect), and indicts the goats (the non-elect) Proverbs 25:21 makes this declaration, in which this word surfaces twice: 


If [’im:H518] thine enemy be hungry, give him bread to eat; and if [’im:H518] he be thirsty, give him water to drink:


Psalm 89:30-32 presents this term at the beginning of verses 30 and 31: If [’im:H518] his children forsake my law, and walk not in my judgments; {31} If [’im:H518] they break my statutes, and keep not my commandments; {32} Then will I visit their transgression with the rod, and their iniquity with stripes.


If [ean:G1437] 


Similarly, in Part 6 we were introduced to the Greek counterpart if, or ean (G1437) in the latter part of Hebrews 3:6, 


But Christ as a son over his own house; whose house are we, if [ean:G1437] we hold fast the confidence and the rejoicing of the hope firm unto the end.


We discovered that this term, if or ean, was found in seven other places in the book of Hebrews, three of which are almost identical, namely, Hebrews 3:7 and 15 and 4:7,

 

Hebrews 3:7 and 15 maintain   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.


Notice the tremendous contrast between …harden not your hearts… and hold fast the confidence and the rejoicing of the hope firm unto the end.


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.


Practically speaking, drawing back is not only tantamount to harden[ing] your hearts, but also not liv[ing] by faith (which is the gift of God as Ephesians 2:8 insists). All of these spiritual postures - drawing back, harden your hearts, and not liv[ing] by faith -  are in direct opposition to two other references that are critically important; these are John 8:31 along with John 14:15 respectively: 


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;


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


The one continuing in the Word of God will likewise keep His commandments, (which is the essence of true Biblical love) because of what we read in Philippians 2:13,


For it is God which worketh in you both to will and to do of [his] good pleasure.





Ye Will Hear [shama`:H8085] 


The next expression in the phrase, Today if ye will hear his voice, in Psalm 95:7 is the term ye will hear or shama` (H8085), referring to God’s Voice or His Word. Incidentally, the next word, voice or qowl (H6963) also crops up in a number of these passages:  


Genesis 3:8 records mankind’s innate reaction to hide themselves from the voice of God, after Adam and Eve had sinned: And they heard [shama`:H8085] the voice [qowl:H6963] of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.


Zephaniah 3:2 translates the word ye will hear, as She obeyed, speaking of the disobedience of  God’s corporate people (whether national Israel or the New Testament churches that God judged): 


She obeyed [shama`:H8085] not the voice [qowl:H6963]; she received not correction; she trusted not in the LORD; she drew not near to her God.


Ezekiel 33:31-32 uses the analogy of music and singing to drive home the point that those who claim to be God’s saints relish what they hear, but sadly refuse to obey (indicating that they lack true Biblical love): 


And they come unto thee as the people cometh, and they sit before thee [as] my people, and they hear [shama`:H8085] thy words, but they will not do them: for with their mouth they shew much love, [but] their heart goeth after their covetousness.{32} And, lo, thou [art] unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear [shama`:H8085] thy words, but they do them not.


Daniel 9:6, 10-11, and 14 is part of Daniel’s lengthy confession and supplication to Jehovah: Neither have we hearkened [shama`:H8085] unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. ... {10} Neither have we obeyed [shama`:H8085] the voice [qowl:H6963] of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. {11} Yea, all Israel have transgressed thy law, even by departing, that they might not obey [shama`:H8085] thy voice [qowl:H6963]; therefore the curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him. ... {14} Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed [shama`:H8085] not his voice. [qowl:H6963]


Amos 8:11 depicts the spiritual environment that was characteristic of the Great Tribulation: Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing [shama`:H8085] the words of the LORD:


Numbers 14:22 and 27 likewise acknowledge the hard-heartedness of a great percentage of the Israelites in the wilderness: Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened [shama`:H8085] to my voice [qowl:H6963]; ... {27} How long [shall I bear with] this evil congregation, which murmur against me? I have heard [shama`:H8085] the murmurings of the children of Israel, which they murmur against me.


In these next Scriptures, God continues to reiterate this same theme of Israel’s rebellion in verse after verse after verse, which as I have pointed out a number of times in other studies, is an admonition for us, according to 1 Corinthians 10:11-12,


Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. {12} Wherefore let him that thinketh he standeth take heed lest he fall. 


