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Post by PrisonerOfHope on Sept 19, 2018 22:41:47 GMT -5
Daily Bible Verse, Hebrews 3:18, 19 September 2018
WWW.WONDERFUL1.COM·WEDNESDAY, SEPTEMBER 19, 2018 Wednesday, 19 September 2018 And to whom did He swear that they would not enter His rest, but to those who did not obey? Hebrews 3:18 The rapid-fire questions concerning Israel and their disobedience continue in this verse. The author now asks of them, “And to whom did He swear that they would not enter His rest?” Israel was instructed that they were to go up to Canaan and subdue it, taking it as their possession. Rather than accept this course of action, they believed the bad report of the spies who were sent to determine the status of the land. In their refusal to trust the Lord by accepting that He would go before them and ensure their success, they turned their hearts back to Egypt (Numbers 14:4). Because of this, the Lord vowed – “Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in.” Exodus 14:30 The idea of entering God’s rest was to be that of going into Canaan and subduing it. As God’s people, they would dwell in His presence and be free from external worries. It would be typical of heaven, a place of rest in which a state of rest exists. However, the Lord’s words went beyond allowing them to enter the land. Instead, those who were twenty and above would all die before even one of them, with the exception of Joshua and Caleb, could put one foot into the land. And this was because, as the author says, they “did not obey.” The Lord had set them on the path to Canaan, and they refused that path. Their disobedience was a complete lack of faith in the Lord’s promises. What is apparent, from the words of the psalmist, is that not only did the Lord promise that they would not enter His rest, but that rest which was anticipated would be put on hold. The next generation of Israelites entered Canaan, but David shows that the rest which was hoped for was still not realized at his time. The words, “Today, if you will hear His voice,” shows that God’s rest was still anticipated, even at David’s time. This will be explained in Chapter 4. Life application: Whose voice is it that gives rest? It is obvious that it is the Lord, meaning Yehovah. That is based on the promise of rest being granted to the people of God, even in the Law of Moses. However, David, speaking of the same Lord, will show that His rest had not been realized for Israel. The author of Hebrews says that the rest which was promised is found in Jesus. As this is so, then it must be that Jesus is the incarnation of the Lord, Yehovah. It is hearing and believing His voice that allows entrance into God’s promised rest. Trust in Jesus, call on Him, and enter into the rest of God which has been anticipated since the beginning. Heavenly Father, it is so very wonderful to know that there is a place of rest set aside for Your people. We look forward to the day when that will be realized in us. You have said that by faith in Jesus, we have entered Your rest. It is as assured to us as the coming of the new day. And so we shall have no fear now as we await the consummation of the promise we now possess! Thank You for Jesus who makes all things new. Amen.
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Post by PrisonerOfHope on Sept 20, 2018 22:33:43 GMT -5
Daily Bible Verse, Hebrews 3:19, 20 September 2018
WWW.WONDERFUL1.COM·THURSDAY, SEPTEMBER 20, 2018 Thursday, 20 September 2018 So we see that they could not enter in because of unbelief. Hebrews 3:19 The Greek reads, “And we see.” The author is not making a logical conclusion (So) based on the previous questions. Rather, he is issuing a statement of fact (And) that “they could not enter in.” The Hebrew people had been brought out of Egypt, they had seen marvelous signs of the Lord’s power and ability to accomplish all that He spoke, and yet every time the slightest difficulty arose, the people moaned and rebelled, acting as if the ability of the Lord to continue saving them was used up. Access to the land of Canaan was paved, but “they could not enter in because of unbelief.” They were called out as a group of people, and as a group of people, they rebelled. In their rebellion, the Lord told them that they were barred from entering in. Only two were excepted – Joshua and Caleb. All others died along that same paved path. The Lord was not only capable of bringing them out of Egypt, but He was capable of leading them into Canaan, and of subduing the land before them. The only obstacle to the entire process was their unbelief. Because of their failure to believe, they did not obtain their promised rest. The chapter ends on this note. It is from here that the author will explain what this means to his audience, and how they can ensure that the mistakes of the past are not repeated in the time set before them. Life application: Though written to the Hebrews, the lesson to be learned does not change in regard to anyone else. God has spoken. Will we accept His word as it is written out and show faith in what it says? It is obvious that to not accept His word – be it in salvation, or in what salvation means for us into the future – is to openly demonstrate that He cannot be trusted. Let us never wring our hands in worry that even a single word will fail of His promises. He is God, and His word cannot fail. It is so wonderful to know that we have a sure word from You, O God. And in that sure word, we can and should completely trust. Are You not God? Do You not know the end from the beginning? And is it not impossible for You to lie? As these are axioms, then why should we allow our hearts to fail when times of difficulty arise? Help us to remain steadfast that Your word is given as an everlasting guarantee. Amen.
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Post by PrisonerOfHope on Sept 21, 2018 22:55:16 GMT -5
Daily Bible Verse, Hebrews 4:1, 21 September 2018
WWW.WONDERFUL1.COM·FRIDAY, SEPTEMBER 21, 2018 Friday, 21 September 2018 Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. Hebrews 4:1 The word “therefore” is given for the reader to contemplate what has been said about the people not entering God’s rest because of unbelief, as stated in Chapter 3. From there, it says, “since a promise remains of entering His rest.” This is the key idea of the argument, and it is that upon which the whole discussion turns. There was the promise of rest, it was not believed by the people, and yet now the promise of rest still remains for God’s people. The truth of the matter still stands; it is yet ahead in God’s redemptive plans. From there he says, “let us fear.” It is these words that actually begin the verse in the Greek. It bears a special emphasis by saying, “Let us fear, therefore.” The emphasis is on the word “fear,” not the word “us.” In essence, “Lest us (each of us within the group should be in the same mind) fear...” The fear he is referring to isn’t a fear of something like wrath or being condemned, but one of uncertainty of an outcome. An example of this thought would be, “O dear, I fear I may have missed the train.” The “rest of God” still stands as a promise and the author says that his readers should fear “lest any of you seem to have come short of it.” This is not speaking of coming short of it in qualification, such as, “I didn’t make the grade, and thus I am excluded.” Rather, it is speaking of timing and surety of being able to attain what is still available. As Vincent’s Word Studies states it, “Since this promise remains, let us fear to distrust it.” Continuing the example of the train might help. 1) The train is set to take the people to their rest. However, because the people in the wilderness did not believe God’s promise of entering His rest, the train never took them there. 2) The psalmist then said, “Today,” when speaking of hearing God’s voice – the very thing that will allow them to enter His rest. The promise of rest still awaits. If not, he could not say to them “Today.” He is asking them to hear God’s voice (believe), and in believing they will enter His rest. 3) Now in Hebrews, the author says, “Don’t worry, the promise of rest still stands. ‘Today’ is still the day. And because the promise still stands, let us fear to not believe that it is true.” It is God’s rest which is still anticipated, and it is attained by belief in God’s promise. The train is still at the station, waiting to take the people to God’s rest. Let us fear to distrust it. The clock has not run out, the train has not left, and those who believe will be there on time. It should be noted that the citation by Vincent’s Word Studies (above) is completely opposed by the scholars at Cambridge. They say that the words should be translated as “should seem to have failed in attaining it.” They then explain that with the words, “The Greek might also mean ‘should think that he has come too late for it;’ but the writer’s object is to stimulate the negligent, not to encourage the despondent.” As you can see, they dismiss the logic of Vincent’s Word Studies. However, the context of what has been said, and that of which is coming through verse 4:10, supports what Vincent proposes. Each point of this will be explained in those coming verses as the author continues. It is true that the author will stimulate the audience to not be negligent, but that is because the promise of God’s rest is still available. The people are not to be despondent that they have missed the train. Life application: This is a difficult verse to understand without explanation. Translations of the Bible are given to hopefully provide a snapshot of what is being conveyed, but quite often they simply cannot do so without additional commentary. And in reading commentaries, there may be a multitude of opinions on what that one verse is saying. Therefore, it is unwise to 1) read a single translation of the Bible lest an unsound opinion arises about what is being relayed; and 2) to stick with a single commentator on the Bible who may have derived an unsound opinion about what is being relayed. The more versions we read, and the more commentaries we study, the more we will have sufficient more information to arrive at a sound conclusion as to the original intent of the passage. Lord God, there is a promise of heaven for those who believe in Christ Jesus. We should not fear that we have missed that train because of our past failures, but we should believe in the promise, come to the cross, and receive our ticket which grants us that access. Let us not be despondent that we have missed out because of what has been, but let us be confident in what can be – all because of Jesus. Thank You that the promise is still available to us. Amen.
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Post by PrisonerOfHope on Sept 22, 2018 14:56:04 GMT -5
Daily Bible Verse, Hebrews 4:2, 22 September 2018
WWW.WONDERFUL1.COM·SATURDAY, SEPTEMBER 22, 2018 Saturday, 22 September 2018 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. Hebrews 4:2 The word “For” is based upon that which was said in verse 4:1. There, it spoke of the promise of God’s rest still standing, and for those who are being addressed to not feel as if they have failed in their chance to attain it. Understanding this, it says, “indeed the gospel was preached.” This is not a good translation. Although it is the same word translated elsewhere as “gospel,” it is not speaking of the technical term that we consider the preaching of the gospel in this dispensation. Rather, it should say, “good news.” The “good news” of God’s rest was conveyed “to us as well as to them.” This is speaking of those in the past who were promised God’s rest during the time in the wilderness. The same promise which was made to them was also conveyed, as the author now says, “to us.” The promise of God’s rest is still obtainable, and this is why the previous verse indicated that those now being addressed should not feel as if they have missed their opportunity to enter into it. There still stands the promise of God’s rest. Those in the past heard it, “but the word which they heard did not profit them.” The Greek reads, “but the word of the message did not profit them.” It is not speaking of the word they heard, but rather the word of God which promised rest. The word of the message was given, but it had to be received and acted upon, and it was not. And why? It is because it was “not being mixed with faith in those who heard it.” Paul says elsewhere that “...faith comes by hearing, and hearing by the word of God” (Romans 10:17). The word of hearing was of no value to them because it was never incorporated into those who heard it. The Lord promised them rest, and yet they continuously failed to believe Him. Their words and actions demonstrated this. As Vincent’s Word Studies says, “They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise.” Because this is true, the Lord set a new day, calling it “Today,” and offers His rest to the people. The train has not pulled away from the station, and the audience of this epistle has a chance to obtain the rest if they will – unlike their fathers – respond in faith to the word of the message. Life application: It needs to be remembered who is being addressed. It is a Hebrew audience who is being instructed on the completed work of Jesus Christ. Though it was written in the first century AD while a temple was still standing, its placement in the Bible, after the letters of Paul, show that it is intended to appeal to the hearts of those Jews after the church age. The truths of Hebrews applies to Gentiles, but the main intent of the message is to appeal to the hearts of this group who are seemingly without hope, but who are being encouraged that there is still, in fact, hope. Gracious and merciful heavenly Father, we can trust in the promises of Your word, because we can see how faithfully you have dealt with Your unfaithful people Israel. The record of their history shows a careless attitude toward You, but You have preserved them nonetheless. You promised this would be the case, and Your promises have remained true. How can we not expect the same when You make sure promises to us? Thank You that we will never be cast away when we come to You in faith. Amen.
