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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 4 - Part 8

June 26, 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 4 - Part 8, and today’s date is June 26, 2022. I’ll read Hebrews 4:1-12,

 

 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

In our last study we spent some time looking at Genesis 2:2, which is being quoted in Hebrews 4:4. Today we want to consider verse 5 which is quoting Psalm 95:11, in part. We actually ran across part of this verse in both Hebrews 3:11, along with Hebrews 4:3 respectively, in connection with the phrase, …they shall enter into my rest…, which besides verse 5, are the only passages that contain these four words together.

They Shall Enter [eiserchomai:G1525] Into [eis:G1519] My [mou:G3450] Rest [katapausis:G2663]

Hebrews 3:11 teaches: So I sware in my wrath, They shall [eiserchomai:G1525]  not enter [eiserchomai:G1525]  into [eis:G1519]  my [mou:G3450] rest.) [katapausis:G2663]

And Hebrews 4:3 acknowledges: For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter [eiserchomai:G1525] into [eis:G1519]  my [mou:G3450] rest [katapausis:G2663]: although the works were finished from the foundation of the world.

Once again we see that God is really underscoring this truth both in Chapter 3 as well as in Chapter 4 because it has everything to do with genuine salvation, as we have encountered various examples of unbelief  in these two chapters. We keep returning to the weighty admonition in 1 Corinthians 10:1-14 which is equally applicable to us today as it has been for generations of past saints: 

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 [apollumi:G622] 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 taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it]. {14} Wherefore, my dearly beloved, flee from idolatry.

Please note the verb, were destroyed, in verse 10. This is the verb form of the noun Apollyon in Revelation 9:11, speaking of the Lord Jesus Christ Who is the king of the locusts, as they typify God’s elect:

And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon [Abaddon:G3], but in the Greek tongue hath [his] name Apollyon. [Apollyon:G623] 

Apollyon corresponds to its Hebrew equivalent Abaddon, which is derived from the Hebrew noun abadon (abadon:H11/TWOT*2d), which in the Old Testament is rendered six times as destruction. Abadon, in turn, stems from the verb abad (H6/TWOT 2), which is primarily expressed as either perish or destroy. This is a good illustration of the relationship between Hebrew and Greek, since Greek and all other languages for that matter are derived from Hebrew, the first language which God Himself constructed. What boggles the mind is that Hebrew grammar, syntax, vowels, consonants, vowel pointings, and cantillation symbols (which are both grammatical and musical) are laid out in each verse of the Bible as an exquisite masterpiece composed of major and minor divisions, consisting of  noun and verbal phrases, which has been a topic of discussion in BMI’s monthly Beacon newsletter. These carefully orchestrated divisions, in turn, highlight the rich spiritual sustenance that God has woven into each verse and provide a way of looking at 2 Timothy 2:15 in a new light:

*Theological Wordbook of the Old Testament (TWOT)

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

With that in mind, let’s proceed to verse 6: 

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

In the Literal Translation (LITV) by Jay P. Green Sr. this verse is rendered as: Therefore, since it remains for some to enter into it, and those who formerly had the gospel preached did not enter in on account of disobedience,  

In this passage we see another dichotomy between God’s elect and God’s corporate people. The former entered the Kingdom of God (typified by the land of Canaan) by the Work and Faith of the Lord Jesus Christ exclusively at…the foundation of the world; the latter were excluded because they were not God’s sheep, and remained in unbelief. 

It Remaineth [apoleipo:G620]

The expression, it remaineth surfaces in the following five citations, and is a word like so many that we have encountered, that conveys both a positive as well as a negative connotation:

We will run across this same word in Hebrews 4:9, in which it is rendered as There remaineth, that underscores the glorious eternal rest in salvation that is the inheritance of all within the Body of Christ: 

There remaineth [apoleipo:G620] therefore a rest to the people of God.

On the other hand, Hebrews 10:26 has to do with the rebellion of God’s corporate people, which resulted in  God’s judgment beginning at His own house first; this is also translated again as there remaineth:  For if we sin wilfully after that we have received the knowledge of the truth, there remaineth [apoleipo:G620]  no more sacrifice for sins,

This is also the case in Jude 1:6 regarding the fallen angels or devils for whom God made no provision for redemption; this term is expressed as left: 

And the angels which kept not their first estate, but left [apoleipo:G620] their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

There are two other references in which this word appears as left and have I left in 2 Timothy 4:13 and 20 respectively. In the historical context, Paul is giving various instructions to his young protege Timothy.  I’m unable to pinpoint the spiritual time frame in which this is taking place as it relates to Paul, who is a type and figure of the child of God, but I will mention some of the nuances in this passage that are quite significant, and serve to demonstrate how God hides spiritual truth in His Word that the elect are to search out (according to Proverbs 25:2), having to do with two of these individuals, Carpus and Trophimus: 

The cloke [stems from the word “bringing to light”] that I left [apoleipo:G620] at Troas [Troy] with Carpus [derived from the word, “fruit”], when thou comest, bring [with thee], and the books [Word of God], [but] especially the parchments [Word of God]. ... {20} Erastus [“beloved”] abode [“abiding in Christ”] at Corinth [“satiated”?]: but Trophimus [stems from a word indicating spiritual food] have I left [apoleipo:G620] at Miletum [apparently means “pure white fine wool”] sick. [refers to the spiritual sickness of sin]

They To Whom It Was First [proteron:G4386] Preached [euaggelizo:G2097]

The next phrase that we want to consider in Hebrews 4:6 is …they to whom it was first preached… These two Greek expressions are only found again in verse 13 of Galatians 4:1-13, which is directed toward the Galatian church, which was infiltrated with those who were promoting a works gospel, not unlike the vast majority of churches and tele-evangelists of today:

Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; {2} But is under tutors and governors until the time appointed of the father. {3} Even so we, when we were children, were in bondage under the elements of the world: 

{4} But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, {5} To redeem them that were under the law, that we might receive the adoption of sons. {6} And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. {7} Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. {8} Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. {9} But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? {10} Ye observe days, and months, and times, and years. {11} I am afraid of you, lest I have bestowed upon you labour in vain. {12} Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all. {13} Ye know how through infirmity of the flesh I preached the gospel [euaggelizo:G2097] unto you at the first. [proteron:G4386] 

Of Unbelief [apeitheia:G543]

The last word in verse 6 is of unbelief, characterizing any who have been denied access to the Kingdom of God because they tried to find another “way” there instead of going through the narrow Way that leads to life, as Jesus warned in John 10:1 and 8-9,

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. ... {8} All that ever came before me are thieves and robbers: but the sheep did not hear them. {9} I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Here are some of the ways that God employs this term, of unbelief  or disobedience (apeitheia:G543) in the following Scriptures. This word, unbelief or disobedience stems from the adjective, apeithes (G545) or disobedience, which is a compound word made up of the alpha negative (G1) and the verb peitho (G3982) which is predominantly translated as persuade.

We will encounter this word again once we arrive at verse 11 of this Chapter Lord willing, in which it is expressed as of unbelief:  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. [apeitheia:G543]

Romans 11:30 speaks of the mutual relationship between the Jews and the Gentiles in God’s salvation program; please note the related term, not believed: For as ye in times past have not believed [apeitho:G544] God, yet have now obtained mercy through their unbelief: [apeitheia:G543]

Romans 11:32 sums up the essence of salvation for all within the Bride of Christ: For God hath concluded them all in unbelief [apeitheia:G543], that he might have mercy upon all.

Ephesians 2:2 declares the removal of God’s elect from Satan’s prison house (where the non-elect still reside) during the day of salvation, after which they were placed into the Kingdom of God’s dear Son: Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: [apeitheia:G543]

Ephesians 5:6 reveals how unsaved mankind is snared with vain words: Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. [apeitheia:G543]

Verse 6 of Colossians 3:1-17 renders this word, of disobedience, in this passage which is a very appropriate exhortation for God’s elect to keep in mind, especially in our present circumstances, and in light of what we have been discussing in this study: 

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. {2} Set your affection on things above, not on things on the earth. {3} For ye are dead, and your life is hid with Christ in God. {4} When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory. {5} Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: {6} For which things' sake the wrath of God cometh on the children of disobedience [apeitheia:G543]: {7} In the which ye also walked some time, when ye lived in them. {8} But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. {9} Lie not one to another, seeing that ye have put off the old man with his deeds; {10} And have put on the new [man], which is renewed in knowledge after the image of him that created him: {11} Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all. {12} Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; {13} Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye. {14} And above all these things [put on] charity, which is the bond of perfectness. {15} And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. {16} Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. {1} And whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him.