Ezekiel 2:5, and 7-8 maintain: And they, whether they will hear [shama`:H8085], or whether they will forbear, (for they [are] a rebellious house,) yet shall know that there hath been a prophet among them. ... {7} And thou shalt speak my words unto them, whether they will hear [shama`:H8085], or whether they will forbear: for they [are] most rebellious. {8} But thou, son of man, hear [shama`:H8085] what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.


Ezekiel 3:4-7, and 10 similarly affirm Israel’s rebellion (which would include the New Testament churches that came under God’s wrath as well); notice the contrast that God is making with the other nations and Israel, along with Ezekiel (whose name means, “God strengthens”) and national Israel; in this passage our word is rendered as understand, hearken, and hear:  


And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. {5} For thou [art] not sent to a people of a strange speech and of an hard language, [but] to the house of Israel; {6} Not to many people of a strange speech and of an hard language, whose words thou canst not understand. [shama`:H8085]  Surely, had I sent thee to them, they would have hearkened [shama`:H8085]  unto thee. {7} But the house of Israel will not hearken [shama`:H8085]  unto thee; for they will not hearken [shama`:H8085]  unto me: for all the house of Israel [are] impudent and hardhearted. ... {10} Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear [shama`:H8085] with thine ears.


God’s indictment against His corporate people surfaces in Jeremiah 35:15, one of many similar expressions characterized by the declaration, I have sent also unto you all my servants the prophets, rising up early and sending… which is found numerous times throughout the Old Testament; this word is rendered hearkened here as well:  


I have sent also unto you all my servants the prophets, rising up early and sending [them], saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened [shama`:H8085] unto me.


Joshua 5:6 sums up the 40-year wilderness sojourn in a nutshell: For the children of Israel walked forty years in the wilderness, till all the people [that were] men of war, which came out of Egypt, were consumed, because they obeyed [shama`:H8085] not the voice [qowl:H6963] of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.


Isaiah 1:2, 10, and 15 continue this accusatory refrain, in which God calls the heavens and the earth as witnesses - as if in a court of law - to what He is about to announce: 


Hear [shama`:H8085], O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. ... {10} Hear [shama`:H8085] the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. ... {15} And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear [shama`:H8085]: your hands are full of blood.


Jeremiah 6:10, and 18-19 further adds: To whom shall I speak, and give warning, that they may hear [shama`:H8085]? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it. ... {18} Therefore hear [shama`:H8085], ye nations, and know, O congregation, what [is] among them. {19} Hear [shama`:H8085], O earth: behold, I will bring evil upon this people, [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.


Nehemiah’s prayer and confession (like Daniel’s) in Nehemiah 9:16-17 is telling; these words are expressed as and hearkened and to obey, and notice the distinction between God’s gracious character and the Israelites’ rebellion.   


But they and our fathers dealt proudly, and hardened [qashah:H7185] their necks, and hearkened [shama`:H8085] not to thy commandments, {17} And refused to obey [shama`:H8085], neither were mindful of thy wonders that thou didst among them; but hardened [qashah:H7185]  their necks, and in their rebellion appointed a captain to return to their bondage: but thou [art] a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.


The same word for and hardened and them but hardened appears in Proverbs 29:1,


He, that being often reproved hardeneth [qashah:H7185] [his] neck, shall suddenly be destroyed, and that without remedy.


Jeremiah 16:12 offers this stinging judgment: And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken [shama`:H8085] unto me:


Psalm 81:11 and 13 expresses the same kind of pathos when Christ lamented over the city of Jerusalem in Matthew 23:37-38,  But my people would not hearken [shama`:H8085]  to my voice; and Israel would none of me. ... {13} Oh that my people had hearkened [shama`:H8085]  unto me, [and] Israel had walked in my ways!


Matthew 23:37-38 corroborates the fact  that judgment began at God’s own house first: O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! {38} Behold, your house is left unto you desolate.


In Deuteronomy 30:11-20 we learn: For this commandment which I command thee this day, it [is] not hidden from thee, neither [is] it far off. {12} It [is] not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear [shama`:H8085]  it, and do it? {13} Neither [is] it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear [shama`:H8085]  it, and do it? {14} But the word [is] very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. {15} See, I have set before thee this day life and good, and death and evil; {16} In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. {17} But if thine heart turn away, so that thou wilt not hear [shama`:H8085], but shalt be drawn away, and worship other gods, and serve them; {18} I denounce unto you this day, that ye shall surely perish, [and that] ye shall not prolong [your] days upon the land, whither thou passest over Jordan to go to possess it. {19} I call heaven and earth to record this day against you, [that] I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: {20} That thou mayest love the LORD thy God, [and] that thou mayest obey his voice [qowl:H6963], and that thou mayest cleave unto him: for he [is] thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.


