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 1 - Part 10

May 17, 2020


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 1- Part 10, and today’s date is May 17, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


Last week we considered Psalm 104:4 which is being quoted in Hebrews 1:7. Today we want to investigate verse 7 in the Greek, starting with the term, spirits, referring to the angelic beings:


Spirits [pneuma:G4151]


This word is also repeated in verse 14, which supplies additional information regarding the role that these created beings perform on behalf of the elect:


 Are they not all ministering spirits [pneuma:G4151] sent forth to minister for them who shall be heirs of salvation?


The Greek noun spirits (pneuma:G4151) stems from the root word, blow which is a verb (pneo:G4154) that is translated as blow (and once as wind). There is only one verse that contains both of these Greek words together and that is John 3:8, in which G4151 is translated as both the wind  and the Spirit and G4154 as  bloweth in this passage which is speaking about the nature of salvation: 


The wind [pneuma:G4151] bloweth [pneo:G4154] where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. [pneuma:G4151] 


A Key Scriptural Principle With Regard To Spirit [pneuma:G4151]


A key passage that will be familiar to many of you employs this word Spirit (or spirit) a number of times and highlights one of the key Scriptural principles for studying the Bible, which is to compare spiritual with spiritual, in order to arrive at the Truth that God has hidden in His Word, and even going down to the letters themselves (and their shapes) in the original languages.  We find this in 1 Corinthians 2:9-15. We will also encounter two other words that are in the same “family” of words, namely spiritual (verses 13 and 15) or spiritual things (verse 13)  and spiritually (verse 14). Please note that the term Spirit (spirit) can refer to either God or man, or the world, or the elect in this portion of Scripture: 


But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. {10} But God hath revealed [them] unto us by his Spirit [pneuma:G4151]: for the Spirit [pneuma:G4151] searcheth all things, yea, the deep things of God. {11} For what man knoweth the things of a man, save the spirit [pneuma:G4151] of man which is in him? even so the things of God knoweth no man, but the Spirit [pneuma:G4151] of God. {12} Now we have received, not the spirit [pneuma:G4151] of the world, but the spirit [pneuma:G4151] 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 [pneumatikos:G4152] with spiritual. [pneumatikos:G4152] {14} But the natural man receiveth not the things of the Spirit [pneuma:G4151] of God: for they are foolishness unto him: neither can he know [them], because they are spiritually [pneumatikos:G4153] discerned. {15} But he that is spiritual [pneumatikos:G4152]  judgeth all things, yet he himself is judged of no man.


The expression spirits (singular or plural) or Spirit (uppercase or lowercase) or as we saw earlier in John 3:8, wind, is used in a variety of different contexts to describe evil spirits or Satan himself on the one hand, or God and His elect on the other hand, or the spirit of man, as we just read in 1 Corinthians 2. Romans 8 contains the greatest number of times this particular word Spirit (spirit) is used in a single chapter. This chapter is especially relevant for us today as we are fast approaching the consummation of all things; in fact it touches upon a number of important doctrines, and is incredibly jam-packed with many Biblical themes: 


  • The law of sin and death versus the law of the Spirit of life.
  •  The carnal mind versus the spiritual mind. 
  •  The flesh versus the Spirit.
  •  The spirit of bondage versus the Spirit of adoption.
  •  The Spirit bearing witness with our spirit that we are the children of God.  
  • Suffering and being glorified with Christ.
  • Our present sufferings cannot compare with the glory that the elect will experience. 
  • The whole creation will be delivered from the bondage of corruption into the glorious liberty of the children of God.
  • The whole creation groaneth and travaileth in pain, waiting for the manifestation of the sons of God.
  • God’s elect - which have the firstfruits of the Spirit -  similarly groan within ourselves, waiting for the adoption, [to wit] the redemption of our bodies.
  • God’s beloved are saved by hope, but hope that is seen is not hope.
  • If the elect hope for what they don’t see, then do they wait for it with patience.
  • The Spirit makes intercession for God’s saints.
  • All things work together for good for each child of God.
  • Christ is the firstborn of many brethren, when He rose from the dead, at...the foundation of the world.
  • The elements of salvation include: foreknowledge, predestination, calling, justification, glorification.
  • If God [be] for us (the elect), who [can be] against us (the elect)?
  • Like the Holy Spirit, Christ also makes intercession for His people.
  • Can tribulation, distress, persecution, famine, nakedness, peril, or sword separate us from the love of Christ ?
  •  For thy [Christ’s] sake we are killed all the day long; we are accounted as sheep for the slaughter. 
  • We are more than conquerors through him that loved us.
  •  Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.


I’ll read the entire chapter slowly as we all  need to be reminded of these precious truths, and I think this will be helpful to reflect upon each of these. Sometimes we rush through a passage such as this one without spending time to reflect on what is being said, and to let that sink into our souls: 


[There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. [pneuma:G4151] {2} For the law of the Spirit [pneuma:G4151] of life in Christ Jesus hath made me free from the law of sin and death. {3} For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: {4} That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. [pneuma:G4151] {5} For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit [pneuma:G4151] the things of the Spirit. [pneuma:G4151] {6} For to be carnally minded [is] death; but to be spiritually [pneuma:G4151] minded [is] life and peace. {7} Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be. {8} So then they that are in the flesh cannot please God. {9} But ye are not in the flesh, but in the Spirit [pneuma:G4151], if so be that the Spirit [pneuma:G4151] of God dwell in you. Now if any man have not the Spirit [pneuma:G4151] of Christ, he is none of his. {10} And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness. {11} But if the Spirit [pneuma:G4151] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [pneuma:G4151] that dwelleth in you. {12} Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. {13} For if ye live after the flesh, ye shall die: but if ye through the Spirit [pneuma:G4151] do mortify the deeds of the body, ye shall live. {14} For as many as are led by the Spirit [pneuma:G4151] of God, they are the sons of God. {15} For ye have not received the spirit of bondage again to fear; but ye have received the Spirit [pneuma:G4151] of adoption, whereby we cry, Abba, Father. {16} The Spirit [pneuma:G4151] itself beareth witness with our spirit [pneuma:G4151], that we are the children of God: {17} And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together. {18} For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us. {19} For the earnest expectation of the creature waiteth for the manifestation of the sons of God. {20} For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope, {21} Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. {22} For we know that the whole creation groaneth and travaileth in pain together until now. {23} And not only [they], but ourselves also, which have the firstfruits of the Spirit [pneuma:G4151], even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body. {24} For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? {25} But if we hope for that we see not, [then] do we with patience wait for [it]. {26}  Likewise the Spirit [pneuma:G4151] also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit [pneuma:G4151] itself maketh intercession for us with groanings which cannot be uttered. {27} And he that searcheth the hearts knoweth what [is] the mind of the Spirit [pneuma:G4151], because he maketh intercession for the saints according to [the will of] God. {28} And we know that all things work together for good to them that love God, to them who are the called according to [his] purpose. {29} For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. {30} Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. {31} What shall we then say to these things? If God [be] for us, who [can be] against us? {32} He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? {33} Who shall lay any thing to the charge of God's elect? [It is] God that justifieth. {34} Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. {35} Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? {36} As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. {37} Nay, in all these things we are more than conquerors through him that loved us. {38} For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, {39} Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.


Ministers [leitourgos:G3011]


The next word that we want to turn our attention to is ministers in the phrase, And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. This term is only found in the following four citations, as always as minister or ministered:


Verse 6 of Romans 13:1-8 renders this word as ministers; the same term in verse 4 is another Greek word, from which we get our English word deacon:  Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. {2} Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. {3} For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: {4} For he is the minister [diakonos:G1249] of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to [execute] wrath upon him that doeth evil. {5} Wherefore [ye] must needs be subject, not only for wrath, but also for conscience sake. {6} For for this cause pay ye tribute also: for they are God's ministers [leitourgos:G3011], attending continually upon this very thing. {7} Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour. {8} Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 


Verse 16 of Romans 15:1-16 includes this term; additionally we also find the other word for a minister as well in verse 8: We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. {2}  Let every one of us please [his] neighbour for [his] good to edification. {3} For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. {4} For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. {5} Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: {6} That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ. {7} Wherefore receive ye one another, as Christ also received us to the glory of God. {8} Now I say that Jesus Christ was a minister [diakonos:G1249] of the circumcision for the truth of God, to confirm the promises [made] unto the fathers: {9} And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. {10} And again he saith, Rejoice, ye Gentiles, with his people. {11} And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. {12} And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. {13} Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. {14} And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. {15} Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, {16} That I should be the minister [leitourgos:G3011] of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.


Verse 25 of Philippians 2:25-30 renders this word as he that ministered: Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered [leitourgos:G3011] to my wants. {26} For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. {27} For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. {28} I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. {29} Receive him therefore in the Lord with all gladness; and hold such in reputation: {30} Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.


Lastly verse 2 of Hebrews 8:1-2 declares: Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;{2} A minister [G3011] of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.


A Flame [phlox:G5395] Of Fire [pyr:G4442]


The last two expressions in Hebrews 1:7, a flame of fire  modify the term, minister that we just considered. They appear together in five other references, and they all point to the Lord Jesus Christ Who is The Minister. 


Verse 30 of Acts 7:30-35 translates these two words as a flame of fire: And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame [phlox:G5395] of fire [pyr:G4442] in a bush. {31} When Moses saw [it], he wondered at the sight: and as he drew near to behold [it], the voice of the Lord came unto him, {32} [Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. {33} Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. {34} I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. {35} This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush.


Verse 8 of 2 Thessalonians 1:1-12 include these two words: Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: {2} Grace unto you, and peace, from God our Father and the Lord Jesus Christ. {3} We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; {4} So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: {5} [Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: {6} Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you; {7} And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, {8} In flaming [phlox:G5395] fire [pyr:G4442] taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: {9} Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; {10} When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed ) in that day. {11} Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power: {12} That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.


Verse 14 of Revelation 1:12-16 records this awesome vision of the Lord Jesus Christ to the Apostle John: And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; {13} And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. {14}  His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame [phlox:G5395] of fire [pyr:G4442]; {15} And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. {16} And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance [was] as the sun shineth in his strength.


Revelation 2:18 similarly affirms: {18} And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame [phlox:G5395] of fire [pyr:G4442], and his feet [are] like fine brass;


Verse 12 of Revelation 19:11-21 highlights what is taking place in our current day of judgment:  And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {12} His eyes [were] as a flame [phlox:G5395] of fire [pyr:G4442], and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. {16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. {17] And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; {18} That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great. {19} And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. {20} And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. {21} And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh.


Let’s move on to verse 8, which says:


Verses 8-9: But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.


This passage is a quotation taken from Psalm 45:6-7, 


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


This is another stupendous proclamation of the deity of the Lord Jesus Christ, Who is being declared by God the Father as Eternal God. So in light of this fact we could add to our growing list of differences between God the Son and the created angelic beings point #3:


  1. God never addressed any of these angelic beings with the title, Thou art my Sonnor with the proclamation this day have I begotten thee. Furthermore He never articulated a Father-Son relationship as He did with God the Son.


  1. The angelic beings worshipped Christ at the foundation of the world.


  1. God never declared to any of the angels...Thy throne, O God, [is] for ever and ever... or ...God, thy God, hath anointed thee with the oil of gladness above thy fellows.


I think we’ll have to stop here, as we don’t have enough time to start on verses 8-9, so we will have to wait until our next lesson to do that.




