Interpretive Study of Hebrews 1-4

Click on the following links to jump to a chapter within this study: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, God.

Hebrews Chapter 1

links to sentences in this chapter:

C1-S1 (Verse 1-4), C1-S2 (Verse 5), C1-S3 (Verse 5), C1-S4 (Verse 6), C1-S5 (Verse 7), C1-S6 (Verse 8), C1-S7 (Verse 9), C1-S8 (Verse 10-12), C1-S9 (Verse 13), C1-S10 (Verse 14)'.

Please use This link to see the chapter summary.

Chapter theme: God's Son is greater than all other beings except God the Father.

Chapter Summary from Treasury of Scripture Knowledge.

1-3	Christ in these last times coming to us from the Father,
4-14	is preferred above the angels, both in person and office.

	A.M. 4068. A.D. 64.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'ANGELS (6), BY (6), ALL (5), GOD (5), HATH (4), SON (4), WHO (4).'. Part of the theme of this chapter is that God's Son is greater than angels.

Home Chapter Summary

C1-S1 (Verse 1-4) God made His Son greater than any other being.

First Step: God spoke to man.

God,
who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Hath in these last days spoken unto us by his Son,
whom he hath appointed heir of all things,
by whom also he made the worlds;.

Second Step: Our messenger is powerful.

Who being the brightness of his glory,
and the express image of his person,
and upholding all things by the word of his power,
when he had by himself purged our sins,
sat down on the right hand of the Majesty on high;.

Third Step: Our messenger is better than the angels.

Being made so much better than the angels,
as he hath by inheritance obtained a more excellent name than they..

There is a very large note for this sentence in the Lord Jesus Christ Study. It explains how this sentence introduces this epistle and how various parts of this epistle provide further details about what this sentence tells us about God's Son. It also provides several links to other places within the Bible which support what is said here. That note also gives different titles for our three Steps as it is looking expressly at what our sentence tells us bout God's Son. Those titles are:

God spoke in the past by prophets but has given His final Word through His Son.
God's Son has revealed God in the brightness of his glory and by being the express image of his person and by the word of his power and by His sacrifice when He by himself purged our sins and because he has now sat down on the right hand of the Majesty on high.
God's Son is better in every way than any being including angels..

The First Step tells us what God did in the past before the birth of His Son. The Second Step tells us what God's Son did while living on this Earth in the flesh as a human man. The third Step tells us of His future.

Since this sentence is about God's Son, and that is one of the subjects of the Lord Jesus Christ Study, most of the details about God's Son are in the note already mentioned. In addition, since the subject of this chapter and epistle is God's Son, the other notes within the Lord Jesus Christ Study, for this chapter and epistle, will all be very important and contain doctrine and links which will not be repeated here. Therefore, it is important for the reader to look at every note within the Lord Jesus Christ Study in order to get the doctrine of this epistle.

In the past God spake...in divers manners. God spake to Adam face-to-face, God spake the head of families when Noah and Abraham lived, God spake through the prophets starting with Moses. Notice that every time that God changed how He spoke to man God made this change for all men and did not go back to using the prior method. Thus, when our sentence tells us Hath in these last days spoken unto us by his Son, it is telling us that God no longer speaks to man through prophets. Any man living today, and claiming to be a prophet of God, is a liar. Either no spirit talks to him or he hears from a devil. However, he does not hear from God and no man receive messages to tell other men outside of God's Spirit using the word of God. A true Biblical prophet receives messages which are from God but not through what is written in the Bible and no man receives those today.

In addition, to telling us how God spoke to man in the past, our First Step also tells us that God's Son created all things (by whom also he made the worlds) and that God appointed His Son appointed heir of all things. That means that we only receive the things of God through God's Son since He is the creator and heir. While there is much that we do not know about creation, we can be sure that it required wisdom and power far beyond our imagination and that there is no way that we can match or challenge God's Son in these areas.

In our Second Step We see things that He did while living in the flesh. The expression Who being the brightness of his glory certainly expressed the 'Mount of Transfiguration' found in Matthew 17 and Mark 9, but we also see this in how He demonstrated God's character by loving His enemies, asking for God's forgiveness to them while on the cross, healing ungrateful people and much more. Our Second Step adds in the phrase and the express image of his person. With these two phrases we see that while God's son lived as a weak human being, He show us God's inner characteristics such as love (the express image of his person) and God's outward demonstration (glory) of how God treats all beings including His enemies.

In addition, we are told that it was only after (when) he had by himself purged our sins that He sat down on the right hand of the Majesty on high. These two phrases deal with His death and resurrection, which ended His time on this Earth when He lived in the flesh as a weak human being. A critical word to understand in the first of these two phrases is purge, which means; 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation'. This means that He did not just take away the consequence of sin but took away the sin itself. Anyone who claims His salvation while holding onto their sin, and believing they can continue to hold unto that sin for all of their life with no consequence is a Biblical fool. When a doctor needs to put a camera into your bowels and take pictures of the inside walls of your bowels, they first give you medicine to purge them. That is what salvation is supposed to do with the sin in our life.

After the Son of God did what was required to remove the sin from our life, He sat down on the right hand of the Majesty on high. He is there now representing us when Satan comes to accuse us of sin. He tells the Father to have mercy on us because He is still working on us. However, He never lies and if we leave our personal relationship with Him, He can't work on the sin in our life. Therefore, He can not ask God the Father to give us mercy for that sin when Satan accuses us of it before the Father.

Moving on to our third Step We see His future. He will rule and reign over all creation with only the Father above Him. This, obviously, has not happened yet since there are still sinners in the World and Satan is still lose. But, our Step is important to us because it tells us that He will receive these things by inheritance and He has made the saved to be heirs with Him (Romans 8:17). But, notice that our Step says that he hath...obtained. It was not just given to Him but He worked for it. Likewise, the amount of inheritance which we each receive will depend upon how much we do for the kingdom of God so that we also obtain.

Finally, please notice that our third Step tells us that God's Son hath...obtained a more excellent name. In the Bible, a name is associated with power and authority. We see this truth all throughout the rest of this epistle which explains, in detail, how the Son of God has more power and authority than any other being including angels.

The word sundry is only used in this sentence within the Bible. Webster's 1828 dictionary defines this word as: 'a. Several; divers; more than one or two. this word, like several, is indefinite; but it usually signifies a small number, sometimes many'.

We find forms of the word divers occurring 37 times in 34 verses of the Bible and in the New Testament in: Matthew 4:24; Matthew 24:7; Mark 1:34; Mark 8:3; Mark 13:8; Luke 4:40; Luke 21:11; Acts 19:9; 1Corinthians 12:10; 2Timothy 3:6; Titus 3:3; Hebrews 1:1; 2:4; 9:10; 13:9 and James 1:2. Webster's 1828 defines this word as: 'Different; various'.

Please see the note for 1Corinthians C15S30 about the word manner. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life'.

Please see the note for Romans C15S15 and 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for Romans 11:1 about the phrase I say. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech. We find forms of this word, in Hebrews, in: 2:2-4; 2:5; 3:5; 4:8; 6:9; 7:13; 8:1; 9:5; 9:19; 11:4; 12:5; 12:19-24; 12:25 and 13:7.

Please see the note for 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the notes for Romans C12S5; 1Corinthians C11S4; 1Thessalonians 5:20 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

Please see the note for Romans C8S16 about the word heir. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'. We find forms of the word heir / inherit in Hebrews, in: 1:1,4; 1:14; 6:12; 6:17; 9:15; 10:; 11:7; 11:8; 11:9; and 12:17.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. We find forms of the word world occurring in Hebrews, in: 1:1-4; 1:6; 2:5; 4:3; 6:5; 9:26; 10:5; 11:3; 11:7 and 11:38.

Please see the note for Matthew 17:5 about the word brightness. Webster's 1828 defines this word as: 'briteness. Splendor; luster; glitter. 1. Acuteness, applied to the faculties; sharpness of wit; as the brightness of a man's parts.'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators. We find forms of this word, in Hebrews, in: 1:1-4; 2:7; 2:9; 2:10; 3:3; 5:5; 9:5 and 13:21.

Please see the note for 1Timothy 4:1 about the word express. The functional definition, which is the only usage within the Bible, is: 'Plain; clear; expressed; direct not ambiguous'.

Please see the note for 2Corinthians 4:3-4 about the word image. The functional definition is: 'A representation or similitude of any person or thing, formed of a material substance'.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

We find forms of the word word in: Hebrews, in: 1:1-4; 2:2; 4:2; 4:12; 5:13; 6:5; 7:28; 11:3; 11:34; 11:37; 13:7; and 13:33. Please see the note for Colossians 2:4 for extensive links and other information about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Note: the word of the Lord is only a subset of word of God. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. The word of the Lord is a subset of the word of God.

Please see the note for Romans C13S2 about the word power. The functional definition is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. We find forms of this word, in Hebrews, in: 1:1-4; 2:14; 4:12; 6:5 and 7:16.

Please see the note for 1Corinthians 5:7 about the word purge. The functional definition is: 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation. to clear from guilt or moral defilement; as, to purge one of guilt or crime; to purge away sin'. We find forms of this word, in Hebrews, in: 1:1-4; 9:14; 9:22 and 10:2.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'. Please also see the note for Mark 16:19 about the phrase right hand of God.

We find forms of the word Majesty in: 1Chronicles 29:11; 1Chronicles 29:25; Esther 1:4; Job 37:22; Job 40:10; Psalms 21:5; Psalms 29:4; Psalms 45:3-4; Psalms 93:1; Psalms 96:6; Psalms 104:1; Psalms 145:5; Psalms 145:12; Isaiah 2:10; Isaiah 2:19; Isaiah 2:21; Isaiah 24:14; Isaiah 26:10; Ezekiel 7:20; Daniel 4:30; Daniel 4:36; Daniel 5:18-19; Micah 5:4; Hebrews 1:3; Hebrews 8:1; 2Peter 1:16; Jude 1:25. Webster's 1828 defines this word as: ', n. L. majestas, from the root of magis, major, more, greater. 1. Greatness of appearance; dignity; grandeur; dignity of aspect or manner; the quality or state of a person or thing which inspires awe or reverence in the beholder; applied with peculiar propriety to God and his works. Jehovah reigneth; he is clothed with majesty. Ps.93. The voice of Jehovah is full of majesty. Ps.29. It is applied to the dignity, pomp and splendor of earthly princes. When he showed the riches of his glorious kingdom--the honor of his excellent majesty many days-- Esth.1. 2. Dignity; elevation of manner. The first in loftiness of thought surpass'd, the next in majesty-- 3. A title of emperors, kings and queens; as most royal majesty; may it please your majesty. in this sense, it admits of the plural; as, their majesties attended the concert'.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'. We find forms of this word, in Hebrews, in: 1:1-4; 1:5; 1:6; 1:7; 1:13; 2:2; 2:5; 2:7; 2:9; 2:16; 12:22 and 13:2.