Ye Will Hear [akouo:G191] 


In Part 7 we considered the Greek term ye will hear or akouo (G191)  

Just as the Hebrew word for ye will hear or shama` (H8085) the Greek word underscores the paramount importance of hearing which is closely tied to obedience and the Voice or Word of God.  


The noun form form, derived from the verb form, ye will hear or akouo appears in verse 17 of Romans 10:6-21, which quotes in part what we just read in Deuteronomy 30:11-20,  


But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:) {7} Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) {8} But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach; {9} That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. {10} For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. {11} For the scripture saith, Whosoever believeth on him shall not be ashamed. {12} For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. {13} For whosoever shall call upon the name of the Lord shall be saved. {14} How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? {15} And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! {16} But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? {17} So then faith [cometh] by hearing [akoe:G189], and hearing [akoe:G189], by the word of God. {18} But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. {19} But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will anger you. {20} But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. {21} But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.


This also ties in to the numerous times that the Savior used the little phrase in the New Testament, He that hath ears to hear [akouo:G191] let him hear [akouo:G191] in Mark 4:9 for instance.


Let’s stop here. Lord willing in our next study we will continue our investigation of Psalm 95:7-11. Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 3 - Part 12

January 9, 2022


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 12, and today’s date is January 9, 2022.  I’ll read Psalm 95:7-11,


For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, {8} Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my work. {10} Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways: {11} Unto whom I sware in my wrath that they should not enter into my rest.


In our previous study we left off at the last word in Psalm 95:7, …his voice. 


His Voice [qowl:H6963]  


In Part 11 we encountered a number of Hebrew Scriptures that contained the word hear or shama` (H8085) as well as the term voice or qowl. The following references include just the term voice or qowl:


Exodus 23:20-22 sets forth this important warning: Behold, I send an Angel [Who is Christ] before thee, to keep thee in the way, and to bring thee into the place which I have prepared. {21} Beware of him, and obey his voice [qowl:H6963], provoke him not; for he will not pardon your transgressions: for my name [is] in him. {22} But if thou shalt indeed obey his voice [qowl:H6963], and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.


God stresses the supreme importance of obedience to His Voice or Word in Jeremiah 7:22-28, in which this expression, my voice and the voice surfaces in verses 23 and 28 respectively:



For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: {23} But this thing commanded I them, saying, Obey my voice [qowl:H6963], and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. {24} But they hearkened not, nor inclined their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward.  {25} Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]: {26} Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. {27} Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. {28} But thou shalt say unto them, This [is] a nation that obeyeth not the voice [qowl:H6963] of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.


This same truth is also pictured in the account of 1 Samuel 15:13-29 as Samuel admonishes King Saul for his disobedience, in which this word emerges in verses 14, 19-20, 22, and 24 as bleating, and the lowing, along with the voice. This is another historical parable as Saul represents the end-time churches and denominations that came under the wrath of God: 


And Samuel came to Saul: and Saul said unto him, Blessed [be] thou of the LORD: I have performed the commandment of the LORD. {14} And Samuel said, What [meaneth] then this bleating [qowl:H6963]  of the sheep in mine ears, and the lowing [qowl:H6963] of the oxen which I hear? {15} And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed. {16} Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on. {17} And Samuel said, When thou [wast] little in thine own sight, [wast] thou not [made] the head of the tribes of Israel, and the LORD anointed thee king over Israel? {18} And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed. {19} Wherefore then didst thou not obey the voice [qowl:H6963]  of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD? {20} And Saul said unto Samuel, Yea, I have obeyed the voice [qowl:H6963]  of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. {21} But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal. {22} And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice [qowl:H6963] of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams. {23} For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king. {24} And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. [qowl:H6963]  {25} Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD. {26} And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel. {27} And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. {28} And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, [that is] better than thou. {29} And also the Strength of Israel will not lie nor repent: for he [is] not a man, that he should repent. 


Please note the contrast between listening to the voice of God, rather than listening to the voice of the people, which Saul did by his own admission in verse 24, 


And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. [qowl:H6963] 


However, back in verse 13 he was quick to insist: … I have performed the commandment of the LORD.


