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Post by PrisonerOfHope on Aug 25, 2018 23:02:05 GMT -5
Daily Bible Verse, Hebrews 2:11, 25 August 2018
WWW.WONDERFUL1.COM·SATURDAY, AUGUST 25, 2018 Saturday, 25 August 2018 For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, Hebrews 2:11 The word “For” is given to build upon what was just said concerning Christ’s work of “bringing many sons to glory,” which was “through sufferings.” The author will continue to speak of the trials of the Savior in connection with our own trials and suffering later in this chapter. He next says, “both He who sanctifies and those who are being sanctified.” The suffering (For) is being tied in with sanctification. The idea here is that “sanctification” is being used in the sense of a restored relationship with God. In both uses of the word of this verse, it is in the present tense and active voice. Thus, it more rightly says, “…both He who is sanctifying and those who are being sanctified.” It is an ongoing process of what is occurring in those being brought to glory. It is the path to the glory which lies yet ahead. The author then says, “are all of one.” The words can be taken in a couple of ways. It is possibly speaking of God, who is One. Or, it may be speaking of both Christ, the Sanctifier, and those who are being sanctified. They are all one despite the highly exalted and glorious position which Christ fills. The latter is probably the correct interpretation based on the second clause, “...for which reason He is not ashamed to call them brethren.” “He” refers to Jesus. Despite His infinite glory, He is bringing His fallen creatures on the path to glory. It is a certain fact that it will occur, despite the fact that it is presently on-going. But because we are heading there, it is as if we are there. The end is assured. Thus we are “all of one.” And because of this, Christ Jesus is “not ashamed to call” us brethren. What the author is telling us in these words is that because of Christ’s taking on humanity and suffering for us, there is now such a strong bond and union between us that we are united as one. It is a bond of brotherhood which now exists. The verse is another implicit reference to the doctrine of eternal salvation. For Christ to save someone, bringing them into the bond of His sufferings, and then to cast them off is contrary to the very idea of unity of oneness and the fellowship of being brethren. The verses ahead will continue to describe the bond which now exists because of those who have, by faith, trusted in the work of Jesus Christ. Life application: We fall, we fail, and we err in our walk. This is true. However, Jesus is fully capable of maintaining our salvation for us. He is our Mediator and our Advocate. He has set us on the path to glory and the end is assured. Be confident that you are (and will remain) saved, despite yourself. Heavenly Father, thank You for the wonderful promise of glory which is given to those who have trusted in Christ Jesus. We have been set on that promised path, and in Your mind, we are already there in the heavenlies in Him. We have absolute assurance that we have been, and will remain, saved. This is despite ourselves. You don’t err. We have surety in Your promises! Thank You for this, O God. Amen.
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Post by PrisonerOfHope on Aug 26, 2018 23:38:28 GMT -5
Daily Bible Verse, Hebrews 2:12, 26 August 2018
WWW.WONDERFUL1.COM·SUNDAY, AUGUST 26, 2018 ...saying: “I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You.” Hebrews 2:12 The words of this verse are a citation from Psalm 22, a messianic psalm which exactingly describes Christ’s Passion. The time on the cross was a time where the Lord called out to His Father in anguish. Verse 21 then says, “You have answered Me.” Immediately after that come the words of verse 22 which are cited here. The author has shown that through Christ’s suffering, He has brought “many sons to glory.” In the completion of His work, Christ (speaking to the Father) says, “I will declare Your name to My brethren.” The obvious intent is that Christ is speaking of those He has redeemed as His “brethren.” The focus of the author is on the fraternal relationship between Christ and those He has redeemed. Christ is the One through whom God has now spoken to us (see Hebrews 1:2). He declares God’s name to the world, and those who receive His word are His brethren, and thus children of God (see John 1:12). The idea of declaring God’s name is one of making Him known. The name identifies and explains the Being. Therefore, the intent is that God in the Old Testament, partially concealed, is being revealed in a more perfect way in the New. God has progressively revealed Himself in human history, and in the coming of Christ Jesus, the more complete and perfect revelation of Himself to the world is seen. The Son is the declaration, and thus the revealing, of God. “My brethren,” then, is in the first and in the greater sense, humanity. But, it is, from the standpoint of the Psalm itself, specifically His people within humanity – meaning the Jews. Christ is the incarnate Word of God. In His humanity, He speaks to His brethren – meaning other humans, and at first to His own (see John 1:11). But as noted already, it is even more specifically applied to those who actually receive that word. This is seen in the words, “In the midst of the assembly.” The word is ekklésia. It signifies a called out assembly. Israel is a called out assembly. Christ came to and through Israel. However, as John 1:11 & 1:12 (both referenced above) proclaim – “He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” And so in this, we can infer from the author’s train of thought a “from the general to the specific.” 1) Christ is a Human; He came to humanity. 2) Christ is a Jew; He came to the Jews – a called out assembly. 3) Christ is the Redeemer; He came for those He redeemed – a specific called out assembly. As the author is writing to the Hebrews, he is specifically speaking to those of Israel who have received Christ. However, it is already understood from the writings of Paul that the idea of being a child of God is not limited to Jews, but to anyone – Jew or Gentile – who has received Him. It is in this ekklésia, or called out assembly, that it is said of Christ towards God, “I will sing praise to You.” These words are quite often attributed by scholars to Jesus having sung a hymn with the disciples at the Last Supper. This is incorrect. The words cited from the psalm follow after the Passion, not before. Christ is the praise of God. Whether this means Christ is actually the one who sings praises to God, or that it is those “in Christ” who do (being united to Christ), the singing of God’s praise is what occurs after the suffering and among those who have been redeemed; who are His brethren. It is because of the completed work of Christ that this comes about. Life application: Hebrews is written to… the Hebrews. The author is speaking of matters which pertain to them. However, the truths apply to any who have been redeemed by the Lord. Hebrews is an instruction manual on Christ’s work in fulfillment of the Jewish Scriptures, and must be taken in that light. And so first and foremost it is given to the Jews, just as Paul’s epistles are first and foremost written to the Gentiles. Both Jew and Gentile are included in their truths, but the audience of address is significant in understanding the full intent of what is said. Gracious, glorious, and marvelous are You, O God! Help us to never hold back a word or song of praise to You. Whether we are in ease and comfort, or stress and distress, we are still able to praise. And the praise can only elevate our comfort or lower our distress. Either way, it is a win-win scenario when we offer to You the praises that You are due. Praises to You forever and ever, O God. Amen.
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Post by PrisonerOfHope on Aug 27, 2018 18:23:34 GMT -5
Daily Bible Verse, Hebrews 2:13, 27 August 2018
WWW.WONDERFUL1.COM·MONDAY, AUGUST 27, 2018 Monday, 27 August 2018 And again: “I will put My trust in Him.” And again: “Here am I and the children whom God has given Me.” Hebrews 2:13 The two clauses of this verse are probably both taken from Isaiah 8. The first one is similar to words spoken in 2 Samuel 22:3 and Isaiah 12:2, but as they are both cited in Isaiah 8, it is that passage which is probably on the author’s mind. He has simply quoted Isaiah 8:17 & 18 – “And I will wait on the Lord, Who hides His face from the house of Jacob; And I will hope in Him. 18 Here am I and the children whom the Lord has given me! We are for signs and wonders in Israel From the Lord of hosts, Who dwells in Mount Zion.” As can be seen, the surrounding words are messianic in nature, looking forward to His coming. The author clearly understood this, seeing Jesus as their fulfillment and applying the words to Him and to what is realized in His New Covenant. They are both to be taken as Jesus speaking about God, just as in the previous verse. Jesus has put His trust “in Him” meaning the Lord. As was seen in verse 1:13, this in no way diminishes the deity of Christ, it simply refers to Jesus’ who is both God and man. The citation in verse 1:13 was from Psalm 110 where the LORD (meaning Yehovah) was speaking to Adonai (“my Lord,” also meaning Yehovah). One was referring to God the Father and the other was referring to God the Son. In both clauses of this verse from Hebrews, the words “And again” are used. Thus both are building on the same concept previously laid out, that of brotherhood. Understanding this, he first says, “I will put My trust in Him.” Jesus has put His trust in God; those who follow Jesus have put their trust in God. In this, the brotherhood is established because all are trusting the same heavenly Father. Christ trusted Him in the completion of His work; we trust in Him through the completion of Christ’s work. And so, the fraternal relationship is strengthened because the object of the trust is the same in both. One can think of two sons stuck in a pit. The first is brought out directly by the father. In the case of the second, the father says, “I am going to get you out of this,” but the second son is in a deeper part of the pit, and so he uses his first son in the process of getting the second son out. Without the work of the first son, the second would never be retrieved, but both are saved. Both sons have trusted their father, and both have a common bond which unites them more firmly than ever before. This is the idea of the first clause. The author then continues on with, “Here am I and the children whom God has given Me.” The original intent of the words in Isaiah is that Isaiah and his sons had become as signs and wonders to Israel. Isaiah means, “Salvation of the Lord.” He is typical of Christ. His sons are Maher-shalal-hash-baz which means, “Speed the spoil, hastens the prey,” and Shear-jashub which means, “A remnant shall return.” The Lord would judge Israel by hiding His face from them (Isiah 8:17), but a portion of them would be saved. Those whom He calls “brethren” are those who have trusted God’s work in Christ. This is why Isaiah and his sons are used. Their names were equivalent to what God would do to Israel. Thus, the three of them are as “signs and wonders” to the people. Jesus is God’s Son. The “brethren” are children in relation to God because He has adopted them in Christ. However, they are also “the children whom God has given Me.” They are 1) sons of God; 2) sons of Christ who is the Lord, and 3) they are uniquely Christ’s brethren as well. This is why Christ is “not ashamed to call them brethren” (verse 2:11). The key to understanding the entire passage as outlined so far is that Christ is both the Son of God, and that He is God. It is the deity of Christ that is on display here. Thus, He is “greater than the angels.” The author will continue to develop this in the verses ahead. As a final thought, please continue to consider the context. The book is specifically written to the Hebrews. It is they who are being spoken to. Though the Gentiles are also sons of God through faith in Christ, it is important to continue to remember who is ultimately addressed in this book. Life application: A cursory reading of these verses is enough to give a person the general idea of son-ship, brotherhood, and etc. However, a detailed study of them is really necessary to see the majesty of what God has done for us through the work of Christ Jesus. Be patient, contemplate carefully, and ponder deeply the words of God. In this, you will always be blessed with a fuller understanding of the intent behind the surface words which may at first seem difficult to grasp. Heavenly Father, we were in a pit of our own making, and yet You came to get us out of it. Jesus voluntarily came to go into the pit and rescue us from it, all the while He trusted in You to deliver Him so that He could then deliver us. Through Him, we are restored to You as sons, and He has called us His brothers. What an amazing story is revealed in Your word. We thank You, O God, for what You have done for us in, and through, Christ our Lord! Amen.