 











Hebrews 1 - Part 11

May 24, 2020


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 1- Part 11, and today’s date is May 24, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


As I mentioned at the close of our last study these two verses are quoting Psalm 45:6-7, which state:


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


Let’s take a closer look at this glorious affirmation that God the Father makes concerning God the Son in the Hebrew first.


Thy Throne [kicce’:H3678] O God [’elohiym:H430]

The two expressions, thy throne and O God surface in 17 passages most of which have to do with the transfer of power from King David to King Solomon. It’s striking that the word, O God is the plural form or ’elohiym, that we discover for instance in Genesis 1:26, in which ’elohiym is found 32 times, and is rendered in this stupendous verse as And God:


And God [’elohiym:H430] said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Moreover ’elohiym begins with the first letter of the Hebrew alphabet, aleph  א  denoting power or strength, and typified by one of the Hebrew words for ox or bullock. You might recall that aleph corresponds to the alpha in Greek, and our own English letter, “a.”  We can take this a step further because the “bet” in “alpha - bet” corresponds to the second letter of the Hebrew alphabet and is related to the Greek beta, and our English letter “b.” The aleph is translated as oxen in Proverbs 14:4; however, the expression at the end of the verse, of the ox is a different Hebrew word:


Where no oxen [’eleph:H504] [are], the crib [is] clean: but much increase [is] by the strength of the ox. [showr:H7794] 


The ox typifies the strength, power, and might of the Lord Jesus Christ as that sacrificial ox that we find mentioned so often in the Old Testament sacrifices, and is represented by one of the faces of the living creatures found in verse 7 of Revelation 4:6-8 as a calf, as well as in verse 10 of Ezekiel 1:4-10 as of an ox respectively, picturing God Himself:


And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind. {7} And the first beast [was] like a lion, and the second beast like a calf [moschos:G3448], and the third beast had a face as a man, and the fourth beast [was] like a flying eagle. {8} And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.


And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness [was] about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. {5} Also out of the midst thereof [came] the likeness of four living creatures. And this [was] their appearance; they had the likeness of a man. {6} And every one had four faces, and every one had four wings. {7} And their feet [were] straight feet; and the sole of their feet [was] like the sole of a calf's foot: and they sparkled like the colour of burnished brass. {8} And [they had] the hands of a man under their wings on their four sides; and they four had their faces and their wings. {9} Their wings [were] joined one to another; they turned not when they went; they went every one straight forward. {10} As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox [showr:H7794] on the left side; they four also had the face of an eagle.


In one of our previous studies we noted the arrival of the Queen of Sheba in which she relates, under divine inspiration, her experience with King Solomon and his court, as he typifies the Lord Jesus Christ. Again, the two words, thy God and the throne are found in 1 Kings 10:9,


Blessed be the LORD thy God [’elohiym:H430], which delighted in thee, to set thee on the throne [kicce’:H3678] of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice.


These two expressions also appear in verse 8 of Psalm 47:1-9 as God and the throne in this description of our current day of judgment:


[To the chief Musician, A Psalm for the sons of Korah.] O clap your hands, all ye people; shout unto God with the voice of triumph. {2} For the LORD most high [is] terrible; [he is] a great King over all the earth. {3} He shall subdue the people under us, and the nations under our feet. {4} He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. {5} God is gone up with a shout, the LORD with the sound of a trumpet. {6} Sing praises to God, sing praises: sing praises unto our King, sing praises. {7} For God [is] the King of all the earth: sing ye praises with understanding. {8} God [’elohiym:H430] reigneth over the heathen: God [’elohiym:H430] sitteth upon the throne [kicce’:H3678] of his holiness. {9} The princes of the people are gathered together, [even] the people of the God of Abraham: for the shields of the earth [belong] unto God: he is greatly exalted.


[Is] For Ever [`owlam:H5769] And Ever [`ad:H5703]


The next two words in Psalm 45:7 are [is] for ever along with and ever, highlighting God eternal existence which stretches from everlasting past all the way to everlasting future, and is always present, as these next citations underscore. They depict this characteristic of God’s holy nature that God’s elect will experience by His grace for ever and ever - serving worshipping, and glorifying Him unceasingly -  which one cannot even fathom as the familiar hymn Amazing Grace underscores: 


When we’ve been there ten thousand years,

Bright shining as the sun,

We’ve no less days to sing God’s praise

Than when we first begun.

 

These two expressions crop up for example in verse 18 of the song of Moses in Exodus 15:1-18, describing  God’s victory over Satan as his kingdom, exemplified by Pharaoh Thutmosis III and his formidable Egyptian army: 


Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. {2} The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will prepare him an habitation; my father's God, and I will exalt him. {3} The LORD [is] a man of war: the LORD [is] his name. {4} Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. {5} The depths have covered them: they sank into the bottom as a stone. {6} Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. {7} And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, [which] consumed them as stubble. {8} And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, [and] the depths were congealed in the heart of the sea. {9} The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. {10} Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. {11} Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders? {12} Thou stretchedst out thy right hand, the earth swallowed them. {13} Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation. {14} The people shall hear, [and] be afraid: sorrow shall take hold on the inhabitants of Palestina. {15} Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. {16} Fear and dread shall fall upon them; by the greatness of thine arm they shall be [as] still as a stone; till thy people pass over, O LORD, till the people pass over, [which] thou hast purchased. {17} Thou shalt bring them in, and plant them in the mountain of thine inheritance, [in] the place, O LORD, [which] thou hast made for thee to dwell in, [in] the Sanctuary, O Lord, [which] thy hands have established.{18} The LORD shall reign for ever [`owlam:H5769] and ever. [`ad:H5703]


The fate of the wicked is also expressed in Psalm 9:5: Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever [`owlam:H5769] and ever. [`ad:H5703]



Psalm 48:14 offers great hope, comfort, and assurance for each of God’s elect as they face their own death and/or the death of any of God’s true saints: For this God [is] our God for ever [`owlam:H5769] and ever [`ad:H5703]: he will be our guide [even] unto death.


You might recall that in our previous study we considered Hebrews 1:7, which is a quotation from Psalm 104:4. Verse 5 contains these two terms as well, and I’ll read verses 1-5 for the sake of the context, which is another wonderful affirmation of God’s majesty, holiness, and power: 


Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. {2} Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain: {3} Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: {4} Who maketh his angels spirits; his ministers a flaming fire: {5} [Who] laid the foundations of the earth, [that] it should not be removed for ever. [`owlam:H5769] [`ad:H5703] 


Verse 3 of Daniel 12:1-3 includes these terms too which covers the timeframe of the Great Tribulation and the Latter Rain, our current day of judgment, and into eternity future in the New Heavens and New Earth:  And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [even] to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame [and] everlasting contempt. {3} And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever [`owlam:H5769] and ever. [`ad:H5703]


The same time period is in view in Micah 4:1-5. In which these two terms emerge in verse 5: But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. {2} And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem. {3} And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. {4} But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it]. {5} For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever [`owlam:H5769] and ever. [`ad:H5703]


The Sceptre [shebet:H7626] 


The next two words in Psalm 45:6 are rendered as the sceptre and of thy kingdom; they are only found together in this verse, so we will have to consider them individually. This Hebrew expression for sceptre is predominantly translated as tribe or rod, and only 10 times as sceptre, according to the following passages, in which the Lord Jesus is specifically in view:


Genesis 49 refers to the various tribes and verses 8-12 speak of Judah, the tribe from which the Lord Jesus hailed from, as He is the Lion of the tribe of Juda according to Revelation 5:5, And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. The word, the sceptre emerges in verse 10 of verses 8-12, 


Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall bow down before thee. {9} Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? {10} The sceptre [shebet:H7626]  shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be].  {11} Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: {12} His eyes [shall be] red with wine, and his teeth white with milk.


Numbers 24:17 paints a similar picture of the Lord Jesus Christ Who is likened to both a Star as well as a Sceptre: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre [shebet:H7626] shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.


Verse 5 of Isaiah 14:4-27 records the fall of the king of Babylon, who is a type of Satan, and this took place historically at the end of the second Great Tribulation period which lasted 70 years (or 840 months as all three Great Tribulation periods mentioned in the Bible have the number 84 in common). It was then that Cyrus (or Darius) the Medo-Persian ruler overthrew the Babylonian empire “without a shot being fired,” if you will in 539 BC: 


That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! {5} The LORD hath broken the staff of the wicked, [and] the sceptre [shebet:H7626]  of the rulers. {6} He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] none hindereth. {7} The whole earth is at rest, [and] is quiet: they break forth into singing. {8} Yea, the fir trees rejoice at thee, [and] the cedars of Lebanon, [saying], Since thou art laid down, no feller is come up against us. {9} Hell from beneath is moved for thee to meet [thee] at thy coming: it stirreth up the dead for thee, [even] all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. {10} All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? {11} Thy pomp is brought down to the grave, [and] the noise of thy viols: the worm is spread under thee, and the worms cover thee. {12} How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations! {13} For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: {14} I will ascend above the heights of the clouds; I will be like the most High. {15} Yet thou shalt be brought down to hell, to the sides of the pit. {16} They that see thee shall narrowly look upon thee, [and] consider thee, [saying, Is] this the man that made the earth to tremble, that did shake kingdoms; {17} [That] made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners? {18} All the kings of the nations, [even] all of them, lie in glory, every one in his own house. {19} But thou art cast out of thy grave like an abominable branch, [and as] the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. {20} Thou shalt not be joined with them in burial, because thou hast destroyed thy land, [and] slain thy people: the seed of evildoers shall never be renowned. {21} Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. {22} For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD. {23} I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts. {24} The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, [so] shall it stand: {25} That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. {26} This [is] the purpose that is purposed upon the whole earth: and this [is] the hand that is stretched out upon all the nations. {27} For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?


A close derivative of this word, sceptre is found three times in the book of Esther with respect to King Ahasuerus’ (who portrays God Almighty) authority and power; by contrast, Esther represents God’s elect who have been made righteous by virtue of Christ’s atonement at the foundation of the world.


Sceptre [sharbiyt:H8275]


Esther 4:11 acknowledges: All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, [there is] one law of his to put [him] to death, except such to whom the king shall hold out the golden sceptre, [sharbiyt:H8275] that he may live: but I have not been called to come in unto the king these thirty days.


Likewise Esther 5:2 reveals: And it was so, when the king saw Esther the queen standing in the court, [that] she obtained favour in his sight: and the king held out to Esther the golden sceptre [sharbiyt:H8275] that [was] in his hand. So Esther drew near, and touched the top of the sceptre. [sharbiyt:H8275]


And Esther 8:4 adds: Then the king held out the golden sceptre [sharbiyt:H8275] toward Esther. So Esther arose, and stood before the king, 


Of Thy Kingdom [malkuwth:H4438]


Of thy kingdom is the next expression that we want to turn our attention to. We find its usage illustrated in the subsequent citations:


Earlier we looked at Esther 5 with regard to the term sceptre, and in verses 1-6, this word emerges in verses 1, 3, and 6, as either royal or kingdom:


Now it came to pass on the third day, that Esther put on [her] royal [malkuwth:H4438] [apparel], and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal [malkuwth:H4438] throne in the royal [malkuwth:H4438] house, over against the gate of the house. {2} And it was so, when the king saw Esther the queen standing in the court, [that] she obtained favour in his sight: and the king held out to Esther the golden sceptre that [was] in his hand. So Esther drew near, and touched the top of the sceptre.  {3} Then said the king unto her, What wilt thou, queen Esther? and what [is] thy request? it shall be even given thee to the half of the kingdom. [malkuwth:H4438] {4} And Esther answered, If [it seem] good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. {5} Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. {6} And the king said unto Esther at the banquet of wine, What [is] thy petition? and it shall be granted thee: and what [is] thy request? even to the half of the kingdom [malkuwth:H4438] it shall be performed.