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Post by PrisonerOfHope on Sept 23, 2018 22:18:12 GMT -5
Daily Bible Verse, Hebrews 4:3, 23 September 2018
WWW.WONDERFUL1.COM·SUNDAY, SEPTEMBER 23, 2018 Sunday, 23 September 2018 For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’” although the works were finished from the foundation of the world. Hebrews 4:3 Again as with the previous verse, the word “for” is used to build one thought upon another. Verse 4:1 said, “Therefore.” That called for the reader to consider the lesson to the people about not entering God’s rest because of unbelief, as stated in Chapter 3. He then said, “For,” to say that the same good news of God’s rest which was conveyed in the past was again conveyed to the recipients of the epistle, showing that it was still attainable. However, those in the past did not profit from the message because of unbelief. With this understood, he now again says, “For.” Each preposition is chosen to build a case concerning God’s rest and how to enter it. Understanding this, he says, “For we who have believed do enter that rest.” The thought looks backward and forward. “Believed” is contrasted to the unbelief of verse 4:2, while “enter that rest” looks forward to what he will say about the unbelievers as this verse continues. The statement made by the author shows the certainty of the matter. The words “having believed” are from an aorist participle in the Greek. The action of entering the rest is accomplished in the belief. In other words, it points to the moment when the person put his faith in the finished work of Jesus. It was offered, it was accepted, and the rest was entered. There is nothing conditional about the matter. We are not in the process of entering, nor are we on the way to doing so. Rather, as Vincent’s Word studies says, it “is a fact which characterizes us as believers.” God’s rest has been attained through belief. The importance of this statement cannot be overstated. Jesus said, “Come to Me, all you who labor and are heavy laden, and I will give you rest.” Jesus is the place where God’s rest is found. He is the place of rest which the Sabbath only anticipated in type and picture. When the Sabbath was given in Exodus 20, it said – “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.” Exodus 20:8-11 The Sabbath was given because it was based on the seventh day rest of God. The author will refer to that seventh day in verse 4:4. The Sabbath was only a type of the Christ to come. He who is the means of access into that seventh-day rest. When a person believes in Christ, they enter into the true Sabbath rest of God. The substance (Christ) replaces the mere shadow (Sabbath observance). This is what Paul refers to in Colossians 2:16, 17 – “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.” We are no longer bound to the shadow because we have entered into the substance; we are in God’s true rest. To support this, he then returns again to Scripture with the words, “as He has said.” In this, he will repeat the verse from Psalm 95:11 which he cited in verse 3:11 – “So I swore in My wrath, ‘They shall not enter My rest,’” He has logically built his case. There was 1) a promise of Israel entering God’s rest under the Old Covenant. However, because of unbelief, 2) entry into that rest was denied. And yet, 3) the psalmist says, “Today,” when calling for hearing God’s voice. He is renewing the promise of entry into that rest. Now, 4) the author speaks of belief in Christ (verse 3:1) as allowing entrance into that same rest, which is 5) guaranteed the moment belief in His finished work is exercised. The entire thought is given, and will continue to be explained, for the same reason as the rest of the book of Hebrews. It is a call to come to Christ through the New Covenant, and to not rely on the Old for one’s relationship with God. The author is showing the “better than” of Christ over Moses, and the superiority of the New over the Old. Finishing up the verse, he now says, “although the works were finished from the foundation of the world.” This will continue to be explained in the coming verse. But for now, the question is, “What works?” There are works which are said to have been finished “from the foundation of the world.” There is the promise of a future access into God’s rest for the people of God. He cannot merely be speaking of the rest which is spoken of in Genesis 2:2 (which will be cited next in verse 4:4), because that was before the time of Moses. Further, the words used for “rest” in the Hebrew of Genesis 2 and Psalm 95 are not the same. In Genesis 2, it is shabath – the state of rest. In Psalm 95, it is menukhah – the place of rest. It also cannot be the rest which came for those who entered Canaan with Joshua (coming in verse 4:8), because the psalmist speaks of another day (Today) after the time of Joshua. And so the rest which is being spoken of is the rest found in Christ who is referred to in 1 Peter 1:17-21 as having been foreordained “before the foundation of the world” to die as a “lamb without blemish and without spot.” And who is then referred to again in Revelation 13:8 as “the Lamb slain from the foundation of the world.” The answer to “the works” of this verse is, “The works of Jesus Christ who was ordained from the foundation of the world to die and thus allow God’s people into His promised rest.” Though they occurred in the stream of time, God’s works in Christ were finished from the foundation of the world. When God spoke the created order into existence, it was with the intent of allowing those works of Christ, which were already accomplished in God’s mind, to be performed by Him in the stream of time. This is why Jesus said in John 6:29, “This is the work of God, that you believe in Him whom He sent.” Our work is to believe in Him as the Christ and as the One to complete the works ordained for Him before the foundation of the world. In this, we enter God’s rest. The Sabbath, which is based on creation (and which was later said to be based on redemption in Deuteronomy 5:12-15), was simply a type of the rest which is found in Christ. The creation itself is merely the vehicle by which Christ could accomplish His work. Hence, the seventh-day rest after creation, which is referred to in Genesis 2:2, is a state of rest which exists in anticipation of what Christ would do by leading us into our place of rest. One thing leads to another, and all things find their fulfillment in Christ. Life application: In Christ, we have entered God’s rest. Be at peace. The works are finished. Lord God, thank You for the rest we have found in Christ Jesus. By faith in Him, we now possess that which was completed from the foundation of the world – a perfect, absolute, and guaranteed rest. Thank You for Jesus Christ our Lord. Amen.
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Post by PrisonerOfHope on Sept 25, 2018 0:14:10 GMT -5
Daily Bible Verse, Hebrews 4:4, 24 September 2018
WWW.WONDERFUL1.COM·MONDAY, SEPTEMBER 24, 2018 Monday, 24 September 2018 For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; Hebrews 4:4 Again as with both verses 4:2 and 4:3, the author begins with, “For.” One thought logically follows the next as he builds a case concerning the availability of God’s rest for his audience. The words, “For He has spoken in a certain place,” are the same formula found in verse 2:6. Instead of saying that Moses wrote the thought, he applies the utterance to God who is the inspiration behind the words of Moses. Thus, he says, “in a certain place.” More correctly, it should say, “somewhere.” The indefinite nature is a way of ascribing the writing of the whole body of the Hebrew Scriptures to God. It is somewhere in this body of writing, given by God, that He has spoken “of the seventh day in this way.” He is equating God’s rest with the seventh day after creation. This is then supported by quoting the Scripture which says, “And God rested on the seventh day from all His works.” This is a quote from Genesis 2:2. God worked six days and then He rested on the seventh. It is noticeable that each of the six days of creation was followed by a statement which said, “So the evening and the morning were the [nth] day.” However, no such statement is given for the seventh day. God rested, and that state of rest continues on. It is speaking of the work of creation itself which is given as a pattern of the dispensations of redemptive history. There are seven dispensations, the last being the millennium. The millennium, then, forms its own picture of God’s place of rest. This was what Canaan was to be for those who were redeemed from Egypt, but they did not receive their rest because of unbelief. And so God, through the author of the psalm, set another day which He called, “Today” (verse 4:7). Those who believe Today enter God’s rest (verse 4:3) which has been anticipated since the creation of the world. But it must be remembered that chapter 3 spoke of the Hebrew people in the plural. The promise of rest was given to them. It is accessible individually, but it is also left for them collectively. The rest of God is provided not through works of the law, but through belief in what the law pointed to, Christ. Until Israel comes to this collective understanding, they will not enter God’s rest as a people. Until then, only those who believe individually have access to this rest. God rested from His works, and yet God’s work of redemption occurs within the stream of time through the work of Jesus Christ. The seventh day after creation is God’s resting from His labors, and yet His labors continue on in the Person of Jesus in anticipation of a final day when God’s people will enter the place of God’s rest. Understanding this, we can then grasp what Jesus was speaking of in John 5 – “For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath. 17 But Jesus answered them, ‘My Father has been working until now, and I have been working.’ 18 Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. 19 Then Jesus answered and said to them, ‘Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.’” John 5:16-19 Christ’s works lead His people to the state of rest in His place of rest. This is seen in Isaiah 11:10 which speaks of the millennial reign of Christ. There, the word used is menukhah, the place (noun) of rest seen in Psalm 95, not shabat, or the state (verb) of rest found in Genesis 2 – “And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; For the Gentiles shall seek Him, And His resting place shall be glorious.” Isaiah 11:1 Everything centers on what God has done and continues to do in Christ Jesus. Entering into God’s rest comes by faith (belief) in God’s word as it points to Him. Life application: The concept of God’s rest is being precisely stated by the author of Hebrews for the express purpose of getting his Hebrew audience to understand their need for Jesus, both individually and collectively. For any who believe in Christ Jesus (Jew or Gentile), they enter God’s rest; ceasing from their labors. For Israel as a whole, they will enter God’s rest when they have been refined and purified through the tribulation. Someday, they will collectively believe in Him, and they will enter into His promised rest, a rest which they have thus far failed to enter. Gracious and merciful Lord God! We know that Your works have been finished from the foundation of the world, and that Your rest is available to us as a promise. The question is, “How do we enter that rest?” The answer comes back to us from the pages of Scripture as “Believe in the One whom You have sent.” Christ accomplished all that was necessary to grant us access into that wonderful place of rest. Thank You for what You have done through Him. We believe He did it all, and so we receive what You promise. Thank You for Jesus our Lord. Amen.
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Post by PrisonerOfHope on Sept 25, 2018 22:13:38 GMT -5
Daily Bible Verse, Hebrews 4:5, 25 September 2018
WWW.WONDERFUL1.COM·TUESDAY, SEPTEMBER 25, 2018 Tuesday, 25 September 2018 ...and again in this place: “They shall not enter My rest.” Hebrews 4:5 Here we have a repetition from verse 4:3. God had rested (verb) on the seventh day, and yet the Psalmist said that the Hebrews of Moses’ time did not enter God’s rest (noun) because of unbelief. A place of rest was promised to the Hebrew people, but those with Moses did not enter into that place, and therefore it logically follows that some must still enter it (as verse 4:6 will explicitly state). God rested from His works of creation on the seventh day. This implies that everything in creation has been completed; there is nothing else to create. If there is a place of rest within that creation as is clearly the case, and that place of rest is promised to the Hebrew people, then it logically follows that it is still awaiting them. We are not to forget, however, that any who have believed do enter that rest (verse 4:3). This is true whether it is a Jew or a Gentile that believes in the finished work of Christ. We have attained what God has promised. But the promise to Israel collectively has not yet been attained. Until they, as a people, believe in the completed work of Messiah, they will not enter that place of rest. But it will happen. The prophecies of the Bible show it is coming. It didn’t happen at the time of Moses, meaning those under the law, but it will happen in Christ Jesus. Life application: The repetition of the verses in Hebrews is given for precision of thought. A place of rest exists for the people of God. As God finished His works of creation and then rested, the place which is being spoken of was there in the creation at that time. It is a place intended for occupants to enter. Who will enter it? Those who have faith in His works, meaning that which is accomplished by Messiah within the stream of time which came at creation. Through faith in Him, that place of rest is granted. Believe in Christ, and enter God’s rest. Lord, how faithful You are to Your promises! Though it may not be pleasant, why should we worry when things are difficult or filled with trial? These cannot take away the surety of the good things which lie ahead, and which You have promised, for those who trust in You. And so may we be joyful in our hope even if troubled in the here and now. Because of Jesus, only goodness and blessing is coming. Thank You that we are assured of this. Amen.
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Post by PrisonerOfHope on Sept 26, 2018 19:16:52 GMT -5
Daily Bible Verse, Hebrews 4:6, 26 September 2018
WWW.WONDERFUL1.COM·WEDNESDAY, SEPTEMBER 26, 2018 Wednesday, 26 September 2018 Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, Hebrews 4:6 In this verse, we have a continuation of the same logical progression of thought which has been presented: 1) God’s labors of creation are ended and He rested. 2) He promised rest to His people Israel. This rest was offered to those who came out of Egypt with Moses. However, that same rest was not appropriated by Moses, nor was it appropriated by Joshua (verse 4:8) who followed after Moses, and who brought Israel into Canaan. Because of this, 3) It, therefore, “remains that some must enter it.” What this means is “that which was available in past times still remains available.” Because it is promised, and because the promise was not laid hold of, the promise remains unappropriated. This will be made evident in the coming verses. But for now, the author states it as a fact. And the reason for this is that “those to whom it was first preached did not enter because of disobedience.” As noted in verse 4:2, the term “preached” is not appropriate. It should say, “those who were the first to receive the announcement of the good news.” The Israelites were informed that they were selected as God’s people, and would receive the promised inheritance of His rest. However, because of disobedience, meaning unbelief, they did not enter into His rest. With this understanding, we need to refer back to verse 4:3 which said, “For we who have believed do enter that rest.” It is clear that he is speaking of belief in the finished work of Messiah. The promise of entering God’s rest is open to His people Today. Any who believe in what Jesus has accomplished enter into God’s rest because Today is still available for them to enter. And yet, the promise of entering God’s rest is not confined to individuals calling on Christ. It is also a promise which is intended for Israel as a people group. Unless one believes that the church has replaced Israel, a teaching which is contrary to the entire tenor of Scripture, it must be that Israel as a collective whole will enter into His rest at some point. Life application: Jesus saves. There is no salvation apart from Him. Individually, when we call on Christ, we will be saved. At that time, we enter into God’s rest. However, it is Jesus who also will save Israel collectively. As a people, they have definite and sure promises which pertain to them. On some day, called Today, they will call on Him and be saved. Heavenly Father, thank You for the wonderful assurance that You are with us at all times. For those who have come to You through Christ, there is no place we can go, no trial which is too great, and no pain which is too grievous that we can say, “Where have You gone, O God.” Rather, we can confidently say, “Thank You for being here with me at this time.” Help us to remember this, and to never feel that we have been abandoned by You. Amen.