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Post by PrisonerOfHope on Aug 28, 2018 22:20:50 GMT -5
Daily Bible Verse, Hebrews 2:14, 28 August 2018
WWW.WONDERFUL1.COM·TUESDAY, AUGUST 28, 2018 Tuesday, 28 August 2018 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, Hebrews 2:14 The words, “Inasmuch then,” take us back to take us back to verses 9 & 10. This becomes clear by the next words, “as the children have partaken of flesh and blood.” As already noted, Jesus became incarnate that he “might taste death for everyone.” The author builds upon that thought here. He notes that He did this thing, having “partaken of flesh and blood...” The Greek is reversed here. It actually reads “blood and flesh” as it is also found in Ephesians 6:12. The life is in the blood, and thus without the blood, there would be no movement of the flesh. A war is being waged against man which necessitated Christ to come as a Man just as we are. Blood ran through His body and He walked among us as He waged His battle against the forces of evil. This is evidenced by the words, “He Himself likewise shared in the same.” John, right at the beginning of His gospel, stressed this point. In John 1:14, he said, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” He begins his first epistle with that same thought in 1 John 1:1-3. The author continues next by saying that Jesus Christ came and shared in our humanity so “that through death...” The implication here is that Jesus Christ ultimately came to die. The author has already stressed that He “might taste death for everyone” (verse 1:10). He now says that the sharing in humanity looked to his death as the goal. It was not a mistake or something that merely might have taken place if needed, but that His death was the necessary and logical outcome of having come. It had to occur in order to accomplish that which needed to be done. As God cannot die, the incarnation was necessary. But even more, an angel could not be sent to accomplish this either, because angels cannot die either. They are spirit beings. They have a beginning, but no end. Only in the incarnation could what needed to be done actually come about. And this was that “He might destroy him who had the power of death.” The wording is incorrect. It should say something like, “He might make ineffective, him who had the power of death.” The devil is not now destroyed, nor will he ever be. He won’t be removed from the scene until the time of the millennium (Revelation 20:3), and he won’t be cast into the Lake of Fire until after the millennium (Revelation 20:10). Even in the Lake of Fire, he will not be destroyed, but will continue on in eternal punishment. However, his power has been brought to nothing for the redeemed of the Lord. It is the devil who has “the power of death.” In dying, Christ was able to render that power ineffective. As He said at the grave of Lazarus – “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26 And whoever lives and believes in Me shall never die.” John 11:25, 26 He was not speaking of physical death so much as spiritual death, which is separation from God. It is spiritual death that man experienced at the fall, and which has been inherited by all humans since then. Once a person believes in the work of Christ, they move from death to life. They can never again “die” meaning be separated from God. Christ’s physical death was necessary for this spiritual (and eternal) life to come about in men. The author finishes up the verse with the thought that it is “the devil” who holds the power of death. Albert Barnes most eloquently explains the universality of the power of the devil – “The palace cannot exclude him; and he comes unbidden into the cottage. He finds his way to the dwelling of ice in which the Esquimaux and the Greenlander live; to the tent of the Bedouin Arab, and the wandering Tartar; to the wigwam of the Indian, and to the harem of the Turk; to the splendid mansion of the rich, as well as to the abode of the poor. That reign of death has now extended near 6,000 years, and will travel on to future times - meeting each generation, and consigning the young, the vigorous, the lovely, and the pure, to dust. Shall that gloomy reign continue forever? Is there no way to arrest it? Is there no place where death can be excluded? Yes: heaven – and the object of the Redeemer is to bring us there.” The devil possessed absolute power over death, and death came to all. Therefore, it was necessary that Jesus Christ should come and die for us. In doing so, He has broken the bonds of death, and He has released us from its terrifying power. This is the love of God, and the power of that love, as is found in Jesus Christ the Lord. Life application: Who else has died for mankind that he might be redeemed from the power of death? None have done so because all were already consigned to the same fate. But God in Christ was not. Instead, He voluntarily gave up His life to free us from death. How should we respond to this fact? By hiding it away? By remaining timid about “offending?” By being callous towards those who still face the sad end we have been delivered from? By no means! We are to open our mouths and speak. Once physical death has overcome the spiritually dead soul, it will remain that way forever. Let us not ignore that horrifying possibility in our fellow man. Lord God, Christ came to share in our humanity in order to render the power of the devil ineffective. Apart from Jesus, that evil serpent has full power over the fate of all men. But Christ has overcome! He has prevailed! And through Him, we are born again to new and eternal life. May we never remain silent about the truth of Jesus Christ. Apart from Him, all men will remain eternally separated from You. But in Him, we are united forever. Help us to be bold in our words of restoration and life as we speak out about Jesus. Amen.
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Post by PrisonerOfHope on Aug 29, 2018 23:20:38 GMT -5
Daily Bible Verse, Hebrews 2:15, 29 August 2018
WWW.WONDERFUL1.COM·WEDNESDAY, AUGUST 29, 2018 Wednesday, 29 August 2018 ...and release those who through fear of death were all their lifetime subject to bondage. Hebrews 2:15 This verse is a part of a whole thought which started in verse 14. Together they say – “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, 15 and release those who through fear of death were all their lifetime subject to bondage.” As is seen then, the author notes in the immediate context that the purpose of Christ taking on human flesh had two aspects to it, one following after the other. First, it was to make void (note commentary on previous verse) the power of the effective working of the devil. In accomplishing this, it would then “release those.” The word translated as “release” is a rare one, having been seen only once in Luke and once in Acts. This is its third and final use. It gives the sense of delivery or removal. Next, he identifies the previous state of those who have been released. It was those who had a “fear of death.” What he is conveying is that humanity has always been afraid of death. We may ignore it, we may forcibly push it out of our minds, we may deny it, but the lingering fear of death is always there. And this fear is not only for ourselves, but it is also there for those we love. Further, the fear is there in various degrees, such as that of a long, painful, and lingering death. The reasons for fearing death are many. It means the end of the things we enjoy. It normally includes pain. It means that the body we have cared for and cherished will corrupt, putrefy, and breakdown. It means entering either into oblivion or into the presence of God. Either way, it means something completely different than that which we can now associate with. For these and other reasons, humans have a fear of death throughout “all their lifetime.” From our earliest days, and throughout our entire lives, we are subject to this fear. Jamieson-Fausset-Brown goes so far as to say of this state that “Such a life can hardly be called life.” Man who is destined for death does not have true life. Our existence is vanity personified. The book of Ecclesiastes deals with this minutely. The author then explains what this fear of death throughout our lives mean. He says by it we are “subject to bondage.” The Greek reads more literally, “subjects of bondage.” In other words, we are not simply liable to slavery, but rather we are completely captivated by it. This is the type of bondage we are in, a bondage which is completely captive to death. It guides everything we do in a very real sense. We look where we walk, we watch what we eat, we avoid certain places, and so on. Though it may not be at the forefront of our minds, it is always there in us because we are captive to it. But this is what Christ came to free us from. It is explained by Paul in Romans. First, it is a freedom from death itself; a granting of eternal life. Secondly, it is a freedom from fear of death, because death has no power over us (see 1 Corinthians 15:50-58). Death is considered an entity. It is not the simple act of dying, but the fear which accompanies it, which is removed. This is how Paul states it in Romans – “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.” Romans 8:15-17 Life application: Unless the rapture comes and we are immediately translated to glory, we are all going to die physically. However, the death that we will face does not stand in victory over us. Instead, we stand in victory over it. Even in the act of physical death, we triumph. With our very last breath, we can still raise our hands to the Lord and cry out, “Victory!” Christ has prevailed; our physical death is merely a step into the eternal life He has secured for us. Heavenly Father, life is one of bondage to the fear of death. It is an all-consuming and lifelong type of slavery. But in Christ, the bonds are broken and we are set free. We have victory over the foe, and we have the absolute assurance of life which is full, glorious, and eternal. Thank God for Jesus who has broken through and gone ahead of us, showing us the way back to You! Thank You, O God, for Jesus Christ our Lord. Amen.
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Post by PrisonerOfHope on Aug 30, 2018 23:31:33 GMT -5
Daily Bible Verse, Hebrews 2:16, 30 August 2018
WWW.WONDERFUL1.COM·THURSDAY, AUGUST 30, 2018 Thursday, 30 August 2018 For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Hebrews 2:16 “For” is given to build upon what has been stated. The author has been speaking of the bondage and fear of death that men face and how Christ came, partaking in our same nature in order to free us from this bondage. Understanding this, he continues with “...indeed He does not give aid to the angels.” Angels do not die; they are aeviternal beings. This means they have a beginning but no end. They are also not redeemable. They are either angels which serve in God’s heavenly hosts, or they are fallen and will be cast into the Lake of Fire for all eternity (see Matthew 25:41). No aid is given to angels because of this. However, man can be redeemed, and so Christ came in order to “take hold of” him (as the Greek reads) and to lead him by the hand to freedom from bondage. The word used is essentially a metaphor signifying rescue from peril. For the Lord to take hold of someone means exactly this, and this is what Christ came to do. After this, he then says, “but he does give aid to the seed of Abraham.” As first, it seems curious that he says this, rather than “to the seed of Adam.” However, there are several reasons for using Abraham. The first is obvious, based on who is being addressed in this epistle – the Hebrews. Jesus entered into humanity through the line of the Hebrew people. Abraham was the first noted as a Hebrew in Genesis 14:13. He is also considered the father of their faith. The author is not excluding Gentiles here, but rather is identifying Christ with the people of faith as the psalmist does in Psalm 105:6 – “O seed of Abraham His servant, You children of Jacob, His chosen ones!” In the Song of Mary in Luke 1:55, the same idea is expressed there. Mary was certainly only thinking of her people, Israel, when she said this. However, a father may have five children, loving them equally, but he may focus on one at a given time and another at a different time. Secondly, though Paul uses the term “seed of Abraham” as indicating actual genealogy back to Abraham in Romans and 2 Corinthians, he also uses it as a genealogy established by faith in Galatians 3:26-29 – “For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Thus, despite certainly talking about a literal genealogy back to Abraham here (as Matthew does in his genealogical record of Matthew 1), the author is not excluding the possibility of those not of the literal genealogy of Abraham from being included. Though it is not the intent of his words now, and it would be out of place to address all who are of the faith of Abraham (meaning Jew and Gentile) as being the seed of Abraham, it is still true that Abraham descended from someone who was not a Hebrew. He was further promised to be the father of many nations (Genesis 17:4). And so despite addressing the Hebrew people specifically, and making a point about helping them, Scripture also shows that the help provided to them implicitly (and even explicitly at times) applies to all who are willing to come to God through faith in Jesus. Life application: It is important to remember who is being addressed in a particular book, or even a section of a book. Paul addresses the Jews at times in the book of Romans, and then he addresses Gentiles at other times. In Hebrews, the addressee is the Hebrew people, and it is from this perspective that the letter is being written. However, this does not negate inclusion of the Gentiles in what is being said. We need to be careful to ensure that what is said to the main addressee is understood, but we can also determine when Gentiles are included in the address – or at least when they are not excluded from the truth which is presented. What a marvelous story of love and attention is found in Your word, O God. You have looked upon the people of the world and determined that we are worth saving, if we will just come to You on Your terms. We are to come not by deeds of our doing, but by faith in what You have done. By simple belief, confessing Jesus as Lord and believing that You raised Him from the dead, we have peace with You. How simple, and yet how difficult! Help us to put aside our pride and to trust only in what You have done. Amen.