Psalm 103:19 includes the word and his kingdom along with his throne that was discussed earlier: The LORD hath prepared his throne [kicce’:H3678] in the heavens; and his kingdom [malkuwth:H4438] ruleth over all.


And Psalm 145:13 describes the eternal nature of the Kingdom of God, in which the same word for ever that we encountered earlier is expressed as  Thy kingdom [malkuwth:H4438] [is] an everlasting [`owlam:H5769] kingdom, [malkuwth:H4438] and thy dominion [endureth] throughout all generations.


Lastly, verse 7 of Jeremiah 10:6-7 and 10-13 appears as their kingdoms, in which these Scriptures continue to extol God’s unlimited power and dominion over all: Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might. {7} Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [malkuwth:H4438] [there is] none like unto thee…{10} But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. {11} Thus shall ye say unto them, The gods that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens. {12} He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. {13} When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 


[Is] A Right [miyshowr:H4334] Sceptre [shebet:H7626]


The final two words in Psalm 45:6 which is being quoted in Hebrews 1:8 are: [is] a right and the same word for sceptre that we discovered earlier in the phrase the sceptre of thy kingdom. These two words are only found together in verse 4 of Isaiah 11:1-5, and once again underscores the glorious ministry of the Lord Jesus Christ which is characterized by righteousness, faithfulness and judgment which is so much in evidence today during this last time and season, known as the day of judgment: 


And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: {2} And the spirit [ruwach:H7307] of the LORD shall rest upon him, the spirit [ruwach:H7307]  of wisdom and understanding, the spirit [ruwach:H7307]  of counsel and might, the spirit [ruwach:H7307] of knowledge and of the fear of the LORD; {3} And shall make him of quick understanding [ruwach:H7306] in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: {4} But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. {5} And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.


There are a number  of spiritual nuggets that could be extracted from this vein of Scripture, but I’ll just mention a couple of them:


  • Verses 2 and 3 contain numerous references of the word spirit (ruwach:H7307) and its root word (ruwach:H7306), which is rendered in verse 3 as  And shall make him of quick understanding when we were covering Psalm 104:4, which is quoted in Hebrews 1:7. 


  • Verse 4 reminds us of the similar language found in Revelation 19:15, And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.


I think we’ll have to stop here, and Lord willing, in our next study we will proceed to Psalm 45:7 which is being quoted in Hebrews 1:9. 

Hebrews 1 - Part 12

May 31, 2020


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 1- Part 12, and today’s date is May 31, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


We have taken a detour to look at Psalm 45:6-7, which is being quoted here in Hebrews 1:8-9. Last Sunday we spent our time investigating Psalm 45:6, and today I would like to concentrate on verse 7. Then, Lord willing, we will consider Hebrews 1:8-9 in the Greek. I’ll read Psalm 45:1-8 which presents a majestic portrait of the Lord Jesus, and you will recall that verse 8 forms the basis for the beloved hymn, Out of the Ivory Palaces:


[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.]] My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer. {2} Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. {3} Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. {4} And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. {5} Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee. {6} Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. {7} Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. {8} All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad.


Thou Lovest [’ahab:H157] Righteousness [tsedeq:G6664]


The first two terms in Psalm 45:7 are: thou lovest and righteousness referring of course, to God the Son. These two words are only found again in Psalm 52:3 which speaks of the wicked, and Proverbs 16:13 (pointing in the first instance to Christ, and secondly to the elect when they declare Truth from the Bible) respectively: 


Thou lovest [’ahab:H157]  evil more than good; [and] lying rather than to speak righteousness. [tsedeq:G6664]

 Selah.


Righteous [tsedeq:G6664] lips [are] the delight of kings; and they love [’ahab:H157] him that speaketh right. 


The word Righteousness or Righteous is actually one of the many titles that the Lord Jesus Christ possesses. In fact this Hebrew word, righteousness is also the 18th letter of the Hebrew alphabet,

(which looks like our English letter “Y” only bent); we find it for example in verses 137, 142 and 144 of Psalm 119:137-144 under the section TSADDI:


TZADDI. Righteous [tsaddiyq:H6662] [art] thou, O LORD, and upright [are] thy judgments. {138} Thy testimonies [that] thou hast commanded [are] righteous [tsedeq:G6664] and very faithful. {139} My zeal hath consumed me, because mine enemies have forgotten thy words. {140} Thy word [is] very pure: therefore thy servant loveth it. {141} I [am] small and despised: [yet] do not I forget thy precepts. {142} Thy righteousness [tsedaqah:H6666] [is] an everlasting righteousness [tsedeq:G6664], and thy law [is] the truth. {143} Trouble and anguish have taken hold on me: [yet] thy commandments [are] my delights. {144} The righteousness [tsedeq:G6664] of thy testimonies [is] everlasting: give me understanding, and I shall live.


Righteous Or Just [dikaios:H1342]


We also find this title given to to the Lord Jesus in the New Testament, in which it is rendered as Righteous or Just: 


1 John 3:7 makes this profound declaration, in which this word crops up three times: Little children, let no man deceive you: he that doeth righteousness [dikaiosune:H1343] is righteous, [dikaios:G1342] even as he is righteous. [dikaios:`G1342]


Acts 3:14 maintains: But ye denied the Holy One and the Just, [dikaios:G1342] and desired a murderer to be granted unto you;


1 Peter 3:18 likewise teaches: For Christ also hath once suffered for sins, the just [dikaios:G1342] for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:


1 John 2:29 similarly reveals: If ye know that he is righteous, [dikaios:G1342] ye know that every one that doeth righteousness [dikaiosune:H1343] is born of him.



Revelation 16:5 adds: And I heard the angel of the waters say, Thou art righteous, [dikaios:G1342] O Lord, which art, and wast, and shalt be, because thou hast judged thus.


Lastly this expression is translated [are] just in Philippians 4:8 which has in view both the Lord Jesus as well as the written Word of God: Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, [dikaios:G1342] whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.


Since Christ loves righteousness by definition, we can understand why it is said of Him in Psalm 45:7 ...and hatest wickedness... This contrast between love and hate and righteousness and wickedness reminds of the injunction found, for instance, in Luke 16:13,


No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 


The two expressions, and hatest along with wickedness are only found together here in Psalm 45:7, so we will have to research them individually. 


And Hatest [sane’:H8130] 


These next Scriptures illustrate some of the ways that God utilizes this word, and hatest: 


Proverbs 25:21 offers this important declaration, in which this term is rendered as thine enemy:  If thine enemy [sane’:H8130] be hungry, give him bread to eat; and if he be thirsty, give him water to drink:


Of an enemy also appears in Proverbs 27:6,  Faithful [are] the wounds of a friend; but the kisses of an enemy [sane’:H8130] [are] deceitful.


Isaiah 61:8 records: For I the LORD love judgment, I hate [sane’:H8130] robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.


Reminding us of Romans 9: 13, Malachi 1:3 asserts: And I hated [sane’:H8130] Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.


Wickedness [resha`:H7562]


Let’s now turn our attention to the word, wickedness. It is used primarily as such as the subsequent citations show:


Psalm 5:4 declares: For thou [art] not a God that hath pleasure in wickedness: [resha`:H7562] neither shall evil dwell with thee.


Psalm 10:15 maintains: Break thou the arm of the wicked [rasha`:H7563] and the evil [man]: seek out his wickedness [resha`:H7562] [till] thou find none.


Psalm 84:10 records:  For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. [resha`:H7562]


By contrast Hebrews 11:9-10 testify that the patriarchs also dwelt in tents - which were not tents of wickedness - but rather tents of righteousness underscoring the Righteousness of Christ; this was also the case with regard to both the Tabernacle as well as the Temple in time to come, according to God’s perfect plan:  


By faith he [Abraham] sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles [tents] with Isaac and Jacob, the heirs with him of the same promise: {10} For he looked for a city which hath foundations, whose builder and maker [is] God.


Psalm 125:3 presents this serious warning: For the rod of the wicked [resha`:H7562] shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.


Psalm 141:4 further adds: Incline not my heart to [any] evil thing, to practise wicked [resha`:H7562] works with men that work iniquity: and let me not eat of their dainties.


Verse 17 of Proverbs 4:14-18 highlights the distinction between the wicked in verse 17  and the just in verse 18: Enter not into the path of the wicked, and go not in the way of evil [men]. {15} Avoid it, pass not by it, turn from it, and pass away. {16} For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall. {17} For they eat the bread of wickedness [resha`:H7562], and drink the wine of violence. {18} But the path of the just [is] as the shining light, that shineth more and more unto the perfect day.


Ecclesiastes 8:8 offers this crucial reminder:  [There is] no man that hath power over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness [resha`:H7562] deliver those that are given to it.


Verse 6 of Isaiah 58:1-7 points out national Israel’s sin and in the process reveals God’s definition for fasting: Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. {2} Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. {3} Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. {4} Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high. {5} Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD? {6} [Is] not this the fast that I have chosen? to loose the bands of wickedness [resha`:H7562], to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? {7} [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?


Hosea 10:13 gives this vital instruction: Ye have plowed wickedness [resha`:H7562 ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.


Therefore God [elohiym:H430] Thy God [elohiym:H430] 


The next phrase which is a repetition of the plural form for God, or elohiym, Therefore God thy God is curious as it appears to be a reference to the Son’s relationship with not only the Father, but also the Holy Spirit too.


Hath Anointed [mashach:H4886] Thee With The Oil [shemen:H8081]


Oil in the Bible is representative of the Holy Spirit, and so we see this with regard to Aaron as well as the kings according to the following passages:


Leviticus 8:12 records the anointing of Aaron for his high priestly ministry: And he poured of the anointing oil [shemen:H8081] upon Aaron's head, and anointed [mashach:H4886]  him, to sanctify him.

1 Samuel 10:1 recounts with regard to King Saul: Then Samuel took a vial of oil [shemen:H8081], and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed [mashach:H4886]  thee [to be] captain over his inheritance?


This was also the case with David in 1 Samuel 16:13, Then Samuel took the horn of oil [shemen:H8081], and anointed [mashach:H4886]  him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.


Solomon in turn was also anointed in this same manner in 1 Kings 1:39, And Zadok the priest took an horn of oil [shemen:H8081] out of the tabernacle, and anointed [mashach:H4886]  Solomon. And they blew the trumpet; and all the people said, God save king Solomon.


Lastly, Psalm 89:20 has Christ in view as David typifies him:  I have found David my servant; with my holy oil [shemen:H8081] have I anointed [mashach:H4886]  him:


I think we’ll have to stop here today. Lord willing, in our next study, we will continue our research in Psalm 45:7. 