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Post by PrisonerOfHope on Sept 27, 2018 23:31:04 GMT -5
Daily Bible Verse, Hebrews 4:7, 27 September 2018
WWW.WONDERFUL1.COM·THURSDAY, SEPTEMBER 27, 2018 Thursday, 27 September 2018 ...again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” Hebrews 4:7 The author continues his logical presentation of the sequence of events leading up to the rest which is promised to Israel. Again, it must be remembered that there is individual rest, and there is a rest provided to the collective body. The individual rest is the assurance granted to a person when believing in the finished work of Christ (verse 4:3), but Israel has still been promised rest as well. He now continues with that thought with the words, “again He designates a certain day.” The rest was promised, but the psalmist shows that Israel failed to attain it. That is seen in the words of Psalm 95:11 – “So I swore in My wrath, ‘They shall not enter My rest.’” However, before having said that, and while speaking to Israel directly, the psalmist says, “Today, if you will hear His voice.” A new day is being designated. In essence, “Listen all of you, your fathers disobeyed and I did not allow them the promised rest. However, Today is a new chance! Heed the voice of the Lord, for the rest is yet ahead!” This promise of a new “certain day” came through the hand of David. As it says, “saying in David.” If you will take a moment and go back to the 95th Psalm, you will see that no author is named. And yet, the author here in Hebrews, based on the Greek translation of the Old Testament, says that it was David. Before going on, make a pen and ink note in your Bible above the psalm saying, “David is the inspired author according to Hebrews 4:7.” Understanding this is at the time of David, many hundreds of years after Israel’s entrance into Canaan (a bit more than 400 years from that time, and about 3000 years since the creation after which God is said to have rested), our author then says, “after such a long time, as it has been said.” He will now cite the psalm which came so much later than the Exodus, showing that the promise of rest still remains. It was not laid hold of by Israel in the past, and the promise has not been revoked by the Lord. Though Israel failed, God remains faithful. This is then seen with the words being cited from Psalm 95:7, 8 – “Today, if you will hear His voice, Do not harden your hearts.” David could not say this concerning an issue which did not exist. If the promise to Israel was revoked, he could not have spoken of Today in relation to the past, yet unfulfilled, promise. But he does. “The promise was not attained, however, Today it is still open! Pay heed! Hear the voice of the Lord! The rest is yet ahead! Today is not yet over!” If Israel fails to heed, they too will again not enter into His rest. When they do, they will finally attain that which has so long been kept from them. Life application: Let us logically look at the issue of rest for Israel. 1) What is the promised rest offered to them? It is rest resulting from having faith in Jesus as their Messiah. 2) Did Israel receive Him as such? No. Individually, many Jews did, but as a nation, they did not. They were dispersed and punished for rejecting Him. 3) Does the promise still stand? Yes, it must because the author of Hebrews says, “Today.” It is a day which any can come to Christ individually, and so the church has taken it as such for 2000 years. However, the promise is to Israel in the psalms, the promise is repeated to the Hebrews in the book of Hebrews, and the placement of Hebrews after the Gentile-led church-age epistles indicates that it is still open to them collectively at some future point, included in the word, “Today.” When you pray, be sure to pray for Israel. Pray that they will call on the Lord and enter His rest while it is still Today. Lord God, there is a story of love, hope, grace, mercy; and of wrath, punishment, exile, and restoration all tied up in one group of people, Israel. Throughout their history, they have wandered away from You, breaking the covenant and rejecting Your word. And yet, You have been faithful to keep Your side of things, maintaining them and preparing them for a glory which lies yet ahead. In Your faithfulness to them, we can be assured of the same for each of us. What comfort we can take in this! Thank You, our ever-faithful Lord. Amen.
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Post by PrisonerOfHope on Sept 28, 2018 22:35:45 GMT -5
Daily Bible Verse, Hebrews 4:8, 28 September 2018
WWW.WONDERFUL1.COM·FRIDAY, SEPTEMBER 28, 2018 Friday, 28 September 2018 For if Joshua had given them rest, then He would not afterward have spoken of another day. Hebrews 4:8 The author speaks now of Joshua son of Nun who succeeded Moses, and who led Israel across the Jordan and into Canaan. There was a rest promised to Israel which was not attained, despite their having entered the Promised Land. Scripture does speak of entering Canaan as a type of rest several times. The Lord promised rest to Moses in Exodus 33:14. Moses spoke of the prospects of rest in Deuteronomy 3:20 and 12:9 as well. And then in Joshua 23:1 it says – “Now it came to pass, a long time after the Lord had given rest to Israel from all their enemies round about, that Joshua was old, advanced in age.” However, this cannot be the state of rest spoken of in the psalm. Rather, it was merely a lesser type of rest. There was a more full and blessed rest which was still anticipated – the “rest” of God. This is evident because the author has spoken of it in exactly those terms already, and now he says, “For if Joshua had given them rest.” The implication is that through Joshua’s leadership, the promised rest had not been attained. Entering and possessing the land of Canaan is not all that encompasses the thought of “God’s rest.” Because of this, the verse continues with, “then He.” The “He” here is speaking of the Lord. The author is referring to the words of the psalm again which said, “Today.” If the full and complete promise of rest had been attained at the time of Joshua, the psalmist would have no basis for saying, “Today,” and then saying of those in the past that “They shall not enter My rest.” That they did not enter into the Lord’s rest is verified by the author with the words, “then He would not afterward have spoken of another day.” The point then is that what is anticipated in the promise of rest is yet future to the time of the psalmist, and it is even open and available concerning the time of the writing of Hebrews. This will be verified in the coming verse. As a final note, some translations say, “Jesus” instead of “Joshua” in both this verse and in Acts 7:45. The names are the same in the Greek. This is true in both the Old Testament Greek, and here in the New Testament. The context of both passages clearly speaks of Joshua the son of Nun. It is true that Joshua is a type of Christ to come, but type and substance are not the same. The older translations which say “Jesus” in these two verses leave the reader with a false idea about what is being relayed. In the New Testament, when Jesus is referred to in relation to the work of the Lord in the Old Testament, the term “Lord” or “Christ” is used. Life application: There is rest, and then there is rest. A person can build a house, put up walls around his property, and call it “rest from his enemies” as is stated of Israel at the time of Joshua. And yet, that person may not believe in Jesus at all. If so, then he has not entered into God’s promised rest, even though he has “rest” in a lesser sense. We can only truly say that we have attained God’s rest through the full, final, and finished work of Jesus Christ. It is through Him that we enter into God’s rest. How marvelous and how wonderful it is to share in Your goodness, O God. This is true for all people who can enjoy those things which delight our five senses. You have given us so much in this way. But those things are temporary and perishing. The true goodness we now have is what comes through a personal relationship with You because of Jesus. In Him, we can enjoy You and share in You in a completely new and glorious way. May those who have never received this gift reach out and do so today! What a blessed taste of future glory we have, even now, because of Jesus! Amen.
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Post by PrisonerOfHope on Sept 30, 2018 0:30:28 GMT -5
Daily Bible Verse, Hebrews 4:9, 29 September 2018
WWW.WONDERFUL1.COM·SATURDAY, SEPTEMBER 29, 2018 Saturday, 29 September 2018 There remains therefore a rest for the people of God. Hebrews 4:9 The same word translated in verse 4:6 as “remains” is used again here. There it said, “Since it therefore remains that some must enter it.” This was speaking of God’s rest. Now the author clearly and concisely states what he has so methodically been building up to by saying, “There remains therefore.” The author, under inspiration of the Holy Spirit, says unambiguously that the day, called Today, still allows for obtaining what was once denied, which is “a rest for the people of God.” Further, as Charles Ellicott says, “It is tacitly assumed that no subsequent fulfillment has altered the relation of the promise.” As noted in the comments of verse 4:6, what this means is “that which was available in past times still remains available.” Because it is promised, and because the promise was not laid hold of, the promise remains unappropriated. And though unappropriated, it is also not retracted. What is not noticeable in the English, but which blazes forth in the Greek, is that the word for “rest” is not the same as has been used thus far. The word is sabbatismos, a Sabbatism. It is an emphatic verbal noun which occurs only this once in all of the Bible. It is a derivation of the word sabbaton, or Sabbath day. Thus, it signifies (as some translations more appropriately translate it) a keeping of “Sabbath-rest.” This then takes the thought all the way back to Genesis 2:2 where God is said to have “rested” on the seventh day. The word is shabath, the verb from which the idea expressed in the noun Sabbath is derived. God rested, implying He had a rest. It is this rest that has remained unappropriated but not retracted. But to whom is this directed? It is a Sabbatism “for the people of God.” The question then is, “who is this referring to?” Many Christian scholars say that it is a type of heaven for the church, or the “true Israel.” However, it has already been seen that those who believe have entered their rest. It is a place of rest which is granted by faith in Christ. No distinction can be made between Jew and Gentile. It simply says that those who believe have entered. And yet, there is the unappropriated offer of entering into God’s rest for the people of God. This term is notably used in the New Testament, with certain exception when speaking of the Gentile-led church, to speak of Israel. Thus, it is not a “spiritual Israel” that has replaced the people of Israel, but actually the people known as Israel. Speaking of the literal people of Israel, Paul uses the term “His people” in Romans 11:1 & 2. The author of Hebrews, speaking of the “house of Israel and the house of Judah,” uses the term in Hebrews 8:10. He also calls Israel “the people of God” in Hebrews 11:25. Peter informs his Jewish audience that they “once were not a people but are now the people of God.” The implication is that they were rejected by God, but then after that rejection, they are once again called as His people. Even Paul, in Galatians 6:16, speaks of the “Israel of God.” That does not refer to Gentiles who have replaced Israel, but rather those Israelites who have come to Christ in contradistinction to those Jews who have not. And finally, the audience of the book of Hebrews is the Hebrew people. The overwhelming evidence then points to the subject of this verse now as the Jewish people. It is they who are being referred to. The rest which remains for them, that of the true rest found in Christ Jesus, remains open to them. With this understanding, this does not negate that Gentiles are included in this. Anyone who believes in Christ Jesus’ finished work is granted this rest. But the context is that the “people of God” being referred to are the people of Israel. It is they who were with Joshua (verse 4:8), and it is they to whom the psalmist wrote the words of the 95th Psalm. Life application: The rest of God which has been from the foundation of the world is a rest which can be entered into by trusting in the completed work of Jesus Christ. It is He, and only He, who makes this possible. One cannot earn heaven by taking a weekly Sabbath, nor can one earn heaven by refraining from eating certain meats. One is not granted heaven because he is circumcised. The only way one can enter into this blessed state is to trust that Christ did all of these things already. He has merited for us what we could never do. Trust in the Lord, and enter into His rest. Glorious God, why do we always attempt to merit Your favor through external rites? “Keep the Sabbath.” “Don’t eat that type of food.” “Cut your flesh to stand approved.” None of those things can bring us a step closer to You because we are already infected with sin. Only Jesus, born without sin, and who fulfilled the law on our behalf, can make us right with You. May we rest in Him alone, never trusting in our own deeds as a means of attaining that which You offer through grace. Amen.