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Post by PrisonerOfHope on Aug 31, 2018 23:24:02 GMT -5
Daily Bible Verse, Hebrews 2:17, 31 August 2018
WWW.WONDERFUL1.COM·FRIDAY, AUGUST 31, 2018 Friday, 31 August 2018 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. Hebrews 2:17 The word “Therefore” asks the reader to go back and review what brought about the coming statement. The words certainly cover everything back to verse 2:10 at least. There it spoke of bringing many sons to glory. Immediately after that it said, “For both He who sanctifies and those who are being sanctified are all of one.” The thought of Christ sharing in humanity continued right up until verse 16. There, in verse 16, it spoke of giving aid to the seed of Abraham. Understanding the context, the author says, “in all things.” There is a like for like comparison being made. It is not that the two will be somewhat alike, but that they are alike in all ways. This is confirmed by the next words, “He had to be made like His brethren.” If Christ were made like an angel (verse 2:7), He would not be “like man” in all ways. If He were exempt from a body which could suffer (verse 2:10), He would not be “like” us in all ways. If He were not able to be tempted (verse 4:15), He would not be like us in all ways. And so on. The verse also directly refers to the final thought before this verse which mentioned “the seed of Abraham.” Christ was made like the seed of Abraham in all ways as well. Vincent’s Word Studies goes so far as to say, “Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where the traces of the curse of sin were most apparent – in poverty, temptation, and violent and unmerited death.” This is correct. This closeness, to where the traces of the curse of sin are, was necessary in order “that He might be a merciful and faithful High Priest.” The high priest was selected from among the people of Israel. He shared in their family line, he shared in their culture, and he shared in their plight in all ways. He was, therefore, able to empathize with his people in the execution of his duties under the covenant that the Lord made with the people. The same is true with Christ in His ministry. Likewise, it was necessary for Him to be like those He ministered to as well, if He were to initiate a new covenant. The introduction of the role of Christ as High Priest at this point takes the reader back to the very opening words of the epistle. In verse 1:3 it said, “who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high.” The thought of the purging of sin is that which pertains to priestly duties. The author has spent all of the past two chapters leading the reader to this point. It is a point which will be referred to from this point on as well. If there is to be a new covenant, there must be a High Priest to administer it. But if there was already a covenant in existence, there must be a valid reason why it needed to be set aside. The author’s words are preparing us for understanding these things by first showing that Christ is suitable to the role. After that, he will then address the how’s and why’s of the introduction of the New Covenant. In being like His brethren in all ways, Christ is able to be the merciful and faithful High Priest that is needed. Without being able to empathize with His people, there would be a lack of mercy needed to properly conduct His duties. Without facing trials similar to His people, He could not faithfully represent them in their own petition for strength, or for mercy and forgiveness. But Christ can because He did. He first lived the life necessary, and then He became our High Priest “in things pertaining to God.” This is referring to the system in which the High Priest conducts His duties. There is a need for One to act between God and the people; a Mediator. This job fell to Aaron and his sons under the Old Covenant. In the establishment of a new covenant, there would likewise be this need. The system of sacrifices necessary to appease God, the conveyance of prayers on behalf of the people, the communication of the will of God, the judgment in accord with the covenant’s laws, and so forth, all needed to be accomplished by a suitable mediator. Christ was set to fill this role in the coming of the New Covenant. To complete the verse, the author then says, “to make propitiation for the sins of the people.” The Greek word chosen here, and translated as “propitiation,” is only found elsewhere in Luke 18:13 – “And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’” How could the High Priest truly Mediate in such a way as to petition God for mercy for such a wretched soul unless He had first been made “like His brethren” in all ways? The verb used for “make propitiation for” is akin to the cognate noun which signifies that which is the propitiation – the atoning sacrifice. It is what accomplishes the action which removes the wrath of God, allowing Him to be merciful. That noun is used by John twice – in 1 John 2:2 and 1 John 4:10. In both uses, it is speaking of the sacrifice of Christ Jesus for our sins. In the giving of His life, He is able to make that propitiation which is necessary for God to be merciful. He is the very focal point of God’s mercy, and therefore His ministry is perfectly sufficient to accomplish the obtaining of that mercy for His people. Life application: How can God demonstrate infinite mercy upon His finite and fallen creatures? He can do it through His perfect Sacrifice, Jesus. In the giving of His Son, the void is bridged, the gap is crossed, and the wound of separation is healed. Christ Jesus is the very focus of God’s mercy to His creatures. We don’t just have a hope in eternal life, in Christ Jesus we have the absolute assurance of it. The enmity is ended, and reconciliation is realized because propitiation has been made. Glorious, gracious, and merciful God… Thank You for Christ Jesus our Lord. Amen.
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Post by PrisonerOfHope on Sept 1, 2018 23:38:37 GMT -5
Daily Bible Verse, Hebrews 2:18, 1 September 2018
WWW.WONDERFUL1.COM·SATURDAY, SEPTEMBER 1, 2018 Saturday, 1 September 2018 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted. Hebrews 2:18 The word “For” is based on the explanation given in the preceding verse. Christ “had to be made like his brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” In being made like His brethren, He endured suffering. As the author states, “in that He Himself has suffered.” It isn’t a matter of logical, but speculative, analogy such as, “Jesus came as a man; men suffer; therefore, Christ must have suffered.” Rather, the gospels bear out that He, in fact, suffered. And His suffering was in both small ways and in a great way. He did not exempt Himself from the trials, pains, and deprivations of life. He got sleepy and went without sleep. He got hungry and had to eat. He mourned and wept. The things common to man were shared in by Christ. Further, He also endured even that which was beyond what men suffer. He was judged as a sinner when He had no sin. He was punished though there was no iniquity found in Him. And He died a torturous death, not for His own wrongdoing, but the wrongdoing of others. In all of these ways, He was tempted, because suffering leads to temptation. The stress is on the temptation, not the suffering. In fact, the NAS – in accord with the analysis of Vincent’s Word Studies – phrases the verse as, “For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.” When He suffered from sleep deprivation, he was tempted to get cranky and sin. When He suffered hunger, He was tempted to get “hangry” and sin. Moreover, He was tempted both passively, and actively. His passive temptations (such as being hungry) could have led to wrongdoing, but He also was actively tempted by the devil as is noted in the gospels. This also could have led to wrongdoing. In each way that He suffered, He could have fallen into sin through being tempted (Hebrews 4:15). Understanding this, the word “tempt” itself needs to be explained. It signifies “a test,” or “a trial.” Christ was tested through the temptations of suffering, and He remained without sin, having passed the test of perfection demanded by God’s holiness. The author then explains the importance of that for His people (His brethren) by saying, “He is able to aid those who are tempted.” The idea here is one of empathy. It cannot be said that Christ is unable to empathize with us in our own temptations, afflictions, sufferings, and the like. He shared in our common humanity. He felt the pains we feel and endured the losses we endured. He was belittled by others, and was mocked openly, wrongfully accused throughout His ministry, and so forth. In this, He possesses the knowledge of what it is like to be so tempted, and He can thus give us aid and succor in our own lives as we face similar tests of our resolve and of our faith. Life application: It is not uncommon to hear people complain that God must have no idea what they are going through. They will also call God unfair for the plight they face. First, God owes us nothing. There is nothing we can accuse God of, nor is there anything we can challenge God over. But even more, He was willing to participate in our humanity in order to understand the very weaknesses we face. Those who reject what the Son has done have rejected the greatest demonstration of God’s tender mercies. He didn’t send Jesus to show how bad we are in comparison to Him. He sent Jesus to reveal how much He cares for us. Wonderfully loving God! You sent Jesus to participate in humanity and to show us how much You truly care for us. In His trials and tests, He has shown that He truly can empathize with our own times of trial and testing. Thus, He stands as a faithful High Priest who has earned the right to mediate between us. There is nothing we endure that He has not also faced. What a comfort it is to know that You have gone to such great lengths for us. Thank You for our faithful High Priest, Jesus. Amen.
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Post by PrisonerOfHope on Sept 2, 2018 13:57:24 GMT -5
Daily Bible Verse, Hebrews 3:1, 2 September 2018
WWW.WONDERFUL1.COM·SUNDAY, SEPTEMBER 2, 2018 Sunday, 2 September 2018 Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, Hebrews 3:1 The word “Therefore” is a summary of all of the contents of Chapter 2. The words expressed here have their basis in the various thoughts which were put forth there. And so the author next states, “holy brethren.” The term “brethren,” in this sense, speaks of those who are united by faith in Christ. The only time that the word “holy” is affixed to “brethren,” other than here, is in 1 Thessalonians 5:27, but even that is not included in all manuscripts as it is here. The word “brethren” speaks of the unity of those in Christ as sons. This was seen in verse 2:10 where Christ brought “many sons to glory.” The word “holy” is affixed to it because of the sanctification of Christ seen in verse 2:11. The term “holy brethren” is then being applied to those who are the called out of the Lord. As Israel was called out in the Old Testament and set apart as holy (e.g. Exodus 19:6), so the church was called out as holy because of Christ. It needs to be remembered that the author here is writing to Hebrews. The Gentiles (as in 1 Thessalonians 5:27) have been called out in Christ, and the Jews have likewise been called out in Him. It is He who has sanctified this body of believers. The author then says, “partakers of the heavenly calling.” This idea was first stated in verse 2:10 in the term “bringing many sons to glory.” Glory is the heavenly calling that is possessed because of Christ. The “partaking” of that calling is based on Christ’s having “partaken of flesh and blood” as noted in verse 2:14. He first partook of our human nature, so that we could then partake of His heavenly state. The calling is from heaven, but it is based on His earthly work. In His triumphing over the flesh, He has imputed His righteousness and given to us the assured glory of heaven. Based on this, we are asked to “consider.” The Greek word denotes to fix one’s thinking on a matter and to consider it fully, even to a definite and clear understanding of it. The NIV says, “fix your thoughts on Jesus.” Though the order doesn’t reflect the Greek of the verse, it is a well-stated translation nonetheless. We are to fix our thoughts on Him, mull over what He has done, pay heed to what it means in our lives, and so on. Combined with the idea of “consider,” the author first states the descriptive title, “the Apostle.” The word signifies, “to send forth.” It focuses back on the position and authority of the sender. In this case, God sent Him. This goes back to verse 2:4 where it says, “God also bearing witness both with signs and wonders.” These were accomplished through Christ by the full authority of God. It then goes to verse 2:9 where it says that Christ Jesus was sent, “that He, by the grace of God, might taste death for everyone.” Jesus Christ is the grace of God, sent unto men. He was sent with a commission which included taking on our nature, and dying in that state. Thus, He is the Apostle par excellence. The author next says, “and High Priest.” This refers back to verse 2:17 where it says, based on His incarnation and fulfilled work, that “He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” The idea of being an Apostle signifies the mission that Christ was sent on. He was sent by God to accomplish the work of God. The idea of being a High Priest is one of the position He now fills based on His accomplishment of the mission in establishing a New Covenant. He was not a high priest of the Old Covenant, nor could He be. That will be explained in Chapter 7. Rather, He was sent on His mission under the Old Covenant in order to establish the New Covenant, being now the High Priest of a far superior covenant. The author’s words, “of our confession,” refer to our acknowledgment of Christ Jesus as Lord, having received Him as such, and embraced Him as the Messiah of the Jews and the Christ of the nations. The same applies to both Jews and Gentiles, but the context continues to be the author writing to a Jewish audience. The author finishes the thought by stating who the Apostle and High Priest is, “Christ Jesus.” It is to be noted that some manuscripts (and thus some translations) do not include the word “Christ.” In them, it simply says, “the Apostle and High Priest of our confession, Jesus.” That would be more in line with verse 2:9 which said, “But we see Jesus...” It is Jesus who is the Person, and who did the things referred to, in Chapter 2. The author sums up all of that chapter in this one verse, and his pen then points to that Name above every name, Jesus. Life application: If you are in a church which refers to the object of the faith as “Yehovah,” “Jehovah,” “Yahweh,” “YHVH,” or whatever name from the Old Testament that applies to the Lord, you have missed the point of what the New Testament is telling you. The Lord of the Old is Christ Jesus. They are One. God has determined that the name Yeshua, or Jesus, is the name which we are to speak, pray through, adore, follow, pursue, contemplate, and fix our thoughts on. To do otherwise fails to acknowledge the complete and finished work of what He has done in Messiah (Christ). Get your terminology straight, and set your eyes and heart on Jesus. Lord God, the Name which is above every name is that of Jesus our Lord. You have slowly and steadily worked out Your plan of redemption in human history, culminating in what You did through Him. Help us to never trivialize this. Instead, may we exalt and glorify that magnificent name, JESUS, all the days of our lives. To Your glory. Amen.