Hebrews 1 - Part 13

June 7, 2020


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 1- Part 13, and today’s date is June 7, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


We have taken a detour to look at Psalm 45:6-7, which is being quoted here in Hebrews 1:8-9. Last Sunday we began examining verse 7, and today we want to continue looking at the remaining words in that verse which states:


Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 


At the conclusion of our last study we were investigating the term, oil, which typifies the Holy Spirit, and was used on certain occasions to anoint Aaron (a type of Christ) or kings such as Saul, David, and Solomon, etc. The last two Hebrew words in Psalm 45:7 ...of gladness above thy fellows, only appear together in this verse, and so we will have to consider them individually:


Thee With The Oil [shemen:H8081] Of Gladness [sasown:H8342]


The expression, of gladness, modifies the word oil, and these two terms only surface together again in verse 3 of Isaiah 61:1-3, as the oil and of joy. This is a passage that foretells the mission of the Lord Jesus Christ at... the foundation of the world, which He later demonstrated during His earthly ministry: 


The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; {2} To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; {3} To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil [shemen:H8081] of joy [sasown:H8342] for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.


Luke 4:16-21 is the fulfillment of this prophecy as the Lord Jesus noted in verse 21:


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

The following references illustrate some of the ways that God utilizes this term, gladness which is primarily translated as joy, and indeed when we think about the oil representing the Holy Spirit in salvation we can certainly see why this would be a tremendous reason for gladness and  rejoic[ing] and  mirth which are the other ways this word is rendered:


Of Gladness [sasown:H8342]


Psalm 105:43 announces God’s care and provision for His people throughout their 40-year wilderness sojourn; this word is translated with joy: And he brought forth his people with joy, [sasown:H8342] [and] his chosen with gladness:


Referring to salvation Isaiah 12:3 is one of the most beautiful descriptions of the Water of Life and provides the spiritual backdrop for the Lord’s deliberate encounter with the [Samaritan] woman at the well in John 4: Therefore with joy [sasown:H8342] shall ye draw water out of the wells of salvation.


Isaiah 35:10 renders this word as and gladness: And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, [sasown:H8342] and sorrow and sighing shall flee away.


Isaiah 51:3 is another very encouraging passage for God’s elect, in which this term is again rendered joy: For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy [sasown:H8342] and gladness shall be found therein, thanksgiving, and the voice of melody.


Please note the accompanying words in this verse - gladness...thanksgiving...and the voice of melody which express the heartfelt wonder and praise to God for ...so great salvation… as we read in Hebrews 2:3,

How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard [him];


Jeremiah 15:16 underscores the root cause for such joy which is the Word of God itself:  Thy words were found, and I did eat them; and thy word was unto me the joy [sasown:H8342] and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.


Jeremiah 33:11 makes this proclamation, and please note the repetition of the term voice along with each of its various objects:  The voice of joy, [sasown:H8342] and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.


It is very important for us to be mindful of the  joy unspeakable associated with salvation - even as God’s elect are living in the day of judgment and all the testing and chastisement that goes with that -  to recognize what a precious gift that salvation was by God’s mercy as 1 Peter 1:3-9 testify: 


Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, {4} To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, {5} Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. {6} Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: {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: {8} Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory: {9} Receiving the end of your faith, [even] the salvation of [your] souls.


By contrast, these next Scriptures speak about taking away the joy and gladness of salvation from the end-time institutional churches and denominations at the start of the Great Tribulation (on May 21, 1988), when God began judging His own house  first (according to 1 Peter 4:17) typified by national Israel. Please note the usage of the word mirth in each of these verses, as mirth (or joy) is linked with salvation, which God took away completely from that formerly divine institution, as the Holy Spirit was no longer present to save, as He had during the 1955 years of the era of the church age. 


Jeremiah 7:34 insists:  Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, [sasown:H8342] and the voice of gladness, the voice of the bridegroom, [Christ] and the voice of the bride: [the Bride of Christ] for the land shall be desolate.


Jeremiah 16:9 similarly affirms: For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, [sasown:H8342] and the voice of gladness, the voice of the bridegroom, and the voice of the bride.


Jeremiah 25:10 further adds: Moreover I will take from them the voice of mirth, [sasown:H8342] and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.


Notice that in Jeremiah 25:10 God includes two other aspects of His judgment on His own house: the removal of the sound of the millstones as well as the light of the candle, which are very significant statements. Millstones were used to grind grain, and grain (from which bread is made) represents the Word of God or the Bread of Life; so if there is no sound of the millstones grinding grain there is no Gospel going forth in the churches and denominations. A parallel analogy is the elimination of the light of the candle, which again is the Light of God’s Word that no longer was shining in the churches and denominations, as they came under the wrath of God and the Holy Spirit departed to never return again. Please keep in mind that even though the Holy Spirit had departed from all churches and denominations worldwide and without exception, He was still active in the world, saving the last of the nations of the elect until May 21, 2011 when God shut the Door to salvation.

 

Joel 1:12 offers this sobering conclusion, translate this word again as joy: The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, [even] all the trees of the field, are withered: because joy [sasown:H8342] is withered away from the sons of men.


Above Thy Fellows [chaber:H2270]


Lets now turn our attention to the last word in Psalm 45:7, which is ...above thy fellows: 


Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 


This word is found in 10 other citations, and we’ll consider a few of them. More often than not it is translated as companions, sometimes as fellows as in our verse, and once as knit together, as we see in Judges 20:11, in which all of the tribes went to battle against the inhabitants of Gibeah within the tribe of Benjamin for their great wickedness in abusing a man’s concubine to the point of death, which is a historical parable regarding God’s judgment that first began at His own house: 


So all the men of Israel were gathered against the city, knit together [chaber:H2270] as one man.


Psalm 119:63 renders this word as [am] a companion:  I [am] a companion [chaber:H2270] of all [them] that fear thee, and of them that keep thy precepts.


Song of Solomon 8:13 translates this in the same manner: Thou that dwellest in the gardens, the companions [chaber:H2270] hearken to thy voice: cause me to hear [it].


And verse 10 of Ecclesiastes 4:9-12 expresses this as his fellow: Two [are] better than one; because they have a good reward for their labour.{10} For if they fall, the one will lift up his fellow:[chaber:H2270] but woe to him [that is] alone when he falleth; for [he hath] not another to help him up. {11} Again, if two lie together, then they have heat: but how can one be warm [alone]? {12} And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.


This term is also expressed in a negative fashion as the subsequent verses maintain:


Proverbs 28:24 reveals: Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion [chaber:H2270] of a destroyer.


And Isaiah 1:23 presents yet another indictment against God’s corporate people: Thy princes [are] rebellious, and companions [chaber:H2270] of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.


A Look At Hebrews 1:8-9 In The Greek


Just we have discussed Psalm 45:6-7 which is being quoted in Hebrews 1:8-9, we now want to go back to examine these two verses in Greek:


But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. 


But [de:G1161] Unto [pros:G4314] The Son [huios:G5207]


The first phrase, But unto the Son… is comprised of three terms that surface in 14 other places; here are a few examples:


Luke 17:22 records Christ’s veiled reference to the end of salvation: And [de:G1161] he said unto [pros:G4314] the disciples, The days will come, when ye shall desire to see one of the days of the Son [huios:G5207]

 of man, and ye shall not see [it].


And Luke 20:41 states: And [de:G1161]  he said unto [pros:G4314]  them, How say they that Christ is David's son? [huios:G5207]

 

Verse 70 of Luke 22:63-71 sets forth the mockery and degradation of God the Son, Who is the Judge of all the earth, and King of Kings, and LORD of LORDS:  And the men that held Jesus mocked him, and smote [him]. {64} And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? {65} And many other things blasphemously spake they against him.{66} And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, {67}  Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: {68} And if I also ask [you], ye will not answer me, nor let [me] go. {69} Hereafter shall the Son of man sit on the right hand of the power of God. {70} Then said they all, Art thou then the Son [huios:G5207] of God? And [de:G1161] he said unto [pros:G4314] them, Ye say that I am. {71} And they said, What need we any further witness? for we ourselves have heard of his own mouth.


Thy Throne [thronos:G2362] O God [theos:G2316]


The next two expressions,  thy throne and O God occur in 19 other references, and again highlight the Deity of the Lord Jesus as proclaimed by God the Father, alluding to both His sovereign authority (represented by His throne) as well as His Divinity:


Luke 1:32 affirms: He shall be great, and shall be called the Son of the Highest: and the Lord God [theos:G2316] shall give unto him the throne [thronos:G2362] of his father David:


Acts 2:25-35 is part of Peter’s sermon on the Day of Pentecost, in which he quotes, among other Scriptures, Psalm 16 and Psalm 110: For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: {26} Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: {27} Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. {28} Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. {29} Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. {30} Therefore being a prophet, and knowing that God [theos:G2316] had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; [thronos:G2362]  {31} He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. {32} This Jesus hath God raised up, whereof we all are witnesses. {33} Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. {34} For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, {35} Until I make thy foes thy footstool.


Verse 2 of Hebrews 12:1-11 is exceedingly elevant for God’s elect today who are being tested and chastised in love by their Heavenly Father: 


Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, {2} Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne [thronos:G2362] of God. [theos:G2316]  {3} For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. {4} Ye have not yet resisted unto blood, striving against sin. {5} And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: {6} For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. {7} If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? {8} But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. {9} Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live? {10} For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness. {11} Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.


The imagery of the Lord Jesus as Eternal God and His everlasting throne are especially evident in Heaven and in the New Heavens and New Earth:


Revelation 5:6 paints this glorious portrait: And I beheld, and, lo, in the midst of the throne [thronos:G2362] and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God [theos:G2316] sent forth into all the earth.


Revelation 7:17 depicts the continual spiritual feeding that will extend throughout all eternity which will overshadow the reality that God will erase all sorrow and pain that is part and parcel of the vale of tears which is so typical of our lives here on planet earth: For the Lamb which is in the midst of the throne [thronos:G2362] shall feed them, and shall lead them unto living fountains of waters: and God [theos:G2316] shall wipe away all tears from their eyes.


Revelation 12:5 additionally records: And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God [theos:G2316], and [to] his throne. [thronos:G2362] 


Lastly, Revelation 22:1 and 3 solemnly declare: And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne [thronos:G2362] of God [theos:G2316] and of the Lamb. ... {3} And there shall be no more curse: but the throne [thronos:G2362] of God [theos:G2316] and of the Lamb shall be in it; and his servants shall serve him:


Well with that wonderful promise in mind we will have to conclude today’s study. Lord willing in our next lesson we will continue our investigation of Hebrews 1:8-9.

Hebrews 1 - Part 14

June 14, 2020


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 1- Part 14, and today’s date is June 14, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


[Is] For [eis:G1519] Ever [aion:G165] And Ever [aion:G165] [eis:G1519]  


We have arrived at the phrase [is] for ever and ever in Hebrews 1:9 in this magnificent affirmation that God the Father makes to God the Son. The Greek term that is translated twice as ever and ever is the word aion,  from which our English word, eon is derived, denoting an age or span of time, which is this case is eternal, as it is modifying God’s throne. In our previous study we learned that God’s throne is a symbol of His rule and authority, which like Himself spans eternity past all the way to eternity future, as the following citations reveal; we are also going to encounter this word again as we make or way through the book of Hebrews, Lord willing,  in these passages: 


Hebrews 5:6 is the first of six such statements with respect to Melchisedec, Who is the Lord Jesus Christ: As he saith also in another [place], Thou [art] a priest for [eis:G1519] ever [aion:G165] [eis:G1519] after the order of Melchisedec.


Hebrews 6:20 affirms this as well: Whither the forerunner is for us entered, [even] Jesus, made an high priest for [eis:G1519] ever [aion:G165] [eis:G1519] after the order of Melchisedec.