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Post by PrisonerOfHope on Sept 30, 2018 23:54:07 GMT -5
Daily Bible Verse, Hebrews 4:10, 30 September 2018
WWW.WONDERFUL1.COM·SUNDAY, SEPTEMBER 30, 2018 Sunday, 30 September 2018 For he who has entered His rest has himself also ceased from his works as God did from His. Hebrews 4:10 The words of this verse are set against the words of verse 4:9. There it said, “There remains therefore a rest for the people of God.” It was established in that commentary that the “people of God,” in the appropriate context, is specifically speaking of the Jewish people. There remains a “Sabbatism” for them. To ensure that this is understood, the author now says, “For he who has entered His rest.” The verb translated as “entered” is in the aorist tense. Therefore, it “marks the completeness of the appropriation – once and for all” (Vincent’s Word Studies). This is then tied into verse 4:3 where it said, “we who have believed.” It is in the same tense. Those who have believed then enters God’s (His) rest. If someone enters His rest (as it is clearly stated in verse 4:3 that “we who have believed do enter that rest”), as those who have believed in Jesus have, then he “has himself also ceased from his works.” The translation here is lacking. It should say, “has himself also rested from his works.” The entire passage has been speaking about the state of rest. It is true that resting implies ceasing from labor, but ceasing from labor may not necessarily mean resting. A person may be doing one thing and then pick up and do another. But when one rests, they stop doing all things. Thus, maintaining the consistency of translation here explains the state of having entered the “Sabbatism” of the previous verse. When a person believes in Christ Jesus, they enter into God’s rest. In entering God’s rest, they rest from their own works. Well, what works are being referred to? Commentaries generally assume that it is speaking of the toils and labors leading to the aches and pains of this life. This fails to explain the true meaning of a Sabbath observance by Israel. The purpose of the Sabbath was to be a sign to them (Exodus 31:17) that they were, in fact, God’s people. He did the work in redeeming them, and He did the work in sanctifying them. They rested from their weekly labors as a sign of this. They “did” Sabbath, because they “could” Sabbath. The unending labor could be ceased because God still provided for them, even on the Sabbath (hence, a double portion of manna was given on the sixth day, etc). Before explaining what “works” are being referred to, it should be noted that John Gill states that “he” at the beginning of the verse is speaking not of “whoever,” but of Jesus. “For He (Jesus) who has entered His (God’s) rest.” That is possible based on the context. If that is so, it is speaking of the labor of works under the law, completing God’s works which were “finished from the foundation of the world” (see verse 4:3). As noted then, Christ simply completed what was ordained from the foundation of the world. Bringing to man the ability to enter God’s rest through His completed work. Understanding this, we can assume that “he” in this verse is either “Jesus” or “whoever.” Though important in proper analysis, it is not important in application. The reason is that even if Jesus is being referred to and not “whoever,” it doesn’t change the outcome. If it is Jesus, He has rested from His works designated by God. If it is us, we have rested because of Jesus’ works. Again, verse 4:3 says that “we who have believed (meaning in Jesus’ completed works) do enter that rest.” We are, from the moment of belief, positionally “in Christ.” Thus, the “works” being referred to are works of pleasing God in order to be saved, and which allow man to enter into God’s promised rest. In other words, the works are either Christ’s works or “faith in Christ’s works.” As you can see, the outcome is the same. We have no works pleasing to God apart from Christ, but we are fully pleasing to God, and accepted by Him, through Christ’s works. We are “in Christ,” and have rested from our works, because He has rested from His. This is then further explained by the final words of the verse, “as God did from His.” God created in six days, and He rested on the seventh. As the scholar Bengel says, “Labour precedes rest; ... The work and rest of GOD are that archetype to which we ought to be conformed.” This is true with whatever labor and rest are being spoken of. It is true of God’s creation leading to rest, it is true of Israel’s Sabbath where they worked and then rested, and it is true with us who put our trust in Christ who has labored, and who then rested. There is the type and then there is the Archetype. As always, pictures in the Old are merely given to point to the realities of Christ in the New. God rested after His labors, Christ rested after His, and we rest after ours (of which Christ accomplished for us). Hence, “we who have believed do enter that rest.” It is done! The contrast of this verse is what is certain. The “people of God” of verse 4:9 is speaking of Israel collectively. They have not yet entered into God’s rest. That will only occur when they, as a people, trust in the work of the Lord Jesus. Individually, they can enter God’s rest even now, but as a people, that time is yet ahead. Life application: Yes, it is actually important who “he” is being referred to in this verse. For the sake of giving an answer, I would say that it is “whoever.” This is based on the contents of verse 3 which are followed by the words of Psalm 95. Those same words are reexplained here in verse 10, and which were preceded by another quote from Psalm 95. However, if John Gill is correct, and it is speaking of Jesus, the outcome of the thought does not change. The person who trusts in Jesus’ completed work enters God’s rest, just as Jesus did after the completion of His work. Lord God, Your word is big, it is often complicated, and it can overwhelm us when we try to understand its complexities. And yet, the overall message is simple, concise, and unchanging – You sent Jesus to do what we cannot do. When we trust in His completed work, we are saved, we remain saved, and we are given the Holy Spirit as a guarantee of that salvation. Help us not to muddy the waters which show that we are saved by grace through faith, and there is nothing we need to do to add to that. Amen.
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Post by PrisonerOfHope on Oct 1, 2018 21:10:41 GMT -5
Daily Bible Verse, Hebrews 4:11, 1 October 2018
WWW.WONDERFUL1.COM·MONDAY, OCTOBER 1, 2018 Monday, 1 October 2018 Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. Hebrews 4:11 The author has shown that the promised rest of God is yet future for the Hebrew people. In verse 4:9, he has stated that there is a Sabbath-rest which is yet available for the people of God. It has been shown that the context of “people of God” is referring to Israel collectively. Individuals of both Jew and Gentile enter into “that rest” by belief (verse 4:3), but there is a time of rest for Israel as a people which is yet ahead. With this understanding, he says, “Let us therefore be diligent to enter that rest.” The word “diligent” is from a Greek word signifying eagerness or zeal. HELPS Word Studies says it is “acting fervently (speedy commitment) to accomplish all that God assigns through faith (‘His inbirthed persuasion’).” Many commentaries grab onto this and explain that this means that we must be diligent as individuals to work in order to attain rest (meaning heaven). Albert Barnes, bizarrely says, “Heaven is never obtained but by diligence; and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it.” That statement is so far from Ephesians 2:8, 9 that it is incredible to even contemplate. The author has clearly stated that we enter our rest through belief. Nothing he says after that will contradict that one statement, and so this cannot be speaking of us “working” in order to be saved. Rather, we believe, and we enter into God’s rest. Period. On this verse, John Gill rightly says of salvation – “...salvation is not by works; eternal life is a free gift; good works do not go before to prepare heaven for the saints, but follow after: nor is the saints' entrance into it a precarious thing; God has promised it, and provided it for his people; Christ is in the possession of it, and is preparing it for them; and the Spirit of God is working them up for the self same thing, and Christ will give them an abundant entrance into it.” John Gill then says that this verse is not speaking of God’s rest, but the “Gospel rest … which believers now enter into, and is at this present time for them.” Though he was right about salvation, he is incorrect about this. The author has been speaking of the rest promised by God. There is nothing to suggest that he has departed from that. And so what is the author of Hebrews saying now? The answer is that he first speaks of the whole, saying “us.” He then moves to the singular in the second clause with the words, “lest anyone fall according to the same example of disobedience.” The author is asking his audience to watch out for one another. It is exactly what he said to them already in verses 3:12, 13. The people are to be diligent in laboring to enter the rest. They are the people of God, and they have not yet entered that rest. It is incumbent on them to warn one another against failing to believe. It took a bad report by ten of the twelve spies to poison the minds of the entire congregation against entering Canaan. The author is warning against such an attitude again. As this was written to the first century Jews, it is evident that they once again failed to attain what they had hoped for. However, due to its placement in the Bible after Paul’s epistles and, more importantly, because of God’s unfailing promises, it is evident that the promised rest for Israel is still open to them even now. It will come, and Israel will attain what it has thus far been unable to apprehend. Life application: It cannot be that a verse in the Bible will contradict another verse. If we are told that someone is saved by grace through faith, it cannot be that another verse will mean that we must labor in order to be saved. Therefore, there must be another meaning to the words than what is at first presumed to be said. For this verse, John Gill understood and gave a second option. However, his option removed itself from the immediate context of what was being presented. And so a third option must exist which accepts both a non-contradictory stand concerning salvation, and which retains the proper context. This is how we are to evaluate Scripture. We are to always maintain context, and we are to ensure that truths which are presented elsewhere are not to be violated in our analysis of what we are studying. Heavenly Father, Your word says that we are saved by grace through faith and that works are not a part of the process. May we never deviate from this clear, concise, and obvious truth. Our justification is by faith alone. Because of the work of Jesus Christ, we stand approved before You. What could we add to what He has done? Nothing. So let us not go there! Amen.
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Post by PrisonerOfHope on Oct 2, 2018 23:39:05 GMT -5
Daily Bible Verse, Hebrews 4:12, 2 October 2018
WWW.WONDERFUL1.COM·TUESDAY, OCTOBER 2, 2018 Tuesday, 2 October 2018 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. Hebrews 4:12 The verse now begins with “For.” Actually, in the Greek, it says, “Living (is), for, the word of God...” Thus it stresses the thought of “living.” But the word “for” is used to build upon a previous thought. That takes the reader all the way up to verse 4:2 which said, “For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them.” At that time, it was explained that the word “gospel” should read, “good news.” Further, “the word which they heard” literally reads “the word of the message.” That was referring to the word of God which promised rest. After that came the intervening verses which explained God’s rest in great detail, including quotes from Psalm 95. This context explains the word “For.” The “word of the message,” meaning the word of God, was preached to those before, and it made its judgment. The same word of God still speaks to the Hebrew audience, awaiting a response. The term, “the word of God,” here was thought by the church fathers to be speaking of the Person of Jesus. This is not the author’s intent. Outside of John’s writings, the term is not used in relation to Jesus, nor is it hinted at in the book of Hebrews. Rather, it is speaking of the word of God, meaning His utterances – in whatever manner they come. They may come through prophets, or through Scripture. His word also came through Jesus as He spoke out the word of God. It is this word of God which the author now says is “living and powerful.” As noted, the word “living” is in the emphatic position. It is not a dead word, but one with vibrancy. It is not a weak word, but one which has power to produce an outcome. As Vincent’s Word Studies notes, “The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.” Just as a living body accomplishes actions, so the word is capable of the same. There is power which comes forth from an animate being, and that is true with the word of God. There is almost a personification of the word in the author’s mind. He next says it is “sharper than any two-edged sword.” The word “two-edged” is distomos. It signifies “two mouthed.” The symbolism here comes directly from the Old Testament where “the edge of the sword” is literally, “the mouth of the sword.” It is a devouring instrument, consuming that which it comes in contact with. Being a mouth, it is then likened to a drinker of blood. Being two-mouthed, it is a consumer of blood. No matter which side is presented, its effect remains the same. And so, the sword is used to describe destruction throughout the Old Testament, and even into the New. Jesus uses the terminology of the sword to describe the fate of the Hebrew people in Luke 21:24 – “And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” The passage in Luke uses the same imagery, the “mouth of the sword.” Why would this come upon the Jewish people? Because He knew they would reject the word of God. Thus, this living and active, devouring instrument would actively consume them. So effective is it that it is capable of “piercing even to the division of soul and spirit.” The Greek word used here for “piercing” is unique in Scripture. It means “coming through.” thus, it wholly penetrates even to the division of soul and spirit. This is not intended to mean that the “soul and spirit” are divided one from another. The word “division” does not refer to the point of division, but the act which occurs. The word is only used elsewhere in Hebrews 2:4. There it speaks of the “gifts” or “distributions” of the Spirit. The spirit is One, without division, but there are many gifts. Understanding this, and to confirm it as well, the author then says, “and of joints and marrow.” Joints and marrow don’t have contact with one another where it can be said that they can be so divided. Thus, this is an explanation of “soul and spirit.” It is not a point of division, but the act. Similarly, “joints and marrow” are likewise to be taken figuratively, not as actual joints of a person, or the marrow of the bone. Again, Vincent’s Word Studies explains the terminology – “The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature.” “Soul and spirit” are joined in the words as an example of that which is inmost spiritually. “Joints and marrow” are joined in the words as an example of that which is inmost physically. Thus, though there are two groupings, they are four individual things – “division of soul, of spirit, of joints, of marrow.” The word of God pierces everything about the individual, and nothing is hidden from its all-consuming, devouring mouth. This is so much so that it is even “a discerner of the thoughts and intents of the heart.” The word “discerner” is also unique in Scripture. It is an adjective which also implies division. It means “able to judge,” or “critical.” It separates things through an evaluation process. Thus, it separates thoughts of the heart. Those things which the heart ponders and deliberates upon are known and separated by the word of God, sorting them out for judgment. It also separates the intents of the heart. These are the things which have been settled out, such as opinions and attitudes. A person may be a conservative or a liberal. They have settled out their opinions, and that is where they stand on the issues. The word of God will look at these things and evaluate them. As a real-life example, a person may be either against abortion or for it. The word of God discerns the matter and judges it. It separates the two (or any middle ground such as “in certain cases”) and it makes the determination as to which is acceptable and which is not. The entire tenor of the words of this verse are geared towards the attitude of the people concerning God’s rest. The word of the message (verse 4:2) is given. The people will be evaluated based on the word of God. Will they be diligent to enter that rest? This is the question, and the word of God will sort out the truth of that matter from the very fiber of their being. Life application: There is no part of us that is not known to God. There is no thought that we have, no opinion that we are settled upon, and no attitude that we display which is not able to be evaluated, completely and entirely, by the word of God. We are open and exposed in our lives and actions as if we stand naked before Him. Let us not attempt to cover our faults, failings, and faithlessness with fig leaves. But rather, let us adorn ourselves with the covering of Christ. Nothing else will suffice when we come before God for our evaluation. Lord God, Your word shows that there is no part of us which is not exposed before You. Your word stands as a discerner of every thought, motivation, and settled opinion which we possess. We are as naked before You as our first parents were when they were created. Should we attempt to cover ourselves with the leaves of fig trees? Rather, shouldn’t we be found covered by the righteousness of Christ? Only in His perfection can we stand before You cleansed and pure. May we be wise and discerning about what judgment before You means. And may we choose the good covering of Christ in preparation for that day. Amen.