In verse 7 we read: Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

He Limiteth [horizo:G3724]

Let’s explore the term, he limiteth, which is also rendered as determine, ordain, and declare and emerges in seven other citations, and we will consider six of them. And once again we are confronted with the reality of a certain day, in addition to the expression To day (which is repeated twice), and then the austere warning, harden not your hearts, as God keeps pounding away insistently at this refrain in both Hebrews 3 and 4. 

Verse 22 of Luke 22:19-23 records one of the events at the “Last Supper” regarding who should betray the Savior; this word is translated it was determined: 

And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. {20} Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you. {21} But, behold, the hand of him that betrayeth me [is] with me on the table. {22} And truly the Son of man goeth, as it was determined [horizo:G3724]: but woe unto that man by whom he is betrayed! {23} And they began to enquire among themselves, which of them it was that should do this thing.

Verse 23 of Acts 2:22-24 is part of Peter’s sermon delivered under divine inspiration on the Day of Pentecost, and the start of the New Testament church age which was to last 1955 years. Incidentally, in this passage we find another proof that no sins were being paid for in 33 AD because Christ’s body did not corrupt as it did at … the foundation of the world:  

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:{23} Him, being delivered by the determinate [horizo:G3724] counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: {24} Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. {25} 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.

Acts 10:42 is part of Peter’s testimony (under divine inspiration) to Cornelius and his companions regarding the fact that God had chosen both Jew and Gentile alike to be the recipients of His Divine Love and Grace in salvation; this word is rendered here as was ordained:

 And he commanded us to preach unto the people, and to testify that it is he which was ordained [horizo:G3724] of God [to be] the Judge of quick [“living”] and dead.

Acts 17:26 and 31 include these terms as and hath determined along with he hath ordained as Paul preached his sermon, under divine inspiration, on Mars’ Hill in Athens, after which he received three responses which could be always expected during the “day” of salvation when the Gospel was proclaimed, as verses 32 and 34 pinpoint:    

And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined [horizo:G3724]  the times before appointed, and the bounds of their habitation; ... {31} Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained [horizo:G3724]; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead. {32} And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter]... {34} Howbeit certain men clave unto him, and believed: among the which [was] Dionysius the Areopagite, and a woman named Damaris, and others with them.

Verse 4 of Romans 1:1-6 translates this expression And declared  in this powerful affirmation of Christ’s resurrection at the foundation of the world, as these first six verses introduce us to the book of Romans: 

Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God, {2} (Which he had promised afore by his prophets in the holy scriptures,) {3} Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; {4} And declared [horizo:G3724] [to be] the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

I think we’ll stop here. Lord willing, in our next lesson we will continue our investigation of Hebrews 4:7. Please stay tuned for the remainder of our Hymn Sing.

Hebrews 4 - Part 9

July 3, 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 4 - Part 9, and today’s date is July 3, 2022. I’ll read Hebrews 4:1-12,

 

 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

In our previous study we began looking at the first word in verse 7, Again he limiteth… which we learned also has the following connotations, since it is also rendered as determine, ordain, and declare. 

So let’s continue examining the rest of this verse …a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.  

I mentioned this previously, but it’s worth repeating that this verse is quoting verses 7-8 of Psalm 95:7-11, which was discussed in some detail when we were investigating Hebrews 3:7-11: 

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:

A Certain [tis:G5100] Day [hemera:G2250]

We ran across these two terms, a certain and day back in Chapter 3 in verse 13, with the accompanying admonition to not …be hardened through the deceitfulness of sin, which God continues to emphasize in Hebrews 3 and 4 repeatedly. Why? 

But exhort one another daily [hemera:G2250], while it is called To day; lest any [tis:G5100] of you be hardened through the deceitfulness of sin.

It is so easy for people to assume that they are a child of God based upon their own examination of themselves, which introduces an insidious element of bias; and more often than not, by relying on their own sin-tainted works.

Verse 31 of Luke 13:22-35 renders these two words as certain and day, while highlighting seven crucial Biblical themes including: the shutting of the door of salvation in this present “day” of judgment; God’s sovereignty in His election program; the first and the last; striv[ing] to enter in at the strait gate [i.e., the Kingdom of God]; the necessity of the Gospel going forth in the “day” of salvation, exemplified by Christ’s own ministry; Christ’s atonement at … the foundation of the world; and judgment beginning at God’s own house first:

And he went through the cities and villages, teaching, and journeying toward Jerusalem. {23} Then said one unto him, Lord, are there few that be saved? And he said unto them, {24} Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. {25} When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:{26} Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. {27} But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity. {28} There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out. {29} And they shall come from the east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God. {30} And, behold, there are last which shall be first, and there are first which shall be last. {31} The same day [hemera:G2250] there came certain [tis:G5100] of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. {32} And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third [day] I shall be perfected. {33} Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem. {34} O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not! {35} Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until [the time] come when ye shall say, Blessed [is] he that cometh in the name of the Lord.

Verse 9 of John 11:7-11 expresses these words as day and any man, and typifies our day and the current “delay in drawing” that was underscored in BMI’s study, titled The Delay, since Lazarus is also a picture of God’s elect today:   

Then after that saith he to [his] disciples, Let us go into Judaea again. {8} [His] disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? {9} Jesus answered, Are there not twelve hours in the day [hemera:G2250] ? If any man [tis:G5100] walk in the day, he stumbleth not, because he seeth the light of this world. {10} But if a man walk in the night, he stumbleth, because there is no light in him. {11} These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

Verse 37 of John 7:1-39 is another passage that exemplifies our present time with respect to the Feast of Tabernacles spiritually, in which these terms are also translated as day and any man: 

After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. {2} Now the Jews' feast of tabernacles was at hand. {3} His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. {4} For [there is] no man [that] doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. {5} For neither did his brethren believe in him. {6} Then Jesus said unto them, My time is not yet come: but your time is alway ready. {7} The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. {8} Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. {9} When he had said these words unto them, he abode [still] in Galilee. {10} But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. {11} Then the Jews sought him at the feast, and said, Where is he? {12} And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. {13} Howbeit no man spake openly of him for fear of the Jews. {14} Now about the midst of the feast Jesus went up into the temple, and taught. {15} And the Jews marvelled, saying, How knoweth this man letters, having never learned? {16} Jesus answered them, and said, My doctrine is not mine, but his that sent me. {17} If any man will do his will, he shall know of the doctrine, whether it be of God, or [whether] I speak of myself. {18} He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. {19} Did not Moses give you the law, and [yet] none of you keepeth the law? Why go ye about to kill me? {20} The people answered and said, Thou hast a devil: who goeth about to kill thee? {21} Jesus answered and said unto them, I have done one work, and ye all marvel. {22} Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. {23} If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? {24} Judge not according to the appearance, but judge righteous judgment. {25} Then said some of them of Jerusalem, Is not this he, whom they seek to kill? {26} But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? {27} Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. {28} Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. {29} But I know him: for I am from him, and he hath sent me. {30} Then they sought to take him: but no man laid hands on him, because his hour was not yet come. {31} And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this [man] hath done? {32} The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. {33} Then said Jesus unto them, Yet a little while am I with you, and [then] I go unto him that sent me. {34} Ye shall seek me, and shall not find [me]: and where I am, [thither] ye cannot come. {35} Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? {36} What [manner of] saying is this that he said, Ye shall seek me, and shall not find [me]: and where I am, [thither] ye cannot come? {37}  In the last day [hemera:G2250], that great [day] of the feast, Jesus stood and cried, saying, If any man [tis:G5100] thirst, let him come unto me, and drink. {38} He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. {39} (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet [given]; because that Jesus was not yet glorified.) 