Hebrews 7:17, 21, 24, and 28 further add: For he testifieth, Thou [art] a priest for [eis:G1519] ever after the order of Melchisedec. ... {21} (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for [eis:G1519] ever after the order of Melchisedec:) ... {24} But this [man], because he continueth ever [eis:G1519][aion:G165] , hath an unchangeable priesthood. ... {28} For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for [eis:G1519] evermore. [aion:G165] [eis:G1519] 


At times this word is also rendered world and to as one discovers in Hebrews 9:26, keeping in mind  that this is referring to the end of the age, which is our present time and season known as the day of judgment: For then must he often have suffered since the foundation of the world: but now once in the end of the world [aion:G165]  hath he appeared to [eis:G1519] put away sin by the sacrifice of himself.


This is also the case in Hebrews 11:3, in which these two expressions appear as worlds and so: Through faith we understand that the worlds [aion:G165] were framed by the word of God, so [eis:G1519] that things which are seen were not made of things which do appear.


Hebrews 13:8 and 21 maintain: Jesus Christ the same yesterday, and to day, and for [eis:G1519] ever. [aion:G165] [eis:G1519] ... {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 [eis:G1519] ever [aion:G165] and ever. [aion:G165] [eis:G1519] Amen.


These next references highlight the everlasting nature if God’s Being as well as His kingdom:


Matthew 6:13 is the closing verse of the Lord’s Prayer: And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for [eis:G1519] ever. [aion:G165] [eis:G1519] Amen.


And Luke 1:33 the angel (or messenger) Gabriel (Who is the Lord Jesus Christ) makes this statement about Himself: And he shall reign over the house of Jacob for [eis:G1519] ever [aion:G165] [eis:G1519]; and of his kingdom there shall be no end.


John 6:51 and 58 underscore the eternal nature of salvation:  I am the living bread which came down from heaven: if any man eat of this bread, he shall live for [eis:G1519] ever [aion:G165] [eis:G1519]; and the bread that I will give is my flesh, which I will give for the life of the world. ... {58} This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for [eis:G1519] ever. [aion:G165] [eis:G1519]


Sometimes this expression is used in connection with some of God’s infinite characteristics, as these next references acknowledge: 


Romans 1:25 testifies regarding one of mankind’s sins: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed  for [eis:G1519] ever. [aion:G165] [eis:G1519]  Amen.


And Romans 11:36 extols: For of him, and through him, and to him, [are] all things: to whom [be] glory  for [eis:G1519] ever. [aion:G165] [eis:G1519] Amen.


1 Timothy 1:17 records six of God’s divine attributes: Now unto the King eternal, immortal, invisible, the only wise God, [be] honour and glory  for [eis:G1519] ever [aion:G165] and ever.  [aion:G165] [eis:G1519]  Amen.


Another aspect of this phrase for ever and ever is found at times in its usage of the absolute negative as these next references indicate:


Mark 3:29 warns: But he that shall blaspheme against the Holy Ghost hath never [ou:G3756] [eis:G1519]  [aion:G165] forgiveness, but is in danger of eternal damnation:


And John 4:14 makes this wonderful declaration, and in the Greek is the absolute double negative, never: But whosoever drinketh of the water that I shall give him shall never [eis:G1519] [aion:G165] [ou me:G3364] thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.


Similarly this same grammatical construction is also employed in John 10:28, And I give unto them eternal life; and they shall never [eis:G1519][aion:G165][ou me:G3364]  perish, neither shall any [man] pluck them out of my hand.


A Sceptre [rhabados:G4464]


The next word that we want to consider in Hebrews 1:8 is the term, sceptre, which is the symbol of a king’s power and authority, as these next passages illustrate. Incidentally, we find this expression two other times in the book of Hebrews. 


In verse 4 of Hebrews 9:1-5 we read: Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. {2} For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. {3} And after the second veil, the tabernacle which is called the Holiest of all; {4} Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod [rhabados:G4464] that budded, and the tables of the covenant; {5} And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.


It’s significant that this word sceptre or rod mentioned here budded, and when we go to the Old Testament account in Numbers 17:8 we discover more information about this miraculous event:


And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. [shaqed:H8247]


We see that the rod of Aaron the High Priest (typifying the Savior) not only budded and blossomed, but also yielded almonds underscoring the life-giving quality of God’s Sceptre. Additionally, I’ll mention one other intriguing aspect of the word almonds, which stems from an identically spelled root word (shaqad:H8245) which is primarily rendered as watch, which ties into the admonition pertaining to the time of the end as we read in Mark 13:33-37, 


Take ye heed, watch [agrypneo:H69 - “not sleeping”] and pray: for ye know not when the time is. {34} [For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. [gregoreuo:G1127] {35} Watch [gregoreuo:G1127]  ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: {36} Lest coming suddenly he find you sleeping. {37} And what I say unto you I say unto all, Watch. [gregoreuo:G1127]    


Hebrews 11:21 is the other reference in which this word, rod, is translated as staff: By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff. [rhabados:G4464]


Moreover this expression also finds fulfillment in our present day of judgment, as these next Scriptures reveal:


Verse 27 of Revelation 2:26-28 speaks of the Lord Jesus in the first instance, and by extension all of God’s elect: And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: {27} And he shall rule them with a rod [rhabados:G4464] of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. {28} And I will give him the morning star.


Verse 5 of Revelation 12:1-5 spiritually speaks of Christ being birthed if you will, through the loins of the Body of Christ, which is the fulfillment of the prophecy in Genesis 3:14-15 as God declares what the serpent’s (i.e., Satan’s) fate will be:


And the LORD God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: {15} And I will put enmity between thee and the woman [the elect], and between thy seed [unsaved mankind] and her seed [Christ]; it [should be “He” - Christ] shall bruise thy [Satan’s] head, and thou shalt bruise his [Christ’s] heel.


 Revelation 12:1-5 sets forth this scenario: And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: {2} And she being with child cried, travailing in birth, and pained to be delivered. {3} And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. {4} And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.  {5} And she brought forth a man child, who was to rule all nations with a rod [rhabados:G4464] of iron: and her child was caught up unto God, and [to] his throne.


Finally verse 15 of Revelation 19:11-16  brings us to our current day of judgment as Christ is ruling this world with a rod of iron: And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {12}  His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod [rhabados:G4464] of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.  


By the way, this term, sceptre, stems from the Greek verb, smite (rhapizo:G4474) and is only found in the following citations in the book of Matthew as  shall smite and smote [him] with the palms of their hands respectively:   


Matthew 5:39 declares: But I say unto you, That ye resist not evil: but whosoever shall smite [rhapizo:G4474] thee on thy right cheek, turn to him the other also.


Matthew 26:67 records, Then did they spit in his face, and buffeted him; and others smote [him] with the palms of their hands, [rhapizo:G4474]


Righteousness [euthytes:G2118]


The next word that we encounter in Hebrews 1:8 is the expression righteousness, which is actually one of Christ’s glorious titles, as He is the very essence of Righteousness; however this word only surfaces in this verse, so we can consider some of the ways that its root word in employed: 


 Straight [euthys:G2117]


In Matthew 3:3 it is translated as straight: For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.[euthys:G2117]


Matthew 13:21 speaks of one of the unfruitful “soils of the heart,” in which this word is rendered as by and by: Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by [euthys:G2117] he is offended.


Then in John 19:34 it is expressed as forthwith: But one of the soldiers with a spear pierced his side, and forthwith [euthys:G2117] came there out blood and water.


In verse 21 of Acts 8:18-24  Peter warns Simon the sorcerer with this admonition:  And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, {19} Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. {20} But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. {21} Thou hast neither part nor lot in this matter: for thy heart is not right [euthys:G2117] in the sight of God. {22} Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. {23} For I perceive that thou art in the gall of bitterness, and [in] the bond of iniquity. {24} Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.


In Acts 9:11, Ananias is sent to minister to Saul of Tarsus who is found in the home of Judas who lives on a street named Straight:  And the Lord [said] unto him, Arise, and go into the street which is called Straight, [euthys:G2117] and enquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he prayeth,


Verse 10 of Acts 13:6-11 records another incident involving a false prophet by the name of of Elymas and the Apostle Paul, in which this word is rendered right: And said, O full of all subtilty and all mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right [euthys:G2117] ways of the Lord?


Similarly, verse 15 of 2 Peter 2:12-19 also translates this term as right:  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; {13} And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you; {14} Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:{15} Which have forsaken the right [euthys:G2117] way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness; {16} But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. {17} These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. {18} For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error. {19} While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.


Thy Kingdom [basileia:G932]


The last phrase in Hebrews 1:8 is of thy kingdom, which is derived from the root word, king (basileus:G935); it surfaces in six other citations, as the subsequent passages illustrate:


It is found twice in the Lord’s Prayer in Matthew 6:10 and 13, Thy kingdom [basileia:G932] come. Thy will be done in earth, as [it is] in heaven. ... {13} And lead us not into temptation, but deliver us from evil: For thine is the kingdom [basileia:G932], and the power, and the glory, for ever. Amen.


It also is found in connection with the thief on the Cross in Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. [basileia:G932] 


Let’s stop here. Lord willing, in our next study we will consider Hebrews 1:9. 

 Hebrews 1 - Part 15

June 21, 2020


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 1- Part 15, and today’s date is June 21, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


Summary Of “Contrasts” That We Have Discovered Thus Far


Before we begin today’s lesson, I would like to summarize what we have discovered thus far regarding the various contrasts that we have encountered so far in the book of Hebrews:



  • The last two words in Hebrews 1:1, “unto the fathers” and “by the prophets” constitute this first contrast that God is making concerning the “prophets” that God used to pen the Scriptures, and God the Son - “the Prophet” - according to Hebrews 1:2.  



  • Verses 4-14 discuss yet another contrast; this time it is between the Lord Jesus and angels. 
  1. God never addressed any of these angelic beings with the title, Thou art my Sonnor with the proclamation this day have I begotten thee. Furthermore He never articulated a Father-Son relationship as He did with God the Son.
  2. The angelic beings worshipped Christ at the foundation of the world.
  3. God never declared to any of the angels...Thy throne, O God, [is] for ever and ever... or ...God, thy God, hath anointed thee with the oil of gladness above thy fellows.

As I mentioned at the close of our previous study today we want to take a look at Hebrews 1:9 which is speaking of the Savior: 

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


Thou Hast Loved [agapao:G25] Righteousness [dikaiosune:G1343]

The first two words in verse 9 are: thou hast loved and righteousness. These two Greek terms only surface together again in the following two Scriptures:

In verse 8 of 2 Timothy 4:1-8 Paul under divine inspiration presents this charge to his young protege` Timothy during the era of the church age, while alluding to our present day of judgment: I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; {2} Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. {3} For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; {4} And they shall turn away [their] ears from the truth, and shall be turned unto fables. {5} But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. {6} For I am now ready to be offered, and the time of my departure is at hand. {7} I have fought a good fight, I have finished [my] course, I have kept the faith:{8} Henceforth there is laid up for me a crown of righteousness [dikaiosune:G1343], which the Lord, the righteous [dikaios:G1342 - the root word for G1343] judge, shall give me at that day: and not to me only, but unto all them also that love [agapao:G25] his appearing.