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Post by PrisonerOfHope on Oct 3, 2018 17:20:36 GMT -5
Daily Bible Verse, Hebrews 4:13, 3 October 2018
WWW.WONDERFUL1.COM·WEDNESDAY, OCTOBER 3, 2018 Wednesday, 3 October 2018 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. Hebrews 4:13 The previous verse explained that the word of God possesses the ability to completely open up the very essence of a person. That is now complemented with the notion that no person can hide from that scrutiny. The logic is that if this verse was not added, someone might say, “Well, the word of God may be able to get to the very heart of the matter in man, but I will simply hide myself from that word.” However, the author now shows the impossibility of that by saying, “And there is no creature hidden from His sight.” Nowhere someone travels, no abyss that they climb down into, and no place of the deepest darkness can keep a person hidden from the eyes of God. This is seen, for example, in Psalm 139 – “If I say, ‘Surely the darkness shall fall on me,’ Even the night shall be light about me; 12 Indeed, the darkness shall not hide from You, But the night shines as the day; The darkness and the light are both alike to You.” Psalm 139:11, 12 Job 34:22 speaks of this as well. Man, wherever he is, and no matter how secretly he thinks he is conducting his affairs, is completely surrounded by the all-seeing presence of God. Understanding this, it is still the word of God of the previous verse which is the subject, but it is God’s presence, which is everywhere, which then touches all men through His word. This is then again evidenced by the words, “but all things.” He is referring to man and the deeds of man. Everything that makes up the individual, and which cannot be hidden from His sight, is “naked and open to the eyes of Him.” The word “naked” is exactly translated. The idea takes the reader back to Genesis 2 & 3 where Adam and Eve were naked before the Lord. First, they were naked and unashamed, but then after their disobedience, they were naked and ashamed. Their state of exposure didn’t change in a physical sense, but it did change in a moral sense. Nothing has changed since then. We can cover ourselves with layer upon layer of garments, but we are just as naked before the Lord as Adam and Eve were before they sewed together fig leaves in an attempt to hide their shame. The word “open” is trachélizó. It is found only here in the Bible. It signifies “to seize by the throat or neck, i.e. To expose the gullet of a victim for killing (generally, to lay bare) – opened” (Strong’s Concordance). One can see where the word trachea comes from in our modern languages. The idea is that one is most vulnerable when the neck is exposed. When a sacrificial animal is slain, its neck is exposed and the animal is slain. Likewise, a person may survive a wound in many parts of the body, but when the neck is cut, the lights go out. All men are as sheep going to the slaughter because of their always evident sin before the Lord. As noted, the symbolism is directly tied to that of verse 12 which speaks of the word of God as a two-edged sword. It will devour all with the exception of those who are in Christ. As He is the Lamb slain for those He died for, then the penalty is paid. The devouring instrument will return to its sheath, and the soul and spirit shall be spared the work of the sword. For all others, what has been found wanting shall be exposed and it shall receive its fair and just due. The author is using the most graphic example of the Hebrew society, and that which all would have been painfully aware of as they traveled to Jerusalem to offer their sacrifices at the altar. What was given in type and shadow in those innocent sacrificial animals will either be accepted as having been accomplished in Christ, or it will be realized in them as God wields His sword of judgment. Life application: The wages of sin is death. If sin is found in man as his judgment that death, which already really and truly exists, shall be rewarded with eternity in the Lake of Fire. For those who are in Christ, the penalty is paid, the covering has been provided, and the sword shall not find a victim any longer. Lord God, the sacrifices of Israel are a strong reminder to us of what we deserve. The animal was presented on fallen man’s behalf, the innocent neck was laid bare, and the knife received its victim. That is what all men deserve because of sin – both inherited and committed. But Christ has taken our place. Behold! The Lamb of God who takes away the sins of the world! Thank You that we have this option. Thank You for the covering which has been provided. Thank You for Jesus Christ our Lord. Thank You, O God. Amen.
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Post by PrisonerOfHope on Oct 4, 2018 23:50:58 GMT -5
Daily Bible Verse, Hebrews 4:14, 4 October 2018
WWW.WONDERFUL1.COM·THURSDAY, OCTOBER 4, 2018 Thursday, 4 October 2018 Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. Hebrews 4:14 The author now returns to the symbolism of the high priestly duties of the Lord, continuing the contrast between Him and the high priest of the Old Covenant, meaning the Aaronic priesthood. This thought was left off at Hebrews 3:1, but it was more fully explained in verses 2:17, 18 – “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. 18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” The reason for returning to the idea of the high priestly duties now is because of what has just been said in verses 4:12, 13. Man is completely open and exposed before God, to whom we must give an account. Because of this, and because we are utterly without hope in this state, we need to have someone mediate for us. This is the role of the High Priest, Jesus. And so he begins the verse with, “Seeing then that we have a great High Priest.” Aaron was a fallen man, chosen from among his brethren to minister as high priest. His priesthood was fallible, and it was fraught with failings even from the very beginning. However, everything about Christ Jesus (and thus His priesthood) is superior to that of what was seen in Aaron. In His humanity, He was born sinless, He lived without sin, and He died and was resurrected in that state. In this, He was exalted to sit at God’s right hand, as noted in Chapter 1. And more, He is also the divine Son of God, as was noted several times in the preceding chapters. It is He “who has passed through the heavens.” The symbolism takes us back to the duties of the high priest of Israel. He performed sacrifices at the brazen altar. From there, and depending on the type of sacrifice, he took the blood of some of those sacrifices into the Holy Place, or even into the Most Holy Place of the tabernacle. In the case of the latter, He passed through the outer door, through the Holy Place, through the veil, and into the Most Holy Place. This all pictured what Christ would do, passing through the heavens, and even to the very throne of God. As God has rested from the labors of creation, Christ goes to that place of rest for us, thus providing us that rest (verse 4:3). Other duties of Christ as our great High Priest will be explained in the chapters ahead. For now, it is simply a statement that what occurred in the past was only a type, or shadow, of that which Christ literally fulfills for His people. Unlike Aaron, a son of Levi, it is instead “Jesus the Son of God.” First the name – JESUS – means “Salvation.” It is that name which is above every other name (Philippians 2:9), and which carries the meaning of what He has accomplished for His people. Next the title – THE SON OF GOD – signifies His divine nature. And so we see the uniting of His humanity and divinity in this verse. It thus shows that He can effectively mediate on behalf of humanity, even before the divine throne. It is He who is the bridge between the finite and the infinite. The gap, which was otherwise impossible to bridge, is spanned in Christ Jesus. His Person, position, and duties are not only better than those of Aaron, they are infinitely better. And because of this, while speaking to his Hebrew audience, the author says, “let us hold fast our confession.” They have the perfect Mediator: He is the divine Son of God. He has shared in their humanity. He suffered and was tempted, and is, therefore, able to aid those who are tempted. He has built His own house in the New Covenant. He is the propitiation for the sins of God’s people. By faith in His work, one enters God’s rest. And so on. With all of this superiority, the author of Hebrews is showing that a return to the Old Covenant system is utterly pointless. It would be going from the greater to the lesser. Holding fast to the confession made in Christ is the only logical and proper choice to make. The case in this will continue to be presented, including the ramifications for failing to heed. Life application: There are all kinds of views about the work of Christ, about the scope of that work, about the need to continue on with the Old Covenant system while also participating in the New Covenant system, and even about simply returning to the Old Covenant system. These varying views are all suggested by people in the world today. However, there is only one choice which is compatible with the words of the book of Hebrews. The author has established his baseline, and he will continue to build on that in the chapters to come. We are to come to Christ, be in Christ, and remain in Christ. We are to enter the New Covenant, and we are to remain in the New Covenant. Nothing else will do. Keep away from anyone who suggests that we are to hold to the Old Covenant in part or in whole. Lord God, Christ Jesus initiated a New Covenant in His blood. Everything about the Old only anticipated the New. Nothing of the Old can save, and not participating in the Old cannot keep a person from being saved. Only Jesus can save, and only Jesus can keep on saving. Why would we return to a covenant that had no power to save? Help us to get our doctrine right, to call on Jesus, and to be saved – once and for all time – through His perfect work. To Your glory we pray. Amen.
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Post by PrisonerOfHope on Oct 5, 2018 23:11:05 GMT -5
Daily Bible Verse, Hebrews 4:15, 5 October 2018
WWW.WONDERFUL1.COM·FRIDAY, OCTOBER 5, 2018 Friday, 5 October 2018 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Hebrews 4:15 The verse now continues to explain the nature of Christ Jesus. In verse 4:11, the author implored his audience to be diligent to enter God’s rest “lest anyone fall according to the same example of disobedience.” This means they were to possess faith that God would lead them through. He then spoke of how God is able to know every failing of man because He can discern all things. Immediately, he then noted that Jesus is our High Priest, that He has “passed through the heavens,” and that we are to hold fast our confession in him. Understanding this train of thought, he now explains why this is possible for the reader to accomplish. It is because (For) “we do not have a High Priest who cannot sympathize with our weaknesses.” The author is tying our weaknesses in with those who had fallen into the disobedience just mentioned in verse 11. They were weak, they failed to believe, and they failed to enter God’s rest. But we have something more than they had. They had a fallible high priest who also disbelieved. They had a priesthood and a system that could never make them perfect. The law, though good, could never achieve bringing the people to their promised rest. Through it, man could never enter God’s rest. That is, except for there being One who could fulfill that law, and who could then establish a New Covenant based on the fulfillment of the Old. In so establishing it, he would become its High Priest in the process. This is Jesus. And not only is He the High Priest of this New Covenant, He is able to “sympathize with our weaknesses.” The word is sumpatheó, and it is only found here and in Hebrews 10:34. In it, one can see where the word “sympathize” is derived from. As Vincent’s Word Studies says, “This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (σύν) men.” Christ experienced everything we experienced. He was under the same law as Israel, He saw the limitations of the Levites and priests, He knew the burden of meeting the numerous laws contained within the Law of Moses, etc. He further knew the trials associated with hunger, weariness, and so on. The physical limitations of a man tend to weaken his spiritual and moral resolve. Because He experienced these things, He is able to minister as a High Priest with a sense of perfect empathy to those on whose behalf He ministers. The importance of this is evident. Those in the wilderness had a fallen priest ministering on their behalf, and that ministry was between them and God. They had no idea about God’s ability to empathize with them. They were bound by their physical limitations, He is not. It led to a feeling of being somewhat disconnected from Him. However, such cannot be said of Christ. He physically came and lived under that same law. The record of His life shows His sufferings, His physical limitations, the temptations He faced, and so on. Like Aaron, in Him is an example of the ability to empathize. But in Him is something greater. This is first because He “was in all points tempted as we are.” This thought takes us back to verse 2:18, which said – “For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” There is no part of the human experience that we face that He did not face in some comparable measure. And so like Aaron, we have a high priest with this capacity. But between Aaron and God there was a disconnect. Aaron’s priestly duties were limited because of his fallen nature. Such is not the case with Christ. This is evidenced in the final words of the verse. He was tempted as we are, “yet without sin.” This same idea is noted in 1 Peter 2:22, but even more, it was prophesied in the Old Testament, such as in Isaiah 53. The author will also note this about Christ again in Chapter 7 of Hebrews. Christ Jesus never sinned, and so in His work, He fulfilled the Law of Moses. Because of this, in His death, He brought the Law of Moses to its end for those who trust in Him. In Him, the law is annulled (7:18), obsolete (8:13), and taken away (10:9). Now, through His establishment of a New Covenant, we have a high priest that is not only like Aaron, He far exceeds Aaron. Aaron could only go into the Most Holy Place once a year, and never without a blood sacrifice for his own sin. Christ Jesus went through the heavens and to the very throne of God with His own blood, not for atonement of His sins, but for atonement of the sins of His people. He was and is pure, undefiled, perfect, and fully able to sympathize with our own shortcomings. Because of this we can, in fact, be diligent to remain faithful to our God – not in our own strength, but in the strength of Christ. The blessing and benefit of this will be seen in our next verse. Life application: When you face your own doubts about your ability to come to God, look to Christ Jesus. He has gone to His Father before you, and He carries you with Him when He goes. For those who trust in Christ, for those who are “in” Christ, there is no need to worry if God has accepted you. He has. We have an infinite source of grace and mercy available to us because of our Lord Jesus Christ. Heavenly Father, if we were still under the Law of Moses, our mediator would be a fallen, fallible man who possessed only limited access to You. We could never be sure of whether You truly sympathized with us or not. But in Christ, we have a New Covenant, established on better promises, and which is mediated by the perfect and undefiled Son of God. We have full and complete access to You because of our perfect High Priest. Thank You for Christ Jesus our Lord who goes before us. Amen!