The twin themes of disobedience and obedience run through Deuteronomy 8; the former as a warning, and the latter as God’s blessings. Our word in verse 20 is translated  unto the voice:


All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. {2} And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no. {3} And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live. {4} Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. {5} Thou shalt also consider in thine heart, that, as a man chasteneth his son, [so] the LORD thy God chasteneth thee. {6} Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. {7} For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; {8} A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; {9} A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones [are] iron, and out of whose hills thou mayest dig brass. {10} When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. {11} Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: {12} Lest [when] thou hast eaten and art full, and hast built goodly houses, and dwelt [therein]; {13} And [when] thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; {14} Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; {15} Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint; {16} Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; {17} And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth. {18} But thou shalt remember the LORD thy God: for [it is] he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day. {19} And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. {20} As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice [qowl:H6963] of the LORD your God.


This next passage is Psalm 29:1-11, in which this term, voice, arises in 7 of these verses (3-5, and 7-9) in which God’s Voice or Word is being exalted and praised majestically, as it deserves to be:


[A Psalm of David.] Give unto the LORD, O ye mighty, give unto the LORD glory and strength. {2} Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. {3} The voice [qowl:H6963]  of the LORD [is] upon the waters: the God of glory thundereth: the LORD [is] upon many waters. {4} The voice [qowl:H6963]  of the LORD [is] powerful; the voice of the LORD [is] full of majesty. {5} The voice [qowl:H6963]  of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. {6} He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. {7} The voice [qowl:H6963]  of the LORD divideth the flames of fire. {8} The voice [qowl:H6963]  of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. {9} The voice [qowl:H6963]  of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of [his] glory. {10} The LORD sitteth upon the flood; yea, the LORD sitteth King for ever. {11} The LORD will give strength unto his people; the LORD will bless his people with peace.


Voice [phone:G5456] 


One of the Scriptures that was mentioned  in Part 7 regarding the GReek word for voice or phone (G5456) emerges in John 10 along with the key word, hear or akouo (G191)  It was noted that just as in Hebrew we frequently find the terms, hear and voice together, so too in the Greek, as this passage underscores: 


I’ll read verses 3-5, 16, and 27, To him the porter openeth; and the sheep hear [akouo:G191] his 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 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 [akouo:G191] my voice [phone:G5456], and I know them, and they follow me: 


We can now proceed to verse 8 of  Psalm 95 which says:  Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness: 


Harden [qashah:H7185] 


The expression, harden or qashah is found in 27 other Scriptures, as either harden, hard, stiffnecked, grievous, and in eight other miscellaneous ways. It is the root of a “word family” that includes the term, stubbornness, which is how God characterizes the church in the wilderness (Israel) as Stephen pointed out, under divine inspiration, in verse 38 of Acts 7:37-43,


This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. {38} This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us: {39} To whom our fathers would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt, {40} Saying unto Aaron, Make us gods to go before us: for [as for] this Moses, which brought us out of the land of Egypt, we wot not what is become of him. {41} And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. {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? {43} Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. 


The following Scriptures are a sampling of the way that God employs this expression, which is used in quite a number of different contexts:


In verses 16-17 of Genesis 35:16-19, this word describes the severity of Rachel’s labor (with Benjamin) and she died in the process; it is rendered, and she had hard along with, when she was in hard  respectively:    


And they journeyed from Bethel [House of God]; and there was but a little way to come to Ephrath [Bethlehem - House of Bread]: and Rachel travailed, and she had hard [qashah:H7185] labour. {17} And it came to pass, when she was in hard [qashah:H7185] labour, that the midwife said unto her, Fear not; thou shalt have this son also. {18} And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. {19} And Rachel died, and was buried in the way to Ephrath, which [is] Bethlehem.


This word also carries the connotation of being oppressive and cruel; the latter depicts the heinous sin of Simeon and Levi whose wrath is labeled as such in verse 7 of Genesis 49:5-7 for plotting the murder of the men of Shechem - under the pretence of obeying God’s law - by being circumcised (in order to get revenge for Shechem having violated their sister Dinah): 

Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations. {6} O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. {7} Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel [qashah:H7185]: I will divide them in Jacob, and scatter them in Israel.