Here are a few more examples of how God employs these two expressions, a certain and  day together. Some of these passages are quite lengthy, but they reveal many Biblical truths that God has opened up to His people progressively for over three decades: 

The hardening of the heart also surfaces in verse 9 of Acts 19:8-10, in which these two expressions appear as divers and daily: 

 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 [tis:G5100] were hardened, and believed not, but spake evil  of that way before the multitude, he departed from them, and separated the disciples, disputing daily [hemera:G2250] 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.

Verse 8 of 1 Corinthians 10:1-14 renders these words as some and day, as this significant chapter has cropped up numerous times in our study:

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 [tis:G5100]  of them committed, and fell in one day [hemera:G2250] three and twenty thousand. [represents judgment] 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. {12} Wherefore let him that thinketh he standeth take heed lest he fall. {13} There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it]. {14} Wherefore, my dearly beloved, flee from idolatry.

Verse 41 of Acts 13:14-48 quotes Habakkuk 1:5, rendering these words as days and a man in Paul’s sermon to those in Antioch as he recounts the history of the nation of Israel; notice how God led him to tie this into Christ’s atonement at …the foundation of the world, when Christ did experience corruption (decay) which is contrasted with his death on the Cross  and subsequent resurrection in 33 AD, in which His body did not undergo corruption (decay):  

 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. {15} And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on. {16} 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 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 years. {22} And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfil all my will. {23} Of this man's seed hath God according to [his] promise raised unto Israel a Saviour, Jesus: {24} When John had first preached before his coming the baptism of repentance to all the people of Israel. {25} And as John fulfilled his course, he said, Whom think ye that I am? I am not [he]. But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose. {26} Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. {27} For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him]. {28} And though they found no cause of death [in him], yet desired they Pilate that he should be slain. {29} And when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre. {30} But God raised him from the dead: {31} And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. {32} And we declare unto you glad tidings, how that the promise which was made unto the fathers, {33} God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. {34} And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the sure mercies of David. {35} Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption. {36} For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: {37} But he, whom God raised again, saw no corruption. {38} Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins: {39} And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. {40} Beware therefore, lest that come upon you, which is spoken of in the prophets; {41} Behold, ye despisers, and wonder, and perish: for I work a work in your days [hemera:G2250], a work which ye shall in no wise believe, though a man [tis:G5100] declare it unto you. {42} And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. {43} Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. {44} And the next sabbath day came almost the whole city together to hear the word of God. {45} But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. {46} Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. {47} For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. {48} And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

I’ll just mention one more Scripture before we proceed on in verse 7, which is the exhortation in Hebrews 10:25, and this will be covered in greater detail once we arrive there, the LORD permitting. This verse speaks of the paramount importance of one’s exclusive one-to-one fellowship with the Members of the Trinity, which is the essence of what God expects for His people on the Sunday Sabbath; these words emerge as of some and day: 

Not forsaking the assembling of ourselves together, as the manner of some [tis:G5100]  [is]; but exhorting [one another]: and so much the more, as ye see the day [hemera:G2250] approaching.

Saying [lego:G3004] In [en:G1722] David [Dabid:G1138]

The next phrase that we encounter in Hebrews 4:7 is made up of three words, saying in David. As we consider how God uses these terms elsewhere in the Bible, we want to bear in mind that David is a great type and figure of Christ Himself.

Verses 9 and 15 of Matthew 21:4-20 likewise express these words as saying, in, and David in these verses. Please note that over half a dozen Old Testament references are quoted in this portion of Scripture:   

All this was done, that it might be fulfilled which was spoken by the prophet, saying, {5} Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. [Isaiah 62:11; Zechariah 9:9] {6} And the disciples went, and did as Jesus commanded them, {7} And brought the ass, and the colt, and put on them their clothes, and they set [him] thereon. {8} And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed [them] in the way. {9} And the multitudes that went before, and that followed, cried, saying [lego:G3004], Hosanna to the Son of David [Dabid:G1138]: Blessed [is] he that cometh in [en:G1722]  the name of the Lord; Hosanna in [en:G1722] the highest. [Psalm 118:25-26] {10} And when he was come into Jerusalem, all the city was moved, saying, Who is this? {11} And the multitude said, This is Jesus the prophet of Nazareth of Galilee. {12} And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, {13} And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. [Isaiah 56:7; Jeremiah 7:11] {14} And the blind and the lame came to him in the temple; and he healed them. {15} And when the chief priests and scribes saw the wonderful things that he did, and the children crying in [en:G1722]  the temple, and saying [lego:G3004], Hosanna to the Son of David [Dabid:G1138]; they were sore displeased, {16} And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? [Psalm 8:2] {17} And he left them, and went out of the city into Bethany; and he lodged there. {18} Now in the morning as he returned into the city, he hungered. {19} And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. {20} And when the disciples saw [it], they marvelled, saying, How soon is the fig tree withered away! 

Notice the allusions to God’s judgment beginning at His own house first in verses 12 and 13, which is also expressed spiritually by the wither[ing] of the fig tree in verses 19-20. 

David, as an exceptional type and figure of the Savior, is also seen in verse 35 of Mark 12:35-37, in which these terms again appear as in, say/and said, and of David; by the way Psalm 110:1 is quoted in verse 26,   

And Jesus answered and said [lego:G3004], while he taught in [en:G1722]  the temple, How say [lego:G3004] the scribes that Christ is the Son of David [Dabid:G1138]? {36} For David [Dabid:G1138] himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. [Psalm 110:1] {37} David [Dabid:G1138]

 therefore himself calleth him Lord; and whence is he [then] his son? And the common people heard him gladly.

Revelation 3:7 is set in the context of the seven churches (that typify all the New Testament churches and denominations) that came under God’s wrath worldwide and without exception): 

And to the angel of the church in [en:G1722] Philadelphia write; These things saith [lego:G3004] he that is holy, he that is true, he that hath the key of David [Dabid:G1138], he that openeth, and no man shutteth; and shutteth, and no man openeth; [Isaiah 22:22]

Why don’t we stop here. Lord willing, in our next study we will continue our examination of the rest of verse 7, and move on to verse 8. Please stay tuned for the remainder of our Hymn Sing next.

Hebrews 4 - Part 10

July 10, 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 4 - Part 10, and today’s date is July 10, 2022. I’ll read Hebrews 4:1-12,

 

 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

In our previous study we left off at the latter part of verse 7…To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 

To day [semeron:G4594]

Let’s consider the word To day which we have already encountered in Chapter 3, three times in verses 7, 13, and 15 as God goes to great lengths to drive home the singular importance of this threefold command: Today…if you will hear His voice…harden not your hearts. Each of these directives carry enormous weight as we shall discover.

First and foremost, all one has is To day. We are not guaranteed another day, as James 4:13-15 is quick to point out, in which this is again translated as To day:

Go to now, ye that say, To day [semeron:G4594] or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: {14} Whereas ye know not what [shall be] on the morrow. For what [is] your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. {15} For that ye [ought] to say, If the Lord will, we shall live, and do this, or that.

This reminds us of two truths. The brevity of human existence as well as the special character of today. It is too easy to take this day for granted, but we must not do that, because it could be our last day. Rather it is far wiser to approach each day with the mindset of Ecclesiastes 12:13,

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this [is] the whole [duty] of man.

That verse is the true essence of the abundant life - a life lived to and for the glory of God, by His enabling, as He works in the life of each of His children. We also want to keep in mind that the Savior Himself is spiritually the Day, according to Psalm 118:24,

This [is] the day [yowm:H3117/TWOT *852] [which] the LORD hath made; we will rejoice and be glad in it.   

*Theological Wordbook of the Old Testament (TWOT)

On other places we read of Christ being… the Day Star [2 Peter 1:19] Who ...arises with healing in His wings…[Malachi 4:2]

Another Scripture to keep in mind is the exhortation in 2 Corinthians 1:18-22,

But [as] God [is] true, our word toward you was not yea and nay. {19} For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. {20} For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us. {21} Now he which stablisheth us with you in Christ, and hath anointed us, [is] God; {22} Who hath also sealed us, and given the earnest of the Spirit in our hearts. 