1 John 3:1-14 includes these two words and elaborates on them by also including some closely related words, such as of love (or agape) in verse 1. Verse 7 includes the same term for righteousness as well as its root word, righteous. Then in verses 7 and 14 we find our word love (agapao) repeated: 

Behold, what manner of love [agape:G26] the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. {2} Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. {3} And every man that hath this hope in him purifieth himself, even as he is pure. {4} Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. {5} And ye know that he was manifested to take away our sins; and in him is no sin. {6} Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. {7} Little children, let no man deceive you: he that doeth righteousness [dikaiosune:G1343] is righteous [dikaios:G1342 - the root word for G1343], even as he is righteous. [dikaios:G1342 - the root word for G1343] {8} He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. {9} Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. {10} In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness [dikaiosune:G1343] is not of God, neither he that loveth [agapao:G25] not his brother. {11} For this is the message that ye heard from the beginning, that we should love [agapao:G25] one another. {12} Not as Cain, [who] was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. {13} Marvel not, my brethren, if the world hate [miseo:G3404]  you. {14} We know that we have passed from death unto life, because we love [agapao:G25] the brethren. He that loveth not [his] brother abideth in death. 

And [kai:G2532] Hated [miseo:G3404] Iniquity [anomia:G458]

Just as we saw in Psalm 45:7, which is being quoted in Hebrews 1:9, the second characteristic of the Lord Jesus Christ is to hate iniquity, even as He loves righteousness. Since He is the very essence of Righteousness, and the opposite of Righteousness is unrighteousness or iniquity or sin. He, by definition, hates all sin. These two terms, hate and iniquity are only found together in this verse, so we will have to examine them individually.

Hated [miseo:G3404] 

The same word for love that we just considered crops up in Matthew 6:24 along with the word hate, emphasizing that you either have one or the other as there is no middle ground, which is true of the Lord Jesus Christ, and of all His elect: 

No man can serve two masters: for either he will hate [miseo:G3404] the one, and love [agapao:G25] the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

1 John 4:20 presents the same dichotomy between love and hate, which really underscores one of the many unique differences between the kingdom of Satan and the Kingdom of the Lord Jesus Christ: If a man say, I love [agapao:G25] God, and hateth [miseo:G3404] his brother, he is a liar: for he that loveth [agapao:G25] not his brother whom he hath seen, how can he love [agapao:G25] God whom he hath not seen?

John 15:17-25 also contrasts the words for hate (verses 19 and 25) and love (verses 17 and 19) in this significant discussion: These things I command you, that ye love [agapao:G25]  one another. {18} If the world hate you, ye know that it hated me before [it hated] you. {19} If ye were of the world, the world would love [agapao:G25] his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth [miseo:G3404] you. {20} Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. {21} But all these things will they do unto you for my name's sake, because they know not him that sent me. {22} If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. {23} He that hateth me hateth my Father also. {24} If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated [miseo:G3404] both me and my Father. {25} But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated [miseo:G3404] me without a cause.

1 John 3:13 was quoted a few minutes ago, in which this same word for hate and hateth is found in verse 13 and 15 respectively: Marvel not, my brethren, if the world hate [miseo:G3404] you. ... {15} Whosoever hateth [miseo:G3404] his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

Verse 7 of John 7:2-10 includes this expression twice in this dialogue that Jesus is having with His siblings: 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 [per Matthew 13:55 - James, Joses, Simon, and Judas]  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 [miseo:G3404] you; but me it hateth, [miseo:G3404] 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.

John 17:14 further adds: I have given them thy word; and the world hath hated [miseo:G3404] them, because they are not of the world, even as I am not of the world.

John 12:25 is a powerful reminder, although a different word than agapao is used, which is phileo, or the love that exists between close friends of family members: He that loveth [phileo:G5368] his life shall lose it; and he that hateth [miseo:G3404] his life in this world shall keep it unto life eternal.

Iniquity [anomia:G458]

Let’s now turn our attention to the expression, iniquity (anomia:G458) which is a noun that stems from the adjective anomos (G459); it is comprised of two words, the alpha (G1) negative and nomos (G3551), signifying “without law.”  G458 is found in 14 other Scriptures and we will consider some of them:

1 John 3:4 gives us God’s definition for iniquity or sin, which is how this term is commonly rendered: Whosoever committeth sin transgresseth [anomia:G458][G0] also the law:[anomia:G458] for sin is the transgression of the law. [anomia:G458]  

Matthew 24:12 likewise asserts the following with respect to the Great Tribulation as well as in our current day of judgment: And because iniquity [anomia:G458] shall abound, the love [agape:G26] of many shall wax cold.

Verse 19 of Romans 6:16-23 repeats this word iniquity, in the context of an argument regarding two types of servants: Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? {17} But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. {18} Being then made free from sin, ye became the servants of righteousness. {19} I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity [anomia:G458]  unto iniquity [anomia:G458]; even so now yield your members servants to righteousness unto holiness. {20} For when ye were the servants of sin, ye were free from righteousness. {21} What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death. {22} But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. {23} For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.

Verse 14 of Titus 2:11-14 translates this word as iniquity as well in the context of the day of salvation: For the grace of God that bringeth salvation hath appeared to all men, {12} Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; {13} Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; {14} Who gave himself for us, that he might redeem us from all iniquity [anomia:G458], and purify unto himself a peculiar people [“people for possession”], zealous of good works.

God [theos:G2316] [Even] Thy [sou:G4675] God [theos:G2316]

The subsequent citations illustrate some of the ways that God utilizes these two words together:

Matthew 4:7 and 10 record part of the Savior’s temptation in the wilderness by Satan at the onset of His earthly ministry: Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy [sou:G4675] God. [theos:G2316] ... {10} Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy [sou:G4675] God [theos:G2316], and him only shalt thou serve.

Mark 12:30 announces the first and greatest commandment: And thou shalt love [agapao:G25] the Lord thy [sou:G4675] God [theos:G2316] with all thy [sou:G4675]  heart, and with all thy [sou:G4675]  soul, and with all thy [sou:G4675] mind, and with all thy [sou:G4675]  strength: this [is] the first commandment.

Hebrews 10:7 and 9 reveal the paramount desire and achievement of the Lord Jesus to do the will of God in His every thought, word, and deed: Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy [sou:G4675] will, O God. [theos:G2316]  ... {9} Then said he, Lo, I come to do thy [sou:G4675] will, O God. [theos:G2316]  He taketh away the first, that he may establish the second.

Revelation 5:9 extols the sacrifice of Christ at the foundation of the world by giving up His blood (or life) for each of the elect: 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 [sou:G4675] blood out of every kindred, and tongue, and people, and nation;

Revelation 11:17 likewise proclaims God’s eternal Being and Power: Saying, We give thee thanks, O Lord God [theos:G2316] Almighty, which art, and wast, and art to come; because thou hast taken to thee thy [sou:G4675]    great power, and hast reigned.

Revelation 15:3 echoes the same praise and adoration for God’s works and ways: And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy [sou:G4675] works, Lord God [theos:G2316] Almighty; just and true [are] thy [sou:G4675] ways, thou King of saints.

Hath Anointed [chrio:G5548]

The next word that we want to investigate in Hebrews 1:9 is the expression hath anointed, which is only found in the following four Scriptures:

Verses 18-19 of Luke 4:16-21 is a distillation of the Gospel and is a quotation from Isaiah 61:1-2; moreover it is the actual fulfillment of that prophecy: And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. {17} And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, {18} The Spirit of the Lord [is] upon me, because he hath anointed [chrio:G5548] me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, {19} To preach the acceptable year of the Lord. {20} And he closed the book, and he gave [it] again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. {21} And he began to say unto them, This day is this scripture fulfilled in your ears.

In the Old Testament kings as well as priests were anointed with oil (symbolizing the Holy Spirit), even as Jesus was anointed with the Holy Spirit (to the fullest extent possible) when He was baptized in the Jordan River (picturing “hell” or the grave and annihilation which He experienced and conquered at the foundation of the world) by John the Baptist. Since Jesus was not from the tribe of Levi, He would have been disqualified from entering the priesthood, so God circumvented this issue, by having Christ baptized by John the Baptist, since both of John’s parents (Zacharias and Elisabeth) were from the tribe of Levi, thus qualifying John the Baptist to be a priest. This also introduces something extraordinary because it means that the Lord Jesus is the ONLY High Priest, after the order of Melchisedec, as we read in Psalm 110:4,

The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek. 

Verse 27 of Acts 4:23-31 includes this expression as thou hast anointed: And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. {24} And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is: {25} Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? {26} The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. {27} For of a truth against thy holy child Jesus, whom thou hast anointed, [chrio:G5548] both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, {28} For to do whatsoever thy hand and thy counsel determined before to be done. {29} And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, {30} By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. {31} And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

Verse 38 of Acts 10:34-43 translates this as anointed in Peter’s declaration to Cornelius and his friends, in which Peter and the other elect Jews recognized that God’s salvation program included the Gentiles as well, as God intimated  a number of times in the Old Testament through individuals like Rahab the harlot, Ebedmelech, Naaman the Syrian, and Ruth the Moabitess:

Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons: {35} But in every nation he that feareth him, and worketh righteousness, is accepted with him. {36} The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) {37} That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; {38} How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. {39} And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: {40} Him God raised up the third day, and shewed him openly; {41} Not to all the people, but unto witnesses chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead. {42} And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead. {43} To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. 

Lastly, verse 21 of 2 Corinthians 1:20-22 contains this expression and this passage acknowledges that not only was the Lord Jesus anointed, but each one of God’s elect were as well through the indwelling power of the Holy Spirit, when God chose to apply the salvation that He had secured for them at the foundation of the world at some point during their physical lifetime:  

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 [G5548] us, [is] God; {22} Who hath also sealed us, and given the earnest of the Spirit in our hearts.  

We also want to bear in mind that this sealing of the Holy Spirit like every other aspect of salvation is through the operation or working of God’s mighty power, on behalf of every child of God, and is the down payment, so to speak of one’s salvation, which will be finalized when each of God’s saints received their glorified spiritual bodies.

With The Oil [elaion:G1637] Of Gladness [agalliasis:G20]

The next two words in Hebrews 1:9 are with the oil of gladness, and they only surface together in this passage, so we will have to research them separately.

With The Oil [elaion:G1637]

These next Scriptures include this word, with the oil, which is prominently featured in Matthew 25 and in verses 3-4, and 8 regarding the wise (the elect) who possess oil, and the foolish (the non-elect) who lack it:  

They that [were] foolish took their lamps, and took no oil [elaion:G1637] with them: {4} But the wise took oil [elaion:G1637] in their vessels with their lamps. ... {8} And the foolish said unto the wise, Give us of your oil;[elaion:G1637] for our lamps are gone out.

Verse 46 of Luke 7:39-47 presents this touching incident that occurred in the house of one of the Pharisees named Simon: And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. {37} And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee's house, brought an alabaster box of ointment, {38} And stood at his feet behind [him] weeping, and began to wash his feet with tears, and did wipe [them] with the hairs of her head, and kissed his feet, and anointed [them] with the ointment. {39} Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner. {40} And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. {41} There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. {42} And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? {43} Simon answered and said, I suppose that [he], to whom he forgave most. And he said unto him, Thou hast rightly judged. {44} And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped [them] with the hairs of her head. {45} Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. {46} My head with oil [elaion:G1637] thou didst not anoint: but this woman hath anointed my feet with ointment. {47} Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little. {48} And he said unto her, Thy sins are forgiven.

Well on that wonderful note of salvation (when it was still possible) we have to conclude today’s study. Lord willing, in our next lesson we will continue our investigation of Hebrews 1:9, and the remaining words in this verse: ...of gladness above thy fellows.