The oppression can also be exemplified by a yoke as we see from 1 Kings 12:4, in which the people of Israel (along with Jeroboam) approach King Rehoboam (Solomon’s son) with this request, to which he replied in verse 14:


Thy father made [qashah:H7185] our yoke [`ol:H5923] grievous [qashah:H7185 - verb]: now therefore make thou the grievous [qasheh:H7186 - adjective] service of thy father, and his heavy yoke [`ol:H5923] which he put upon us, lighter, and we will serve thee. ... {14} And spake to them after the counsel of the young men, saying, My father made your yoke [`ol:H5923] heavy, and I will add to your yoke [`ol:H5923]: my father [also] chastised you with whips, but I will chastise you with scorpions.


By contrast, in the New Testament we read about the Savior’s yoke which He places on each of His beloved children in Matthew 11:28-30,


Come unto me, all [ye] that labour and are heavy laden, and I will give you rest. {29} Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. {30} For my yoke [is] easy, and my burden is light.


Coming back to our Hebrew word, harden, we find that it is also used to delineate the stubbornness of both Pharaoh and Sihon, king of the Amorites:


God makes this pronouncement in Exodus 7:3, in which this is expressed as will harden: And I will harden [qashah:H7185] Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.


Deuteronomy 2:30 declares:  But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened [qashah:H7185] his spirit, and made his heart obstinate, that he might deliver him into thy hand, as [appeareth] this day.


In Deuteronomy 10:16 one discovers this impossible command (without taking one’s own life in the process), in which this word is expressed as stiffnecked.  


Circumcise therefore the foreskin of your heart, and be no more stiffnecked. [qashah:H7185] [`oreph:H6203] 


In this instance, the word, stiffnecked, is a compound word made up of the word harden or qashah and another word for neck or `oreph (H6203). Israel and those within the churches fail to recognize the spiritual dimension in this verse, which underscores man’s inability to keep any of the commands of God (apart from salvation) such as to repent, or confess, or believe, etc. not realizing that God has to accomplish each of these things (after salvation) in the life of the child of God. In the case of Deuteronomy 10:16, God gives the solution to this dilemma in  Deuteronomy 30:6, which ties into …the first and great commandment…:



And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live


We find the reference to the first and great commandment in Matthew 22:35-38, 


Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying, {36} Master, which [is] the great commandment in the law? {37} Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. {38} This is the first and great commandment. 


In Nehemiah 9:17 which is part of his supplication to God the two words, them but hardened and their necks are separated:


And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened [qashah:H7185] their necks [`oreph:H6203], and in their rebellion appointed a captain to return to their bondage: but thou [art] a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.


In Part 7 we discussed the Greek word, harden or skleruno.  


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 Hebrews 3:6, 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.  


Why don’t we stop here. Lord willing, in our next study we will continue examining the rest of Psalm 95:8. Please stay tuned for our Hymn Sing next.

Hebrews 3 - Part 13

January 16, 2022


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 13, and today’s date is January 16, 2022.  I’ll read Psalm 95:7-11,


For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, {8} Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my work. {10} Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways: {11} Unto whom I sware in my wrath that they should not enter into my rest.


Last week’s lesson ended on the word harden in verse 8. Actually the way this appears in Jay P. Green’s Interlinear Bible is Not do harden your hearts… Going back to verse 7b in the Interlinear, it would read like this: …Today if His voice you will hear, not do harden your hearts… where the emphasis lands on the not. Previously we discussed some of the passages that contain this term, harden or qashah (H7185) and as it turned out some of those citations included the expression heart(s) as well, but there are a few others that I would like to bring to your attention, before moving on in verse 8.


Harden [qashah:H7185]& Heart [lebab:H3824]


These two words, harden and hearts, surface in four other Scriptures, two of which we considered last week (Deuteronomy 2:30 and 10:16). The two remaining verses besides Psalm 95:8 are 2 Chronicles 36:13 and Job 9:4, in which these words are translated as and hardened his heart and in heart and hath hardened:  


I’ll read 2 Chronicles 36:1-21 in order to pick up some of the context:



Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem. {2} Jehoahaz [was] twenty and three years old when he began to reign, and he reigned three months in Jerusalem. {3} And the king of Egypt put him down at Jerusalem, and condemned the land in an hundred talents of silver and a talent of gold. {4} And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz his brother, and carried him to Egypt. {5} Jehoiakim [was] twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did [that which was] evil in the sight of the LORD his God. {6} Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon. {7} Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon. {8} Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they [are] written in the book of the kings of Israel and Judah: and Jehoiachin his son reigned in his stead. {9} Jehoiachin [was] eight years old when he began to reign, and he reigned three months and ten days in Jerusalem: and he did [that which was] evil in the sight of the LORD. {10} And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem. {11} Zedekiah [was] one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. {12} And he did [that which was] evil in the sight of the LORD his God, [and] humbled not himself before Jeremiah the prophet [speaking] from the mouth of the LORD. {13} And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened [qashah:H7185] his heart [lebab:H3824]  from turning unto the LORD God of Israel. {14} Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the LORD which he had hallowed in Jerusalem. {15} And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: {16} But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till [there was] no remedy. {17} Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave [them] all into his hand. {18} And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all [these] he brought to Babylon. {19} And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. {20} And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: {21} To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: [for] as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.