Please see the note for Galatians C3-S20 about the word inheritance. The functional definition is: 'An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor'.

Please see the notes for 4:16 about the word obtained. The functional definition is: ' Gained; procured; acquired'.

Please see the note for Philippians 1:9-11 about the word excellent. The functional definition is: 'Being of great virtue or worth and distinguished for superior attainments'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. We find this word in Hebrews, in: 1:1-4; 2:12; 6:10 and 13:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Ge 3:15; 6:3,13-22; 8:15-19; 9:1-17; 12:1-3; 26:2-5; 28:12-15; 32:24-30; 46:2-4; Ex 3; Lu 24:27,44; Ac 28:23; 1Pe 1:10-12; 2Pe 1:20-21 in. Nu 12:6-8; Joe 2:28 exp: Ge 15:1. The fathers. Lu 1:55,72; Joh 7:22; Ac 13:32
these. Ge 49:1; Nu 24:14; De 4:30; 18:15; 31:29; Isa 2:2; Jer 30:24; 48:47; Eze 38:16; Da 2:28; 10:14; Ho 3:5; Mic 4:1; Ac 2:17; Ga 4:4; Eph 1:10; 2Pe 3:3; Jude 1:18 spoken. Heb 1:5,8; 2:3; 5:8; 7:3; Mt 3:17; 17:5; 26:63; Mr 1:1; 12:6; Joh 1:14,17-18; 3:16; 15:15; Ro 1:4 appointed. Heb 2:8-9; Ps 2:6-9; Isa 9:6-7; 53:10-12; Mt 21:38; 28:18; Joh 3:25; 13:3; 16:15; 17:2; Ac 10:36; Ro 8:17; 1Co 8:6; 15:25-27; Eph 1:20-23; Php 2:9-11; Col 1:17-18 by whom. Pr 8:22-31; Isa 44:24; 45:12,18; Joh 1:3; 1Co 8:6; Eph 3:9; Col 1:16-17 General references. exp: Ge 25:5; Joh 1:3.
the brightness. Joh 1:14; 14:9-10; 2Co 4:6 image. 2Co 4:4; Col 1:15-16 upholding. Ps 75:3; Joh 1:4; Col 1:17; Re 4:11 the word. Ec 8:4; Ro 1:16; 2Co 4:7 by himself. Heb 7:27; 9:12-14,16,26; Joh 1:29; 1Jo 1:7; 3:5 sat. Heb 4:14; 8:1; 10:12; 12:2; Ps 110:1; Mt 22:24; Mr 16:19; Lu 20:42-43; Ac 2:33; 7:56; Ro 8:34; Eph 1:20-22; Col 3:1; 1Pe 1:21; 3:22; Re 3:21 Majesty. 1Ch 29:11; Job 37:22; Mic 5:4; 2Pe 1:16; Jude 1:25 General references. exp: Le 4:19; Isa 40:18; 46:5; Eze 8:4; Joh 1:3; 12:45; Heb 10:12.
so. Heb 1:9; 2:9; Eph 1:21; Col 1:18; 2:10; 2Th 1:7; 1Pe 3:22; Re 5:11-12 by. Ps 2:7-8; Php 2:9-11 exp: Ac 2:33'.

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C1-S2 (Verse 5) No angel has received the same recognition and glory from God.

For unto which of the angels said he at any time,
Thou art my Son,
This day have I begotten thee?.

This is the second sentence and the second time that a good sized note is in the Lord Jesus Christ Study for a sentence within this chapter. The fact is that several sentences within this chapter have notes in that Study and all are very important for the reader to read in order to understand the doctrine of what is in this chapter. This epistle, and especially this chapter, deal with the role of God's Son and, therefore, the doctrines associated with God's Son are critical to understanding this epistle. Please be sure to follow the link to read that note.

As pointed out in the note for this sentence within the Lord Jesus Christ Study, this sentence quotes Psalms 2:7 and 2Samuel 7:12-15. These references are also quoted in Acts 13:33. (See Acts for another view of this verse and subject.)

Our sentence starts with the word For and gives us 'a future reason'. (At the time that Psalms was written the birth of Jesus was still in the future.) thus, we see the author of Hebrews declaring a fulfillment of past prophecy.

We also see God using the personal pronouns of Thou and thee. That makes this prophecy apply to the Son of God personally and to no other being.

Genesis 2:19 tells us And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. Everything reproduces after its own kind. God formed all of the animals out of the ground like He did for Adam and they have different shapes and characteristics. If He had formed Jesus Christ out of the ground then people would claim that God gave him special powers that he didn't give to other hum and and that was how Jesus Christ could do what He did. However, since Jesus Christ was begotten (fathered upon a human woman) we know that He was completely human. Since He was completely human, we know that He did what He did using the power of the Holy Ghost which God also gives to all saved. No, we don't have all of the spiritual gifts that He had and, no, we don't have them to the level that He had. However, since He was completely human God was righteous in doing what the rest of our epistle explains that God did for Him. Jesus Christ was rewarded for what He did for the kingdom of God while living in the flesh on this Earth. Likewise, we can also expect reward that is proportional to what we do for the kingdom of God because, like Him, we also are human beings.

So, what we have so far, is that God fathered a child upon Mary Who became Jesus Christ and, as a literal physical human man, did the things reported in this epistle. While He did them He displayed the character of God the Father. In the Bible, a Son receives and displays the character of the Father. Thus, the Son of God shows us the character of God the Father within human flesh.

Please see the note for Hebrews C1-S1 about the word angel. The functional definition is: 'a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

We find forms of the word begotten occurring 25 times in the Bible, in: Genesis 5:4; Leviticus 18:11; Numbers 11:12; Deuteronomy 23:8; Judges 8:30; Job 38:28; Psalms 2:7; Isaiah 49:21; Hosea 5:7; John 1:14; John 1:18; John 3:16; John 3:18; Acts 13:33; 1Corinthians 4:15; Philemon 1:10; Hebrews 1:5; Hebrews 1:6; Hebrews 5:5; Hebrews 11:17; 1Peter 1:3; 1John 4:9; 1John 5:1; 1John 5:18 and Revelation 1:5. This word is defined by Webster's 1828 Dictionary as: 'pp. of get. Procreated; generated'. It is defined by Morrish Bible Dictionary as: 'a, for the natural generation of mankind, as in Matt. 1.
b, for the, spiritual generation of the Christian. Paul wrote to the Corinthians, "In Christ Jesus I have begotten you through the gospel," 1 Cor. 4. 15; and of Onesimus he says, "whom I have begotten in my bonds," Phm 1:10 signifying that he had been the means of their conversion; for the Christian is begotten of God. 1Jo 5:18; 1Pe 1:3.
c, for the Lord Jesus, when He became a man, conceived (begotten) of the Holy Ghost, Mt 1:20; and declared in those words of Jehovah to Him, "Thou art my Son; this day have I begotten thee." Ps 2:7; Ac 13:33; Heb 1:5; 5:5.
(Greek word), a name of peculiar affection for the Lord Jesus in His eternal Sonship as existing before He came into the world, and referred to as the only begotten Son, the only begotten of the Father. Joh 1:14,18; 3:16,18. It is here used as the equivalent of a Hebrew word (yachid) which signifies 'only one,' and hence 'darling,' Ge 22:2; Ps 22:20; 35:17, etc.
2. (Greek word), applied to the Lord Jesus as 'the first-begotten,' or rather 'the firstborn' as marking His supremacy above all. the angels were called to worship Him when He was brought into the world, Heb 1:6; and He is said to be the firstborn from among the dead. Re 1:5'. In addition, International Standard Bible Encyclopedia defines only begotten as: 'on'-li be-got-'-'n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (Lu 7:12); "an only daughter" (Lu 8:42); "mine only child" (Lu 9:38); "Isaac.... his only begotten" (Heb 11:17). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (Joh 1:14,18; 3:16,18; 1Jo 4:9). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man" (Westcott on Heb 1:6). Christ's uniqueness as it appears in the above passages consists of two things: (a) He reveals the Father: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him" (Joh 1:18). Men therefore behold His glory, "glory as of the only begotten from the Father" (Joh 1:14). (b) He is the mediator of salvation: "God hath sent his only begotten Son into the world that we might live through him" (1Jo 4:9; Joh 3:16); "He that believeth not (on him) hath been judged already" (Joh 3:18). Other elements in His uniqueness may be gathered from other passages, as His sinlessness, His authority to forgive sins, His unbroken communion with the Father, and His unique knowledge of Him. to say that it is a uniqueness of nature or essence carries thought no farther, for these terms still need definition, and they can be defined only in terms of His moral consciousness, of His revelation of God, and especially of His intimate union as Son with the Father'. Thus, we see lots of teaching from other sources. Basically, after discarding pompous theories, we see that Jesus is the only physical person that God personally fathered. Even Adam was formed man of the dust of the ground, and breathed into his nostrils the breath of life. (Genesis 2:7) and not fathered upon a woman.

(The Greek words in the definition above have been replaced since many people do not have the font required to display them properly.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Heb 5:5; Ps 2:7; Ac 13:33 exp: Ps 89:26; Mt 16:16'.

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C1-S3 (Verse 5) God has not given His character to any other like He gave it to His Son.

And again,
I will be to him a Father,
and he shall be to me a Son ?.

This is in the same verse as the prior sentence and the same note in the Lord Jesus Christ Study applies to this sentence. As mentioned above, this sentence quotes Psalms 2:7 and 2Samuel 7:12-15. These references are also quoted in Acts 13:33. (See Acts for another view of this verse and subject.)

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. We find forms of this word, in Hebrews, in: 1:5; 2:4; 2:12; 2:13; 3:7; 3:15; 4:7; 6:3; 6:14; 6:17; 7:21; 8:8; 8:10; 8:12; 10:7; 10:9; 10:10; 10:17; 10:30; 10:36; 10:37; 13:4; 13:5; 13:6;13:18; 13:21 and 13:23. Please also see the note for 1Peter 2:15 about the phrase will of God.

We find forms of the word father occurring 1720 times in 1512 verses of the Bible, 430 times in 382 verses of the New Testament, and, in Hebrews, in: 1:1; 1:5; 3:9; 7:3; 7:10; 8:9; 12:7 and 12:9. There are many definitions in various dictionaries and books, all of which emphasize different characteristics of a father. However, the functional definition, which comes from Biblical usage, is: 'the man who passes his character to the son'.

Webster's 1828 dictionary defines this word as: 'n. L. pater. the primary sense is obvious. 1. He who begets a child; in L. genitor or generator. The father of a fool hath no joy. Prov. 17. 2. the first ancestor; the progenitor of a race or family. Adam was the father of the human race. Abraham was the father of the Israelites. 3. the appellation of an old man, and a term of respect. The king of Israel said to Elisha, my father shall I smite them? 2Kings 6. The servants of Naaman call him father. Elderly men are called fathers; as the fathers of a town or city. In the church, men venerable for age, learning and piety are called fathers, or reverend fathers. 4. the grandfather or more remote ancestor. Nebuchadnezzar is called the father of Belshazzar, though he was his grandfather. Dan. 5'.