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Post by PrisonerOfHope on Oct 7, 2018 21:43:22 GMT -5
Daily Bible Verse, Hebrews 4:16, 6 October 2018
WWW.WONDERFUL1.COM·SATURDAY, OCTOBER 6, 2018 Saturday, 6 October 2018 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. Hebrews 4:16 This is a well-loved, and often-cited, verse. It gives courage to the believer, and it is one which holds great importance for the one who is facing trials and difficulties. Countless well-intended and flowery comments have been made concerning it, applying it to the individual believer in their times of great need. Having said that, proper context needs to be maintained in order to understand what is being conveyed. First, the context of the entire discourse has hinged on the idea of entering God’s rest. In verse 1 of the chapter, it said, “since a promise remains of entering His rest.” At that time, it was noted, “This is the key idea of the argument, and it is that upon which the whole discussion turns. There was the promise of rest, it was not believed by the people, and yet now the promise of rest still remains for God’s people. The truth of the matter still stands; it is yet ahead in God’s redemptive plans.” Nothing has changed in this. With this understanding, we can now grasp what the author is saying. He begins with, “Let us.” The “us,” based on the context, refers to the Hebrew people who are offered the promise of entering into God’s rest. The chapter opens and closes with the same context. The author implores them to “therefore come.” They have an offer which is available to them, and they are being told to go forward and appropriate that offer while it is still called Today. They are to come and they are to come “boldly.” The Greek of the word signifies, “confidence (bold resolve), leaving a witness that something deserves to be remembered (taken seriously).” (HELPS Word Studies). This is the attitude that they are to employ. They are to have faith, and they are to use that faith in an open manner, exercising it plainly. This then is in contrast to those in the wilderness who did not enter because of disobedience. The people are to see Jesus as the fulfillment of God’s promises, and they are to accept that premise and appropriate it. With this understanding, the author next says that they are to come boldly “to the throne of grace.” The words are tied into the previous verses which spoke of the “great High Priest who has passed through the heavens.” Thus, the symbolism is that of the Old Testament where the high priest would go forth on the Day of Atonement and seek a covering for the sins of the people, finding mercy from there at the throne of grace – meaning the Mercy Seat on the Ark of the Covenant. That pictured the true place of propitiation, meaning Christ’s shed blood. From the Cross of Calvary, to the tomb of Joseph of Arimathea, Christ's body was conducted. From there in His state of physical death, He accomplished the true, full, and final satisfaction of the sin-debt for Adam’s seed. To understand the symbolism of this from Exodus, please refer to this sermon: Thus, Christ is both the High Priest and the One who is there at the Throne of Grace, offering Himself to those who come. With this understanding, the author then says of coming to the throne of grace, “that we may obtain mercy.” Of these words, Charles Ellicott says, “The real meaning is, receive compassion (Hebrews 2:17) in our weakness and trials. The thought of obtaining mercy for guilt is not in these words.” This is incorrect. He rightly cites Hebrews 2:17, but that says, “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.” Two things are going on here. The first is the compassionate work of the High Priest (who is Jesus). The second is the merciful forgiveness of sin at the throne of grace (which is Jesus). Mercy is not receiving what is deserved. The author is imploring his audience to come boldly, because of our compassionate High Priest’s access to the throne of grace, to obtain mercy at that same throne of grace. This receiving of mercy is then tied into the next words, “and find grace to help.” Grace is receiving what is not deserved. The person deserves condemnation and does not receive it. The person does not deserve this mercy but obtains it. This is what is being conveyed now. The receiving of mercy, and the finding of grace to help, is then tied into the final words of the verse and the chapter, “in time of need.” The word translated as “time of need” is found only here and in Mark 6:21. It signifies a suitable time, a strategic time, or even a time of a holiday or festival. The idea is that of the Day of Atonement. That was fulfilled, in its entirety, by the Lord Jesus in His work. That idea is that the offer is still open Today to the Hebrew people. Until they appropriate it, they are not accepted by God, even though they are called the people of God. The seasonable time is the time of Christ’s atonement. That time is open to any and all who come individually, and it is open to the people of Israel collectively as well. There is one, and only one, fulfillment of the Day of Atonement, but there is the availability of the efficacy of its effect while Today remains. In appropriating that work, those who so do will enter into God’s rest. With this understanding, we can now consider the idea of this verse being applied to individual believers. Though this is not the context of the verse, we can now question, “If we have come to the throne of grace in our time of need (meaning our need for atonement of our sins), and that was granted by God because of Christ, do we still have that same access now?” The answer is, “Yes.” In Christ, the veil is rent, we have passed through to the Most Holy Place with Christ, and we are forever granted that access because of Him as our High Priest. And so, despite this verse speaking of the context described above, it can still be happily applied in the general sense which has been commonly applied to it. We will not damage the intent of the words using it in this way, as long as we understand the main context first and how it allows the secondary meaning. Life application: Taking verses out of context, especially Old Testament verses which are spoken to Israel as a people, is not appropriate unless the truth can realistically be applied to us as individuals today. Care must be taken to always consider context first. From that, any secondary meaning can only be drawn if the main context allows it. Lord God, help us to always keep our application of verses from Your word in their appropriate context. If we fail to do this, we can misappropriate claims to which we have no right. That will only lead to a false sense of reality within our churches and within our personal lives. May we have soundness in what we accept, apply only that which is appropriate, and so bring honor to You through this process. To Your glory alone may we live out our lives in Christ. Amen.
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Post by PrisonerOfHope on Oct 7, 2018 21:45:37 GMT -5
Daily Bible Verse, Hebrews 5:1, 7 October 2018
WWW.WONDERFUL1.COM·SUNDAY, OCTOBER 7, 2018 Sunday, 7 October 2018 For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. Hebrews 5:1 The author begins Chapter 5 with “For” to ensure we consider the context of what has been said. In verses 5:14-16, the reader has been reminded of Christ’s suitability to mediate for us before God. He will now continue explaining why this is so. Understanding this, he says, “For every high priest taken from among men.” More rightly, it should say, “...being taken from among men.” The stress is on “men,” not on the “taking.” The fact that the high priest shares in the commonality of humanity is what is being stressed. The entire premise of the priesthood is that it can only be efficiently conducted if done so by a man. In this common bond of humanity, he “is appointed.” The Greek word means to “put in charge.” It is what gives standing to him in order to exercise in a particular capacity. Aaron, for example, was appointed by the Lord. This selection is found in Exodus 28:1. And not only was he selected, but it was a selection which then established his house after him. It was designated to go from Aaron to one of his sons for the duration of the Mosaic covenant as is then seen in Exodus 29:9. Further, when a challenge was made to that priesthood, its validity was confirmed again by the Lord in Numbers 16 and 17. The authority of the priesthood was Aaron’s, but it was “for men.” In other words, he was appointed to his duties, not just for himself, nor for Israel as a whole, but for the people of Israel in both an individual and a collective manner. As the human mediator, he was selected to mediate for men. It was he who bore the responsibility for the priesthood, and who was to symbolically take the sins upon himself and purge them through himself in the conduct of his duties. This is seen, for example, in the eating of the sin-offering by the priests, such as in Leviticus 6:26 and elsewhere. When a sin was committed by a high priest, that was handled differently. But for the men, he as a man was appointed “in things pertaining to God.” Here the importance of the commonality of being a man is seen. God is perfect and cannot look upon sin. Therefore, in order for God to accept the people, the sin must be removed. But the mediator could not be other than a man. For example, it could not be an angel. The angel is in a different category and is unable to properly relate to the experiences, faults, and sins of the people. Further, it could not be an animal, as if the people could say, “This goat will mediate between us and God.” The goat can be offered for atonement (in type and picture of Christ only – see Hebrews 7:4), but it cannot perform the functions required of the priesthood. And the mediator could not be a stone or wood idol that the people petitioned to mediate between them and God. As obvious as that seems, it happens still in the world today. An idol of stone or wood (or whatever) is incapable of anything. There must be an acceptable priest to mediate the covenant in all things pertaining to God, and that priest must be a man. God has expectations, and only a man can understand those expectations – both from God and for man. This is so “that he may offer.” The term “offer” is used in a technical sense. It literally means, “to bear toward.” In the Old Testament, it would correspond to the Hebrew word qarab when it is used in a similar sense. Both words can be used in a regular way, such as bringing a person to another person, but in relation to the priestly duties, it bears a technical sense. It is with this idea that the priests then offer, “both gifts and sacrifices for sins.” The law would not allow the people to bring these near to God on their own. Instead, they had to come through a mediator. The people, though considered as a holy nation, were not properly set apart or ordained as “holy” in the sense of priestly duties. Therefore, only one who was so set apart could then offer these offerings. As it says, “for sins.” Sin is the problem, and thus it necessitated a system which could effectively show the people this. In reality, the offerings of Aaron and his sons were ineffectual. They did nothing but withhold God’s wrath from the people temporarily. This is noted in Hebrews 7:4 (also referenced above). The rites and rituals of the priesthood, in every single detail, only looked forward to the full, final, and finished work of Jesus Christ. This will continue to become more evident with each verse and chapter which lies ahead. Life application: The author has clearly shown in this verse that only a man can mediate on behalf of man. However, no man with sin can truly mediate in a way which will remove the sins forever. And all men have sin. Thus, there was a need for God to intervene. Only the God/Man could do this. This verse demonstrates the heretical nature of the teachings of cults like the Jehovah’s Witnesses and the Mormons. The JWs claim Jesus is an angel. This is not possible according to this verse. The Mormons claim Jesus was a man who became a god. But man came from Adam and Adam was created by the Lord who is the One and only God. Mormonism is logically a failed system because it is based on an impossible regress. There is, and there can be, only one God. Understanding the content of Hebrews, which is more clearly understood by knowing the Old Testament, leads us to a clear picture of who Jesus is, and the importance of calling on Him properly – as the God/Man. Heavenly Father, the logic displayed in the pages of the Bible is truly remarkable. Everything keeps pointing forward to the coming Christ. And upon His arrival, everything looks back on what He has accomplished, or forward to His coming again. No matter where we are in this magnificent book, we find Jesus Christ as the fulfillment of everything it says. Thank You for the giving of Jesus who makes all things new! Amen.