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Post by PrisonerOfHope on Sept 3, 2018 22:36:53 GMT -5
Daily Bible Verse, Hebrews 3:2, 3 September 2018
WWW.WONDERFUL1.COM·MONDAY, SEPTEMBER 3, 2018 Monday, 3 September 2018 ...who was faithful to Him who appointed Him, as Moses also was faithful in all His house. Hebrews 3:2 The word “who” here is speaking of Jesus who was just referred to in verse 3:1. However, this is a present participle, and so “who was faithful” doesn’t convey the meaning of what the author is saying. It is more appropriately rendered “is faithful,” or “being faithful.” We aren’t asked to merely “consider” Him as Jesus the Person, but to think of Him in His faithfulness to God and on our behalf. It is of Jesus that we rightly say, “being faithful to Him.” “Him” here is speaking of God. Jesus was faithful to God from whom He came. In the eternal mind of God, a plan was set forth to accomplish the redemption of man. There is nothing arbitrary or haphazard in this plan. God determined what would come about, and it is He “who appointed Him.” This is now speaking of God appointing Jesus. God arranged that Jesus would be the Apostle and High Priest of our confession, as noted in the previous verse. It was God’s determination that Jesus would come from Him, uniting with humanity (the incarnation). In this, Jesus would perform all that was necessary to sanctify His people, making them acceptable to God once again. After that, He would continue on as the Mediator of this New Covenant. It is an eternal service of God. Finally, in this verse, the author then brings in a new comparison, that of Moses. He says, “as Moses.” Moses was looked to as the highest and greatest example of a humble, faithful messenger of the Lord. The books of Moses, time and time again, carefully record his faithfulness in accomplishing the tasks set before him. He was chosen as the human deliverer of the people. He was set in the role of their lawgiver. He was faithful to receive the word of God and to pass it on as it was received. And he even performed priestly functions before the appointment of Aaron as the high priest of the covenant. In these things, he “also was faithful in all His house,” meaning Moses who was faithful in God’s house. The comparison is made in these words – Moses was faithful; Jesus is faithful. In this chapter, Moses will be mentioned four times. The comparison here is then as Moses was the messenger (apostle) sent by God on behalf of His people, so Jesus is the Apostle who was likewise sent. Later, the comparison of Aaron (as high priest) to Jesus (as High Priest) will be made, but the author is slowly and methodically showing the supremacy of Christ in all ways. In that of Moses, it is a high challenge as well as a sensitive one. Moses was, and indeed still is, revered as one of the greatest figures in Jewish history. Abraham was the father of the faith; Moses was the great deliverer, lawgiver (messenger of the covenant), and leader of God’s people; David was their great king. The author must carefully not diminish the greatness of such people while at the same time show the supremacy of Jesus in all ways. He shall accomplish this because Jesus was the source of these figures’ faith, and He is the anticipated realization of everything they spoke of and hoped for. These men were not looking to be exalted in themselves, but to exalt the Lord through His coming Messiah. Life application: If you speak to a Jew about the Law of Moses and degrade the person of Moses in the process, you will alienate that person immediately. When speaking of Jesus, it is necessary to show that He was the hope and anticipation of everything spoken by, and about, these men. In properly conveying this, there is a chance he will realize this and call on the One that these great men of faith only pointed to. Lord God! There are great figures of faith in Scripture such as Abraham, Moses, and David. These men are remembered for their own faithfulness within Your plan, but they and their lives were only markers which pointed to the coming Messiah. What they did, and what they said, all looked in anticipation of Him. And He has come. In the Person of Jesus, all of their hope and all of the typology is realized. Thank You that we possess what they only anticipated. Thank You for Jesus our Lord. Amen.
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Post by PrisonerOfHope on Sept 4, 2018 22:59:18 GMT -5
Daily Bible Verse, Hebrews 3:3, 4 September 2018
WWW.WONDERFUL1.COM·TUESDAY, SEPTEMBER 4, 2018 Tuesday, 4 September 2018 For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. Hebrews 3:3 “For” expands on the thought of the previous verse. It said there that Christ Jesus “was faithful to Him who appointed Him.” Moses was then immediately introduced by saying that he “also was faithful in all His house,” meaning “God’s house.” The logic is that if Moses was faithful in all of God’s house, he was still faithful as a servant of God (as will be seen by the term “servant” in verse 3:4). With this understanding, we come to grasp what the author intends with the use of “For.” “For this One” refers to Christ Jesus. It is He who “has been counted worthy.” The idea of being counted worthy ties again to His having been faithful to “Him who appointed Him.” Initially, it appears that He is on the same level as Moses. If Moses was faithful to God, and Jesus was faithful to God, then both are counted worthy to the same degree, right? No. The thought continues, “For this One has been counted worthy of more glory than Moses.” How can this be? To this point, nothing has been said of Him that would justify this, and yet the estimation is made nonetheless. Both were appointed by God, both were faithful, and yet Christ Jesus is worthy of more glory than Moses. The idea of “glory” here is that He is worthy of more honor and dignity than that of Moses. This could cause consternation with a Jewish audience, because Moses, and the law which came through him, was considered the foundation of Jewish life. At the end of Deuteronomy, this is said of Moses – “But since then there has not arisen in Israel a prophet like Moses, whom the Lord knew face to face, 11 in all the signs and wonders which the Lord sent him to do in the land of Egypt, before Pharaoh, before all his servants, and in all his land, 12 and by all that mighty power and all the great terror which Moses performed in the sight of all Israel.” Deuteronomy 34:10-12 The man Moses was thus held in the highest esteem. To now speak of Jesus as being worthy of greater glory thus necessitates a sound and reasonable explanation. And so one is next provided beginning with, “inasmuch as He who built the house.” God is the Builder of the House, but here Christ Jesus is said to be the One who “built the house.” The Greek word used signifies “to prepare” or “form.” This would include everything associated with the materials, arrangement, etc. This is the job of the architect. He lays out the plans, determines how much brick, piping, wood, etc are to be used. He then shows where those things go, even to the minutest detail. The word used so far has only been found four times in the three synoptic gospels when referring to John the Baptist preparing the way for the coming of the Lord. He was setting up and arranging Israel to be ready for Christ to accomplish His mission. In the case of Christ, it is He who has done all the preparation for the building of the house. It is because he built the house that He “has more honor than the house.” It seems (but such is not the case) that the author has confusion of thought, equating Christ Jesus with God – God built the house over which Moses presided. But Jesus is the builder of the house. There is no confusion. Rather, it is then an explicit reference to Jesus’ deity. As Vincent’s Word Studies says, “The point of the whole, however, is that Moses was a part of the O.T. system – a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies.” Moses was a servant in God’s house, but he was a servant to Christ Jesus, and thus Christ Jesus is worthy of more glory, because He is God. The only reason why someone would deny this obvious conclusion is that they would come to the text with a presupposition that this cannot be what the author is saying. However, the next verses will bear out that this is exactly what is being said. Life application: There are those who hold to the Law of Moses as binding today. However, if one understands that Christ Jesus is the Author of the Old Covenant, and that He has now authored a New Covenant in His blood, thus annulling the first, then it becomes clear that we are no longer under the Old. And such is the case. However, the author of Hebrews had to first demonstrate that Jesus is the Author of both. In doing so, what He has done in no way diminishes the Law of Moses, but rather exalts it in Him and for us. He accomplished for us what we could not do ourselves. Stand firm on the idea that we are not under the Old, but under the New. To reinsert the Law of Moses is to diminish what Christ has done, and it is demeaning to Him. Lord God, You have freed us from the bondage of the law, and You have given us freedom in a New Covenant. Thank You for our Lord Jesus through Whom You did this wonderful work. How grateful we are that we are freed from condemnation, and we are now set on a path to glory which can never be removed again. When we receive Christ Jesus, we are guaranteed eternal life! Hallelujah for what You have done! Amen.
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Post by PrisonerOfHope on Sept 6, 2018 0:12:36 GMT -5
Daily Bible Verse, Hebrews 3:4, 5 September 2018
WWW.WONDERFUL1.COM·WEDNESDAY, SEPTEMBER 5, 2018 Wednesday, 5 September 2018 For every house is built by someone, but He who built all things is God. Hebrews 3:4 It has been noted by scholars that this verse, if omitted, would not leave any loss in the train of thought, and so it appears perplexing as to why the author would simply restate the same words in the passage. However, this actually isn’t the case. The word “built” which is used twice in this verse, is the same word which was also used in the previous verse, and which signifies “to prepare” or “form.” It includes everything associated with the materials, arrangement, etc. This is the job of the architect – “For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. 4 For every house is built by someone, but He who built all things is God.” It is obvious from verse 3 that Jesus was the builder of the house in which Moses served in (meaning the Old Covenant). The author now simply assumes the deity of Jesus which has already been revealed in several ways in the previous two chapters. He is the incarnate LORD (Yehovah) of the Old Testament. Using this as an axiom, he now says, “For every house is built by someone.” Moses did not build his own house. He was a servant in the house which had been built by Yehovah. Now there is a New Covenant (a new house) which has been built. This house, too, has been built by the same Lord, meaning Yehovah, who is the Son. This is revealed in verse 3:6. With this understanding, the author now says, “but He who built all things is God.” The author is not making a distinction between God and Jesus, as if Jesus is not God. Rather, he is uniting the two by showing that God, in Christ, is the Builder of all things. The same thought is expressed elsewhere by Paul where he uses the idea that God is in Christ, such as in 2 Corinthians 5:18, 19 – “Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” God and Christ are One; Christ is the means by which God has done these things. Whether it is judging the secrets of men (Romans 2:16); allowing man to die to sin (Romans 6:11); expressing the gift of salvation (Romans 6:23); demonstrating His love (Romans 8:39); reconciling the world to Himself (2 Corinthians 5:18, 19); or accomplishing all other acts of His glory, including the building all things, it has been done through Christ. What we now see in this verse then is the confirmation of what was stated in the analysis of the previous verse when citing Vincent’s Word Studies – “The point of the whole, however, is that Moses was a part of the O.T. system – a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies.” Without the inclusion of these seemingly unnecessary words, a logical connection to God in Christ may have been missed. However, by including it, the thought is brought to full light, even if it should already have been inferred from the nature of Christ. The idea then fits harmoniously with the thought of “the Word” as Jesus is referred to elsewhere. Jesus it the Word of God. It is through the Word that God created all things according to John 1:3. It is Jesus the Son who created all things according to Colossians 1:16. It is God in Christ, who is the Son, who is the Builder of all things here. Each term is given to show a unique aspect of Christ – be it Word, Son, or Christ, etc. – but they are all the same, they are all JESUS. Life application: Do you have a nose? Go to the mirror and look at it. Is it on your face? From a proper interpretation of Scripture, it is as obvious as that nose on your face that Jesus is God. When people like the Jehovah’s Witnesses come a’knocking, tell them, “Take a hike, Henry Heretic. I follow the Lord God Almighty; I follow Jesus.” Don’t allow anyone to misdirect You from the glory of what God has done in Christ – the Word of God; the Son of God. Heavenly Father, You are glorious in all that You are. If the beauty, splendor, wisdom, and marvel that we see in the creation is so magnificent, how much more glorious are You, from whom these things came? The house is not greater than the builder, nor is creation greater than the Creator. How gloriously splendid You are, O God. And so we praise You now and forever. Dwell in our praises, O God. Amen.
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Post by PrisonerOfHope on Sept 6, 2018 23:18:53 GMT -5
Daily Bible Verse, Hebrews 3:5, 6 September 2018
WWW.WONDERFUL1.COM·THURSDAY, SEPTEMBER 6, 2018 Thursday, 6 September 2018 And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, Hebrews 3:5 This verse makes explicit that which was already inferred. Taken together, the previous verse and this one say – “For every house is built by someone, but He who built all things is God. 5 And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward.” The word kai, or “and,” which begins verse 5 is given to continue developing the thought which has already been put forth, and which started in verse 3:2. The “house” referred to is the Old Covenant. The author is telling us that “Moses indeed was faithful.” Moses carefully executed his duties and responsibilities under the covenant which was given through him. But he is, in fact, only a servant of the house. He did not build it, nor was he the head of it. Throughout the law, it is constantly repeated, “And the Lord spoke to Moses, saying...” The Lord built the house; Moses responded to the command of the Lord, executing his assigned duties as instructed. The faithfulness of Moses is of high note, and he is thus honored for it, but that honor extends only to the execution of his duties and not to the planning of what was to be done by the Lord who prepared all things in advance. And those things that were planned by God, and then faithfully executed by Moses, were “for a testimony.” The meaning of this is that they contained truths which would be revealed. A testimony speaks out about a matter. The Lord organized and prepared all things, and then He spoke to Moses who then recorded those things. This made the will of God known to the people. But which people are being referred to? The question is important to consider because the final words of the verse state that they would be a testimony “of those things which would be spoken afterward.” Note that the word “afterward” is italicized. It is thus inserted. There are two views on what this means. One view is that it merely speaks of those things which pertained to the time when the law was given, and for the people of that dispensation. Hence, Moses received instruction, and he passed on to the people those instructions. His faithfulness was as a testimony of those things which would be spoken to him and for the people who would then receive it. As Albert Barnes states, “The sense is, Moses was a mere servant of God to communicate his will to man.” The second view is that Moses’ faithfulness was a testimony to things spoken which were coming in a later dispensation. In other words, the Law was pointing forward to the Dispensation of Grace. Vincent’s Word Studies states, “The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he.” This view is supported by the fact that Deuteronomy 18:15, which speaks of a coming Prophet like Moses, was fulfilled in Christ, as is noted in Acts 3:22, 23. As the participle is in the future sense, the second option is surely on the author’s mind. It is true that Moses was faithful as a servant, and his faithfulness was a testimony to the people who then received the word through him. That continued on throughout the dispensation of the law. However, the law itself only pointed to Christ. It pointed to Him explicitly in passages such as Deuteronomy 18:15; it pointed to Him implicitly in countless types and shadows; and it pointed to him by revealing truths which the law failed to resolve, as is explained in minute detail by Paul in Galatians 3. The law which was received by Moses anticipated something better. Moses was faithful as a servant under the law which was given (built) by the Lord. The New Covenant is that better thing which the law anticipated, and the same Lord (Christ Jesus) is the builder of that New Covenant. In this, the supremacy of Christ over Moses is seen; and in this, the supremacy of the New Covenant over the Old is also seen. The author of Hebrews is carefully leading his Hebrew audience to an understanding that the law is not an end in and of itself. Instead, it, and its servant Moses, both looked forward to the New Covenant. A new dispensation, built on better promises, would come from the Builder of all things. Life application: The law pointed to Christ Jesus. In the coming of Christ Jesus, the law is annulled. As this is true, why would anyone want to go back under the law? The end-purpose of the law is to lead man to Jesus. In Him, full access to the very throne of God is realized for the people of the world. Let us never fall back on the law which keeps us from access to that throne of grace! Glorious God, thank You that we have full access to Your throne of grace through the shed blood of Christ. He is our Mediator, and He never fails in this role. When we come to You through Him, our prayers are heard. We can have every confidence that You will handle them according to your infinite wisdom, and You will respond according to what is best for us. May we hold fast to this truth always. Amen.