Incidentally, you might recall that Mr. Camping had explained that this last phrase regarding the land (which typifies the Kingdom of God) … kept sabbath, to fulfil threescore and ten years, had to with the faithful proclamation of the Gospel by God’s elect at the time of the end.


Verse 4 of Job 9:1-10 includes these two terms in this description of the Almighty and some of His awesome attributes: Then Job answered and said, {2} I know [it is] so of a truth: but how should man be just with God? {3} If he will contend with him, he cannot answer him one of a thousand. {4} [He is] wise in heart [lebab:H3824], and mighty in strength: who hath hardened [qashah:H7185] [himself] against him, and hath prospered? {5} Which removeth the mountains, and they know not: which overturneth them in his anger. {6} Which shaketh the earth out of her place, and the pillars thereof tremble. {7} Which commandeth the sun, and it riseth not; and sealeth up the stars. {8} Which alone spreadeth out the heavens, and treadeth upon the waves of the sea. {9} Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. {10} Which doeth great things past finding out; yea, and wonders without number.


Harden [skleruno:G4645] & Heart [kardia:G2588]


By contrast, in Part 7 we discussed the Greek terms, harden or skleruno (G4645), and heart or kardia (G2588) which were only found together in the following three very similar notices:


Hebrews 3:8 and 15 affirm: Harden [skleruno:G4645]  not your hearts [kardia:H2588], as in the provocation, in the day of temptation in the wilderness: ... {15} While it is said, To day if ye will hear his voice, harden [skleruno:G4645]  not your hearts [kardia:H2588], as in the provocation.


This is also the case in Hebrews 4:7, Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden [skleruno:G4645] not your hearts. [kardia:H2588]


There is also one other Scripture in which both of these words come into play, but not in the same verse; this would be Hebrews 3:12 and 13, in which they are expressed as heart and be hardened:


Take heed, brethren, lest there be in any of you an evil heart [kardia:H2588]

 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.


The next expression that warrants our consideration in Psalm 95:8 is  as in the provocation or m@riybah (H4808), which is one Hebrew word, found in six other references, in which it appears as strife or contention, or as Meribah Kadesh; we will consider four of these illustrations:


As In The Provocation [m@riybah:H4808]


You might recall that Meribah Kadesh, was one of the places in which the Israelites rebelled against Jehovah as we read in Numbers 20:1-13,


Then came the children of Israel, [even] the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh [Qadesh:H6946]; and Miriam died there, and was buried there. {2} And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. {3} And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! {4} And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? {5} And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it [is] no place of seed, or of figs, or of vines, or of pomegranates; neither [is] there any water to drink. {6} And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. {7} And the LORD spake unto Moses, saying, {8} Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. {9} And Moses took the rod from before the LORD, as he commanded him. {10} And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? {11} And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts [also]. {12} And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. {13} This [is] the water of Meribah [M@riybah:H4809]; because the children of Israel strove with the LORD, and he was sanctified in them.


You might remember that Moses disobeyed God in verse 11 as he was told to speak to the Rock, and it would release the water, but instead he struck it twice with his rod. This is a historical parable in which Moses (typifying God the Father) using the Rod (representing the Law of God) strikes the Rock (pointing to Christ) twice, exemplifying the Atonement at…the foundation of the world as the Lamb Slain (Revelation 13:8), in addition to the demonstration of that MOST SACRED OF ALL EVENTS in 33 AD when Christ hung on the cross. 




Numbers 27:12-14 is a succinct description of what I just quoted from Numbers 20. This word, as in the provocation, is rendered in the strife in Numbers 20:14. It also appears identically spelled as a proper noun further down in the verse as of Meribah (H4809). Additionally the expression in Kadesh (H6946) is part of a word-family that stems from a verb (qadash:H6042) that signifies holiness, consecration, and dedication; the noun form is holy place or sanctuary, so by putting these two ideas together you get “strife in the holy place or sanctuary,” referring to the rebellion of God’s to the sin of God’s corporate people; Israel in the first instance, and secondly the end-time New Testament churches and denominations. 