Smith's Bible Dictionary defines this word as: 'The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, Ge 3:16; 1Co 11:3. which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. the father's blessing was regarded as confering special benefit, but his malediction special injury, on those on whom it fell, Ge 9:25,27; 27:27-40; 48:15,20; 49:1. ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. 2Ki 5:27. The command to honor parents is noticed by St. Paul as the only one of the Decalogue which bore a distinct promise, Ex 20:12; Eph 6:2. and disrespect towards them was condemned by the law as one of the worst crimes. Ex 21:15,17; 1Ti 1:9. It is to this well-recognized theory of parental authority and supremacy that the very various uses of the term "father" in Scripture are due. "Fathers" is used in the sense of seniors, Ac 7:2; 22:1. and of parents in general, or ancestors. Da 5:2; Jer 27:7; Mt 23:30,32'.

The Morrish Bible Dictionary defines this word as: 'Except as creator and preserver of all, God is not revealed as Father in the O.T. "Have we not all one father? hath not one God created us?" Mal 2:10. the Lord Jesus is also prophesied of as 'the everlasting Father' or 'Father of the everlasting age.' Isa 9:6. It was reserved for the N.T. times that God should be made known as Father; and this was done only by the Lord Jesus while upon earth, who constantly spoke to His disciples of God as their Father in heaven. Mt 5:16,45,48-6:1; 6:8,14-15, etc. He could, as the Son, while on earth thus make Him known to them. After the resurrection the Lord was able to send this message to His disciples, whom He now calls His 'brethren:' "I ascend unto my Father, and your Father; and to my God, and your God." Joh 20:17. the will of the Father and the work of His Son, the source of eternal life to them, had brought the disciples in this respect into the same heavenly position as the risen Christ Himself before the Father. the term 'father' is used symbolically when there is a moral likeness between a leader and his followers. Joh 8:38-44. In the O.T. the word ab is at times used as 'founder:' thus in 1Ch 4:4 one is mentioned as the 'father' of Bethlehem'.

The International Standard Bible Encyclopedia defines this word as: 'fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"): 1. Immediate Male Ancestor: Immediate male ancestor. the father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jg 11:34 ff), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for fathers (and equally for mothers) is most tenderly, explicitly and sternly prescribed from the earliest times (Ex 20:12; Le 19:3; De 5:16; Mic 7:6; Eze 22:7, etc.). A symmetrical and beautiful picture of the duties and character of the ideal human father may be built up from the Old Testament, with added and enlarged touches from the New Testament. He loves (Ge 37:4); commands (Ge 50:16; Pr 6:20); instructs (Pr 1:8, etc.); guides, encourages, warns (Jer 3:4; 1Th 2:11); trains (Ho 11:3); rebukes (Ge 34:30); restrains (Eli, by contrast, 1Sa 3:13); punishes (De 21:18); chastens (Pr 3:12; De 8:5); nourishes (Isa 1:2); delights in his son (Pr 3:12), and in his son's wisdom (Pr 10:1); is deeply pained by his folly (Pr 17:25); he is considerate of his children's needs and requests (Mt 7:10); considerate of their burdens, or sins (Mal 3:17, "As a man spareth his own son"); tenderly familiar (Lu 11:7, "with me in bed"); considerately self-restrained (Eph 6:4, "Provoke not your children to wrath"); having in view the highest ends (ibid., "Nurture them in the chastening and admonition of the Lord"); pitiful (Ps 103:13, "as a father pitieth his children"); the last human friend (but one) to desert the child (Ps 27:10: "When (a thing to the psalmist incredible) my father and my mother forsake me, then Yahweh will take me up"). 2. Ancestors, Immediate or Remote: (a) Ancestor, immediate or remote: Ge 28:13, "Abraham thy father" (grandfather); 1Ki 22:50, "Jehoshaphat.... David his father"; Jer 35:6, "Jonadab, the son of Rechab, our father"; Da 5:11, "Nebuchadnezzar thy father" (personal or official ancestor); Ge 15:15, "Go to thy fathers in peace" (and so (in the plural) in over 500 passages). the expressions "slept with his fathers," "go down to his fathers," "buried with his fathers," "gathered to his fathers," are self-explanatory euphemisms. (b) the founders of the (Hebrew) race, specifically the patriarchs:' Ro 9:5, "whose are the fathers," considered here also as in a sense the religious ancestors of all believers. (c) Progenitors of clans, i.e. (Revised Version (British and American)) "fathers' houses": Ex 6:14; 1Ch 27:1, etc. (d) Gods as progenitors of men: Jer 2:27, "Who say to a stock, thou art my father." 3. Figurative and Derived Uses: (a) A spiritual ancestor, one who has infused his own spirit into others, whether good, as Abraham, the father of the faithful, Ro 4:11; or bad, as Joh 8:44, "Ye are of your father the devil." (b) Indicating closest resemblance, kinship, affinity: Job 17:14, "If I have said to corruption, thou art my father." (c) A source: Eph 1:17, "Father of glory"; Job 38:28, "Hath the rain a father?" (d) Creator: Jas 1:17, "the Father of lights." (e) the inventor or originator of an art or mode of life: Ge 4:20, "father of such as dwell in tents" (a hint here of hereditary occupations? Probably not). (f) One who exhibits the fatherly characteristics: Ps 68:5, "a father of the fatherless." (g) One who occupies a position of counsel, care, or control (frequently applied by sult and to their prime ministers): Ge 45:8, "a father to Pharaoh"; Jg 17:10, "Be unto me a father and a priest." (h) A revered or honored superior: 2Ki 5:13, "My father, if the prophet had bid thee"; but especially applied to prophets: 2Ki 2:12, "My father, my father!" also to elderly and venerable men: 1Jo 2:13, "I write unto you, fathers"; hence also, with perhaps an outlook on (2) (a), deceased early Christians: 2Pe 3:4, "from the day that the fathers fell asleep." An ecclesiastical title, condemned (in principle) by our Lord: Mt 23:9, "Call no man your father on the earth"; but applied, under the power of the Spirit, to members of the Sanhedrin (probably) by Stephen: Ac 7:2; and by Paul: Ac 22:1, but the latter, perhaps also the former, may simply refer to the elderly among his hearers. Christ's condemnation is clearly of the praise-seeking or obsequious spirit, rather than of a particular custom. "Father," used by Mary of Joseph, in relation to Jesus, equals "putative father," a necessary reserve at a time when the virgin birth could not yet be proclaimed (Lu 2:49). But note Jesus' answer: "my Father's house." Philip Wendell Crannell'.

Fausset's Bible Dictionary defines this word as: 'Chaldaic 'abba. Christ's endearing filial mode of addressing God; so believers (Mr 14:36; Ro 8:15); from 'aabah, "to show kindness." God's fatherhood is the ground and pattern for human fatherhood. Abraham was "father of nations," both by natural descent from him and by spiritual fellowship in his faith (Ge 18:18-19; Ro 4:17). the Godly father's blessing brought great good, his curse great evil (Ge 9:25-27); the undutifulness of Ham entailing a curse on his race, the dutifulness of Shem and Japhet a blessing on their races (Ge 27:27-40; 48:15-20,22). the fifth commandment, "honor thy father and mother," is the first with special promise (Eph 6:2). Love descends rather than ascends; hence this commandment is more needed than one concerning parents' duties to children, but this is added (Eph 6:4; Col 3:21). Dishonoring parents is one of the worst sins (Ex 21:15-17; 1Ti 1:9; Mal 1:6; Isa 45:10). Still the parent was not to inflict death, but to bring the refractory child before the city elders in the gate or place of justice (De 21:18-21). Any ancestor is called "father" or "mother" (Isa 51:2; Jer 35:16-18, the sons of Jonadab son of Rechab, a striking instance of the blessing on obedience to parents; Da 5:2; 2Ch 15:16 margin). "Father" is used also for protector, patron (Job 29:16; Ps 68:5; De 32:6). "Fathers" mean elders (Ac 7:2; 22:1). the pupils of a spiritual master are called "sons" (2Ki 2:3; 4:1). "Father" expresses one worshipped or reverenced (Jer 2:27; 2Ki 2:12; 5:13; 6:21). the inventor of any art is called "father" of it or of its practicers (Ge 4:20-21; Joh 8:44; Job 38:28; 17:14). So the source (2Co 1:3) or instrument of spiritual blessings, as "mercy," regeneration. 1Co 4:15; "though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel." the father's great duty was to teach God's laws continually to his children; "speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up... that your days may be multiplied, and the days of your children... as the days of heaven upon the earth" (De 11:18-21)'.

Easton's Bible Dictionary defines this word as: 'a name applied (1) to any ancestor (De 1:11; 1Ki 15:11; Mt 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Jg 17:10; 18:19; 1Sa 10:12; 2Ki 2:12; Mt 23:9, etc.). (3) the author or beginner of anything is also so called; e.g., Jabal and Jubal (Ge 4:20-21; comp. Job 38:28). Applied to God (Ex 4:22; De 32:6; 2Sa 7:14; Ps 89:27-28, etc.). (1.) As denoting his covenant relation to the Jews (Jer 31:9; Isa 63:16; 64:8; Joh 8:41, etc.). (2.) Believers are called God's "sons" (Joh 1:12; Ro 8:16; Mt 6:4,8,15,18; 10:20,29). they also call him "Father" (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:4)'.

Nave's Topical Bible provides references for the word father as: 'An idolatrous title of priests: Jg 17:10. Forbidden to be used as a title among the disciples: Mt 23:9. See PARENTS: See GOD, FATHERHOOD OF'.

Thompson Chain Topics provides references for the word father as: 'Our: 1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17. See Spiritual; Adoption. See Providence, Divine. Universal: (God Spoken of as the Father of all Men): De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7. Fatherhood of God: General References to: 1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17. God Spoken of as the Father of all Men: De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7. Fatherless: Admonitions in regard to: Ex 22:22; De 14:29; 24:17; 26:12; Pr 23:10; Isa 1:17; Jer 22:3; Jas 1:27. God's Care for: De 10:18; Ps 10:14; 68:5; 146:9; Pr 15:25; Jer 49:11; Ho 14:3. Devout Fathers, examples of: Abraham exerts a spiritual influence upon his family: Ge 18:19. Isaac blesses his son: Ge 27:26-27. Jacob commands his household to put away idols: Ge 35:2. Manoah prays for instruction in regard to his coming child: Jg 13:8. David gives Godly advice to his son, Solomon: 1Ki 2:1-4. Zacharias, the Godly father of John the Baptist: Lu 1:67. Cornelius, the head of a religious household: Ac 10:2. Duties of: to Teach: De 6:7,20; 21:19. ToTrain: Pr 22:6; Isa 38:19; La 2:19. ToProvide for: 2Co 12:14. ToNurture: Eph 6:4; Col 3:21. ToControl: 1Ti 3:4,12. ToLove: Tit 2:4. The Correction of Children: Pr 13:24; 19:18; 22:15; 23:13. Instruction of Children: De 4:9; 6:7; 11:19; 31:13; Ps 78:5; Pr 22:6; Isa 28:9; Joh 21:15. God: Ex 3:13; De 1:11; 4:1; Jos 18:3; 2Ch 28:9; 29:5. Examples of Fathers' Love: Laban: Ge 31:28. Jacob: Ge 37:35; 42:38; 46:30. David: 2Sa 12:16; 13:39; 18:5. Jairus: Mr 5:23; 9:24'.