Hebrews 1 - Part 16

June 28, 2020


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 1- Part 16, and today’s date is June 28, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


Today’s study will focus on the last three words in verse 9 and we’ll see how far we can get to in verse 10 as we continue to focus on this amazing declaration of God the Father to God the Son that started in verse 8 and will continue through verse 12.


Above Thy Fellows [chaber:H2270]


When we were considering this phrase, above thy fellows, in Psalm 45:7, we discovered that it was simply one word in Hebrew, which could either have a positive or negative connotation, depending on the context. It is primarily translated as companions and to a lesser degree as fellows. However in the Greek it is rendered by three different terms, which only appear together in verse 9, so we will have to examine them individually, starting with the expression  above, and once again God is making another comparison between the Lord Jesus and his fellows.


Above [para:G3844] Thy [sou:G4675] Fellows [metochos:G3353]


Above [para:G3844]


This term is used elsewhere in Hebrews to denote a comparison as I have mentioned previously especially since this book is indeed a book of contrasts:


Verses 7 and 9 of Hebrews 2:5-10 render this expression as than: For unto the angels hath he not put in subjection the world to come, whereof we speak. {6} But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? {7}Thou madest him a little lower than [para:G3844] the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: {8} Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him. But now we see not yet all things put under him. {9} But we see Jesus, who was made a little lower than [para:G3844] the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. {10} For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.


Hebrews 3:1-6 presents another contrast between Moses and the Lord Jesus, and in verse 3 we find this word than in view: Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful to him that appointed him, as also Moses [was faithful] in all his house. {3} For this [man] was counted worthy of more glory than [para:G3844] Moses, inasmuch as he who hath builded the house hath more honour than the house. {4} For every house is builded by some [man]; but he that built all things [is] God. {5} And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; {6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.


Hebrews 9:23 also translates this word as than: [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than [para:G3844] these.


Hebrews 11:4 acknowledges the difference between Abel’s sacrifice and than of Cain’s: By faith Abel offered unto God a more excellent sacrifice than [para:G3844] Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.


Hebrews 11:11-12 translates this as when she was past and is by  in connection with Sara:  Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past [para:G3844] age, because she judged him faithful who had promised. {12} Therefore sprang there even of one, and him as good as dead, [so many] as the stars of the sky in multitude, and as the sand which is by [para:G3844] the sea shore innumerable.


Lastly, Hebrews 12:24 expresses the superiority of Jesus’ sacrifice at the foundation of the world over that of Abel’s sacrifice (which spiritually pointed to Christ’s sacrifice) as we just read in Hebrews 11:4: And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [para:G3844] [that of] Abel.






 Thy [sou:G4675] 


The expression thy is in the genitive or possessive case, so in verse 9 it is in relationship to the Greek adjective fellows. The following passages illustrate how God has chosen to employ it:


In the Lord’s Prayer in Matthew 6:9-10 and 13 this term is recorded as thy with respect to God’s name, kingdom, power, glory, and will: After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy [sou:G4675] name. {10} Thy [G4675] kingdom come. Thy [sou:G4675] will be done in earth, as [it is] in heaven. ... {13} And lead us not into temptation, but deliver us from evil: For thine [sou:G4675] is the kingdom, and the power, and the glory, for ever. Amen. 


We also find this word used in the book of Hebrews as well in the following Scriptures:


Besides verse 9, Hebrews 1:8, 10, and 12-13 state: But unto the Son [he saith], Thy [sou:G4675] throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy [sou:G4675] kingdom. ... {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine [sou:G4675] hands: ... {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy [sou:G4675] years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine [sou:G4675] enemies thy [sou:G4675] footstool?


Hebrews 2:7, and 12 assert: Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy [sou:G4675] hands: ... {12} Saying, I will declare thy [sou:G4675] name unto my brethren, in the midst of the church will I sing praise unto thee.


Additionally, Hebrews 10:7 and 9 quote Psalm 40:7-8,  Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy [sou:G4675] will, O God. ... {9} Then said he, Lo, I come to do thy [sou:G4675] will, O God. He taketh away the first, that he may establish the second.


Fellows [metochos:G3353]


The last word in verse 9 is the Greek adjective fellows, and is only found again in the subsequent five references which can point to God’s elect or to those who identify outwardly with God’s elect, whether in the churches or out of the churches:


The first occurrence of this word is in verse 7 of Luke 5:1-11, which describes an incident that took place after Jesus had taught the crowd by the sea shore; please note the command to catch men in verse 11. In is this historical parable the net breaking pictures many that entered the churches and denominations during the church age, but were not saved in actuality, or according to the parable of the wheat and tares, both were present in the churches during the church age: 


And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, {2} And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets. {3} And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. {4} Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. {5} And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. {6} And when they had this done, they inclosed a great multitude of fishes: and their net brake. {7}And they beckoned unto [their] partners, [metochos:G3353] which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. {8} When Simon Peter saw [it], he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. {9} For he was astonished, and all that were with him, at the draught of the fishes which they had taken: {10} And so [was] also James, and John, the sons of Zebedee, which were partners [koinonos:G2844] with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. {11} And when they had brought their ships to land, they forsook all, and followed him.


When we compare this account with that of the fishing expedition in John 21:1-11 we find that the net was full also, but it did not break, because the time and season of that historical parable had to do with the latter rain period (1994 - 2011) when the Gospel penetrated our world as never before in human history, as God brought in the last of the nations of the elect by the millions:


After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself]. {2} There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two other of his disciples. {3} Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. {4} But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. {5} Then Jesus saith unto them, Children, have ye any meat? They answered him, No. {6} And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. {7} Therefore that disciple whom Jesus loved [Lazarus] saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher's coat [unto him], (for he was naked,) and did cast himself into the sea. {8} And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. {9} As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. {10} Jesus saith unto them, Bring of the fish which ye have now caught. {11} Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 


Another usage of this term, fellows or partners is found in verses 1 and and 14 of Hebrews 3:1-19, in which it is expressed as partakers. We went over the first six verses earlier but this chapter like 1 Corinthians 10 (and many others) is a profound warning to any who claim to be a child of God:


Wherefore, holy brethren, partakers [metochos:G3353]  of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; {2} Who was faithful to him that appointed him, as also Moses [was faithful] in all his house. {3} For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. {4} For every house is builded by some [man]; but he that built all things [is] God. {5} And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; {6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. {7} Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, {8} Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years. {10} Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. {11} So I sware in my wrath, They shall not enter into my rest.) {12} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. {13} But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. {14} For we are made partakers [metochos:G3353] of Christ, if we hold the beginning of our confidence stedfast unto the end; {15} While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. {16} For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. {17} But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? {18} And to whom sware he that they should not enter into his rest, but to them that believed not? {19} So we see that they could not enter in because of unbelief.


Notice that the outward identification with the kingdom of God did not profit the vast majority of the Israelites in the wilderness because it was not mixed with faith as Hebrews 4:1-3 underscores:


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.


Hebrews 6 constitutes another admonition for any who trust in their church of denomination rather than the Faith and Work of the Lord Jesus Christ exclusively during the day of salvation. I’ll read verses 1-12, and in verse 4 this word is rendered partakers again: Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, {2} Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. {3} And this will we do, if God permit. {4} For [it is] impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made  partakers [metochos:G3353] of the Holy Ghost, {5} And have tasted the good word of God, and the powers of the world to come, {6} If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame. {7} For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: {8} But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned. {9} But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. {10} For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. {11} And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: {12} That ye be not slothful, but followers of them who through faith and patience inherit the promises.


In this chapter we find yet another contrast between the churches and denominations that came under the wrath of God for their grievous doctrinal errors typified by the language in verse 8... 


But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned,


...with the statements in verses 9 and 12,


But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak… {12} That ye be not slothful, but followers of them who through faith and patience inherit the promises.


I think it would be beneficial for us to read 1 Corinthians 10:1-12 as this warning cannot be underestimated, and reiterates what we just learned from Hebrews 6:


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

 

The last citation that includes this term is found in verse 8 of Hebrews 12:1-11 as partakers once again: 


Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, {2} Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. {3} For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. {4} Ye have not yet resisted unto blood, striving against sin. {5} And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: {6} For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. {7} If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? {8} But if ye be without chastisement, whereof all are partakers [metochos:G3353], then are ye bastards, and not sons. {9} Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live? {10} For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers [metalambano:G3335] of his holiness. {11} Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.


Let’s proceed on to verses 10-12 which quote Psalm 102:25-27


Verses 10-12: And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. 


Now let’s compare that with Psalm 102:25-27, Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands. {26} They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: {27} But thou [art] the same, and thy years shall have no end.


Let’s stop here, as we do not have enough time to take a closer look at verse 10 in the Greek which has some very significant terms such as Lord, the beginning, and the foundation.  Please stay tuned for our closing hymns next.

 Hebrews 1 - Part 17

July 5, 2020


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 1- Part 17, and today’s date is July 5, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?


Today we want to take a closer look at verse 10 in the Greek, which as I mentioned previously is quoting Psalm 102:25 which states:


Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands.


As I have stated a number of times before verses 8-12 constitute one of the most profound declarations in all of Scripture in which God the Father is extolling the deity of the Lord Jesus Christ.


And [kai:G2532] Thou [su:G4771] Lord [kyrios:G2962]


The first three terms in Hebrews 1:10, And thou Lord, surface together in the following 10 citations:


Verse 28 of Luke 1:26-38 contains these three expressions in this astounding dialogue concerning between the messenger Gabriel (Who is the Lord Jesus Christ) and Mary concerning His own divine incarnation: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, {27} To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name [was] Mary. {28} And [kai:G2532] the angel came in unto her, and said, Hail, [thou that art] highly favoured, the Lord [kyrios:G2962][is] with thee: blessed [art] thou  [su:G4771] among women. {29} And when she saw [him], she was troubled at his saying, and cast in her mind what manner of salutation this should be. {30} And the angel said unto her, Fear not, Mary: for thou hast found favour with God. {31} And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. {32} He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: {33} And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. {34} Then said Mary unto the angel, How shall this be, seeing I know not a man? {35} And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. {36} And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. {37} For with God nothing shall be impossible. {38} And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.


Verse 76 of Luke 1:67-80 also includes these three words in Zacharias’ prophecy (once he was able to speak again) regarding the ministry of his son John the Baptist who was 6 months old, when the Lord Jesus was conceived, making them both second cousins: 

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, {68} Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people, {69} And hath raised up an horn of salvation for us in the house of his servant David; {70} As he spake by the mouth of his holy prophets, which have been since the world began: {71} That we should be saved from our enemies, and from the hand of all that hate us; {72} To perform the mercy [promised] to our fathers, and to remember his holy covenant; {73} The oath which he sware to our father Abraham, {74} That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, {75} In holiness and righteousness before him, all the days of our life. {76} And [kai:G2532] thou [su:G4771], child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord [kyrios:G2962] to prepare his ways; {77} To give knowledge of salvation unto his people by the remission of their sins, {78} Through the tender mercy of our God; whereby the dayspring from on high hath visited us, {79} To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace. {80} And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.