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Post by PrisonerOfHope on Oct 8, 2018 22:23:18 GMT -5
Daily Bible Verse, Hebrews 5:2, 8 October 2018
WWW.WONDERFUL1.COM·MONDAY, OCTOBER 8, 2018 Monday, 8 October 2018 He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Hebrews 5:2 As noted in verse 5:1, every high priest is taken from among men. The stress of that thought was on the bond of humanity. We can see here the reason why this is so necessary. It is so that “he can have compassion.” The word used is a unique compound word, metriopatheó. Helps word studies defines it as – “...(from metrios, ‘mediating,’ derived from metri, "an instrument for measuring" and páthos, ‘feeling’) – properly, to feel appropriately, i.e. with divinely-measured intensity (‘God-controlled moderation’).” The high priest was not a stoic who was without feeling toward those he mediated for, nor was he overbearing in accusation, finding fault in every misstep made by them. Instead, because he shares in their humanity, he was to empathize with the people without being too tolerant of their faults that they should be wholly overlooked, nor should he be too severe that he finds a reason to have them ejected from the congregation for even the slightest mistakes. The high priest possesses feelings appropriate to the situation with a “God-controlled moderation” which is directed toward “those who are ignorant and going astray.” The word “ignorant” is not necessarily speaking of one who is stupid. Rather, it is someone who simply doesn’t know about or recognize his wrongdoing. It may be from a lack of intelligence, or it may be from a lack of information. A distinction between intentional and unintentional sins is made in Numbers 15:22-29. The word now translated as “ignorant” would fall under the “unintentional” category there. The term “going astray” is the same one used in Hebrews 3:10, planaó. It is where the word “planet” comes from, because planets, unlike stars, seem to wander through the heavenly realm. It would then signify a person caught in sin by roaming into error, or by being misled. In such cases, the high priest is able to see their wandering and have a moderated sense of their failing because “he himself is also subject to weakness.” The word here for “subject to” gives the idea of being hung or surrounded by. Thus, it is something that encompasses. The high priest is, like those he ministers for, encompassed by weakness. And that is exactly the word used to describe what Jesus did for the people in Matthew 8 where the words of Isaiah 53 are cited – “When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, 17 that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘He Himself took our infirmities And bore our sicknesses.’” Matthew 8:16, 17 As can be seen, verses 5:1 & 2, which began with the word “For,” are given to explain what was stated as Chapter 4 closed out. As it said in verse 4:15, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” The notable difference is that the high priest of Israel was encompassed with his own weakness, whereas Christ carried the infirmaries of the people for them. The difference between the two will lead us to the thought of the coming verses concerning the weakness of the high priest of the Old Covenant. We are being shown the compassion of God towards fallen sinners in the Person of Jesus Christ. Because He shared in our human limitations, He is able to effectively mediate as one who can empathize with our failings. Life application: Thank God for Jesus Christ our Lord. Lord God, it sure is wonderful that Jesus came into humanity. In this, He took on our infirmities and He bore our sicknesses. As a Man, He can fully empathize with our failings and faults, and He can then effectively mediate between You and us. We have a High Priest who is able to use the proper measure when we go astray, knowing personally who we are and what limitations we possess. Thank You for this wonderfully comforting knowledge. Amen.
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Post by PrisonerOfHope on Oct 9, 2018 22:32:18 GMT -5
Daily Bible Verse, Hebrews 5:3, 9 October 2018
WWW.WONDERFUL1.COM·TUESDAY, OCTOBER 9, 2018 Tuesday, 9 October 2018 Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. Hebrews 5:3 The words, “Because of this,” are given to explain the words of the previous verse, which said when speaking of the high priest, “since he himself is also subject to weakness.” The high priest was not a sinless person. He was born into humanity from a human father, and thus he received his first father’s original sin. Further, he was subject to weakness, meaning he incurred guilt through committed sin as well. This made him able to be compassionate towards those who went astray, but it also meant that he required his own offering for sin just “as for the people.” The book of Leviticus details the many sacrifices required under the Mosaic law, including offerings for sin. In the ordination of Aaron and his sons, and which would be required for any new priest after them, there was the necessity to offer a sin-offering. This is noted in Leviticus 8:2. The process of making this offering is then detailed later in the same chapter. The sin offering was required each day of the ordination process, and then when they were fully ordained, only then could the priests offer for the sins of the people, as is noted in Leviticus 9:7 & 9:15. This is explained with the words, “so also for himself, to offer sacrifices for sins.” The very fact that the priests had to offer for their own sins, including the high priest himself, shows us the fallible nature of the Aaronic priesthood. They were tainted with sin, and they needed to have a substitute die in place of their failings before they could sacrifice for others. And more, this didn’t just occur one time and then purify them forever from the need for a sacrifice for sin. Rather, each year on the Day of Atonement the high priest had to sacrifice a sin-offering for himself before he could offer one for the people. This was a clear indication that his ordination did not reckon him as sinless at all. Examples such as these show the fallible nature of the priesthood of Aaron. But the most poignant example of all is found actually occurring on the final day of the priestly ordination of Aaron and his sons. On that day, after they had accomplished the sacrifice for their own sins, they sacrificed for the sins of the people. The priests were to then eat that sin-offering, thus symbolically taking the sins of the people upon themselves and purging them. However, two of the sons of Aaron died on that day, even after the sacrifices were complete. Later, Moses came and found that Aaron and his two remaining sons had not eaten the sin-offering, but had burnt it up. The following analysis of those verses from Leviticus 10 shows the absolute inability of the Aaronic priesthood to actually accomplish the purification of sin for themselves and for the people – 18 See! Its blood was not brought inside the holy place; indeed you should have eaten it in a holy place, as I commanded.” Two different things are intended with the word “holy” in this verse. The first is speaking of the blood being brought into the holy place within the tent of meeting. This did not happen with this sacrifice, and therefore the meat was to be eaten, not burned up. The place where it was to be eaten is in a holy place, meaning within the sanctuary, but not within the holy place of the tent of meeting. 19 And Aaron said to Moses, “Look, this day they have offered their sin offering and their burnt offering before the Lord, and such things have befallen me! Almost all scholars tie Aaron’s words in with his grief, and the grief of his sons, as being the reason for not eating the sin offering of the people, something prescribed by the law. However, this is not the case. Aaron will ask a conditional question based on what he has just noted to Moses, which is that the sons had offered their sin offering, and they had offered their burnt offering before the Lord. And further, they had done it before Nadab and Abihu had died. The offerings were on behalf of all the sons, not just the two living ones. And yet, two of them still died in sin on that day! How could they eat the sin offering of someone else when they had not attained to the state of holiness which kept them from dying in their own sin? It is a giant mark upon the Aaronic priesthood, coming on the last day of the ordination process, which shows its completely fallible nature. It couldn’t even perfect its priests. As this is so, how could it be expected to perfect those who came to the Lord through those priests? Indeed, something much greater was needed for that to come about. 19 (continues) If I had eaten the sin offering today, would it have been accepted in the sight of the Lord?” The answer to his question is obvious, “No.” If the sin offering and the burnt offerings, which were intended to take care of the sins of the priests before they tended to the sins of the congregation, were tainted by what occurred, thus meaning the priests were also tainted, then how could they take on the sin of the people in order to purify them? Aaron’s logic is impeccable, and it shows us how vastly inferior this priesthood is to that of Christ – infinitely so. The sin of man could never be taken away by the blood of bulls and goats – case in point is the death of Nadab and Abihu. Add into that the future death of Aaron, and then the death of Moses who performed the installation of Aaron, and you have a completely failed system. However, the system itself is not the failure, it is the people within the system. And within the people is the true failure, sin. Contemplating David’s words of the 51st Psalm shows to us the seed of failure contained within the Law of Moses – “Behold, I was brought forth in iniquity, And in sin my mother conceived me.” Psalm 51:5 David shows us that sin is, in fact, inherited. This was the case with Aaron and his sons, and the Law of Moses could not make them sinless. Only in the coming of Christ could this come about. Life application: The analysis of the verses of Leviticus provided in this commentary is an abbreviated form of the sermon, Absolute Zero, given by Charlie Garrett of The Superior Word. To understand the entire context of what is presented in those verses, please take the time to watch this video of the sermon – Lord God Almighty, we learn from the Bible that the Law of Moses could never adequately deal with the sin problem in man. Only in the coming of Christ could our sin nature be properly dealt with. Thank You for the surpassing greatness of the New Covenant which comes through the shed blood of Christ. Thank You for Jesus our Lord! Amen.
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Post by PrisonerOfHope on Oct 10, 2018 23:22:05 GMT -5
Daily Bible Verse, Hebrews 5:4, 10 October 2018
WWW.WONDERFUL1.COM·WEDNESDAY, OCTOBER 10, 2018 Wednesday, 10 October 2018 And no man takes this honor to himself, but he who is called by God, just as Aaron was. Hebrews 5:4 This statement is tied to verse 5:1, which says, “For every high priest taken from among men is appointed...” After saying that, the state of such an appointed priest was noted. The author now returns to the fact that the high priest is, in fact, appointed by saying, “And no man takes this honor to himself.” In these words, he is speaking of a legitimate high priest in the line of Aaron and for the role of mediation of the Mosaic law. Aaron was specifically chosen, and the priesthood was given to him and to his line after him. Only those who met this qualification could rightly stand in this capacity. Further, Aaron and his sons, after selection, went through a lengthy and precise ordination process which then made them suitable to minister in this way. The honor wasn’t taken upon themselves, and the ordination process wasn’t invented by them. Instead, it was all by God’s choosing and by His instruction. Nothing concerning mediation between Himself and the people was left up to man. It was solely a work of God. This is then confirmed by the words, “but he who is called by God, just as Aaron was.” It is not of man who wills, but of God who chooses and appoints. There were usurpers to the priestly duties who are recorded in the Bible. For example, when the ten northern tribes broke away from Judah, the king of Israel appointed his own priests to minister at his own high places. This is recorded in 1 Kings 13:33, 34 – “After this event Jeroboam did not turn from his evil way, but again he made priests from every class of people for the high places; whoever wished, he consecrated him, and he became one of the priests of the high places. 34 And this thing was the sin of the house of Jeroboam, so as to exterminate and destroy it from the face of the earth.” Examples such as this, and examples of disobedient priests even from the line of Aaron (as recorded in both testaments), show us that something more precise was needed, The false priesthood of Israel, and the fallible nature of the Aaronic priesthood even in Judah, were incapable of bringing about perfection of the people. But to be restored to God, perfection is necessary. As the priesthood of Aaron was deficient in this manner, so is the law which brought about Aaron’s priesthood. This does not mean that the law which was given was not good, but rather it was sin in man which made it impossible to bring about that which was necessary to wholly restore man to God. A new calling would be necessary. That calling would be of a perfect Man, through a new covenant, and with an everlasting priesthood. Life application: If the priesthood ministered by Aaron could not bring about perfection, and as it is superseded by the priesthood of Jesus, why would anyone go back to the law (of which Aaron ministered) in order to attempt to be pleasing to God? It shows either the height of stupidity to reject the greater priesthood, or it shows the utterly arrogant nature of the individual to want to work towards a rest which has already been granted by God through faith in Christ. The implication is that such a person believes that what Jesus did wasn’t good enough and that they can do a better job than Him. Don’t show yourself either stupid or arrogant. Instead, show that you are wise in Christ, and totally reliant on Him alone! Lord God, only through the finished work of Christ can we enter into Your rest. When He shed His blood, He cried out, “It is finished!” Everything needed to restore us to You came about through what He has done. And so why would we ever revert back to a law which could never bring us to perfection? In Him, we are justified. In Him, we are sanctified. In Him we are glorified. Help us to not assume we can do it better than He did. Thank You for the finished work of Christ, and for the rest which is made available through it. Amen!