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Post by PrisonerOfHope on Sept 7, 2018 23:13:04 GMT -5
Daily Bible Verse, Hebrews 3:6, 7 September 2018
WWW.WONDERFUL1.COM·FRIDAY, SEPTEMBER 7, 2018 Friday, 7 September 2018 ...but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. Hebrews 3:6 The author now contrasts Moses of the previous verse to Christ here. Moses was a servant “in all His house.” This is speaking of Moses serving in God’s house. In contrast to that is Christ who is “as a Son over His own house.” The translation is not good. The word “own” should not be supplied. The Greek reads, “over the house of Him.” The word “Him” is speaking of God. The rendering should be, “but Christ as a Son over His house.” “His” is speaking of God. And so, speaking of God’s house, we can see the contrast – Moses indeed was faithful in all His house as a servant ...but Christ as a Son over His house As has already been stated, this in no way diminishes the deity of Christ. He is fully God and fully Man. However, Christ the Man is what is being highlighted here. The Son of God is over the house of God. And what is that house? The author continues with the answer by saying, “whose house we are.” The author speaks in the plural, including himself and all others who are the house. The true house of God consists of the people of God. It is our fixed condition. This is referred to by both Paul and Peter elsewhere – “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit.” Ephesians 2:19-22 “Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, 5 you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” 1 Peter 2:4, 5 As you can see, the term “we” is being applied to the house of God cumulatively. An individual is not the house of God, he is a “member” in it, a living stone. And so, after noting that the people of God are, in fact, the house of God, the author then says that this is so “if we hold fast.” Again, he speaks in the plural. It is speaking of the people of the house. This is a theme which the author uses in Hebrews in order to keep the audience strong in the faith that they profess. He then continues with, “the confidence.” The word “confidence” is a compound word formed from pas, or “all,” and rhésis, or “speech.” Thus, it is “a proverb or statement quoted with resolve” (HELPS Word Studies). It then is a witness to something that deserves to be taken seriously. After this he adds in, “and the rejoicing.” The Greek word speaks of a boasting which focuses on the object of the boasting. If it is in the Lord, it is positive. If it is in self, it is negative. The author then says, “of the hope.” The hope is the rest of God (verse 3:11) as the house of God. One cannot hope for what one does not anticipate. The hope of the house, meaning the people of God, is a belief that the promises of God for His house will be realized. Thus, the confidence and rejoicing are in this rest that has been granted to the people of God, and which has come through the work of Christ. This hope is what we (plural) are to possess “to the end.” We are not to allow our confidence to waiver, nor are we to allow our rejoicing to falter. They are the evidences of the salvation of the people of the house, and they are what mark each as a member of the house of God, over which is the Son. The word “end” here is telos. This is not speaking of the end of life, as if in a termination. It is “the point into which the whole life of faith finally gathers itself up” (Vincent’s Word Studies). Thus, this is speaking not of an individual faith which must be maintained, but the collective hope being expressed by the audience. One cannot hold fast to something when they are dead; only the collective can. The author’s examples of this which lie ahead show that this is speaking of a whole group, not merely individuals striving for salvation. This entire clause, “if we hold fast the confidence and the rejoicing of the hope firm to the end,” is wrongly assumed to indicate one can lose his salvation, as if simply losing our confidence and rejoicing in the work of the Lord is sufficient to condemn us. Actually, the opposite is the case. It is saying that those (plural as indicated) who do have true faith, which is grounded in boasting and confidence, will keep that to the end, showing that they are God’s house (as it says, “whose house we are”). If it were not so, God would have no house, nor could He have one until the very end. The words are similar to what Paul says in Colossians 1:23 where he says, “if indeed.” The idea is, “If, as I presume.” There is a needful warning for the people of God, but the author does not anticipate failure. Rather, he refuses such a notion. To think of what is going on, we can look to Israel in their relationship with the Lord. The Lord has promised to maintain Israel forever as a people. However, Israel as a people has often lost its confidence and rejoicing in the Lord. Despite this, they are still the Lord’s, and He has faithfully preserved them. The same is true with each individual in Christ. The Lord will never reject Israel collectively, and He will never reject those individuals who have faith in Christ. He is asking that his audience maintain their confidence as a whole. Christ is over the house (of who we collectively are), and we are to retain the confidence and rejoicing in that unto the end. In the case of the immediate context, the author is writing to the Hebrew believers. Although this is getting a bit ahead, to show that this is not speaking of a loss of salvation, the coming verses will speak of disobedience and rebellion which lead to not entering God’s rest (verse 3:18). However, verse 4:3 says, “For we who have believed do enter that rest.” Therefore, those who have believed have entered into God’s promise. The words here, and to come, are speaking of those who have not believed. This will be explained again as the verses continue. Life application: If we accept the words of salvation as an axiom – that we are saved by grace through faith, and that we are sealed as a guarantee – then we should be confident in that and rejoice in that, together with all the people of God’s house. All who have accepted Christ are individuals who then collectively make up the house of God. The house exists, and so we are to be confident in that. Our individual failure to maintain this confidence will not negate the fact that the house exists. Lord God, thank You for the assurance of salvation You have granted to those who have been saved by You through the work of Christ. And thank You that this salvation is guaranteed from that moment on. You have given us a deposit until the time of our redemption, the Holy Spirit. No fear here! Knowing that we are sealed, we can be confident in the hope we profess. What Your word says is truth. Thank You for this wonderful assurance. Amen.
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Post by PrisonerOfHope on Sept 8, 2018 23:07:05 GMT -5
Daily Bible Verse, Hebrews 3:7, 8 September 2018
WWW.WONDERFUL1.COM·SATURDAY, SEPTEMBER 8, 2018 Saturday, 8 September 2018 Therefore, as the Holy Spirit says: “Today, if you will hear His voice, Hebrews 3:7 The word “Therefore” is asking us to consider what has been put forth so far. Christ has been presented as greater than Moses who was faithful in the house of God as a servant within the house, meaning those of the Old Covenant. Christ is over the house as a Son, meaning those of the New Covenant. The implication is that the covenant Jesus has established is superior to the covenant given at Sinai, because Christ, the Lord, gave both covenants, and the second is administered by Him personally. The author is addressing the Hebrews who might be considering a return to Moses, rather than accepting the provision of the New Covenant, but that would be a step down and back to a lesser. It would be a rejection of the greater covenant brought forth by God in Christ. Because of these things, the author then adds in several verses which are considered parenthetical. The word “Therefore” is actually tied to the word “Beware” which is given in verse 3:12 – “Therefore … Beware.” With this understanding, the author begins his parenthetical thought with, “as the Holy Spirit says.” He will next cite Scripture, meaning that the words are inspired by the Holy Spirit. What he cites comes from Psalm 95. This quote here is the last line of Psalm 95:7 – “For He is our God, And we are the people of His pasture, And the sheep of His hand. Today, if you will hear His voice:” The English translation generally gives an incorrect sense of what is being said in the Greek. “Today” signifies the present. This word will be presented several times in the verses and chapters ahead. When it is, it is normally translated with a capital T, even when it is cited apart from the verse. The capitalization is a highlight on the thought of Today as being whatever moment is being referred to. The psalm is speaking of the rejection of the Lord in the wilderness wanderings, even before entering Canaan. It is written by David (see Hebrews 4:7) many generations later – Today. The author of Hebrews is quoting the Psalm at the time of Christ – Today. The epistle is directed to the Jews of the end times (after the epistles of Paul) – Today. One must understand the importance of Today in Hebrews to grasp what is being said to the Jewish audience, understanding that it is especially addressed to them. The author then completes the verse with, “if you will hear His voice.” The words make one think of “If you are willing to hear His voice.” This is not the intent. Rather, it is an imperative – “Oh! That you would hear His voice today.” This can be taken in one of two ways, either, “obey His voice,” or “pay attention to His voice in what will continue to be said in the words of the Psalm.” Either way, it is asking for the reader to be mindful of the word of the Lord. Albert Barnes notes what this actually signifies in a full sense – “His voice – The voice of God is speaking to us: (1) in his written word; (2) in the preached gospel; (3) in our own consciences; (4) in the events of his Providence; (5) in the admonitions of our relatives and friends. Whatever conveys to us the truth of God, or is adapted to impress that on us, may be regarded as ‘his voice’ speaking to us. He thus speaks to us ‘"every day’ in some of these ways; and every day, therefore, he may entreat us not to harden our hearts.” Life application: Today is the day. Paul says that Today is the day of salvation. This is true any day it is Today for the one who does not yet know the Lord. Today is also the day for the believer to present the good news to the unbeliever. Today is all we have. Yesterday cannot be reclaimed, and Tomorrow is a mere hope which may never come. Today we are to be about the Lord’s business before Today is no more and our chance has passed for conducting the work of Today. Lord God, Your word speaks of Today as being the day. We have no chance of returning to Yesterday to correct deficiencies, to right our wrongs, or to make up for what was left undone. We also have nothing in Tomorrow, except a hope which may never come to pass. Today is what You have given to us to do what is proper and honoring of You. And so help us to use Today wisely, knowing that this day which we possess is destined to end. May we use Today to Your glory. Amen.