Though we might find ourselves in the midst of trials or tribulations and seemingly insurmountable challenges, we recognize that God is still on His throne, orchestrating the events in our lives, in order to produce …a vessel for the finer… as Proverbs 25:4 and 17:3 acknowledge: 

Proverbs 25:4 maintains: Take away the dross from the silver, and there shall come forth a vessel for the finer.

And Proverbs 17:3 adds:  The fining pot [is] for silver, and the furnace for gold: but the LORD trieth the hearts.

This same theme is also picked up in the following notices in both the Old and New Testaments, revealing God’s infinite love and care for each of His redeemed sheep, as the [Great] Shepherd and Bishopof their souls, as both 1 Peter 2:25  and Hebrews 13:20-21 so powerfully affirm: 

1 Peter 2:25 teaches: For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Hebrews 13:20-21 likewise asserts: Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, {21} Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen. 

Malachi 3:3 further underscores this divine purging process: And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

2 Timothy 2:20-21 also reveals that this process involves a continuing degree of usefulness, which in turn gives God even more glory and honor:  

But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. {21} If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.

So when we feel overwhelmed by the vicissitudes of this life, let’s try to remember the admonition of  1 Peter 1:7, 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:

With that in mind, let’s go back to this word To day, and see how God employs this very important word as we face this day - the Sabbath day - and our relationship with the Triune God by His mercy:

To day [semeron:G4594]

As I mentioned, we encountered the word To day in the previous chapter in Hebrews 3:7, 13, and 15 

Wherefore (as the Holy Ghost saith, To day [semeron:G4594]

 if ye will hear his voice, ... {13} But exhort one another daily, while it is called To day [semeron:G4594]; lest any of you be hardened through the deceitfulness of sin. ... {15} While it is said, To day [semeron:G4594]

 if ye will hear his voice, harden not your hearts, as in the provocation.

This word also emerges in the Lord’s Prayer with regard to the spiritual nourishment of the Bread of Life that is our very Life, as Matthew 6:11 highlights: Give us this day [semeron:G4594] our daily bread.

We also ran across this word in Hebrews 1:5 which is a quotation taken from Psalm 2:7,

In Hebrews 1:5 the distinction between the ministry of the angels on behalf of God’s elect was contrasted with the superiority of Christ’s Divine Office as Prophet, Priest, and King:  For unto which of the angels said he at any time, Thou art my Son, this day [semeron:G4594] have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

And Psalm 2:7 reveals: I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.

This is also reiterated in Acts 13:33, which is another quotation of Psalm 2:7, and the magnificent testimony of the Resurrection (or “Re-birth”) if you will) that followed the Atonement at ….the foundation of the world,  

God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

The theme of the Death and Resurrection of Christ which includes the death and resurrection of the entire Body of Christ, referred to as His bones or all [i.e., my members are also in view in Psalm 139:15-16, even though they had not yet been created at … the foundation of the world:

My substance [i.e., bones] was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth. {16} Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them. 

We are also going to discover this expression, Today, again if God allows us to get to Hebrews 5:5 and Hebrews 13:8 respectively, in which they surface again:

Hebrews 5:5 also quotes Psalm 2:7,  So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day [semeron:G4594]  have I begotten thee.

And Hebrews 13:8 underscores the eternal character of God the Son:  Jesus Christ the same yesterday, and to day [semeron:G4594], and for ever.

Before we investigate the phrase in Hebrews 4:7  …if ye will hear His Voice… let’s consider the phrase…after so long a time…

After [meta:G3326] So Long  [tosoutos:G5118] A Time [chronos:G5550] 

This phrase is made up of three words, which only emerge together again in verse 9 of John 14:6-15 as so long time with. In this passage, the Lord Jesus is explaining various truths to Phillip in the historical context [and to all God’s people in the process] regarding His relationship to the Father, ending with the definition of Biblical Love:

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. {7} If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. {8} Philip saith unto him, Lord, shew us the Father, and it sufficeth us. {9} Jesus saith unto him, Have I been so long [tosoutos:G5118] time [chronos:G5550] with [meta:G3326]  you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father? {10} Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. {11} Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake. {12} Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father. {13} And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. {14} If ye shall ask any thing in my name, I will do [it]. {15} If ye love me, keep my commandments.

Now we can turn our attention to the second directive …if ye will hear His Voice…

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

We have already encountered this phrase when we were discussing Hebrews 3, as it is found in verses 7 and 15, and in one other notice, in Revelation 3:20, 

Hebrews 3:7 and 15 announce:  Wherefore (as the Holy Ghost saith, To day if [ean:G1437] ye will hear  [akouo:G191] his [autos:G846] voice [phone:G5456], ... {15} While it is said, To day if [ean:G1437] ye will hear  [akouo:G191] his [autos:G846] voice [phone:G5456], harden not your hearts, as in the provocation.

Revelation 3:20 renders these terms as if, hear, and voice; additionally the pronoun, His is translated as him or he three times:  Behold, I stand at the door, and knock: if [ean:G1437] any man hear [akouo:G191] my voice [phone:G5456], and open the door, I will come in to him [autos:G846], and will sup with him [autos:G846], and he [autos:G846] with me.

Harden Not Your Hearts

The last phrase in verse 7…harden not your hearts… only occurs again in Hebrews 3:8 and 15 which we have already examined, along with its Hebrew counterpart in Psalm 95:7-11, which is being quoted in Hebrews 3:7-11, and we spent some time researching that passage as well. So, let’s proceed to Hebrews 4:8-9,

For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God.

These two verses also tie back to verse 6, which makes the distinction that the majority of Israelites in the wilderness did not enter into the Promised Land (aka: the Kingdom of God) because of unbelief or disobedience:

 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

This is setting up the spiritual picture that the elect Gentiles (as well as the elect Jews) had to enter the eternal rest of salvation that Christ had secured for them at… the foundation of the world. This spanned the time frame of that very, very long “day” of salvation. In verse 5, the word for rest is a noun, but in verse 8 the related expression, had given rest is utilized, which is a verb:

And in this [place] again, If they shall enter into my rest. [katapausis:G2663]

Had Given Rest [katapauo:G2664]

Besides Hebrews 4:8, this word is only found in the following three citations:

In verse 18 of Acts 14:8-19,  this expression is translated as restrained they, in this account involving the healing of the crippled man of Lystra, where Paul was stoned to death, but by God’s grace, God allowed him to live, and continue his ministry:  

And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: {9} The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, {10} Said with a loud voice, Stand upright on thy feet. And he leaped and walked. {11} And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. {12} And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. {13} Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. {14} [Which] when the apostles, Barnabas and Paul, heard [of], they rent their clothes, and ran in among the people, crying out, {15} And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: {16} Who in times past suffered all nations to walk in their own ways. {17} Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.{18} And with these sayings scarce restrained they [katapauo:G2664] the people, that they had not done sacrifice unto them. {19} And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead.

The other two places in which we find this word are Hebrews 4:4 which we have already examined and verse 10; these terms are included as did rest and hath ceased respectively: 

For he spake in a certain place of the seventh [day] on this wise, And God did rest  [katapauo:G2664] the seventh day from all his works. ... {10} For he that is entered into his rest, he also hath ceased [katapauo:G2664]

 from his own works, as God [did] from his.

Let’s read Hebrews 4:8-9 again:

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Let’s take a closer look at these two words, another day that God is linking together spiritually with rest in this verse.

Another [allos:G243] Day [hemera:G2250]

These two words appear again in two other references that are quite significant insofar as their parabolic implications:

The first one is in verse 6 of Matthew 20:1-7 regarding the “day” of salvation prior to the “shutting of the door” (of salvation) at midnight and ending with the heavenly axiom in view in Matthew 20:16 that underscores God’s election program:

 So the last shall be first, and the first last: for many be called, but few chosen.