In addition, to the note for this verse within the Lord Jesus Christ Study, please remember that there are links to every place in the new Testament where we fine this word in the verses document and an explanation of the Biblical usage of this word in the Outline Document. In addition, the general note for the usage of Son within the epistle of Hebrews has further information. Please look at the information provided with these references to learn more about the details of how the Bible uses the words father and son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. 2Sa 7:14; 1Ch 17:13; 22:10; 28:6; Ps 89:26-27'.

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C1-S4 (Verse 6) God commanded angels to worship His Son.

And again,
when he bringeth in the firstbegotten into the world,
he saith,
And let all the angels of God worship him..

This quotes Psalms 97:7. In that Psalm the word gods is referring to angels as the false gods of this world are fallen angels.

We see this fulfilled by angels who remained true to God in Luke 2. We will see it fulfilled by fallen angels when Isaiah 45:23, Romans 14:11 and Philippians 2:10 are fulfilled.

What we see in the first few sentences of this epistle is that the author is starting with Bible quotes and basing his comments upon the scripture.

Our sentence tells us that God the Father demanded honor for His Son before the Son did the job He had to do. We see this elsewhere in the way that God the Father deals with His Son but God the Father never has any doubt about the Son completely fulfilling the task given to Him. He has doubts about us as His Sons, But never any doubt about the Son of God.

Please note that our sentence starts with the words And again. The prior sentence was a quote of scripture and this sentence is a quote of scripture. That is why the word again is used. In addition, the author is adding different quotes together to make his point, which is why our sentence starts with the word And. Obviously, keeping things in context is important and the words used emphasize the importance of considering context.

Please see the note for 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'. Please also see the note for Hebrews 1:5-LJC about the word firstbegotten. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is first begotten.

Please see the note for 1:1-4 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And again, etc. or, When he bringeth again. the first- begotten. Heb 1:5; Pr 8:24-25; Joh 1:14,18; 3:16; Ro 8:29; Col 1:15,18; 1Jo 4:9; Re 1:5 And let. De 32:43 (Sept) Ps 97:7; Lu 2:9-14; 1Pe 3:22; Re 5:9-12'.

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C1-S5 (Verse 7) Angels are far greater than us.

And of the angels he saith,
Who maketh his angels spirits,
and his ministers a flame of fire..

Our sentence is a quote from Psalms 104:4. That Psalm is praising God for His power and authority over all of creation. The reference here is pointing out that no matter how much power an angel or a minister has, it came from God and they are doing what God orders them to do. However, the next sentence brings a contrast to this sentence (by starting with the word But), and tells us how God's Son has His own throne. That means that God's Son makes His own decisions and is not just doing what God the Father told him to do. An angel or a minister only does what God the Father tells them to do.

Our sentence starts with the word And which means it is added to the prior. The prior sentence and the second prior sentence both also start with the word And. In addition, the next sentence starts with the word But, which connects it to all of the prior sentences while going a different direction. While someone could look at the context of all of the quoted verses to find a deeper connection, what we have just in these sentences are quotes from several Old Testament references which show us a broad-based scriptural support for the contention of this chapter that, even in the Old Testament, God's Son has always been greater than any angel, which also makes Him greater than any other creature.

Our sentence tells us that God maketh his...ministers a flame of fire. We see David say this in Psalms 39:2-3. We see Jeremiah say this in Jeremiah 23:29. We see the disciples say this in Luke 24:27,32. There are many more examples to be found within the Bible if we look.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. We find forms of this word, in Hebrews, in: 1:7; 1:14; 6:10; 8:2 and 10:11.

We find forms of the word flame occurring 46 times in 43 verses of the Bible and, in the New Testament, in: Luke 16:24; Act 7:30; 2Thessalonians 1:8; Hebrews 1:7; Revelation 1:14; Revelation 2:18; Revelation 19:12. Webster's 1828 defines this word as: 'n. L. flamma. 1. A blaze; burning vapor; vapor in combustion; or according to modern chimistry, hydrogen or any inflammable gas, in a state of combustion, and naturally ascending in a stream from burning bodies being specifically lighter than common air. 2. Fire in general. 3. Heat of passion; tumult; combustion; blaze; violent contention. One jealous, tattling mischief-maker will set a whole village in a flame. 4. Ardor of temper or imagination; brightness of fancy; vigor of thought. Great are their faults, and glorious is their flame. 5. Ardor of inclination; warmth of affection. Smit with the love of kindred arts we came, And met congenial, mingling flame with flame. 6. the passion of love; ardent love. My heart's on flame. 7. Rage; violence; as the flames of war.
FLAME, v.t. to inflame; to excite.
FLAME, v.i. 1. to blaze; to burn in vapor, or in a current; to burn as gas emitted from bodies in combustion. 2. to shine like burning gas. In flaming yellow bright. 3. to break out in violence of passion.'. Easton's Bible Dictionary defines Flame of fire as: 'is the chosen symbol of the holiness of God (Ex 3:2; Re 2:18), as indicating "the intense, all-consuming operation of his holiness in relation to sin."'.

Please see the note for James 3:6 about the word fire. The functional definition, for this sentence, is: 'Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex 14:19; Nu 11:1,3; Jg 13:20; 1Ki 18:38; 2Ki 1:10,12; 2:11; Isa 6:4; Eze 1:4; Re 1:14, etc.). God's word is also likened unto fire (Jer 23:29). It is referred to as an emblem of severe trials or misfortunes (Zec 12:6; Lu 12:49; 1Co 3:13,15; 1Pe 1:7), and of eternal punishment (Mt 5:22; Mr 9:44; Re 14:10; 21:8). The influence of the Holy Ghost is likened unto fire (Mt 3:11). His descent was denoted by the appearance of tongues as of fire (Ac 2:3)'. Please also see the note for Romans C12S18 about the phrase coals of fire. Please also see the note for Romans 1:3-LJC about the Lake of Fire. We find forms of this word, in Hebrews, in: 1:7; 11:34; 12:18 and 12:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of. Gr. unto. Who. Heb 1:14; 2Ki 2:11; 6:17; Ps 104:4; Isa 6:2 (Heb) Eze 1:13-14; Da 7:10; Zec 6:5'.

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C1-S6 (Verse 8) God's Son reigns over all beings for ever and ever.

Equivalent Section: God's Son has a throne.

But unto the Son he saith,
Thy throne,
O God,
is for ever and ever:.

Equivalent Section: God's Son has a sceptre.

a sceptre of righteousness is the sceptre of thy kingdom..

This sentence quotes Psalms 103:19-22 (for the throne) and Psalms 110:2 (for the sceptre).

Please see the note for this verse in the Lord Jesus Christ Study as it has several references in the Old Testament and in the New Testament related to our current sentence. Basically, the throne and sceptre, which makes Him the King of this kingdom, start with the 1,000-years reign of Christ and continue in the new heaven and new earth (Revelation 21:1).

Our sentence starts with the word But, which connects it to the prior sentence by continuing the same subject while going in a different direction. Every sentence since C1-S2 have started with the word And, which connects all of them, along with our current sentence, back to C1-S2. It started with the word For, which means that everything since the first sentence has been giving reasons why that first sentence is true. Further, every one of these sentences have been referencing the Old Testament to provide scriptural support to the author's contention that God made His Son so much better than the angels, and all other beings, and has given His Son a more excellent name (and position and power) than any other being. Because of these facts, and because when he had by himself purged our sins, sat down on the right hand of the Majesty on high, and because he made the worlds, and because He is heir of all things, and because God...spoken unto us by his Son, we had better pay attention to what God's Son says to us.

We see that the context makes everything said from the beginning of this chapter through this sentence all connected and gives us many powerful reasons to listen to what God's Son says. The next two sentences tell us His character and then the last two sentences are questions to make us think. In them we are challenged to identify any being who can claim to have matching or greater reasons for us to listen to them. Thus, we can say that our chapter's theme is: 'God's Son is greater than all other beings so don't listen to anyone who disagrees with Him'.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary defines this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'. We find forms of this word, in Hebrews, in: 1:8; 4:16; 8:1 and 12:2.

We find forms of the word sceptre occurring 16 times in 13 verses of the Bible, in: Genesis 49:10; Numbers 24:17; Esther 4:11; Esther 5:2; Esther 8:4; Psalms 45:6; Isaiah 14:5; Ezekiel 19:11; Ezekiel 19:14; Amos 1:5; Amos 1:8; Zechariah 10:11 and Hebrews 1:8.

Easton's Bible Dictionary defines the word sceptre as: '(Heb shebet = Gr. skeptron), properly a staff or rod. As a symbol of authority, the use of the sceptre originated in the idea that the ruler was as a shepherd of his people (Ge 49:10; Nu 24:17; Ps 45:6; Isa 14:5). there is no example on record of a sceptre having ever been actually handled by a Jewish king'.

Fausset's Bible Dictionary defines the word sceptre as: 'shebet. ("Rod or staff of a ruler".) In Jg 5:14 translated "out of Zebulun marchers with the staff of the writer" or numberer, who levied and mustered the troops, so a leader in general. 2Ki 25:19, "principal scribe of the host which mustered the people"; 2Ch 26:11; Ps 2:9, "thou shalt break them with a rod of iron." Whoever will not obey thy loving sceptre, as the Good Shepherd, shall be crushed with an iron sceptre (Mt 21:44; Da 2:34-35,44). the iron kingdom Christ's iron sceptre shall break as clay. Ps 125:3, "the sceptre of the wicked (world power; "Persia" at this time) shall not rest (permanently) upon the lot of the righteous," namely, on the Holy Land: a psalm written after the return from Babylon. Contrast Christ's "right sceptre" (Ps 45:6; Isa 11:3-4)'.

Morrish Bible Dictionary defines the word sceptre as: 'One of the distinguishing insignia of royalty: a rod or staff of dignity. It was held out by the king to Esther. Es 4:11, etc. the prophecy that "the sceptre shall not depart from Judah.... until SHILOH come," refers to Christ as 'the Prince of Peace.' Ge 49:10. the sceptre is not now wielded by Judah while the people are Lo-ammi, but their supremacy will be renewed when the purpose of God is fulfilled. Many passages speak of Christ sitting upon the throne of David, and reigning till His enemies are cast beneath His feet. A sceptre of righteousness will be the sceptre of His kingdom. Nu 24:17; Ps 45:6; Isa 14:5; Eze 19:11,14; Am 1:5,8; Zec 10:11; Heb 1:8'.