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Post by PrisonerOfHope on Sept 9, 2018 17:49:41 GMT -5
Daily Bible Verse, Hebrews 3:8, 9 September 2018
WWW.WONDERFUL1.COM·SUNDAY, SEPTEMBER 9, 2018 Sunday, 9 September 2018 Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, Hebrews 3:8 Here now is cited the next lines of Psalm 95:8 which read – “Do not harden your hearts, as in the rebellion, As in the day of trial in the wilderness,” The Hebrew words are meribah (rebellion) and massah (trial), and they speak of the times when the people rebelled against the Lord (Exodus 17:7 & Numbers 20:13) and when they tempted the Lord (Exodus 17:7). The words of this verse in Hebrews are taken from the Greek translation of the Old Testament and they include an article before the word “trial.” Thus it more appropriately says, “In the day of the trial.” In other words, the verse is speaking of the time of Israel’s wanderings in the wilderness, from the Exodus from Egypt, at the beginning (Exodus 17), all the way through until the end when they were ready to enter Canaan (Numbers 20). They had rebelled, and they had tested the Lord. By citing it this way, it showed that they were disobedient through and through. Their hearts were hard, their necks were stiff, and they remained stubborn. The author here in Hebrews now cites this in his parenthetical words (remember that verse 3:7 said “Therefore,” and verse 3:12 will say, “Beware”). Citing the psalm is a warning. “Do not harden your hearts,” asks them to not ignore the divine call of God in Christ. God called Israel in the wilderness and gave them the covenant. Christ fulfilled the law and instituted the New Covenant. They are being implored to recognize this and not turn from it “as in the rebellion.” The word here signifies “to make bitter.” The people stirred up bitterness and irritated the Lord through their lack of faith. The words then continue with, “As in the day of [the] trial.” The word “day” signifies the entire time frame of the wilderness wanderings, not just a single day. It was a time of trial. The Lord tested the people’s faithfulness, and the people tested the Lord through their unfaithfulness. The idea of testing the Lord is not one of testing Him to do evil (as is noted as impossible in James 1:13), but that His patience towards their actions was tested. In those who demonstrate a lack of faith in Him, the response is wrath. All of this was “in the wilderness.” The people tested and provoked the Lord continuously. They did it concerning the lack of food, and He gave them manna. They did it at the waters of Massah, and He gave them fresh water. They did it at the incident of the golden calf, and the covenant was reestablished. They did it at Taberah when they wanted meat, and He gave them quail. They did it in Korah’s rebellion, and on the next day after punishing many, He spared them. They did it in the account of the spies who disheartened the people. They did it after that when they determined to go up to Canaan without the Lord’s approval. They did it again at Kadesh when they again lacked water. Even Moses disobeyed through unbelief and struck the rock when he was told to only speak to it. Again and again, the people provoked the Lord and tested Him. The author cites this because it shows an on-going, even continuous, streak of faithlessness in the provision of the Lord. If the people were judged because of this, how much more should they be judged for rejecting the greater promises found in Christ Jesus! Life application: The Lord has provided the redemption. He now expects us to demonstrate faith that this is the case. How can we properly live in His rest, when we fail to recognize that we have already been granted it through faith in Christ? In the end, the only ones who actually suffer are us. Let us stand confidently in the faith we have professed in Christ, and let us not test the Lord in our times of affliction. Heavenly Father, it is not an easy thing to place our faith solely in You, but this is what we are asked to do. Israel was led into the wilderness, and they were wholly dependent on You. In that day, they provoked You and they tried Your patience in their lack of faith. We have been redeemed, and yet we still act in the same manner. Why should we lack faith or be fearful when the outcome is assured? We have all we need in Christ to sustain us for eternity. Is today not a part of that as well? Help us, Lord, in our lack of faith. Amen.
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Post by PrisonerOfHope on Sept 10, 2018 23:56:26 GMT -5
Daily Bible Verse, Hebrews 3:9, 10 September 2018
WWW.WONDERFUL1.COM·MONDAY, SEPTEMBER 10, 2018 Monday, 10 September 2018 Where your fathers tested Me, tried Me, And saw My works forty years. Hebrews 3:9 The words here correspond to Psalm 95:9, 10. As you will see, the “forty years” is connected to the following clause in the translation from the Hebrew – “When your fathers tested Me; They tried Me, though they saw My work. 10 For forty years I was grieved with that generation,” It is a close citation of the Hebrew, but it much more closely matches the Greek translation of the Old Testament. The words, “Where your fathers tested me,” speak of “the wilderness” mentioned in verse 3:8. Mentioning the fathers is a way of tying the Jewish audience of Hebrews directly in with those who were disobedient. In essence, he is saying, “The very same people that you descended from are those who tested the Lord.” They were under the covenant that the Lord had made with them, and yet they pushed Him to the limits in regard to that same covenant. Going on, he then says, “tried me.” The sense here is setting about to make an experiment of how much the Lord would endure. He set the parameters for faithful obedience, and they would step over those boundaries to see what they could get away with. The Sabbath law was given, and an example of Sabbath breaking is recorded (Numbers 15). The regulations for the priesthood were given, and two of Aaron’s sons decided to go beyond those guidelines (Leviticus 10). The line of the priesthood was determined, and yet certain Levites challenged that decision (Numbers 16). On and on it went with Israel, both testing and trying the Lord. The idea is that Israel set about to push the Lord’s buttons, wondering what kind of a reaction they could get out of Him each time. Tied into this, the verse next says, “And saw My works.” This is certainly speaking in a two-pronged way. First, they saw His works on behalf of the people. He brought the great plagues upon Egypt. He brought them out through the Red Sea. He guided them with a pillar of cloud and fire. Again and again, His works were on display so that nobody could deny that He had done those things. And yet, they rebelled against Him; and they moaned, complained, and rejected Him. When they did, He would show them His works in another way. He would bring judgment upon them for their disobedience. Time and again such works were recorded, demonstrating that He was displeased with their irreverent and unholy attitude. And this continued “forty years.” This is the time recorded from the Exodus until their entrance into Canaan. The exact time-frame is recorded first in Numbers as a surety that it would come about, and then in Joshua showing that it had occurred – “According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection. 35 I the Lord have spoken this. I will surely do so to all this evil congregation who are gathered together against Me. In this wilderness they shall be consumed, and there they shall die.” Numbers 14:34, 35 “For the children of Israel walked forty years in the wilderness, till all the people who were men of war, who came out of Egypt, were consumed, because they did not obey the voice of the Lord—to whom the Lord swore that He would not show them the land which the Lord had sworn to their fathers that He would give us, ‘a land flowing with milk and honey.’” Joshua 5:6 As a parallel to this, the Lord Jesus gave Israel another chance to turn from their ways and to come to Him. From the time that the gospel was preached, until the overthrow of Jerusalem, it was again a forty-year period. Jesus told them that this would be as the sign of Jonah to them. This is recorded in Luke – “And while the crowds were thickly gathered together, He began to say, ‘This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet.’” Luke 11:29 The sign of Jonah was his preaching to the people at Nineveh (see Luke 11:32), which said that destruction would come in forty days. Like Israel in the wilderness, a day for a year was applied to Jesus’ words, and forty years later, the temple was destroyed. The people had again rejected the Lord, and they suffered for it. The author of Hebrews is writing to them during this forty-year period. However, his words speak out to the Jewish audience of today, warning them of what will come upon them for continuing to reject the Lord and pursue their own perverse path. Life application: The Bible says – “That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun.” Ecclesiastes 1:9 When will God’s people wake up and pay heed to the lessons of the past? God doesn’t change. By learning what pleases or displeases Him, from what is recorded, we can make right decisions about how to conduct our own lives. Let us study the word of God, and rightly apply it to our lives. Heavenly Father, Your word is given to us to show us many things. One of those things is to know what is pleasing to You, and another is to know that which displeases You. By knowing how You have dealt with people in times past, we can know how You will deal with us now. Give us wisdom to not reject this, but to realize it as a certain truth. And then help us to live in accord with what You have revealed. May we be pleasing to You always through knowing and living out what You have revealed. Amen.
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Post by PrisonerOfHope on Sept 12, 2018 0:11:31 GMT -5
Daily Bible Verse, Hebrews 3:10, 11 September 2018
WWW.WONDERFUL1.COM·TUESDAY, SEPTEMBER 11, 2018 Monday, 11 September 2018 Therefore I was angry with that generation, And said, ‘They always go astray in their heart, And they have not known My ways.’ Hebrews 3:10 These words continue with the quote from Psalm 95, specifically verse 10 – “For forty years I was grieved with that generation, And said, ‘It is a people who go astray in their hearts, And they do not know My ways.’” In this verse, he begins with, “Therefore.” That is not a part of the psalm, but it is inserted by the author of Hebrews to show the logical outcome of what transpired. That outcome is based on the content of verses 3:8, 9 which speak of the hardening of the hearts of Israel, and of their provoking and trying the Lord. In response to that, the outcome is stated beginning with, “I was angry with that generation.” The word translated as “angry” is found only here and in verse 3:17 of this chapter. It signifies feeling indignant at something. The Lord had displayed His greatness among Israel, and they had constantly rebelled against Him. Thus, He was truly irked at them. Based on this, the Lord then says, “They always go astray in their heart.” Several of the wonders performed by the Lord were noted in the review of verse 3:9. That was but a few of them. Further, the cloud and the pillar were always present with the people. As it says at the close of Exodus – “Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys. 37 But if the cloud was not taken up, then they did not journey till the day that it was taken up. 38 For the cloud of the Lord was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.” Despite the wonders, despite the continuous and visible presence of the Lord, and despite His corrective measures, Israel never stopped going astray in their hearts. It is the theme of their lives, being a contrary and stiff-necked people. The Lord could have eradicated them, He could have sent them back to the bondage of Egypt, or He could have multiplied their punishment of forty years of wandering if he wished. But forty years was sufficient to show that they would not change even if the time was doubled or tripled. They had proven themselves unable to be corrected. And this was because, as the Lord says, “And they have not known My ways.” To know means both to understand and to acknowledge. The Lord had given His commandments, His statutes, and His ordinances. They were given to instruct and guide the people. And yet, they neither grasped the importance of them, nor did they acknowledge their usefulness in either daily life, or in a proper relationship with the Lord. In the end, the reason for this comes down to a single word, faith. The people failed to trust the Lord and have faith in His decisions. The miracles worked among them were unable to correct the hardened state of their hearts, and the Lord thus made a determination concerning them. That is the subject of the next verse in Hebrews. It is a subject which will then be discussed in great detail by the author as he continues. Life application: We don’t have the miraculous outward displays of the Lord before our eyes as Israel did, but we do possess two things which should stand as sufficient evidence of the Lord’s presence among us. The first is His word. It testifies to us of Him, and it should be sufficient to convince us of His presence in an ongoing way in the world today. The second is the ability of the word to change the lives of those who accept it for what it is. So many have been changed by the word, so continuously and for so many centuries, that it confirms the power of the word. We ignore this at our own peril. Be sure to believe the gospel message which contains such transformative power and be sure to apply the precepts of the Bible to your lives each day. Lord God, there is power in the gospel message to change lives – both of individuals, and of groups of people. It has been preached for 2000 years, and those who have received it have had changed lives. In Your word, and in what it brings about in others, we have all the surety we need to accept it for what it is, by faith. Thank You that we have such a sure and precious word. Amen.