In verse 6 of Matthew 20:1-7 these words are expressed as others and day: For the kingdom of heaven is like unto a man [that is] an householder, which went out early in the morning to hire labourers into his vineyard. {2} And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. {3} And he went out about the third hour, and saw others standing idle in the marketplace, {4} And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. {5} Again he went out about the sixth and ninth hour, and did likewise. {6} And about the eleventh hour he went out, and found others [allos:G243]  standing idle, and saith unto them, Why stand ye here all the day [hemera:G2250] idle? {7} They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, [that] shall ye receive.

The second Scripture is found in verse 58 of Mark 14:55-59, in which these terms emerge as days and another:  

And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. {56} For many bare false witness against him, but their witness agreed not together. {57} And there arose certain, and  bare false witness against him, saying, {58} We heard him say, I will destroy this temple that is made with hands, and within three days [hemera:G2250]   I will build another [allos:G243] made without hands. {59} But neither so did their witness agree together.

There is a parallel account in John 2:18-22, in which we note that Jesus is speaking of His body that would be raised to life both at the foundation of the world, as well as in 33 AD; notice, too, that Jesus did not correct the Jews statement that the (second) Temple was 46 [or 23 (judgment) X 2 (the custodians of the Gospel)] years in building 

Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? {19} Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. {20} Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? {21} But he spake of the temple of his body. {22} When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

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

Hebrews 4 - Part 11

July 17, 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 4 - Part 11, and today’s date is July 17, 2022. I’ll read Hebrews 4:1-12,

 

 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

We have arrived at verse 9 and we are curious as to what kind of rest is in view in this verse, as we have already encountered the verb and noun form of another Greek word for rest up to this point in this chapter. Perhaps it would be helpful to review how God employs these two forms and then see what similarities or differences emerge when we contrast it with this word for rest here in verse 9, and why God chose this one instead of the other one. Let’s begin by looking at the noun form first.

Rest [katapausis:G2663 - noun form]

The noun form is found in Hebrews 4:1, 3, 5, 10, and 11:

Let us therefore fear, lest, a promise being left [us] of entering into his rest, [katapausis:G2663] any of you should seem to come short of it. ... {3} For we which have believed do enter into rest, [katapausis:G2663] as he said, As I have sworn in my wrath, if they shall enter into my rest: [katapausis:G2663] although the works were finished from the foundation of the world. ... {5} And in this [place] again, If they shall enter into my rest. [katapausis:G2663] ... {10} For he that is entered into his rest [katapausis:G2663] he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, [katapausis:G2663] lest any man fall after the same example of unbelief.

Notice God’s use of the pronouns his and my referring to the rest that Christ alone gives in salvation in verses 1, 3, 5, and 10, in which God links to two giant spiritual implications, namely: 

  1. Cessation of work on the seventh day. 
  2. The work of salvation was accomplished at… the foundation of the world.

The only other passage in which the noun form rest (G2663) appears, is in the following:

The first reference is in Acts 7:49 which is a quotation taken from Isaiah 66:1, and ties back to the Old Testament: Heaven [is] my throne, and earth [is] my footstool: what house will ye build me? saith the Lord: or what [is] the place of my rest?[katapausis:G2663]

I’ll read Isaiah 66:1-2, Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest [m@nuwchah:G4496/TWOT* 1323f]? {2} For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.

Allow me to point out the connection that God is making between rest and salvation in verse 2 as He talks about a broken and contrite heart, which relates to Christ, first and foremost, and secondly to all of His elect as well. Please note again the use of the pronoun my in conjunction with rest. Incidentally this Hebrew word, of my rest, cropped up when we were examining verse 11 of Psalm 95:7-11, which was quoted in Hebrews 3:7-11,

Unto whom I sware in my wrath that they should not enter into my rest. [m@nuwchah:G4496/TWOT* 1323f]

Additionally, this particular “word-family” stems from nuwach (H5117), and includes six derivatives, as the Theological Wordbook of the Old Testament discusses which is extremely  helpful in listing all of these “word-families” at-a-glance. Some of these derivatives include the name of Manoah - Samson’s father - whose name signifies rest - that we have been discussing in BMI’s series on the book of Judges - as well as Noah, whose name also means rest. This “word-family”  also incorporates the concepts of quietness, giving of rest, soothing, and resting place to name a few, which we are not able to explore, but certainly reveal how pregnant this “word-family” is with spiritual nuances that encompass such diverse truths as the resting place of the Ark of the Covenant, and all that it implies, to the still waters in Psalm 23:2, 

He maketh me to lie down in green pastures: he leadeth me beside the still [m@nuwchah:H4496/TWOT 1323f] waters.  

*Theological Wordbook of the Old Testament (TWOT)

Some of the other expressions, highlight the rest or eternal security that God’s saints enjoy in salvation, which underlies the sending forth of the Gospel to reach the nations of the elect during the “day” of salvation. This exemplified  love for one’s neighbor as the Master pointed out in the second greatest commandment, which is also being fulfilled in our day, by the “new” Commission to feed God’s sheep.   

The last citations that include the noun form rest (G2663) are in Hebrews 3:11 and 18, So I sware in my wrath, They shall not enter into my rest.)[katapausis:G2663] ... {18} And to whom sware he that they should not enter into his rest, [katapausis:G2663] but to them that believed not?

Once again, the pronouns my and his are in view with respect to eternal rest in salvation. Let’s proceed to the verb form (G2664), from which the noun form stems. I will just mention these four notices as we discussed them last week.

Rest [katapauo:G2664 - verb form]

In Acts 14:18 it is translated restrained they, as Paul and Barnabas fervently sought to dissuade the citizens of Lystra from offering sacrifices to Paul and Barnabas, after God used Paul to heal a man who had been a cripple from birth: 

And with these sayings scarce restrained they [katapauo:G2664] the people, that they had not done sacrifice unto them.

The other three Scriptures in which the verb form is found are in Hebrews 4:4, 8, and 10, in which this word is rendered did rest, had given rest, and hath ceased respectively: 

For he spake in a certain place of the seventh [day] on this wise, And God did rest [katapauo:G2664] the seventh day from all his works. ... {8} For if Jesus had given [katapauo:G2664][G0] them rest,[katapauo:G2664] then would he not afterward have spoken of another day. ... {10} For he that is entered into his rest, he also hath ceased [katapauo:G2664] from his own works, as God [did] from his.

Here too we see the great emphasis that God is underscoring has to do with ceasing from one’s own works - even as God ceased from His work of Creation after six days - and He rested. God’s elect are likewise to rest in the finished Work of Christ at…the foundation of the world.

Let’s read Hebrews 4:9 one more time: There remaineth therefore a rest [sabbatismos:G4520] to the people of God. 

The next term that we want to examine is another Greek noun that is also expressed as a rest in verse 9. However, curiously, this word is sabbatismos, and it only surfaces once, here in Hebrews 4:9. Does sabbatismos remind you of something else? Indeed, Sabbath. This is why Jay P. Green in the Literal Version (KJ3) as well as in his Interlinear Bible translates Hebrews 4:9 this way:

So, then, there remains a sabbath rest [sabbatismos:G4520]  to the people of God. 

The word sabbatismos is derived from the Greek transliteration, Sabbath or sabbaton (G4521).

Sabbath [sabbaton:G4521]

Incidentally this is the same term that is used in Matthew 28:1 and should be rendered of the sabbaths twice as it is a plural word:

In the end of the sabbaths [sabbaton:G4521] as it began to dawn toward the first [day] of the week sabbaths [sabbaton:G4521], came Mary Magdalene and the other Mary to see the sepulchre.