Smith's Bible Dictionary defines the word sceptre as: 'This word originally meant a rod or staff. It was thence specifically applied to the shepherd's crook, Le 27:32; Mic 7:14. and to the wand or sceptre of a ruler. the allusions to it are all of a metaphorical character, and describe it simply as one of the insignia of supreme power. Ge 49:10. We are consequently unable to describe the article from any biblical notice we may infer that it was probably made of wood. the sceptre of the Persian monarch is described as "golden" i.e. probably of massive gold. Es 4:11'.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. We find forms of the word righteousness occurring in Hebrews, in: 1:8; 1:9; 5:13; 7:2; 8:12; 11:4; 11:7; 11:33 and 12:11. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

A kingdom is ruled by a king and he imposes his character upon his kingdom. Please see the verses in the New Testament and the Summary on the name / role of the word king. Please see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC about the phrase kingdom of God. Please see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please see the note for Matthew 3:2 about the phrase kingdom of heaven. We find forms of this word, in Hebrews, in: 1:8; 11:33 and 12:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy throne. Ps 45:6-7 exp: La 5:19. of God. Heb 3:3-4; Isa 7:14; 9:6-7; 45:21-22,25; Jer 23:6; Ho 1:7; Zec 13:9; Mal 3:1; Mt 1:23; Lu 1:16-17; Joh 10:30,33; 20:28; Ro 9:5; 1Ti 3:16; Tit 2:13-14; 1Jo 5:20 for. Ps 145:13; Isa 9:7; De 2:37; 7:14; 1Co 15:25; 2Pe 1:11 exp: Re 14:11. a sceptre. 2Sa 23:3; Ps 72:1-4,7,11-14; 99:4; Isa 9:7; 32:1-2; Jer 23:5; 38:15; Zec 9:9 exp: Nu 24:17. righteousness. Gr. rightness. or, straightness. exp: Ps 97:2; Eph 4:24; 5:9. General references. exp: 2Sa 7:16'.

Home Start of Chapter Chapter Summary

C1-S7 (Verse 9) God's Son hast loved righteousness, and hated iniquity more than any other being.

First Step: God's Son acted.

Thou hast loved righteousness,
and hated iniquity;.

Second Step: God the Father rewarded the action.

therefore God,
even thy God,
hath anointed thee with the oil of gladness above thy fellows..

This sentence quotes Psalms 45:6-7 and points out that God's Son is King. Please see that Psalm for more that is implied by including the quote here.

Our epistle, and chapter, started out telling us how that God's Son is so much better than the angels or any other being. Then every sentence since then has given us scriptural references to show us Biblical reasons why this is true. (Please see the notes above for the scriptural references and for the contextual requirements which shoes the connections and consistent support of the first assertion.) Now, in this sentence and the next, we are told the character of God's Son, which is part of why He is so much better than the angels or any other being. After considering His character, the last two sentences repeat the initial assertion as the conclusion of this chapter. Thus, we see the author follow a familiar formula of: 'Tell them what you will say, say it and tells them again what you said'. This formula is designed for clear communication and the author wants us clear on the theme of his epistle before he goes into further details within the rest of the epistle.

Love and hate are action words which also include an attitude. While many people concentrate on the attitudes, it is a mistake to ignore the actions which those attitudes produce. In addition, many people believe the lie that God doesn't hate. Many believe the lie that God loves everyone equally regardless of how they act or the type of people they are. While there is a lot of truth to the saying 'Love the sinner while hating the sin', both Malachi 1:3 and Romans 9:13 tell us that God said I hated Esau. Our current sentence tells us that the Son of God hated (the sin of) iniquity but a truth from the Bible is that if we continue to do certain sins they become part of us and it is impossible to separate the sin from the sinner. In such a case, it becomes impossible to 'Love the sinner while hating the sin'.

When our sentence says Thou hast loved righteousness, we can look in the Gospels and see that Jesus personally (thou) always did righteousness and did all that he could to increase righteousness in the lives of everyone whom He met.

When our sentence says Thou hast...hated iniquity, we can look in the Gospels and see that Jesus personally (thou) never did sin of any type, and especially never did iniquity, which is 'ongoing lifestyle sin'. He did all that he could to get people to 'Stop their Sinning!'. This is the action associated with hate.

Our Second Step starts with therefore, which means that the rest of the Step is the result of the First Step. Forsome reason lots of people want to believe the lies that 'there are no tears after death' and 'we will all get a mansion in heaven'. People who claim to be saved but spend their lives pursuing the sins of the flesh and refusing to work for God believe they will get as great a reward as the apostles. Our sentence proves these beliefs to be lies. God's Son could not love righteousness, and hate iniquity while agreeing to these lies. In addition, our Second Step makes it clear that reward from God the Father is dependent upon our also loving righteousness, and hating iniquity and that reward is proportional to how much we do the First Step.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. We find forms of the word love occurring in Hebrews, in: 1:9; 6:9; 6:10; 10:24; 12:6 and 13:1.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness.

Please see the note for Galatians C5S20 about the word hatred. The functional definition is: 'Great dislike or aversion; hate; enmity'.

Please see the note for James 6:6 about the word iniquity. The functional definition is: 'ongoing lifestyle sins'.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition is: 'consecrate by unction, or the use of oil'.

Please see the note for Luke 10:33-34 about the word oil. The functional definition for this word is: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3).'.

We find forms of the word glad occurring 144 times in the Bible and, in the New Testament, in: Matthew 5:12; Mark 4:16; Mark 6:20; Mark 12:37; Mark 14:11; Luke 1:14; Luke 1:19; Luke 8:1; Luke 8:40; Luke 15:32; Luke 22:5; Luke 23:8; John 8:56; John 11:15; John 20:20; Acts 2:26; Acts 2:41; Acts 2:46; Acts 11:23; Acts 12:14; Acts 13:32; Acts 13:48; Acts 14:17; Acts 21:17; Romans 10:15; Romans 16:19; 1Corinthians 16:17; 2Corinthians 2:2; 2Corinthians 11:19; 2Corinthians 12:9; 2Corinthians 12:15; 2Corinthians 13:9; Philippians 2:29; Hebrews 1:9; 1Peter 4:13; Revelation 19:7. Webster's 1828 dictionary defines this word as: 'pleased; affected with pleasure or moderate joy; moderately happy. A wise son maketh a glad father. Prov.10. It is usually followed by of. I am glad of an opportunity to oblige my friend. It is sometimes followed by at. He that is glad at calamities shall not be unpunished. Prov.17. It is sometimes followed by with. The Trojan, glad with sight of hostile blood-- With, after glad, is unusual, and in this passage at would have been preferable. 2. Cheerful; joyous. They blessed the king, and went to their tents, joyful and glad of heart. 1 Kings 8. 3. Cheerful; wearing the appearance of joy; as a glad countenance. 4. Wearing a gay appearance; showy; bright. The wilderness and the solitary place shall be glad for them. Is.35. Glad evening and glad mourn crown'd the fourth day. 5. Pleasing; exhilarating. Her conversation More glad to me than to a miser money is. 6. Expressing gladness or joy; exciting joy. Hark! a glad voice the lonely desert cheers. GLAD, v.t. the pret. and pp. gladed is not used. See Gladden. Tomake glad; to affect with pleasure; to cheer; to gladden; to exhilarate. Each drinks the juice that glads the heart of man'.

Please see the note for 2Corinthians 8:23 about the word fellowhelper. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'loved. Heb 7:26; Ps 11:5; 33:5; 37:28; 40:8; 45:7; Isa 61:8 hated. Ps 119:104,128; Pr 8:13; Am 5:15; Zec 8:17; Ro 12:9; Re 2:6-7,15 thy God. Ps 89:26; Joh 20:17; 2Co 11:31; Eph 1:3; 1Pe 1:3 anointed. Ps 2:2,6 (margin) Ps 89:20; Isa 61:1; Lu 4:18; Joh 1:41; 3:34; Ac 4:27; 10:38 oil. Ps 23:5; Isa 61:3; Ro 15:13; Ga 5:22 thy fellows. Heb 2:11; 1Co 1:9; 1Jo 1:3 General references. exp: Pr 31:9'.

Home Start of Chapter Chapter Summary

C1-S8 (Verse 10-12) God's Son will outlast Creation.

Equivalent Section: God's Son is the creator.

First Step: God's Son created the earth.

And,
Thou,
Lord,
in the beginning hast laid the foundation of the earth;.

Second Step: God's Son created the heavens.

and the heavens are the works of thine hands:.

Equivalent Section: Creation will grow old.

First Step: Creation will grow old.

They shall perish;
but thou remainest;
and they all shall wax old as doth a garment;.

Second Step: creation will be replaced.

And as a vesture shalt thou fold them up,
and they shall be changed:.

Equivalent Section: God's Son never grows old.

but thou art the same,
and thy years shall not fail..

Within our current sentence we have a quote of Psalms 102:25-27 and a reference to Colossians 1:17. Please see those references for more that is implied by including them here.

The And which starts this sentence adds it to the prior sentence. The prior sentence quotes Psalms 45:6-7 and points out that our Lord has this position because He is also God and King. We can also find this truth in Ephesians 1:21 and Philippians 2:9-10; Colossians 1:18; Revelation 17:14 and Revelation 19:16. Since He created heaven and Earth, he has the power and right to destroy them and to rule them while they exist. Added to that truth is this sentence which starts out quoting Psalms 102:25-27. Our sentence also tells us that the creator will also destroy and replace this world. Our sentence references the claims of our Lord in Matthew 24:35 and Mark 13:31 and Luke 21:33.

Please also note the use of the personal pronouns (Thou, thine and thy) within our sentence which deals with our Lord. These are telling us about Him personally and are specifically excluding any other being from these descriptions.

Our epistle, and chapter, started with a declaration that God's Son is greater than any other being, especially angels. Then we have several sentences which give us quotes from the Old Testament and provide the scriptural basis of the claim in the first sentence. These continued until the prior sentence where the author switched to telling us the character of God's Son, with His character also providing evidence that He is Lord, God and King. Our current sentence adds to that character description by starting with an And. The prior sentence and this one are added to the scriptural evidence to lead into the conclusion of our chapter, which is in the next two sentences. All together, everything in our chapter proves that God's Son is greater than any other being except God the Father.

Having considered the context, we can now look at the details of our sentence. Our sentence contrasts the constant change of life to the consistency of our God. The only thing that is truly constant about all life is change. When something stops changing, it is dead, this is true for everything except for our God and Lord, who never changes as said in this sentence, Hebrews 13:8 and Malachi 3:6. Because our Lord does not change, we can be sure of manythings like: His Word will not change; His Word will not have conflicting verses, passages or commandments; we will be judged equal to the judgment received by others and there is no favoritism at His judgment; the laws of creation, which He maintains, will not change; (etc, etc).' While He does not change, everything else does. And, ass a result of this constant change (of life in the flesh), we are told that created things shall perish in this verse and Isaiah 50:9 and in Isaiah 51:6.