And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. {13} And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. {14} For ye rebelled against my commandment in the desert of Zin, in the strife [m@riybah:H4808] of the congregation, to sanctify me at the water before their eyes: that [is] the water of Meribah [M@riybah:H4809] in Kadesh [Qadesh:H6946] in the wilderness of Zin.


The other thing to keep in mind is that God labels Israel as …the church is the wilderness… in Acts 7:38, 


This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively [living] oracles [the Scriptures] to give unto us:


This is also reiterated in verse 51 of Deuteronomy 32:48-52. By the way, the word, ye sanctified in verse 51 is the verb that all the derivatives in this word-family stem from as I mentioned earlier: 


And the LORD spake unto Moses that selfsame day, saying, {49} Get thee up into this mountain Abarim, [unto] mount Nebo, which [is] in the land of Moab, that [is] over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: {50} And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: {51} Because ye trespassed against me among the children of Israel at the waters of Meribah [m@riybah:H4808] [M@riybah:H4809] -Kadesh [Qadesh:H6946], in the wilderness of Zin; because ye sanctified [qadash:H6942] me not in the midst of the children of Israel. {52} Yet thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel.


We also find this term in verse 8 of Genesis 13:5-12 as strife, regarding the amicable parting of company between Abraham and his nephew Lot. Spiritually, we can understand that this break between them as brethren, points to the expansion of the Gospel during the church age:   


And Lot also, which went with Abram, had flocks, and herds, and tents. {6} And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. {7} And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land. {8} And Abram said unto Lot, Let there be no strife [m@riybah:H4808], I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren. {9} [Is] not the whole land before thee? separate thyself, I pray thee, from me: if [thou wilt take] the left hand, then I will go to the right; or if [thou depart] to the right hand, then I will go to the left. {10} And Lot lifted up his eyes, and beheld all the plain of Jordan, that it [was] well watered every where, before the LORD destroyed Sodom and Gomorrah, [even] as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. {11} Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. {12} Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched [his] tent toward Sodom.


Provocation [parapikrasmos:G3894]


In Hebrew 3:7 we examined the word provocation or parapikrasmos [paraPI-KRAS-mas], which is a Greek noun that is only found in Hebrews 3:8 and 15. It is derived from the verb form,  provoke or  parapikraino. 


Did Provoke [parapikraino:G3893]


This 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.


Going back to what we just discussed about the Hebrew word for provocation or M@riybah/m@ribah, we have a dual example of what this term signifies:  strife - which was rebellion against God - that took place in the very location that bears this name.  


At this point we can now move forward to the last phrase in Psalm 95:8, namely, [and] as [in] the day of temptation in the wilderness, which consists of three Hebrew words that are only found together in this verse. That said, however, we do discover that as the day along with in the wilderness do emerge together in 17 other passages. But first I would like to spend some time investigating the term, of temptation or maccah [maah-saw], which is linked to Meribah in verse 7 of  Exodus 17:1-7, and appears to be the parallel passage to Numbers 20, although I can’t say that for sure because I have not worked on these two accounts:


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


[And] As [In] The Day [yowm:H3117] Of Temptation [maccah:H4531] In The Wilderness [midbar:H4057]  


In actuality, the location Massah is identically spelled to the term of temptation or maccah [maah-saw] (including the vowel pointing), and is found in these next four citations. Let’s consider these first, and then Lord willing, if we have enough time, we can examine the two expressions, as [in] the day and in the wilderness, which do surface together in a number of Scriptures:


In Deuteronomy 4:34 this word is rendered by temptations: Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations [maccah:H4531], by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?


This is also true of Deuteronomy 7:19, The great temptations [maccah:H4531] which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.


Likewise in Deuteronomy 29:3, The great temptations [maccah:H4531]  which thine eyes have seen, the signs, and those great miracles:


However, in Job 9:23 it is expressed as at the trial:  If the scourge slay suddenly, he will laugh at the trial [maccah:H4531] of the innocent.

 

Temptation [peirasmos:G3986]


In Part 7 it was noted that 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): 


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. 


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:


I think we’ll stop here. Lord willing, in our next study we will continue our examination of  as the day and in the wilderness. Please stay tuned for the remainder of our Hymn Sing next.