Here are two accounts in the Gospels in which this word Sabbath or sabbaton shows up: 

The first is in Matthew 12:1-8 (the parallel account to Mark 2 and Luke 6) in which this word emerges four times in verses 1, 2, 5, and 8: At that time Jesus went on the sabbath day [sabbaton:G4521] through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. {2} But when the Pharisees saw [it], they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. [sabbaton:G4521] {3} But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 

{4} How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? {5} Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath [sabbaton:G4521]

 and are blameless? {6} But I say unto you, That in this place is [one] greater than the temple. {7} But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. {8} For the Son of man is Lord even of the sabbath day. [sabbaton:G4521]

The second passage is in John 5:1-18, concerning the healing of the impotent man, in which this same word arises in verses 9, 10, 16, and 18,

After this there was a feast of the Jews; and Jesus went up to Jerusalem. {2} Now there is at Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches. {3} In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. {4} For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. {5} And a certain man was there, which had an infirmity thirty and eight years. {6} When Jesus saw him lie, and knew that he had been now a long time [in that case], he saith unto him, Wilt thou be made whole? {7} The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. {8} Jesus saith unto him, Rise, take up thy bed, and walk. {9} And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. [sabbaton:G4521]{10} The Jews therefore said unto him that was cured, It is the sabbath day [sabbaton:G4521]: it is not lawful for thee to carry [thy] bed. {11} He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. {12} Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? {13} And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in [that] place. {14} Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. {15} The man departed, and told the Jews that it was Jesus, which had made him whole. {16} And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. [sabbaton:G4521] {17} But Jesus answered them, My Father worketh hitherto, and I work. {18} Therefore the Jews sought the more to kill him, because he not only had broken the sabbath [sabbaton:G4521], but said also that God was his Father, making himself equal with God.

The Greek expression, sabbath or sabbaton that we have been considering stems from the Hebrew noun shabbat (H7676/TWOT2323b), which in turn, is derived from the identically spelled verb form (the only difference is the vowel pointing), shabbat (H7673/TWOT 2323, 2323c).  The following citations reflect some of the ways that God utilizes both the noun as well as the verb forms of this important Hebrew word. 

Sabbath [shabat:H7676/TWOT2323b - noun form]

Let’s consider the noun form first:

Exodus 31:15-16 solemnly include this expression as the sabbath as well as in the sabbath: Six days may work be done; but in the seventh [is] the sabbath [shabbat:H7676/TWOT2323b] of rest [shabbathown:H7677/TWOT 2323d], holy to the LORD: whosoever doeth [any] work in the sabbath [shabbat:H7676/TWOT2323b] day, he shall surely be put to death. {16} Wherefore the children of Israel shall keep the sabbath,[shabbat:H7676/TWOT2323b] to observe the sabbath [shabbat:H7676/TWOT2323b] throughout their generations, [for] a perpetual covenant.

Please note the word, of rest or shabbathown in verse 15 (like the Greek sabbaton that we saw in Matthew 28:1) which is also part of this extensive “word-family.” 

Deuteronomy 5:14-15 include this expression, the sabbath twice, along with the main root word, may rest, in that specific “word-family”  in verse 14 as I mentioned earlier:   

But the seventh day [is] the sabbath [shabbat:H7676/TWOT2323b]  of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest [nuwach:G5117/TWOT 1323] as well as thou. {15} And remember that thou wast a servant in the land of Egypt, and [that] the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath [shabbat:H7676/TWOT2323b] day.

Notice how in these verses God is linking the sabbath, with rest, and with the deliverance out of Egypt, which is the essence of salvation, since Egypt is identified with sin and slavery to Satan.

Now we can turn our attention to the verb form for shabbat, which is primarily rendered as cease or rest.

Cease/Rest [shabath:H7673/TWOT 2323, 2323 c - verb form]

These next examples illustrate how God has chosen to use and define the verb form for shabbat:

This takes us right back to Genesis 2:2-3, in which this word is expressed as and he rested along with that in it he had rested:  And on the seventh day God ended his work which he had made; and he rested [shabbat:H7673/TWOT 2323, 2323 c] on the seventh day from all his work which he had made. {3} And God blessed the seventh day, and sanctified it: because that in it he had rested [shabbat:H7673/TWOT 2323, 2323 c]  from all his work which God created and made.

Joshua 5:12 speaks of the 40-year manna coming to a end, once Israel crossed into the Promised Land; this word appears as ceased: And the manna ceased [shabath:H7673/TWOT 2323, 2323 c] on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

Ruth 4:14 employs this term as left in this beautiful portrait of God's faithfulness in providing a kinsman-redeemer through Boaz, who spiritually typifies the Lord Jesus Christ: And the women said unto Naomi, Blessed [be] the LORD, which hath not left [shabath:H7673/TWOT 2323, 2323 c] thee this day without a kinsman, that his name may be famous in Israel.

The next two Scriptures relate to our present “day” of judgment, as both Isaiah 13 and Isaiah 24 are focused on this singular time at the very end of  human history; in both instances the expression cease/ceaseth is adopted:

Verse 11 of Isaiah 13:9-12 makes this formidable announcement, and renders this word to cease: Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. 10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. {11} And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease [shabath:H7673/TWOT 2323, 2323 c] , and will lay low the haughtiness of the terrible. {12} I will make a man [Christ] more precious than fine gold; even a man [Christ] than the golden wedge of Ophir. {13} Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.

Verse 8 of Isaiah 24:1-8 makes this awesome pronouncement: Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. {2} And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. {3} The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word. {4} The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish. {5} The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. {6} Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left. {7} The new wine mourneth, the vine languisheth, all the merryhearted do sigh. {8} The mirth of tabrets ceaseth,  the noise of them that rejoice endeth, the joy of the harp ceaseth. [shabath:H7673/TWOT 2323, 2323 c] 

In conclusion, let’s see if there are any similarities or differences with the other two Greek words that we discovered earlier in Hebrews 4 - the noun form for rest (G2664) as well as the verb form for rest (G2663), and the term for rest (sabbatismos:G4520) in Hebrews 4:9 which is derived from sabbath (sabbaton:G4521); in turn sabbath stems from the Hebrew shabat, including both the noun (H7676) and verb (H7673) forms:

  • Concerning the noun form for rest (G2663) which is found in Hebrews 3:11 and 18, as well as in Hebrews 4:1, 3, 5, 10, and 11 we saw that God was highlighting His rest or My rest, by the use of those pronouns to underscore that the only Biblical rest was based on the Work and Faith of Christ at…the foundation of the world. Additionally, the fact that God Himself rested on the seventh day dramatically emphasized the necessity for man to cease from attempting to enter the Kingdom of God by his futile works, but to trust altogether in what Christ had already accomplished. In one of the verses, Acts 7:49, Isaiah 66:1 was quoted, providing a “bridge” back to the Old Testament, by the word, of my rest (m@nuwchah:G4496/TWOT 1323f),  which opened up some other avenues of truth as it belongs to a “word-family” that encompasses six other words that serve to amplify the spiritual meaning of rest, including the names of Manoah and Noah, but also the concepts of quietness, giving of rest, soothing, and resting place to name a few, which we were not able to explore, but certainly reveal how pregnant this “word-family” is with spiritual nuances that encompass such diverse truths as the resting place of the Ark of the Covenant all that it implies, to the still waters in Psalm 23:2. 

  • The verb form for rest (G2664) also pinpointed the need to cease from human works - as God did when He rested on the seventh day - and instead rely upon the Work and Faith of Christ exclusively for salvation.

  • As we discovered in Hebrews 4:9 the word for rest (sabbatismos:G4520) in this verse is only used here, and stems from the term, sabbath (sabbaton:G4521), in which we gleaned, among other truths, that Christ is Lord of the Sabbath, and that the Sabbath that God’s elect now observe is the first day sabbath - a day devoted to spiritual activity - as opposed to the seventh day sabbath, which was designed for God’s people to abstain from physical activity - as God did on the seventh day from His Work of Creation, to emphasize that salvation is not something that can be achieved by human effort, virtue, or merit.  This word, sabbath (sabbaton:G4521), in turn, led us back to the Old Testament sabbath.

  • The noun form for sabbath (shabat:H7676/TWOT2323b) also includes the idea of ceasing from work, in addition to linking the sabbath, with rest, and with the deliverance out of Egypt, which is the essence of salvation, since Egypt is identified with sin and slavery to Satan.