We see the same message said different ways in the three Equivalent Sections of our sentence. The First Equivalent Section tells us 'God's Son is the creator'. The Second Equivalent Section tells us 'Creation will grow old'. The third Equivalent Section tells us 'God's Son never grows old'. Thus, our sentence is telling us the difference between the Creator and creation and telling us that the Creator will continue for ever but that creation has a time-limited existence.

In our First Equivalent Section we see two Steps which tell us about creation with the First Step telling us about the creation of Earth and the Second Step telling about the creation of everything else that is physical. Here we see that God's Son, as Creator, is also Lord of all creation. Please see the note for this verse in the Lord Jesus Christ Study for more details on how this role is used within this sentence.

In our Second Equivalent Section we also see two Steps with the First Step telling us the contrast in survival between the Creator and creation. The Second Step tells us that the Creator shall change Creation and replace it with a new creation. Thus, we see that creation will continue to grow old and change while the Creator shall stay the same.

In our third Equivalent Section we see a summary statement of the other two Equivalent Sections.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'. As also pointed out in that note, the Bible closely links our foundation to the word rock which is always a type of Christ within the Bible. (Please see the note for John 1:42-LJC for that explanation.) We find forms of this word, in Hebrews, in: 1:10; 4:3; 6:10; 9:26 and 11:10.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'. We find forms of this word, in Hebrews, in: 1:10; 6:7; 8:4; 11:13; 11:38 and 12:25-26.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'The phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'. Please also see the note for 1Peter 1:2-LJC about things in heaven. Please also see the note for Matthew 3:2 about the kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about treasure in heaven. We find forms of this word, in Hebrews, in: 1:10; 3:1; 4:13; 6:4; 7:26; 8:1; 8:5; 9:23; 9:24; 10:34; 11:16; 12:18-24 and 12:25-26.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Forms of the word work are found in Hebrews, in: 1:10; 2:7; 3:9; 4:3; 4:4; 4:10; 6:1; 6:10; 9:14; 10:24 and 13:21. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for 1Corinthians C12S12 and Colossians 2S7 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'. We find forms of this word, in Hebrews, in: 1:3; 1:10; 1:13; 2:7; 6:2; 8:1; 8:9; 9:11; 9:24; 10:12; 10:31; 12:2 and 12:12.

Please see the note for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: 'To die; to lose life in any manner; applied to animals'.

Please see the note for 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'. Within our sentence we see the word remainest. Where the Bible uses the word remain for a one time event, it uses the word remainest for this to 'keep on keeping on' because that is what the Bible means when it adds a est to the end of a word. Our sentence tells us that there is no end to the Lord continuing to remain.

Please see the note for Luke 2:40 about the word waxed. The only part of the definition, from Webster's 1828 , that applies is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

We find forms of the word vesture in: Genesis 41:42; Deuteronomy 22:12; Psalms 22:18; Psalms 102:26; Matthew 27:35; John 19:24; Hebrews 1:12; Revelation 19:13; Revelation 19:16. Webster's 1828 defines this word as: 'polish'd chests embroider'd vesture grac'd. 2. Dress; garments in general; habit; clothing; vestment; as the vesture of priests. 3. Clothing; covering. Rocks, precipices and gulfs appareled with a vesture of plants. - And gild the humble vestures of the plain. 4. In old law books, the corn with which land was covered; as the vesture of an acre'.

Please see the note for John 10:16 about the word fold. The functional definition for this word is: 'The doubling of any flexible substance, as cloth; complication; a plait; one part turned or bent and laid on another; as a fold of linen'. Please also see the note for Matthew 19:29 about the word hundredfold. Please also see the note for Luke 18:30 about the word manifold.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Although many people, including preachers, fail to separate these days, each has a different doctrinal meaning.

Please see the note for Luke 12:33 about the word fail. Webster's 1828 defines this word as: 'to become deficient; to be insufficient; to cease to be abundant for supply; or to be entirely wanting. We say, in a dry season, the springs and streams fail, or are failing, before they are entirely exhausted. We say also, the springs failed, when they entirely ceased to flow. Crops fail wholly or partially. 2. to decay; to decline; to sink; to be diminished. We say of a sick person, his strength fails daily. 3. to decline; to decay; to sink; to become weaker; as, the patient fails every hour. 4. to be extinct; to cease; to be entirely wanting; to be no longer produced. Help, Lord, for the Godly man ceaseth; for the faithful fail from among the children of men. Ps. 12. 5. to be entirely exhausted; to be wanting; to cease from supply. Money failed in the land of Egypt. Gen. 47. 6. to cease; to perish; to be lost. Lest the remembrance of his grief should fail. 7. to die. They shall all fail together. Isaiah 31. 8. to decay; to decline; as, the sight fails in old age. 9. to become deficient or wanting; as, the heart or the courage fails. 10. to miss; not to produce the effect. the experiment was made with care, but failed, or failed to produce the effect, or failed of the effect. 11. to be deficient in duty; to omit or neglect. the debtor failed to fulfil his promise. 12. to miss; to miscarry; to be frustrated or disappointed. the enemy attacked the fort, but failed in his design, or failed of success. 13. to be neglected; to fall short; not to be executed. the promises of a man of probity seldom fail. The soul or the spirit fails, when a person is discouraged. the eyes fail, when the desires and expectations are long delayed, and the person is disappointed. 14. to become insolvent or bankrupt. When merchants and traders fail, they are said to become bankrupt. When other men fail, they are said to become insolvent.
FAIL, v.t. 1. to desert; to disappoint; to cease or to neglect or omit to afford aid, supply or strength. it is said, fortune never fails the brave. Our friends sometimes fail us, when we most need them. the aged attempt to walk, when their limbs fail them. In bold enterprises, courage should never fail the hero. 2. to omit; not to perform. The inventive God, who never fails his part. 3. to be wanting to. There shall never fail thee a man on the throne. 1Kings 2. In the transitive use of this verb there is really an ellipsis of from or to, or other word. In strictness, the verb is not transitive, and the passive particple is, I believe, never used.
FAIL, n. Omission; non-performance. 1. He will without fail drive out from before you the Canaanites. Josh. 3. 2. Miscarriage; failure; deficience; want; death. In these senses little used.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Ps 102:25-27 exp: Ps 93:2; Jer 32:17. in. Ge 1:1; Joh 1:1-3; Re 3:14 hast. Pr 8:29; Isa 42:5; 48:13; 51:13; Jer 32:17; Zec 12:1 the works. De 4:19; Ps 8:3-4; 19:1; Isa 64:8 General references. exp: Ps 102:25; Pr 8:25; Joh 1:3.
shall perish. Heb 12:27; Isa 34:4; 65:17; Mt 24:35; Mr 13:31; Lu 21:33; 2Pe 3:7-10; Re 20:11; 21:1 thou. Ps 10:16; 29:10; 90:2; Isa 41:4; 44:6; Re 1:11,17-18; 2:8 exp: Ps 93:2; Jer 32:17. shall wax. Isa 50:9; 51:6,8 General references. exp: Ps 102:25; Joh 1:3.
but. Heb 13:8; Ex 3:14; Joh 8:58; Jas 1:17 exp: Ps 9:7. and thy. Ps 90:4 General references. exp: Job 10:5; Ps 102:25; Joh 1:3; Heb 13:8'.

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C1-S9 (Verse 13) No angel has received the reward given to God's Son.

But to which of the angels said he at any times,
Sit on my right hand,
until I make thine enemies thy footstool?.

This sentence quotes Psalms 110:1.

Our sentence starts with the word But, which means it continues the subject of the prior sentence while going in a different direction. Our prior sentence told us about the power of our Lord as Creator and of His durability since all created things will grow old and have to be replaced but He will not. It was continuing what God the Father said unto the Son with what was said starting in C1-S6 and including several Old Testament references. Those sentences told us what God the Father said unto the Son and our current sentence is pointing our that God did not say anything similar to any angel. Thus, the continued subject is what God the Father said while the change of direction is that God the Father did not say similar things to any other being, since angels are the greatest. Thus, we see that there is no being that is similar in any way to God's Son. God has made no other being a king.

Please see the note for 1:1-4 about the word angel. The functional definition is: 'a messenger; one employed7 to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition is: 'A foe; an adversary'.

We find forms of the word footstool in: 1Chronicles 28:2; 2Chronicles 9:18; Psalms 99:5; Psalms 110:1; Psalms 132:7; Isaiah 66:1; Lamentations 2:1; Matthew 5:35; Matthew 22:44; Mark 12:36; Luke 20:43; Acts 2:35; Acts 7:49; Hebrews 1:13; Hebrews 10:13 and James 2:3. The Morrish Bible Dictionary defines this word as: 'The usual accompaniment of a throne. 2Ch 9:18. the earth is the footstool of God's throne in the heavens. Isa 66:1; Mt 5:35. It is symbolical of 'the place of rest:' David had it on his heart to build a house of rest for the ark of the covenant of the Lord, and for the 'footstool' of God, wherein God could find rest among His people, and where He was to be worshipped. 1Ch 28:2; Ps 99:5. It is also symbolical of 'subjection to power:' the Lord Jesus must reign until all His enemies are made His footstool. Ps 110:1; Mt 22:44; Ac 2:35; Heb 1:13'. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'. Please also see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

Nave's Topical Bible provides references for the word footstool as: 'FIGURATIVE: the earth is God's : Isa 60:13; 66:1; La 2:1; Ac 7:49'.

Thompson Chain Topics provides references for the word footstool as: 'Of Christ, His enemies to become: Ps 110:1; Mt 22:44; Heb 1:13; 10:13. See Exaltation: See Christ; Victor: Of God: 1Ch 28:2; Ps 99:5; Isa 66:1; Mt 5:35; Ac 7:49'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to. Heb 1:5 Sit. Heb 1:3; 10:12; Ps 110:1; Mt 22:44; Mr 12:36; Lu 20:42; Ac 2:34-36; 7:55 until. Ps 21:8-9; 132:18; Isa 63:3-6; Lu 19:27; 1Co 15:25-26; Re 19:11-21; 20:15 exp: Ps 110:1. General references. exp: 1Co 15:25,27; Heb 10:13'.

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C1-S10 (Verse 14) Angels are God's ministers.

Are they not all ministering spirits,
sent forth to minister for them who shall be heirs of salvation?.

This sentence is a continuation of the prior and continues the quote of Psalms 103:19-22. As pointed out in the note for this verse within the Word Study on Spirit, the true Biblical definition of angel is 'messenger', and places like Revelation uses angel for the pastor, most instances are speaking of spiritual beings. Our current verse uses angel for a spiritual being and quotes Psalms 103:19-22. Within the context of the Psalm and of this verse within Hebrews, angels are beings which serve God in the spiritual reality.

While many people think of angels as the ministers of God, our sentence tells us that they will also be the ministers of the heirs of salvation. In our next chapter we get more information on this starting in C2-S4. Basically, man is created a little lower than the angels but, like Jesus, the heirs of salvation shall be lifted above the angels.