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Post by PrisonerOfHope on Sept 13, 2018 0:29:26 GMT -5
Daily Bible Verse, Hebrews 3:11, 12 September 2018
WWW.WONDERFUL1.COM·WEDNESDAY, SEPTEMBER 12, 2018 Wednesday, 12 September 2018 “So I swore in My wrath, ‘They shall not enter My rest.’” Hebrews 3:11 This verse completes the references to Psalm 95, it being an exact quote of verse 11 of that psalm. The people of Israel had tested the Lord, tried His patience, gone astray in their hearts, and had not known the Lord’s ways. This continued on throughout the entire duration of their time in the wilderness. Therefore, the Lord’s wrath was aroused to the point where it says, “So I swore in my wrath.” He was pushed to the point where He swore, meaning He made an absolute statement which would not be revoked. The “wrath” which is referred to by the psalmist, and which is then again referred to here in Hebrews, is originally recorded in Numbers 14:26-35. It is a promise that those of the congregation of Israel, who had been brought out of Egypt and saw His marvelous workings on their behalf, would be consumed in the wilderness. They would not be allowed to enter Canaan as He had said to them when He led them from Egypt. This is what the next, and final, clause of the psalm is referring to with the words “They shall not enter My rest.” The “rest” spoken of here is receiving the inheritance promised to them. It is entering and possessing the land of Canaan. This is seen, for example, in Deuteronomy 12:9 – “...for as yet you have not come to the rest and the inheritance which the Lord your God is giving you.” The reason they would not enter and possess was because of unbelief, as is noted first as a warning to the audience of Hebrews in verse 3:12, and then as explained of the people in the wilderness in verse 3:19. The people lacked faith (belief) in the Lord, and He said that because of this, “They shall not enter My rest.” This is important to understand. Verse 3:6 is a verse (as noted at that time) which is used to show that we must persevere in our own selves in order to keep our salvation. However, verse 4:3 will negate such a thought when it explains that, “For we who have believed do enter that rest.” It is not something that must be attained; it is something that has been realized – and that through belief. The author is clearly showing the difference between those who have not believed and those who have. If those who have believed have entered their rest, then it cannot be that when he speaks of a future entering into God’s rest, that it applies to those who have already attained that state. The word translated as “rest” here is found only once outside of the book of Hebrews, in Acts 7:49 when speaking of the place of the Lord’s rest. Now, it will be used eight times in chapters 3 and 4 of Hebrews. Though it is speaking of Canaan as the anticipated rest for the people of Israel, that is only being used as a picture of entering God’s true rest, which is the promise of dwelling securely with the Lord for those who are saved. Tied up in this then is the “rest” of God which is noted in Genesis 2:3 – “Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.” That “rest” of God was then cited as the basis for Israel’s observance of a Sabbath day in Exodus 20:8-11 – “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.” The Sabbath, then, was given as a sign to Israel of the rest which God was in, and which would someday be granted to the Lord’s people. Entrance into Canaan was a picture of entering that state of rest – God’s eternal Sabbath. These things need to be understood now because they were only pictures, not the reality themselves. It is by faith in Messiah that one actually enters into God’s rest. First, this happens upon belief in the work of the Messiah. In that act, a person is given the guarantee of having been placed positionally into God’s rest (Hebrews 4:3). It is done in God’s mind. At some future point, that guarantee will then actually be realized when we enter into His presence. How can it be verified that these two rests – the Sabbath and entering Canaan – are only types of heaven? Because Moses did not enter Canaan (God’s rest). If those in the wilderness were actually not saved, Moses would not be saved. However, Moses is clearly accepted by God as evidenced by his presence with the Lord Jesus on the Mount of Transfiguration as is recorded in the gospels. He was not lost, nor was every person in the wilderness lost eternally. Further, those who did enter Canaan would all be considered “saved.” However, Joshua 7 will show that Achan was destroyed soon after entering Canaan because of his faithlessness. Therefore, these things are recorded as examples of spiritual truths only. Those who were saved, and those who are not, are up to the Lord. What is important to understand is that Israel was collectively being used as types of what occurs in the individual now in relation to Christ – believe and be saved (enter God’s rest), or be condemned through unbelief. Life application: The study of Hebrews brings out truths which are often very hard to grasp. It is as if they are right at the edge of our thinking, but it seems as if words are actually insufficient to properly explain what is occurring. Such is not the case, but clinging to the commentary of a single individual will inevitably leave a void in our understanding of what is being relayed. Read the word, think on the things it says, check out various commentaries, and then read the word and think on what is being said again. In the end, the one thing that is sure is that we are saved – eternally – by having faith in Jesus Christ. Lord God, You gave us types and pictures of what You would do in the coming of Messiah all throughout the Old Testament. Each story, each law, and each precept was given to help us understand Him and His work better. In His coming, we can read those things and see the marvel of what You have done through Him. Thank You, O God, for the wonder of life in Christ. By simple faith in His work, everything from those writings then makes sense. We have a sure hope which is grounded in Him! Amen.
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Post by PrisonerOfHope on Sept 14, 2018 0:03:11 GMT -5
Daily Bible Verse, Hebrews 3:12, 13 September 2018
WWW.WONDERFUL1.COM·THURSDAY, SEPTEMBER 13, 2018 Thursday, 13 September 2018 Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; Hebrews 3:12 The words of this verse now resume the “Therefore” of verse 3:7. Everything since then has been parenthetical – “Therefore...Beware, brethren...” Understanding this, the word “Beware” is given as a warning based on what came before the “Therefore.” In verse 3:6 it says, “whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.” Now, as a warning concerning that, he warns his audience to beware, and then says, “brethren.” He is speaking to his Jewish audience who are in the same situation as were the Hebrews of old. It is they who were referred to in the examples provided from Psalm 95. The principle of unbelief has been exactingly established. They saw the great and awesome works of God, and they still turned their heart from him in unbelief. The author knows the past, and he is warning so that the pattern will not be repeated in those he is writing to. However, he then says, “lest there be.” The words are in the indicative mood signifying that it is not merely possible that it could happen, but that there is a reason for thinking it will be so. If the past is a good judge of what will happen again, then it seems such will be the case. From there he says, “in any of you.” In these words, he is not only appealing to the group, but also individually. There is the group who is to be watchful, but there is the need to look at each person within the group and ensure that they not fall into unbelief. If it appears this is the case, then they are to take the advice that will be provided in the coming verse. For now, the “any of you” is speaking of having “an evil heart of unbelief.” One can see the words of verse 3:8 being repeated here. There it said, “Do not harden your hearts.” Now that is being repeated to the audience. In essence, he is saying, “lest there be in any of you – as will most likely be the case based on past experience – an evil heart of unbelief.” And why would he assume that? It is because of what followed in verse 3:10, “They always go astray in their heart.” Instead of accepting that God is in control, relying on His provision, and remaining faithful, they departed from him. Their hearts were evil, and they lacked faith that He would, in fact, fulfill His words to them. In their unbelief, their heart was considered evil because it led them to depart “from the living God.” The living God is now set apart from all other gods which are mere lifeless idols. He is alive, and thus He is aware. As He is aware, He knows of the needs of His people, and He will provide according to the promises He has made to them. Not one of them shall fail. However, if their heart is one of unbelief, as the living God, He is not unaware of their turning. In such a case, He will bring judgment on them, just as He has done in the past. What needs to now be understood is that “the living God” is being equated to “Christ as a Son over His own house” of verse 3:6. The turning away from the Lord in the Old Covenant is equated to turning away from Christ in the New. To do this is to leave oneself exposed to the same wrath of God that befell those who tested and tried the Lord in the past. Again, it needs to be considered what is being spoken of concerning God’s rest. Moses was not allowed to enter Canaan because of the sin of unbelief in striking instead of speaking to the rock. And yet we know that Moses is a saved person. The “rest” then was something that was anticipated in Canaan, and it is based on Creation (God rested on the seventh day). This needs to be remembered to understand what is coming in the verses ahead, especially as the author moves into the next chapter. Life application: Faith is what God looks for in His faithless creatures. He asks His people to believe His promises, and to hold fast to them. We cannot expect anything beyond what He has promised though. For example, God has promised His people heaven where all things will be made new, including no more pain. But this is not heaven. We cannot expect to live in this current life free of pain. Our faith is to look forward to the promises while enduring the present which may be lacking what is only to be realized in the future. Heavenly Father, help us not to question Your goodness as we face pains, tears, and loss. You have promised a day ahead when such things will be behind us. But that day is not yet here. Until then, we will experience all kinds of temptations and trials. And so help us to look in faith to that more perfect time, and to endure this current life without losing heart in Your sure promises. They will come to pass. Until then, help us to remain strong in our faith. Amen.
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Post by PrisonerOfHope on Sept 14, 2018 22:39:37 GMT -5
Daily Bible Verse, Hebrews 3:13, 14 September 2018
WWW.WONDERFUL1.COM·FRIDAY, SEPTEMBER 14, 2018 Friday, 14 September 2018 ...but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. Hebrews 3:13 The word “but” is given as a contrast to what was just said. The author spoke of any one of the congregation as having an “evil heart of unbelief in departing from the living God.” In order to keep that from occurring, he offers sound and practical advice, which is to “exhort one another daily.” The word “exhort” here means to build up and encourage one another, to give comfort, and to console. The theme is found throughout the writings of Paul, such as in 1 Thessalonians 4:18. There he says to “comfort one another.” The idea here is to not be like those in the wilderness, and to grumble and complain about how bad their situation was, and how much better it was before He brought them out of Egypt. It was as if God had made a mistake by bringing them out, and He became the object of their blame. If such a root of bitterness were to arise, others were to encourage him in an attempt to quell the bitterness. From there, he says, “while it is called ‘Today.’” A literal rendering of the Greek would be, “as long as the Today is proclaimed.” The word “Today” is prefixed by a definite article, setting it off as a particular moment in time. The thought brings the reader back to verse 3:7 which said, “Today if you will hear His voice.” There was a day when the voice of God was heard. It was disregarded, and so God, through the Psalmist, said again, “Today if you will hear His voice.” The author of Hebrews, citing this many, many centuries later again says, “Today if you will hear His voice,” and he tells them that daily the Today is proclaimed. But the word “while” indicates that it is a set time. Someday, the Today will be gone. Today is the day. It is a day when God’s voice can be heard, and it is a day when salvation can be found. It is reflective of Paul’s words of 2 Corinthians 6 – “We then, as workers together with Him also plead with you not to receive the grace of God in vain. 2 For He says: ‘In an acceptable time I have heard you, And in the day of salvation I have helped you.’ Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:1, 2 Grace is offered Today. It is Today then that the reader is to exhort one another concerning this offering, as the author then says, “lest any of you be hardened.” The word “you” is in the emphatic position which is intended to contrast the reader of Hebrews with the fathers. He is specific that what happened to them should not be repeated. The hardening he refers to is what was stated in verse 3:8 – “Do not harden your hearts.” He will continue to explain this, and then he will restate it again in verse 3:14. It is obvious that he fully expects this possibility to arise, because there has already been the example set in Israel during the wilderness wanderings. The hardening happened, and it was “through the deceitfulness of sin.” In the Greek, there is an article before “sin.” It is “through the deceitfulness of the sin.” Here, sin is personified. It is as a living force that creeps in and steals away the softened heart, causing it to harden. The specific sin spoken of is that of the previous verse, unbelief. The Hebrew audience is asked to encourage one another, and to do so while it is “Today,” because there may be those who simply refuse to believe. The deceitful enemy is there before them, and they must ensure it is challenged until a state of belief exists. If they believe, they will enter God’s rest (verse 4:3), if they fail to believe, they will not (verse 3:19). Life application: For the believer in Christ, we are sealed with God’s Holy Spirit as a guarantee of the eternal life which is promised. But that only comes through belief. Apart from belief in the finished work of Christ, there is nothing we can do, and there is nothing we can give to God, which will bring us to salvation. The author is building his argument for his Jewish audience, preparing them for the decision. Will they choose Christ, or will they go back to temple worship? Though Hebrews was written to the first century Jews, while the temple was still standing, its placement in Scripture shows that the words are directed to the Jews of the end times, when there will be another temple standing. What path will they choose? The author exhorts them to not be caught up in the deceitfulness of the sin of returning to the temple service. Heavenly Father, You have placed the sun and the moon in their orbits, and You have dug out the pits of the oceans. Birds fly through the expanse of the sky, and monkeys swing in the trees. Everything has a place, and all things work according to Your purposes. Why does such obvious wisdom fail to spark the mind of man? Why do we turn from it and say it was all just time and chance? Lord, help us to understand Your presence, and to acknowledge You for Your acts of glory. Great are You, O God, and greatly are You to be praised. Amen.