  • The verb form (shabath:H7673/TWOT 2323, 2323 c), on the other hand, expresses the doctrines of ceasing from work and resting in Christ’s Work even as God rested on the seventh day, as our example. Furthermore, it branches out to include God’s wrath on our present world, causing the arrogancy of the proud to cease (Isaiah 13:11), including the cessation of salvation.  On a positive note, Ruth (who exemplifies all of God’s elect) is not left without a glorious and amazing Kinsman-Redeemer, Who is Christ the LORD.

I think we’ll have to stop here, as we are out of time. Lord willing, in our next study we will finish up with the last phrase in verse 9, …the people of God, and then proceed to verse 10. Please stay tuned for the remainder of our Hymn Sing.  

Hebrews 4 - Part 12

July 24, 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 4 - Part 12, and today’s date is July 24, 2022. I’ll read Hebrews 4:1-12,

 

 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

In our last study we left off at the last phrase  in verse 9…to the people of God. 

People [laos:G2992] [lah-ohss] Of God [theos:G2316] [thay-ohss] - same ending

The two terms, people and of God surface in 26 other passages in the New Testament, and refer to God’s elect saints that He redeemed from sin and death at… the foundation of the world, when He became defiled with their sins, and sacrificed Himself on their behalf, that they might be the unworthy recipients of His grace and mercy throughout eternity, having become His spotless and holy Bride. The theme of this eternal marriage runs from before Creation all the way to Judgment, and into eternity future. Here are some of the ways that God utilizes these two terms that constitute the grand message of the Bible: God has redeemed a people for Himself. We want to keep in mind that these two words fit into the overall context of verse 9 which has to do with the eternal rest or inheritance that God’s beloved sheep can look forward to in the New Heavens and New Earth:

We encountered these two terms earlier in our study of the book of Hebrews in Chapter 2:17, which is the essence of the true Gospel, in which we see the Savior in His dual role of both High Priest as well as the Sacrifice

Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God [theos:G2316], to make reconciliation for the sins of the people.  [laos:G2992]

If God allows us to get to Chapter 8: 10-12 we will see these two expressions again in verse 10, which is speaking of all whom God saved prior to entering our present “day” of judgment: 

For this [is] the covenant [“Gospel”] that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God [theos:G2316], and they shall be to me a people: [laos:G2992] {11} And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. {12} For I will 

be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

Revelation 5:9 likewise affirms: And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God [theos:G2316] by thy blood [“life” - Leviticus 17:11] out of every kindred, and tongue, and people [laos:G2992], and nation;

Revelation  21:3 includes this refrain as well, in which God is repeated three times and people once: And I heard a great voice out of heaven saying, Behold, the tabernacle of God [theos:G2316] [is] with men, and he will dwell with them, and they shall be his people [laos:G2992], and God [theos:G2316] himself shall be with them, [and be] their God. [theos:G2316]

This theme is also reiterated in Romans 9:26 and 1 Peter 2:10: 

And it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people [laos:G2992]; there shall they be called the children of the living God. [theos:G2316]  

Which in time past [were] not a people [laos:G2992], but [are] now the people [laos:G2992] of God [theos:G2316]: which had not obtained mercy, but now have obtained mercy.

Perhaps these last two Scriptures remind of you of something else as well? In fact, both Romans 9:26 and 1 Peter 2:10 are quoting two Old Testament passages in Hosea 2:23 and Hosea 1:9 respectively:

Hosea 2:23 reveals: And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people [`am:H5971/TWOT* 1640a, 1640e], Thou [art] my people [`am:H5971/TWOT 1640a, 1640e]; and they shall say, [Thou art] my God. [’elohiym:H430/TWOT 93c]

Hosea 1:9 maintains: Then said [God], Call his name Loammi: for ye [are] not my people [`am:H5971/TWOT 1640a, 1640e], and I will not be your [God]. [’elohiym:H430/TWOT 93c]

Since Romans 9:26 and 1 Peter 2:10 are quoting these two Old Testament references we have a “word-bridge” back to the Old Testament, which means that the Greek words for people and God correspond to the equivalent Hebrew words in Hosea 2:23 and Hosea 1:9. By researching both the Hebrew and the Greek our understanding of these two terms will be broadened and amplified as God defines His own words by this kind of comparison of …spiritual with spiritual as Acts 17:10-12, 1 Corinthians 2:11-13 and its counterpart in Nehemiah 8:7-8 so beautifully testify:

Acts 17:10-12 records: And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews. {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. {12} Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

1 Corinthians 2:11-13 poses and answers this question: For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. {12} Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.  {13} Which 

things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

And Nehemiah 8:7-8 teaches: Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place. {8} So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading

My People [`am:H5971/TWOT 1640a, 1640e] & My God [’elohiym:H430/TWOT 93c]

With that in mind, let’s consider how God employs these two Hebrew words for people (`am) [ahm]  and God (’elohiym) which are found together in 228 other citations. I have broken these down into various spiritual principles by which God deals with His people, pertaining to the Body of Christ, or corporately. 

  1. God qualifies who His elect people are.

Jeremiah 24:7 reveals: And I will give them an heart to know me, that I [am] the LORD: and they shall be my people [`am:H5971/TWOT 1640a, 1640e], and I will be their God [’elohiym:H430/TWOT 93c]: for they shall return unto me with their whole heart.

Psalm 33:12 likewise extols: Blessed [is] the nation whose God [’elohiym:H430/TWOT 93c] [is] the LORD; [and] the people [`am:H5971/TWOT 1640a, 1640e] [whom] he hath chosen for his own inheritance.

*Theological Wordbook of the Old Testament (TWOT)

Exodus 6:7 recounts the deliverance from Egypt, which is a grand portrait of redemption: And I will take you to me for a people [`am:H5971/TWOT 1640a, 1640e],  and I will be to you a God [’elohiym:H430/TWOT 93c] : and ye shall know that I [am] the LORD your God [’elohiym:H430/TWOT 93c], which bringeth you out from under the burdens of the Egyptians.

Leviticus 20:24 introduces the idea of separating or dividing which God is always doing throughout the Word of God; we see this very clearly in the example of the fact that He loved  Jacob and hated Esau: 

But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I [am] the LORD your God [’elohiym:H430/TWOT 93c], which have separated you from [other] people. [`am:H5971/TWOT 1640a, 1640e]  

A splendid illustration of God’s inclusion of the Gentiles in His salvation program appears in the powerful testimony of God’s grace in Ruth the Moabitess’ life that she utters in Ruth 1:16, in no uncertain terms to her mother-in-law Naomi, and which all of God’s saints collectively affirm: 

And Ruth said, Intreat me not to leave thee, [or] to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people  [`am:H5971/TWOT 1640a, 1640e]  [shall be] my people  [`am:H5971/TWOT 1640a, 1640e], and thy God [’elohiym:H430/TWOT 93c] my God [’elohiym:H430/TWOT 93c]:

  1. God demands obedience to His Word as He constantly warns throughout the Bible.

Deuteronomy 6:14 commands: Ye shall not go after other gods [’elohiym:H430/TWOT 93c], of the gods [’elohiym:H430/TWOT 93c] of the people [`am:H5971/TWOT 1640a, 1640e] which [are] round about you;

Daniel 11:32 records: And such as do wickedly against the covenant shall he corrupt by flatteries: but the people [`am:H5971/TWOT 1640a, 1640e]   that do know their God [’elohiym:H430/TWOT 93c]  shall be strong, and do [exploits].

And Micah 4:5 makes the distinction between God’s people and the rest of the world: For all people [`am:H5971/TWOT 1640a, 1640e] will walk every one in the name of his god, [H430] and we will walk in the name of the LORD our God [’elohiym:H430/TWOT 93c] for ever and ever.

Deuteronomy 7:6 and 16 highlights one of the responsibilities that God’s people were to carry out in the Promised Land, which is a spiritual picture of the Gospel going forth into all the world during the “day” of salvation: 

For thou [art] an holy people [`am:H5971/TWOT 1640a, 1640e]  unto the LORD thy God [’elohiym:H430/TWOT 93c]: the LORD thy God [’elohiym:H430/TWOT 93c] hath chosen thee to be a special people [`am:H5971/TWOT 1640a, 1640e]   unto himself, above all people [`am:H5971/TWOT 1640a, 1640e]  that [are] upon the face of the earth. ... {16} And thou shalt consume all the people [`am:H5971/TWOT 1640a, 1640e] which the LORD thy God [’elohiym:H430/TWOT 93c]  shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods [’elohiym:H430/TWOT 93c]; for that [will be] a snare unto thee.