Please see the note for 1:7 about the word minister. The functional definition is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

Please see the note for 1:1-4 about the word heir / inherit. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are head. and heir.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief please also see the note for James 1:21 about the phrase save your soul. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the notes under the main Menu item called Salvation. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . We find forms of this word, in Hebrews, in: 1:14; 2:3; 2:10; 5:7-9; 6:9; 7:25; 9:28; 10:39 and 11:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ministering. Heb 8:6; 10:11; Ps 103:20-21; Da 3:28; 7:10; Mt 18:10; Lu 1:19,23; 2:9,13; Ac 13:2; Ro 13:6; 15:16,27; 2Co 9:12; Php 2:17,25 (Gr) 1Ki 22:19; Job 1:6; Ps 103:20-21; 104:4; Isa 6:2-3; Da 7:10; Mt 13:41,49-50; Lu 1:19; 2Th 1:7; Jude 1:14 sent. Ge 19:15-16; 32:1-2,24; Ac 11:22; 1Pe 1:12; Re 5:6 minister. Ps 34:7; 91:11-12; Da 6:22; 9:21-23; 10:11-12; Mt 1:20; 2:13; 24:31; Lu 16:22; Ac 5:19; 10:3-4; 12:7,23; 16:26; 27:23 exp: Mt 20:26. heirs. Heb 6:12,17; Mt 25:34; Ro 8:17; Ga 3:7,9,29; Eph 3:6; Tit 3:7; Jas 2:5; 1Pe 1:4; 3:7 General references. exp: 2Ki 2:11'.

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Hebrews Chapter 2

links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2-4), C2-S3 (Verse 5), C2-S4 (Verse 6), C2-S5 (Verse 6), C2-S6 (Verse 7-8), C2-S7 (Verse 8), C2-S8 (Verse 8), C2-S9 (Verse 9), C2-S10 (Verse 10), C2-S11 (Verse 11-12), C2-S12 (Verse 13), C2-S13 (Verse 13), C2-S14 (Verse 14-15), C2-S15 (Verse 16), C2-S16 (Verse 17), C2-S17 (Verse 18)'.

Please use This link to see the chapter summary.

Chapter theme: Jesus is able to succour them that are tempted.

Chapter Summary from Treasury of Scripture Knowledge.

1-4	We ought to be obedient to Christ Jesus;
5-13	and that because he vouchsafed to take our nature upon him;
14-18	as it was necessary.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'HIM (15), ALL (8), thINGS (7), PU't (6), thEM (6), ANGELS (5), BY (5)'. Part of the theme of this chapter is that God put all things under His Son.

Please see the Message called Hebrews 2:1-5 for how the first few sentences within this chapter are related to the prior chapter and continue the message started there.

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C2-S1 (Verse 1) Hold onto truth to avoid losing it.

Therefore we ought to give the more earnest heed to the things which we have heard,
lest at any time we should let them slip..

Our sentence starts with Therefore, which means we are to do what this chapter tells us because of what we were told in the prior chapter. Our prior chapter told us that God...Hath in these last days spoken unto us by his Son. It also told us that God spoke to others through prophets and angels, who are both lower than God's Son. The rest of the chapter used Old Testament scripture and the character of God's Son to prove that He is the most powerful and highest being in existence short of God the Father. Based upon this proof, the author says we ought to give the more earnest heed to the things which we have heard with the assumed understanding that He is talking about what we heard from God's Son.

The second phrase of our sentence is lest at any time we should let them slip. This warning is because foolish people believe the lie that a God who created Hell and the lake of Fire (Romans 1:3-LJC) wouldn't punish disobedience. Anyone who believes that lie proves that they are a Biblical fool who deserves all of the punishment that he gets. Our sentence says we ought to give the more earnest heed, but the implied threat of punishment this is not a suggestion to be ignored but something that is just short of a command.

Please see the note 2Corinthians 5:5 for about the word give. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'. Please also see the note 2Corinthians 9:8-11 for about the word given. Please also see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the note for 1Corinthians C14S19 and Ephesians C5S2 about giving of thanks.

Please see the note for Romans C8S18 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'.

The functional definition of the word heed is: 'To mind or regard with care and take proper action because of a warning'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. We find forms of this word, in Hebrews, in: 2:1; 2:3; 3:7-12; 3:15; 3:16; 4:2; 4:7; 4:12; 5:7; 5:11; 8:10; 10:16; 10:22; 12:19 and 13:9.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Therefore. Heb 2:2-4; 1:1-2; 12:25-26 the more. De 4:9,23; 32:46-47; Jos 23:11-12; 1Ch 22:13; Ps 119:9; Pr 2:1-6; 3:21; 4:1-4,20-22; 7:1-2; Lu 8:15; 9:44 we should. Heb 12:5; Mt 16:9; Mr 8:18; 2Pe 1:12-13,15; 3:1 let them slip. Gr. run out, as leaking vessels. Hab 1:6; 2:16 General references. exp: Ex 16:32; De 6:8; 16:9; 32:46'.

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C2-S2 (Verse 2-4) Based upon history, we will be punished for failing this task.

First Step: Realize how God always worked in the past.

For if the word spoken by angels was stedfast,
and every transgression and disobedience received a just recompence of reward;.

Second Step: apply this fact to our own lives.

How shall we escape,
if we neglect so great salvation;.

Third Step: Realize that these things came from the Lord and, therefore, are law and the basis of judgment.

which at the first began to be spoken by the Lord,
and was confirmed unto us by them that heard him;.

Fourth Step: Realize that God provided a second witness for these commands.

God also bearing them witness,
both with signs and wonders,
and with divers miracles,
and gifts of the Holy Ghost,
according to his own will?.

Chapter 1 told us that God's Son is greater than anybody or anything including angels. 2:1 tells us Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. That is, we don't want to be caught forgetting or ignoring what the things which we have heard because they came from God's Son and God's Son is the greatest authority and our Lord Who will judge us. A lot of people have been led into the error of thinking God will understand and they use that to justify, in their own mind, their continuing sin and their neglecting and losing the things which we have heard. in this sentence we are given four reasons to not do that.

In the past, Law and swift and constant judgment was delivered by angels.

There is not only no evidence to support the claim that God will understand', but the author plainly states that there is an overwhelming abundance of evidence for the exact opposite. Even the lost know that the Old Testament was filled with God bringing judgment upon the disobedient. In fact, many reject that God is a loving God because of the judgment. They often refuse to understand that God can love the world in general while hating individuals and the ways of those that teach sin. In fact, many people reject this Biblical truth found in Psalm 101:3; 119:104, 113, 128, 163; Proverbs 8:3; Isaiah 61:8; Jeremiah 44:4; Amos 5:21; 6:8; Zechariah 8:17; Revelation 2:6, 15 and in many other places within the Bible. In addition, to God's hate, God is the righteous judge (Genesis 18:25; 1Kings 8:32; 2Chronicles 6:23; Ecclesiastes 3:17; John 7:24; 2Timothy 4:8). God must judge righteously. There are also other doctrines involved in this reason but without going into them I can state that anyone who thinks they can ignore the evidence of judgment brought upon those who disobeyed the Bible are fools. As Romans and many other places in the New Testament tell us, the Law can not justify, it can only condemn. Those who want to be under the Law or who think they can earn their salvation are fools who are ignoring the abundance of evidence that God has provided.

If we neglect so great salvation, the only other option is swift and constant judgment was delivered by angels.

If we honestly look at all that God's Son went through to bring this salvation, we can only do what he requests of us of prove ourselves to be fools. Please see the note for 10:29 and the associated note in the Lord Jesus Christ Study which tells us about God's Son. When we neglect so great salvation; we hath trodden under foot God's Son and all that he sacrificed for our salvation.

The Old Testament gave us a promise of salvation from the Lord and them that heard him have confirmed unto us that it is now available.

Our history and 1John 5:8 and other verses tell us that saints have shed their blood for a witness that they believed the Bible so much that they were willing to die rather than deny it. They literally confirmed it with their lives, as the author points out in Chapter 11. God allowed them to suffer terrible things so that we would have His truth confirmed for us. When we neglect so great salvation; we hath trodden under foot all that these saints suffered to confirm God's Word.

God also bore witness to the testimony of them that heard him by giving them signs and wonders and with divers miracles and gifts of the Holy Ghost that could only come from God.

All through the gospels and the book of Acts we read of miracles that were done by God through those who believed. Many, including myself, have also personally experience God providing miracles in our lives which also required faith. Finally, all true Christians have experienced God working in their lives through the gifts of the Holy Ghost. When we neglect so great salvation; we prove that God is wasting His time giving us gifts and miracles. We also rob God of His justification for giving us salvation (This is developed and explained in other notes of this study).

So, what we see here is that we have four major doctrinal reasons why the prior sentence told us we ought to give the more earnest heed to the things which we have heard. We are also warned of judgment being given to us from the Lord if we fail to obey after He has given us all of this evidence of the consequences given to the disobedient. Please also see the note for this sentence in the Lord Jesus Christ Study for more consideration on the use of Lord within our sentence.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 1Corinthians C15S54 about the word stedfast. Webster's 1828 dictionary defines this word as: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, stedfast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

Please see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'. Please also see the note for. Please also see the note for Philippians 2:12 about the word obey. Romans 6:12 which has links to where Romans talks about obedience and disobedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the notes for Romans C6S12; 2Corinthians C2S9 about the word obedience. We find forms of these words, in Hebrews, in: 2:2; 5:7-10; 11:8 and 13:17.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. We find forms of this word, in Hebrews, in: 2:2; 6:7; 7:5-6; 7:8; 7:9; 7:11; 9:15; 10:36; 11:8; 11:11; 11:13; 11:17-19; 11:31; 11:35; 11:39; 12:6 and 12:28.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'true; a sense allied to the preceding, or the same'. Please also see the note for Ephesians C1S2 about just shall live by faith. Please also see the note for Romans C11S6 about just shall live by his faith. Please also see the note for Romans C3S29 about justification by faith. Please also see the note for RomansC3S19 about the word justify. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for Romans C11S14 about the word recompence / recompense. The functional definition is: 'o compensate; to make return of an equivalent for anything given, done or suffered; as, to recompense a person for services, for fidelity or for sacrifices of time, for loss or damages'.

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'. We find forms of this word, in Hebrews, in: 2:2; 10:35; 11:6 and 11:26.

Please see the note for Matthew 23:33 about the word escape. The functional definition for this word is: 'To flee fRomans avoid; to get out of the way; to shun; to obtain security from; to pass without harm; as, to escape danger'.

Please see the note for Colossians 2S12 about the word neglect. The functional definition is: 'To let, to leave, to suffer to pass. the sense of the latter words then is to leave behind, or permit to remain'. That note has links to every place where We find this word.

Please see the note for 1:14 about the word salvation. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief please also see the note for James 1:21 about the phrase save your soul. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the notes under the main Menu item called Salvation.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen'. That note has links to every place where We find this word.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'. We find forms of this word, in Hebrews, in: 2:4; 6:8; 9:17 and 13:13.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'.