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Post by PrisonerOfHope on Oct 11, 2018 21:13:22 GMT -5
Daily Bible Verse, Hebrews 5:5, 11 October 2018
WWW.WONDERFUL1.COM·THURSDAY, OCTOBER 11, 2018 Thursday, 11 October 2018 So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, Today I have begotten You.” Hebrews 5:5 There is a definite article before “Christ” in this verse which is unfortunately left untranslated by most versions. However, the author is making a specific connection to the priesthood of Aaron by comparing it with the priesthood of Christ Jesus. It properly says, “So also the Christ did not glorify Himself to become High Priest.” The word “Christ” in Greek is the exact same in meaning as “Messiah” in Hebrew. Both mean “anointed one.” In the books of Leviticus and Numbers, the term “the anointed priest,” or “the priest who was anointed,” is used several times when speaking of the high priest. Just as Aaron was selected by God to be the anointed priest, “So also the Christ did not glorify Himself to become High Priest.” The comparison is made. Both of those who were so anointed did not choose themselves. Rather, both were chosen by God. This, however, does not mean that Jesus isn’t God. Instead, it is speaking of His humanity which has been the subject of the author’s words, especially since verse 4:15. Jesus, as a human, was selected by God for this mediatorial role which would confirm Him as “the Christ,” and who would also “Himself become High Priest.” The author then confirms this by showing that Jesus was the subject of the 2nd Psalm by saying, “but it was He who said to Him.” The “He” is speaking of the Lord (Yehovah); the “Him” is speaking of Jesus, who is the incarnation of Yehovah. This is first seen in Psalm 2:2 – “The kings of the earth set themselves, And the rulers take counsel together, Against the Lord and against His Anointed, saying...” The Lord (Yehovah in Hebrew) is mentioned along with “His anointed.” The words “His anointed” are from the Hebrew word mashiakh, or “messiah.” As noted already, the term “messiah” in Hebrew means “Christ” in Greek. The author is showing that the One who fills this role was chosen by God. However, the next verse (5:6) will show that this same One is also Yehovah, the Lord. Both are Yehovah. To set that up so that there can be no mistake about it when he gets to that verse, he finishes his thought of this verse by quoting Psalm 2:7, just as he did in Hebrews 1:5 – “You are My Son, Today I have begotten You.” This emphasis and highlight in using these same words, both in verse 1:5 and now here, is that verse 1:5 is in relation to the Christ being the anointed King. For example, in verse 1:8 it speaks of the throne and scepter of Jesus (showing kingly authority), the Son of God. Just as Jesus is the Anointed King referenced in Psalm 2:6, and which was then confirmed by those same words in verse 2:7, so He is the anointed Priest. The proclamation which says, “You are My Son, Today I have begotten You,” had been used to confirm in the Christ both the office of King and High Priest. That the One to fill both of these roles is also Yehovah, and thus God, will be seen in the words of the next verse. However, even without the words of the next verse, the deity of this One has already been made evident several times in Hebrews so far. We should have no doubts in our theology of the deity of Christ Jesus. When we worship Him, we are worshiping God. Life application: The author is using words, carefully selected from the Old Testament, to build His case in the superiority of the New Covenant faith in Jesus over the Old Covenant system. He is greater than Moses. He is greater than Aaron. He is greater than the angels. And so on. As the Old anticipated rest for the people of God, and as the Old pointed to faith in Christ Jesus, then the author is directing them to come to Christ, enter into His rest, and enjoy harmonious union with God, through Him, for all time. It is error to deny the deity of Christ, and it is error to fall back on the Law of Moses in hopes of being reconciled to God. There is only one way for this reconciliation to come about, and that is by coming through Jesus, the God/Man who is the anointed King and the anointed High Priest. Lord God, the Bible makes such a definitive case for the deity of Christ that there is absolutely no excuse for us to deny this most important tenet. If we fail to acknowledge Him in this capacity, we fail to honor You for having come in this capacity. We cannot say that we will follow You, worship You, and adore You without giving that same honor to Jesus. Help us to rightly honor You by honoring the Son. Amen.
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Post by PrisonerOfHope on Oct 12, 2018 23:42:50 GMT -5
Daily Bible Verse, Hebrews 5:6, 12 October 2018
WWW.WONDERFUL1.COM·FRIDAY, OCTOBER 12, 2018 Friday, 12 October 2018 As He also says in another place: “You are a priest forever According to the order of Melchizedek”; Hebrews 5:6 The words of this verse are based on the introductory words of the previous verse. There it said, “So also Christ did not glorify Himself to become High Priest, but it was He who said to Him.” The “He” there is referring to God. After that, the author cited Psalm 2:7. Now, to continue to confirm that Jesus was selected by God to be High Priest of the New Covenant, he again goes to Scripture by saying, “As He also says in another place.” He has done this to confirm that it is God who has selected Christ, and the evidence is already recorded in the word of God. This time, it is in Psalm 110:4. How can we know these words are speaking of Jesus? First, he has already used this same Psalm to show that it is fulfilled in Jesus. This was seen in verse 1:13. He will continue to confirm it in this chapter. Further, He will again refer to the words of this psalm, in detail, in Chapter 7. It is obvious, based on the abundant evidence that he has provided and will continue to provide, that this is speaking of Christ Jesus. As a reminder that this psalm was always considered as messianic in nature, the opening of the psalm says, “The Lord said to my Lord.” In this, the first use of “Lord” is the divine name, Yehovah. In the second, it is the word Adonai. It is a term used when speaking about or to Yehovah, rather than pronouncing His divine name. Both uses are speaking of Yehovah. David is, therefore, making a statement about the Lord appointing Himself to a particular position. In this case, it is the appointment of Jesus the Messiah (who is Yehovah God) to the role of High Priest of a new covenant. This is evident from the words cited by the author which state, “You are a priest forever.” Here it doesn’t say “high priest.” Though He is called this elsewhere in Hebrews, it is not used here in order to make the comparison to Melchizedek, who was never called “high priest.” Christ Jesus would be a priest, executing priestly functions, on behalf of the people and for Yehovah Elohim, or the Lord God. And this priestly role would be “forever.” This is an explicit note of superiority of Christ over Aaron. Aaron was told he would have an everlasting priesthood (meaning during the duration of the Old Covenant), but that priesthood was not in him personally. Rather, it was through him and then his sons after him. In contrast to that, Christ’s ministry would be through Him personally and forever. Therefore, His priesthood is superior to that of Aaron. This will be evaluated and explained in detail in Chapter 7. The verse then finishes with “According to the order of Melchizedek.” The author now presents Melchizedek’s priesthood as a priesthood comparable to that of Christ Jesus in that it is “forever.” Whether this is literally true or not, or how he can substantiate this, is not the author’s concern yet. That will not come until Chapter 7. He simply makes the statement that it is so. As David recorded it under inspiration from God, it must be a valid premise, and so our author simply states it as an axiom. Melchizedek’s priesthood is forever, and the priesthood of Christ is according to the order of Melchizedek. Therefore, the priesthood of Christ Jesus is forever. The author could leave the statement here and go no further and have a case for the superiority of Christ’s priesthood over that of Aaron, but he won’t. He will explain the matter in complete detail as he continues. For now, he is simply introducing Melchizedek in order to show that Jesus’ priesthood is worthy of full attention and that it will fully satisfy the mediatorial role of those who come to Him. Life application: As Jesus’ priesthood is superior to that of Aaron, and as Aaron ministered under the Mosaic Covenant, then what would be the purpose of going back to a priesthood that had continuously failed to bring priest and people to a state of perfection? The sins of the people continued, and year by year they needed a covering for new sins which entered into their lives. The people died, and a new generation sprang up with the same problems. Life could never come about through adherence to this system. Only in Christ Jesus could it be made possible. And yet, there are innumerable people today who are asking their audiences to turn again to Moses and this failed system. Don’t be lulled into this heretical teaching. Come to Christ – the Mediator of a better covenant. (Note: As always “failed system” when referring to the Mosaic Covenant is not because the law itself was a failure, but because sin in man causes it to fail. Fallen man can never be perfected by this system.) Lord God, we are granted a marvelous opportunity to be freed from the yoke of the Law of Moses by coming to Christ. In Him, we are granted Your grace, and our sins are not counted against us any longer. How precious is the blood of Christ that purifies us once and forever! Let us come to the cross, receive cleansing, and be forever forgiven for our wrongs! Thank You, O God, for Christ Jesus our Lord. Amen.
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Post by PrisonerOfHope on Oct 13, 2018 22:46:18 GMT -5
Daily Bible Verse, Hebrews 5:7, 13 October 2018
WWW.WONDERFUL1.COM·SATURDAY, OCTOBER 13, 2018 Saturday, 13 October 2018 ...who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, Hebrews 5:7 The verse begins with “who.” This is speaking of Jesus, not Melchizedek. Though not in the original, some translations insert the name here to ensure clarity. The words now are explanatory of verse 5:2 which spoke of the ability of the high priest to have compassion on those he ministers for. Further, the words are given in preparation for verse 5:8 to show that He “learned” through what is now stated. In essence, it was Jesus “who...learned obedience.” Everything between the words is building up that thought. Understanding this, it next says that it is He who, “in the days of His flesh,” meaning the time of His incarnation. Christ was born into humanity and He lived out a human existence. The term “flesh” is speaking of this physical aspect of Christ Jesus as a Man. This does not mean that Christ is no longer united to a material body, as if “the days of His flesh are over and He only has a spiritual nature now.” Rather, He is still fully Man, but not in a body like ours. He has an eternal, glorified body. “In the days of His flesh” is speaking of the human nature that we possess, and that He assumed in the incarnation. This is stated to show that He can empathize with us, just as any high priest is able to do. Next, the author tells us, “when He had offered up prayers and supplications.” The two words are close in meaning, but they cover a full range of what is lifted up. Prayer (deésis in Greek) is a strong, even emotional, petition which arises out of a deep-seated need. It is something personal based on a perceived lack that needs to be filled. Supplication (hiketéria in Greek) signifies an olive branch. Thus, it is a type of petition looking for reconciliation and relief. The olive branch is a symbol of seeking peace that we still speak of to this day. This is the only use of the word in the Bible. Christ Jesus is said to have offered these up, meaning to God, “with vehement cries and tears.” The “vehement cries” does not speak of mourning and tears as if He were downcast. Rather, it is an outcry which arises when one suffers intensely. Examples of this are found in the gospels where it says that Jesus “cried out with a loud voice” in Matthew 27:45, and where He “prayed more earnestly” in Luke 22:44. The “tears” of Christ are specifically noted in Luke 19:41 where He wept over Jerusalem, and where He wept at Lazarus’ tomb. These two examples showed that He, in fact, wept. However, they are probably not what is being referred to here which is speaking of His tears in relation to what lay ahead for Him in regards to His own suffering. When He prayed in Gethsemane, “His sweat became like great drops of blood.” It is hard to imagine that tears were not a part of this moment, even if Luke doesn’t include it in his description. These and other such examples showed the immense depth of emotion and heartfelt petition in His time of deepest need. And these were directed “to Him who was able to save Him from death.” This is speaking of God the Father, and it can possibly mean one of two things. First, God the Father was able to save Christ from going to death. This is noted in Luke 22:42, for example, where Jesus petitioned, “Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.” It is also possible that it is referring to Christ being saved from out of death. Jesus noted to His disciples that He would be crucified and that He would rise again. But just as He petitioned to be saved from going to death, once it was obvious that this would not come about, His heartfelt utterances to the Father may have been redirected to His being saved out of the state of death. This would be in line with prophecies in the psalms and also in Jonah which reveal this, such as Jonah 2:6 when Jonah prayed from the fish’s belly. In both cases, in going to death, and in being brought out of death, Jesus “was heard because of His godly fear.” Again, this was actually prophesied in the psalms and in Jonah. In Jonah 2:2 we read – “Out of the belly of Sheol I cried, And You heard my voice.” The prophecies were fulfilled in Christ who possessed a godly fear, and who conveyed that in His prayers and supplications to His Father. All of this was not without purpose, but was to fulfill the requirements of becoming a high priest who might “have compassion on those who are ignorant and going astray” (5:2). Life application: The work of Jesus, when taken in its proper light, is more than astonishing. He, who is fully God, was willing to step out of the eternal realm and unite with humanity, taking on all of its pains, sufferings, and trials in order to redeem us; but also in order to become a High Priest who can empathize with our own shortcomings, failings, and weaknesses. Though He never was found in fault, He can empathize with us in our faults. He knows what we are going through and He is not only not unsympathetic to it, but He is minutely aware of it and caring about it. When you petition the Father through Christ Jesus, you are going through One who understands your needs and wants perfectly. Lord God, because Jesus came in the flesh, He is completely able to empathize with us and to sympathize with our desires, wants, needs, pains, trials, and sufferings. There is nothing unknown to You, and there is nothing He has not – in one way or another – endured with us. Together, we have the perfect match up to respond to us in the perfect way. You know what we need, and You are able to assist us in our times of need. How great are the things You have done for us. Such love! Thank You for Christ Jesus our Lord. Amen.
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