Verse 6 of Deuteronomy 9:4-6 further underscores how God viewed His people corporately as they entered the land of Canaan:  Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. {5} Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob. {6} Understand therefore, that the LORD thy God [’elohiym:H430/TWOT 93c] giveth thee not this good land to possess it for thy righteousness; for thou [art] a stiffnecked people.  [`am:H5971/TWOT 1640a, 1640e] 

Deuteronomy 28:9 likewise states: The LORD shall establish thee an holy people [`am:H5971/TWOT 1640a, 1640e] unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God [’elohiym:H430/TWOT 93c], and walk in his ways.

  

This truth is also emphasized in Joshua 24:19, 24, and 27 as Joshua (a type of Christ) rehearses to God’s corporate people: And Joshua said unto the people [`am:H5971/TWOT 1640a, 1640e], Ye cannot serve the LORD: for he [is] an holy God [’elohiym:H430/TWOT 93c]; he [is] a jealous God; he will not forgive your transgressions nor your sins. ... {24} And the people [`am:H5971/TWOT 1640a, 1640e] said unto Joshua, The LORD our God [’elohiym:H430/TWOT 93c] will we serve, and his voice will we obey. ... {27} And Joshua said unto all the people [`am:H5971/TWOT 1640a, 1640e], Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. [’elohiym:H430/TWOT 93c] 

  1. God’s people rely upon Him and rejoice in Him, in spite of the worst of adversities that He allows them to go through, to ultimately see His infinite power as well as His tender mercies on their behalf. 

We witness this in the account of 1 Samuel 30:6, in which the enemy had come into Ziklag and kidnapped all the women and children (not hurting them, by God’s mercy), including two of David’s wives:

And David was greatly distressed; for the people [`am:H5971/TWOT 1640a, 1640e]  spake of stoning him, because the soul of all the people [`am:H5971/TWOT 1640a, 1640e] was grieved, every man for his sons and for his daughters: but David encouraged himself in the LORD his God. [’elohiym:H430/TWOT 93c] 

Zechariah 13:9 addresses God’s process of refining His elect, which they must undergo for them to grow spiritually and bear more fruit: And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people [`am:H5971/TWOT 1640a, 1640e]: and they shall say, The LORD [is] my God. [’elohiym:H430/TWOT 93c] 

 

  1. God’s people trust their God implicitly because He has put that desire in their hearts. 

Psalm 62:8 exhorts: Trust in him at all times; [ye] people [`am:H5971/TWOT 1640a, 1640e],  pour out your heart before him: God [’elohiym:H430/TWOT 93c] [is] a refuge for us. Selah.

  1. God’s people worship Him, recognizing that He is the One True Living God and for the fact that He has redeemed them from slavery to sin and the kingdom of Satan, and placed them in the Kingdom of His Dear Son.

Nehemiah  8:6 acknowledges:  And Ezra blessed the LORD, the great God.  [’elohiym:H430/TWOT 93c] And all the people [`am:H5971/TWOT 1640a, 1640e] answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground.

Psalm 100:3 expresses the reality that God is both Creator and Savior: Know ye that the LORD he [is] God [’elohiym:H430/TWOT 93c]: [it is] he [that] hath made us, and not we ourselves; [we are] his people [`am:H5971/TWOT 1640a, 1640e], and the sheep of his pasture.

Psalm 144:15 proclaims the joy that God’s people experience in salvation: Happy [is that] people [`am:H5971/TWOT 1640a, 1640e], that is in such a case: [yea], happy [is that] people [`am:H5971/TWOT 1640a, 1640e], whose God [’elohiym:H430/TWOT 93c] [is] the LORD.

  1. God instructs His people in Truth, as He is the Way, the Truth, and the Life. (John 14:6)

Isaiah 2:3 records: And many people [`am:H5971/TWOT 1640a, 1640e] shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God [’elohiym:H430/TWOT 93c] of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

  1. God warns the leaders of His corporate people and those that they rule over in the nation of Israel as well as in the New Testament churches that He will punish them for abdicating their solemn responsibility to feed His people spiritually.

Isaiah 1:10 pulls no punches in God’s assessment of His corporate people:  Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God [’elohiym:H430/TWOT 93c], ye people [`am:H5971/TWOT 1640a, 1640e] of Gomorrah.

The entire chapter of Jeremiah 23 refers to this, and in verse 2 one learns: Therefore thus saith the LORD God [’elohiym:H430/TWOT 93c] of Israel against the pastors that feed my people [`am:H5971/TWOT 1640a, 1640e]; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.

Jeremiah 9:15 likewise says:  Therefore thus saith the LORD of hosts, the God [’elohiym:H430/TWOT 93c] of Israel; Behold, I will feed them, [even] this people [`am:H5971/TWOT 1640a, 1640e], with wormwood, and give them water of gall to drink.

This is also underscored in Hosea 4:6 and 12,  My people [`am:H5971/TWOT 1640a, 1640e] are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God [’elohiym:H430/TWOT 93c], I will also forget thy children. ... {12} My people [`am:H5971/TWOT 1640a, 1640e] ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God. [’elohiym:H430/TWOT 93c] 

God further denounces Israel in Hosea 9:1,  Rejoice not, O Israel, for joy, as [other] people [`am:H5971/TWOT 1640a, 1640e]: for thou hast gone a whoring from thy God [’elohiym:H430/TWOT 93c], thou hast loved a reward upon every cornfloor.

  1. God is always testing those who claim to be His people.

Exodus 32:1 reveals the fact that although the Israelites had left Egypt, Egypt was still in their hearts - just like Lot’s wife: And when the people [`am:H5971/TWOT 1640a, 1640e] saw that Moses delayed to come down out of the mount, the people [`am:H5971/TWOT 1640a, 1640e] gathered themselves together unto Aaron, and said unto him, Up, make us gods [’elohiym:H430/TWOT 93c], which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

This is also seen in the actions of King Saul (who spiritually represents God’s corporate people) in 1 Samuel 15:15, 21, and 30, And Saul said, They have brought them from the Amalekites: for the people [`am:H5971/TWOT 1640a, 1640e]  spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God [’elohiym:H430/TWOT 93c]; and the rest we have utterly destroyed. ... {21} But the people [`am:H5971/TWOT 1640a, 1640e]   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 [’elohiym:H430/TWOT 93c]  in Gilgal. ... {30} Then he said, I have sinned: [yet] honour me now, I pray thee, before the elders of my people [`am:H5971/TWOT 1640a, 1640e], and before Israel, and turn again with me, that I may worship the LORD thy God. [’elohiym:H430/TWOT 93c] 

  1. There is a chain of command that God instituted (as all authority comes from him) and this can be seen in the Old Testament with the various divisions of soldiers but also in the Temple as God moved Daviid to similarly organize the musicians and singers, and this all carries over to the c church age as well, and in a more general way to the unique members of the Body of Christ, governed by its Head, the Lord Jesus Christ. 

Exodus 18:19 and 21 are  part of the wise counsel that Moses father-in-law Jethro, gave to his son-in-law under divine inspiration:  Hearken now unto my voice, I will give thee counsel, and God [’elohiym:H430/TWOT 93c] 

 shall be with thee: Be thou for the people [`am:H5971/TWOT 1640a, 1640e] to God-ward [’elohiym:H430/TWOT 93c], that thou mayest bring the causes unto God [’elohiym:H430/TWOT 93c]: ... {21} Moreover thou shalt provide out of all the people able men, such as fear God [’elohiym:H430/TWOT 93c], men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:

Let’s stop here. Well, it looks like we will have to start with verse 10 in our next study. Please stay tuned for the remainder of our Hymn Sing.