Verse 6 of John 13:1-17 highlights the role of the Savior as the divine Servant which He modeled to Peter and the other apostles (and by extension to every genuine child of God) in the upper room, and alluded to His betrayal by Judas, as well as His shared deity with the Father (and Holy Spirit), in addition to the performance of God’s commands, which is the Biblical definition for love: Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. {2} And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him; {3} Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; {4} He riseth from supper, and laid aside his garments; and took a towel, and girded himself. {5} After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe [them] with the towel wherewith he was girded. {6} Then cometh he to Simon Peter: and [kai:G2532] Peter saith unto him, Lord [kyrios:G2962], dost thou [su:G4771] wash my feet? {7} Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. {8} Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. {9} Simon Peter saith unto him, Lord, not my feet only, but also [my] hands and [my] head. {10} Jesus saith to him, He that is washed needeth not save to wash [his] feet, but is clean every whit: and ye are clean, but not all. {11} For he knew who should betray him; therefore said he, Ye are not all clean. {12} So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? {13} Ye call me Master and Lord: and ye say well; for [so] I am. {14} If I then, [your] Lord and Master, have washed your feet; ye also ought to wash one another's feet. {15} For I have given you an example, that ye should do as I have done to you. {16} Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. {17} If ye know these things, happy are ye if ye do them. 


By contrast verse 17 of John 21:5-17 underscores the new commission of feeding God’s sheep for our present day of judgment: Then Jesus saith unto them, Children, have ye any meat? They answered him, No. {6} And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. {7} Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher's coat [unto him], (for he was naked,) and did cast himself into the sea. {8} And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. {9} As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. {10} Jesus saith unto them, Bring of the fish which ye have now caught. {11} Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. {12} Jesus saith unto them, Come [and] dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. {13} Jesus then cometh, and taketh bread, and giveth them, and fish likewise. {14} This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. {15} So when they had dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. {16} He saith to him again the second time, Simon, [son] of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. {17} He saith unto him the third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And [kai:G2532] he said unto him, Lord [kyrios:G2962], thou [su:G4771]  knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

 Hebrews 1 - Part 18

July 12, 2020


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 1- Part 18, and today’s date is July 12, 2020. I’ll read Hebrews 1:7-14,


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. {8} But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {9} Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. {10} And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: {11} They shall perish; but thou remainest; and they all shall wax old as doth a garment; {12} And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. {13} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? {14} Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?



Today we want to continue taking a closer look at verse 10 in the Greek, which as I mentioned last week is quoting Psalm 102:25 which states:


Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands.


As I have stated a number of times before, verses 8-12 constitute one of the most profound declarations in all of Scripture in which God the Father is extolling the deity of the Lord Jesus Christ.


And [kai:G2532] Thou [su:G4771] Lord [kyrios:G2962]


The first three terms in Hebrews 1:10, And thou Lord, surface together in 10 citations, and last Sunday we were only able to consider four of them, so here are the remaining six:


Verse 14 of Revelation 7:9-17 speaks of this great multitude...which came out of great tribulation, referring to the great catch of 153 fish that were caught in the net, and yet the net did not break; incidentally verses 1-8 speak of the 144,000 (12 X 12,000) which is a symbolic number that pictures those who were saved during the era of the church age (from Pentecost, May 22, 33 AD - May 21, 1988), which is why the very next statement in verse 9 begins with After this I beheld… which is a time clue that points to the latter rain (from September 7 1994 - May 21, 2011), which was the time and season when that took place, in which the last of the nations of the elect were reached with the Gospel: 


After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; {10} And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. {11} And all the angels stood round about the throne, and [about] the elders and the four beasts, and fell before the throne on their faces, and worshipped God, {12} Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen. {13} And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?  {14} And [kai:G2532]  I said unto him, Sir [kyrios:G2962] thou [su:G4771] knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. {15} Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. {16} They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. {17} For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.


Verse 24 of Acts 1:15-26 emphasizes God’s sovereign wisdom in making known His will, which after the Bible was completed (around 90 AD) “is limited to the Bible alone and in its entirety,” as Mr. Camping used to frequently say. Here we note the fulfillment of prophecy with regard to Judas, as well as the selection of Matthias to take his place: 


And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) {16} Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. {17} For he was numbered with us, and had obtained part of this ministry. {18} Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. {19} And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. {20} For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. {21} Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, {22} Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. {23} And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. {24} And [kai:G2532] they prayed, and said, Thou [su:G4771], Lord [kyrios:G2962], which knowest the hearts of all [men], shew whether of these two thou hast chosen, {25} That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. {26} And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.


Verse 31 of Acts 16:30-34 is one of the most misapplied verses that proponents of free will like to showcase which they indiscriminately use out of context which is found in verse 32, in which Paul and Silas spoke the Word of God unto the Philippian jailer and his household. We understand that during the day of salvation, Romans 10:17 was very evident which declares, So then faith [cometh] by hearing, and hearing by the word of God. We do not know how long Paul and Silas declared the words of Scripture to the Philippian jailer and his family. It doesn't really matter because God can save by many [words] or by few, (as 1 Samuel 14:6 maintains: And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for [there is] no restraint to the LORD to save by many or by few.) Contrary to popular belief, it was not the jailer’s faith that saved him, but rather that God opened his spiritual eyes and ears (as well as those of his family) as God granted them the faith of Christ in applying the salvation that He had secured for them at the foundation of the world:  


And brought them out, and said, Sirs, what must I do to be saved? {31} And they said, Believe on the Lord [kyrios:G2962] Jesus Christ, and [kai:G2532] thou [su:G4771] shalt be saved, and thy house. {32} And they spake unto him the word of the Lord, and to all that were in his house. {33} And he took them the same hour of the night, and washed [their] stripes; and was baptized [i.e., their sins were washed away], he and all his, straightway. {34} And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. 


The incident of how God’s Word impacted the Philippian jailer (and his family) actually ties into the context of our next passage starting in verse 9 of  2 Timothy 1:9-18, in which these three expressions appear in verse 18 with respect to Onesiphorus, and how he had ministered to the Apostle Paul. 


Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, {10} But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: {11} Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. {12} For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. {13} Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. {14} That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. {15} This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. {16} The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: {17} But, when he was in Rome, he sought me out very diligently, and found [me]. {18} The Lord [kyrios:G2962] grant unto him that he may find mercy of the Lord [kyrios:G2962] in that day: and [kai:G2532] in how many things he ministered unto me at Ephesus, thou [su:G4771] knowest very well.


Verse 21 of Hebrews 7:1-28 is a quotation of Psalm 110:4 and contrasts the role of the Levitical priesthood with the superiority of Christ’s High Priestly office after the order of Melchisedec, of which He alone is its Sole Member throughout eternity: 


For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; {2} To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; {3} Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. {4} Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils. {5} And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: {6} But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. {7} And without all contradiction the less is blessed of the better. {8} And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth. {9} And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. {10} For he was yet in the loins of his father, when Melchisedec met him. {11} If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? {12} For the priesthood being changed, there is made of necessity a change also of the law. {13} For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. {14} For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. {15} And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, {16} Who is made, not after the law of a carnal commandment, but after the power of an endless life. {17} For he testifieth, Thou [art] a priest for ever after the order of Melchisedec. {18} For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. {19} For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God. {20} And inasmuch as not without an oath [he was made priest]:{21} (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord [kyrios:G2962] sware and [kai:G2532] will not repent, Thou [su:G4771] [art] a priest for ever after the order of Melchisedec:) {22} By so much was Jesus made a surety of a better testament. {23} And they truly were many priests, because they were not suffered to continue by reason of death: {24} But this [man], because he continueth ever, hath an unchangeable priesthood. {25} Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. {26} For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; {27} Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. {28} For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore.


Verse 11 of Revelation 4:8-11 present this imagery of worship and adoration which is directed to the Lord Jesus Christ Who is singled out as the Creator: And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. {9} And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, {10} The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, {11} Thou [su:G4771] art worthy, O Lord [kyrios:G2962], to receive glory and [kai:G2532]  honour and [kai:G2532]  power: for thou hast created all things, and [kai:G2532]  for thy pleasure they are and [kai:G2532] were created.


In [kata:G2586] The Beginning [arche:G746]


The phrase, in the beginning, is comprised of two Greek terms that only appear again in the following citations:


In Mark 13:8 they are revealed as in divers and [are] the beginnings:  For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers [kata:G2586] places, and there shall be famines and troubles: these [are] the beginnings [arche:G746] of sorrows.


And 2 John 1:6 renders them as after and the beginning: And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.


We have discussed the word beginning (arche:G746) as it surfaced in BMI’s series on The Lamb Slain From The Foundation Of The World, but it might be helpful to revisit some of the key Scriptures in which this important term is found:


John 1:1-2 declares: In the beginning [arche:G746] was the Word, and the Word was with God, and the Word was God. {2} The same was in the beginning [arche:G746] with God.


Verses 16 and 18 of Colossians 1:15-18 translate this expression as principalities and the beginning: Who is the image of the invisible God, the firstborn of every creature:{16} For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, [arche:G746] or powers: all things were created by him, and for him: {17} And he is before all things, and by him all things consist. {18} And he is the head of the body, the church: who is the beginning, [arche:G746] the firstborn from the dead; that in all [things] he might have the preeminence.


Verses 10 and 15 of Colossians 2:9-15 also include this word, principality: For in him dwelleth all the fulness of the Godhead bodily. {10}And ye are complete in him, which is the head of all principality [arche:G746] and power: {11} In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: {12} Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead. {13} And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; {14} Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; {15} [And] having spoiled principalities [arche:G746] and powers, he made a shew of them openly, triumphing over them in it.



Speaking of Melchisedec (Who is Christ) verse 3 of Hebrews 7:1-3 expresses this word as beginning: For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; {2} To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; {3} Without father, without mother, without descent, having neither beginning [arche:G746] of days, nor end of life; but made like unto the Son of God; abideth a priest continually. 


Revelation 1:8 also affirms: I am Alpha and Omega, the beginning [arche:G746] and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.


Revelation 21:6 likewise testifies: And he said unto me, It is done. I am Alpha and Omega, the beginning [arche:G746] and the end. I will give unto him that is athirst of the fountain of the water of life freely.


And Revelation 22:13 adds: I am Alpha and Omega, the beginning [arche:G746] and the end, the first and the last.


These last three references are especially relevant because they link the term, beginning to the first as well as to the last. This not only conveys the fact that Christ is the Word of God from everlasting to everlasting, but there is another nuance that we don’t want to miss. As the Word of God He is also the Alpha (which is the first letter of the Greek alphabet) and Omega (which is the last letter of the Greek alphabet). By extension, we could also say He is the first and last letter of the Hebrew alphabet, namely the Aleph and the Tav. He is also every other letter in between the first and last in both the Hebrew, Greek, and Aramaic alphabets, which He not only created but sovereignly employed these specific languages to pen His Divine Book, the Holy Bible.  




Hast Laid The Foundation [themelioo:G2311]


The next expression that we find in Hebrews 1:10 is hast laid the foundation, which crops up found in five other citations:


Matthew 7:25 (and its counterpart in Luke 6:48) records part of the the parable of the house built upon the sand and the one that was built upon a Rock (i.e., Christ): And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded [themelioo:G2311] upon a rock.


Verse 17 of Ephesians 3:16-19 declares: That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; {17} That Christ may dwell in your hearts by faith; that ye, being rooted and grounded [themelioo:G2311] in love, {18} May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height; {19} And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.


Verse 23 of Colossians 1:21-24 proclaims: And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:{23} If ye continue in the faith grounded [themelioo:G2311] and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister; {24} Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: {25} Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;


1 Peter 5:10-11 offers this exhortation, in which this word is rendered settle:  But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [themelioo:G2311] [you]. {11} To him [be] glory and dominion for ever and ever. Amen.


I think we’ll stop here today. Lord willing, in our next study we will consider the rest of the terms in Hebrews 1:10.