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Post by PrisonerOfHope on Sept 15, 2018 22:03:08 GMT -5
Daily Bible Verse, Hebrews 3:14, 15 September 2018
WWW.WONDERFUL1.COM·SATURDAY, SEPTEMBER 15, 2018 Saturday, 15 September 2018 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, Hebrews 3:14 The words here have a similar ring to the words of verse 3:6. Both are in the plural (we), both include the conditional “if,” and both speak of “the end.” Putting them side by side will show this – 3:6 – but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. 3:14 – For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, Understanding this, we see that verse 3:14, like verse 3:6, is not a verse which speaks of an individual possessing and keeping his salvation. The words speak of the collective body being 1) Christ’s house, and 2) partakers of Christ. “For we have become” are words directed to the Hebrew audience. “For” is given to explain what was just said about exhorting one another lest there be a hardening of one of the group. “We have become” asserts a fact. There was a point at which they had gone from one state to another. The tense is perfect, the mood is indicative, the voice is active – “We are become.” The audience has “become partakers of Christ.” As the author is speaking to the Hebrews, he is making the statement that the Jewish people have become partakers with Christ. The word “partakers” signifies companionship and sharing in something. There is a partnership which has been enjoined through the union. It is the same word given in verse 3:1 which says, “partakers of the heavenly calling.” They are included in all of the rights and benefits which are granted to the Messiah, which He bestows upon them as His people. This is the same as the group who were brought out of Egypt. They had become the people destined for entrance into Canaan. However, because of the failure of the people through unbelief, that right was taken from them and another generation took their place. The same is true with the Hebrew audience here. They had become partakers with Christ. Everything that was promised to them would be granted to them. However, there is a caveat. The author goes on to say, “if we hold the beginning of our confidence.” Indeed, it is a conditional thought – “We have become… if.” This is speaking to the whole, just as it did of those who were in the wilderness. If there was not a collective positive response, there would not be a granting of the benefit. The Cambridge commentary notes that the word “beginning” here “does not here imply anything inchoate or imperfect, but is merely in contrast with ‘end.’” The Pulpit Commentary then explains the thought with, “Go on as you began.” The Hebrews had been selected, Messiah had come, they carried the ball from there. If this confidence continued, they would indeed be and remain “partakers of Christ.” The Greek word translated as “confidence” here is not the same as in verse 3:6. There, it was a boldness; here, it is an assurance. It is that which gives substance to something, as if in a guarantee. Understanding this, the author finishes up his thought. The Hebrews were to hold fast to their confidence (their assurance) “steadfast to the end.” Like in verse 3:6, the word “end” here is telos. This is not speaking of the end of life, as if in a termination. It is “the point into which the whole life of faith finally gathers itself up” (Vincent’s Word Studies). Thus, this is speaking not of an individual faith which must be maintained, but the collective faith being expressed by the audience. One cannot hold fast to something when he is dead; only the collective can. There is no “individual” reference being made here. Rather, it is the Hebrew people who are being addressed as a community who are being instructed on entering God’s rest. And his focal point for this state is the awesome day known as “Today.” Again, as after 3:6, the author will provide an example of the collective loss of a right when he speaks of the group of people who were denied entry into Canaan, meaning the “rest” which was promised to them. As before, this is not speaking of individual salvation, but a state which belongs to the whole. The question is, did the Hebrew audience of this epistle hold fast to the confidence in a manner which was “steadfast to the end”? No! Israel as a whole failed to do so, and the church went from Jewish-led, to Gentile-led. They did not, as a group, remain partakers of Christ. However, as has been noted before, the letter to the Hebrews is placed after the Gentile-led church-age epistles. It is a clue tied to the dispensational model. Israel was set aside, the Gentiles assumed control, but Israel will again be the focus of God’s attention. Because of this, there is yet hope for them! After the removal of the church, the attention will again be directed towards Israel. At that point, the words here will also again apply to them. If they meet the conditional “if” of these verses, they will enter their rest, meaning the millennium. The book is written, and it shows that they will, in fact, do so. Until then, there is individual salvation, but Israel as a whole is not yet again included in what is stated here concerning Today. Life application: Though the doctrinal truths of the book of Hebrews apply to whoever is reading it, there is an intended audience to whom the author is specifically speaking – the Hebrew people. Ripping them out of the context, and then shoving the Gentile-led church into these verses, does a disservice to what is being said. It also leads to misdirected theology and people who believe they can lose their salvation. This is not the intent of what is being alluded to here. Lord God, help us to keep our interpretation of biblical passages in their intended context. In doing so, we will be sound in our theology, able to answer questions properly, and we will certainly avoid perceived contradictions which otherwise arise. Above all, help us to not make the error that the church has replaced Israel. If we can get this one precept right, everything else rightly and logically finds its place. Help us to remember this! Amen.
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Post by PrisonerOfHope on Sept 16, 2018 20:37:27 GMT -5
Daily Bible Verse, Hebrews 3:15, 16 September 2018
WWW.WONDERFUL1.COM·SUNDAY, SEPTEMBER 16, 2018 Sunday, 16 September 2018 ...while it is said: “Today, if you will hear His voice, Do not harden your hearts as in the rebellion.” Hebrews 3:15 It can be seen from these words that verse 14 is actually a parenthetical and explanatory thought. Taken together and placing parenthesis around it will show this – “...but exhort one another daily, while it is called ‘Today,’ lest any of you be hardened through the deceitfulness of sin. (14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,) 15 while it is said: ‘Today, if you will hear His voice, Do not harden your hearts as in the rebellion.’” The author again cites Psalm 95, and his focus is once again on “Today.” The call is made, and it is one which requires a response. Through the psalmist, the Lord is looking back to the events of the past and showing what the results of the hardening of the heart through unbelief will be. He then sets a new day, based on those words, calling it Today. On that day, whatever day it is, and even unto the consummation of the event, the onus is on those appealed to, meaning the Hebrews, to not harden their hearts. The Lord spoke to Israel and they rebelled, temping and testing Him. Christ now speaks again Today. The gospel has been proclaimed, and it must be responded to in order for Israel to enter their rest. Again, this is not to be applied individually. The words “you” and “your” are plural. It is true that salvation is something that occurs to individuals, and each who is saved is assured God’s rest, but that is not what is being spoken of here. Rather, it is speaking not of an individual rest, but of corporate rest for Israel. This is certain because of verse 4:3 which speaks of those who have believed as entering into their rest. Each individual is a part of the whole. Out of all of the people who were 20 and above who came out of Egypt, who was it that entered Canaan? Only Joshua and Caleb. But even those who were younger, and who went in with them, did not enter God’s rest. This will be explained in Chapter 4 as well. Life application: Chapter 4 will speak of the seventh day after creation, the day of God’s rest. This is the day which is anticipated for God’s people, a time of rest from their labors. It is a time where the ideal of Eden is realized. That ideal is man living in harmony with the Lord. For those who are looking forward to that, there is one way for it to come about, which is by faith. The unbeliever will have no part of God’s rest. What happened to Israel in the wilderness was given as a warning to people now. Believe God, and enter His rest. As God’s provision is in Christ, then we are to believe in Christ. In that belief, we enter God’s rest. When Israel believes in this provision, they will enter into the millennium, the seventh day of rest. Lord God, Your word says that at some point, Christ will return and set up a thousand-year kingdom on earth; but before that day comes, there will be times of immense disaster and cataclysmic destruction on earth. This self-inflicted wound will come because we – as a species – simply fail to believe. For those who have trusted Christ, the promises of salvation are assured. For those who have not, bad times lie ahead. Help us to get this word out so that many may believe and be saved. Amen.
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Post by PrisonerOfHope on Sept 18, 2018 0:29:43 GMT -5
Daily Bible Verse, Hebrews 3:16, 17 September 2018
WWW.WONDERFUL1.COM·MONDAY, SEPTEMBER 17, 2018 Monday, 17 September 2018 For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Hebrews 3:16 The author now asks a question based on the words of the psalm that he just cited. Those words implored his Hebrew audience, that if they hear the voice of the Lord, to not harden their hearts as they did in the rebellion, meaning the time in the wilderness. It is based on the idea of it being Today. Obviously, he is telling them that Today is the Day. The voice of the Lord is calling. If, in fact, they hear, they need to respond differently than those who the psalm speaks of. Now he asks “For who, having heard, rebelled?” It is an obvious question that requires an answer from the audience – both individually and collectively. Why is this so? Because he then answers the question for them, saying, “Indeed, was it not all.” He speaks of the entire congregation as a whole, not merely as individuals. It is already known that Joshua and Caleb did not harden their hearts, and they both entered Canaan. Further, Moses appeared with Jesus on the Mount of Transfiguration, clearly showing that he is a saved person. Thus, this cannot be speaking of salvation, but of entering God’s rest as a group of people. With this understanding, we can see the error of the KJV which makes this verse a statement rather than a question, by translating this passage as, “For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.” It would be utter nonsense to say, “For some,” when speaking of over six hundred thousand men (plus their families) when only two adults entered into Canaan. Further, it is shown, quite clearly, that Joshua and Caleb did not enter the promised rest because the passage is speaking of the collective whole (see verse 4:8), not individuals. Rather than a statement, the Greek forms a question – “For who, having heard, rebelled?” This is confirmed then by the word “all” in the next clause. The entire congregation (all) are “who came out of Egypt.” The author is clearly speaking of the collective whole that was led by Moses. Again, as stated in previous verses, the entire passage is taking the thought of the Hebrew people rebelling against the Lord, and thus not entering into His rest. Any individual that believes in Christ will enter that rest (verse 4:3), but when the collective rebels, the rest is denied to it. This is why the psalmist again sets another day, calling it Today. Israel has a Day in which they must believe as a whole before they can, as a whole, enter God’s rest. Jesus said as much in Matthew 23 – “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:37-39 After Jesus completed His work, were there Jews who believed? Obviously so. Acts testifies to this, and the author is one of them. Who is Jesus referring to then? He is referring to the collective whole as represented by their leaders who He calls “Jerusalem.” Jerusalem is the seat of power. The leaders in Jerusalem represent the whole, just as Moses represented the whole in the wilderness. Life application: These verses are completely misunderstood because 1) the audience is not properly identified. It is the Hebrew people who are being spoken to. And, 2) the audience is taken as individuals, when in fact it is speaking to the whole about a matter which affects the whole. God has promised rest to His people (of whom the Gentiles are included). However, that rest for Israel is yet ahead for them as a people. Individuals enter God’s rest through belief, but the nation of Israel also enters into that rest as a whole through belief. It is the latter which is being referred to now. Heavenly Father, Your word tells us that for those who trust in Christ, a state of rest is entered into. The work of God is to believe in the One You have sent, Jesus. He is our rest, and He has accomplished the work which grants us that state. All You ask us to do is to believe. What a gift! May many come to understand that the work is complete and that the rest is assured, all because of faith in Jesus. Thank You for what You have done through Him! Amen.
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Post by PrisonerOfHope on Sept 18, 2018 23:27:08 GMT -5
Daily Bible Verse, Hebrews 3:17, 18 September 2018
WWW.WONDERFUL1.COM·TUESDAY, SEPTEMBER 18, 2018 Tuesday, 18 September 2018 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? Hebrews 3:17 The questioning of verse 16 continues now. The answer to each question is expected to be the same. He had asked who it was that rebelled? He then asked if it wasn’t the same group who came out of Egypt as led by Moses. Indeed, it was so. Israel had been brought out, and they had rebelled. Now he asks, “Now with whom was He angry forty years?” The answer is the same, “Israel.” It was their own forefathers who had rebelled, and it was they with whom the Lord was angry for forty years. That is recorded in Numbers 14:26-35. The author next asks, “Was it not with those who sinned, whose corpses fell in the wilderness?” Again, it was so. Israel had sinned through unbelief. That is explicitly stated in Numbers 14:11 – “Then the Lord said to Moses: ‘How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them?’” In that verse, the Lord ties their unbelief in with rejecting Him. Because of this, it says that their corpses fell in the wilderness. The word translated as “corpses” is found only here in the Bible. It literally means “limbs.” It is as if they rotted away as they traveled, falling apart limb by limb. It is the description used in the Greek translation of the Old Testament, and which the author continuously refers to for his citations. The idea here is that the corporate body, known as Israel, fell one after another until they were all dead. With the exception of Caleb and Joshua, all of those counted in the census perished before entering Canaan. The author is using this example, which is then referred to in the psalms, to ensure that Israel understood that there was collective guilt in the past, and the same was sure to result again if they failed to believe the signs performed among them. This occurred in Israel’s failure to believe the signs of the Messiah. John testifies to this fact – “But although He had done so many signs before them, they did not believe in Him, 38 that the word of Isaiah the prophet might be fulfilled, which he spoke: ‘Lord, who has believed our report? And to whom has the arm of the Lord been revealed?’ 39 Therefore they could not believe, because Isaiah said again: 40 ‘He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them.’ 41 These things Isaiah said when he saw His glory and spoke of Him.” John 12:37-41 History had repeated itself, and Israel was about to fail to enter into their rest once again. The kingdom age would not come for Israel. But God has promised them this rest, and it will come about. A time is yet ahead in which it will be realized. Until then, their entry is on an individual basis, through faith in Christ. Someday, however, the collective body will believe, and they will enter the rest promised to them. Life application: The Lord has spoken, and He expects us to believe His word. When we fail to believe, it is a rejection of Him. His word is intricately tied up in who He is. He is not a man that He should lie. When He speaks, it is a reflection of His character. Let us never be found wanting in our belief in His word. Lord God, Your word is given, and we are expected to receive it as such. We are shown that a lack of belief in Your word is considered a rejection of You. Your word testifies to the coming of Christ Jesus, and thus a failure to believe in that is to reject You. Your word then explains the work of Christ and how it relates to our daily walk. To fail to walk according to what it says is again a rejection of You. Help us to get this straight, Lord. What Your word says reflects who You are. May we hold fast to what You speak, staying true to You always. Amen.
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