Please see the note for Matthew 12:39-40 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'.

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Please see the note for Hebrews C1-S1 about the word divers. The functional definition is: 'Old spelling of "diverse;" unequal. Pr 20:10'.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC and Luke 4:41-LJC about the word miracles. Webster's 1828 dictionary defines this word as: 'n. L. miraculum, from mirror, to wonder. 1. Literally, a wonder or wonderful thing; but appropriately, 2. In theology, an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event. Miracles can be wrought only by Almighty power, as when Christ healed lepers, saying, "I will, be thou clean," or calmed the tempest, "Peace, be still." they considered not the miracle of the loaves. Mark 6. A man approved of God by miracles and signs. Acts.2. 3. Anciently, a spectacle or dramatic representation exhibiting the lives of the saints'. Please also see Miracles in Gospels; miracles in OT; and the Miracles section of the Significant Events in the New Testament.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'A present; anything given or bestowed; anything, the property of which is voluntarily transferred by one person to another without compensation; a donation. It is applicable to anything movable or immovable'. Please note: there is a doctrinal error which uses this verse to teach that the indwelling Holy Spirit is only received by the right people laying their hands on us. This is error and our sentence does not support that interpretation. Timothy was given the gift of being a pastor, with all of the authority and power including the right to organize a church. This gift was not receiving the indwelling Holy Spirit. Please notice that Ephesians 4:7-8 says: But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. the he of this verse is Christ. Then Ephesians 4:11 says: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; thus, we see that a pastor is a spiritual gift from Christ and that spiritual gift is given when the church ordains a man (with the laying on of the hands of the presbytery). We find forms of this word, in Hebrews, in: 2:4; 5:1; 6:4; 8:3; 8:4; 9:9 and 11:4. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament. Please also see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for 1:5 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'spoken. De 32:2; Ps 68:17; Ac 7:53; Ga 3:19 every. Heb 10:28; Ex 32:27-28; Le 10:1-2; 24:14-16; Nu 11:33; 14:28-37; 15:30-36; 16:31-35,49; 20:11-12; 21:6; 25:9; De 4:3-4; 17:2,5,12; 27:26; 1Co 10:5-12; Jude 1:5 recompence. Heb 10:35; 11:6,26 (Gr) General references. exp: Le 24:23.
How. Heb 4:1,11; 10:28-29; 12:25; Isa 20:6; Eze 17:15,18; Mt 23:33; Ro 2:3; 1Th 5:3; 1Pe 4:17-18; Re 6:16-17 so. Heb 5:9; 7:25-26; Isa 12:2; 51:5,8; 62:11; Lu 1:69; Joh 3:16-18; Ac 4:12; 1Ti 1:15; Tit 2:11; Re 7:10 began. Heb 1:2; Mt 4:17; Mr 1:14; Lu 24:19; Ac 2:22 and was. Mr 16:15-19; Lu 1:2; 24:47-48; Joh 15:27; Ac 1:22; 10:40-42 General references. exp: Le 24:23; De 18:19; Lu 9:2; 24:48; 2Co 13:8; Heb 10:15.
God. Mr 16:20; Joh 15:26; Ac 2:32-33; 3:15-16; 4:10; 14:3; 19:11-12; Ro 15:18-19 gifts. or, distributions. 1Co 12:4-11; Eph 4:8-11 according. Da 4:35; Eph 1:5,9 General references. exp: Lu 9:2; 24:48; Ac 19:11; 2Co 13:8; Heb 10:15'.

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C2-S3 (Verse 5) Angels were not given the rule of this world.

For unto the angels hath he not put in subjection the world to come,
whereof we speak..

Our sentence starts with the word For and gives us a second reason why the first sentence of our chapter is true. Our prior sentence also started with the word For. Our first sentence started with the word Therefore and old us that we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. The Therefore, which started the first sentence and our chapter, tells us this is based upon what the prior chapter told us. In the prior chapter we were given many scriptural references and many character traits which proved that God's Son is the greatest being in existence besides God the Father and that God now speaks to us through His Son (C1-S1).

Thus, we see two types of reasons from the past which tells us why we ought to give the more earnest heed to the things which we have heard. Then in the second sentence we are given present reasons why we should do this. In our third (current) sentence we are given future reasons why we should do this.

Our second sentence started out with currently available evidence, from scripture, of the consequence of certain attitudes and actions (the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward). We are then challenged to consider our current attitudes and actions (How shall we escape, if we neglect so great salvation) and then given a second reason (which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him) from scriptural evidence. Then our author gave then-currently evidence of the same (God also bearing them witness, both with signs and wonders, and with divers miracles) and finished the evidence within the sentence with evidence currently available even today (and gifts of the Holy Ghost). The author finishes the sentence itself by telling us that God does everything according to his own will. Therefore, we have several different forms of evidence that are available to us tday which tell us the consequences if we fail to give the more earnest heed to the things which we have heard and if we any time we should let them slip.

Now we return to our current sentence which starts with the word For and provides future reasons why we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Our sentence, within the context, makes it clear that God the Father has put in subjection the world to come to His Son. This speaks of the 1,000-years reign of Christ and of the new heavens and a new earth (2Peter 3:13; Revelation 21:1). What has been covered many times and many places on this site is that we have variable rewards and punishments when we get to the judgment Seat of Christ (Romans C14S16; 2Corinthians 5:10). If at any time we should let them (the things spoken by God's Son) slip we are warned that we will lose eternal rewards and possibly suffer at least 1,000-years of tears.

While that is true, there is another consideration. Have you ever heard of a naked bride? the bride is going to return with Christ for 1,000-years. However, Revelation 19:18 tells us and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. We have no righteousness of our own. The saints receive righteousness from the Son of God when they allow Him to use their lives to build God's kingdom in this Earth. Saved people who fail to be saints, and who refuse to let the Son of God use their lives to build God's kingdom in this Earth, have no righteousness of their own. Yes, they will go to heaven but the indication is that they will be left there and not allowed to participate in the 1,000-years reign of Christ. The indication is also that they will have limited participation in the new heavens and a new earth where they will be for eternity. I strongly believe that our current attitudes and actions determine how exciting or how boring our eternity will be.

We find forms of the word subjection in the Bible in: Psalms 106:42; Jeremiah 34:11; Jeremiah 34:16; 1Corinthians 9:27; 2Corinthians 9:13; Galatians 2:5; 1Timothy 2:11; 1Timothy 3:4; Hebrews 2:5; Hebrews 2:8; Hebrews 12:9; 1Peter 3:1 and 1Peter 3:5. Webster's 1828 dictionary defines this word as: 'n. 1. the act of subduing; the act of vanquishing and bringing under the dominion of another. The conquest of the kingdom and the subjection of the rebels-- 2. the state of being under the power, control and government of another. the safety of life, liberty, and property depends on our subjection to the laws. the isles of the West Indies are held in subjection to the powers of Europe. Our appetites and passions should be in subjection to our reason, and our will should be in entire subjection to the laws of God'. Please also see the note for Romans 13:1 about the word subject. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit. Thompson Chain Topics provides links for this word as: 'Ge 25:23; 27:40; 37:9; 47:25; 49:15; Jos 10:24; 1Ki 20:4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the world. Heb 6:5; 2Pe 3:13; Re 11:15'.

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C2-S4 (Verse 6) Yet man is far below God.

But one in a certain place testified,
saying,
What is man,
that thou art mindful of him?.

This sentence, and the next two sentences, are a quote of Psalms 84:4-5. That entire Psalm is praising the greatness of God, especially when compared to man. This Psalm was written by king David, and with the author saying But one in a certain place testified, he is emphasizing the testified while deliberately not naming king David so that there will be no distractions with people thinking about king David. The author wants all thought on God's Son. With this in mind, we can also include the Psalms which testify about God's Son so long as we avoid the distraction with people thinking about king David.

Please see the note for Psalms 119 about the word testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Heb 4:4; 5:6; 1Pe 1:11 What. Job 7:17-18; 15:14; Ps 8:4-8; 144:3; Isa 40:17'.

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C2-S5 (Verse 6) Man should be beneath God's notice.

or the son of man,
that thou visitest him?.

This sentence and the prior sentence and the next sentence are a quote of Psalms 84:4-5. That entire Psalm is praising the greatness of God, especially when compared to man. Please see the note for C2-S4 for more considerations on this quote.

What we see in this quoted sentence is that man and the son of man are so far beneath God that it is amazing that God considers us.

Jesus called Himself the Son of man (Son capitalized). This link provides links to every place that He did so. In addition, we find son of man (non-capitalized) is used to refer to regular men. The non-capitalized form is found in: Numbers 23:19; Job 25:6; Job 35:8; Psalms 8:4; Psalms 80:17; Psalms 144:3; Psalms 146:3; Isaiah 51:12; Isaiah 56:2; Jeremiah 49:18; Jeremiah 49:33; Jeremiah 50:40; Jeremiah 51:43; Ezekiel 2:6; Ezekiel 2:8; Ezekiel 3:25; Ezekiel 4:1; Ezekiel 5:1; Ezekiel 7:2; Ezekiel 8:15; Ezekiel 8:17; Ezekiel 11:4; Ezekiel 12:3; Ezekiel 13:17; Ezekiel 20:4; Ezekiel 20:27; Ezekiel 21:6; Ezekiel 21:12; Ezekiel 21:14; Ezekiel 21:19; Ezekiel 21:28; Ezekiel 22:2; Ezekiel 24:25; Ezekiel 27:2; Ezekiel 33:7; Ezekiel 33:10; Ezekiel 33:12; Ezekiel 33:30; Ezekiel 36:1; Ezekiel 37:9; Ezekiel 37:16; Ezekiel 38:14; Ezekiel 39:1; Ezekiel 39:17; Ezekiel 43:10; Daniel 8:17 and Hebrews 2:6. Please note that every one of these references is Old Testament except our current sentence which is a quote of the Old Testament.

In addition, to those references, please also see the verses in the New Testament and the Summary on the name / role of son. Please also see the notes for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase sons of God. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Luke 1:67-75 about the word visit. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the son. Job 25:6; Ps 146:3-4; Isa 51:12 visitest. Ge 50:24; Lu 1:68,78; 7:16'.

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C2-S6 (Verse 7-8) Yet God lifted up man.

Equivalent Section: Man compared to angels.

First Step: Man is lower than angels.

Thou madest him a little lower than the angels;.

Second Step: Man was given greater authority than angels.

thou crownedst him with glory and honour,
and didst set him over the works of thy hands:.

Equivalent Section: Man has authority over all of creation.

Thou hast put all things in subjection under his feet..

This sentence, and the prior sentences, are a quote of Psalms 84:4-5. That entire Psalm is praising the greatness of God, especially when compared to man. Please see the note for C2-S4 for more considerations on this quote.

This quote leads into the next sentence where we see the author point out that this has not been fulfilled yet. We also see, in the next few sentences, that the author is claiming that the ultimate fulfillment of this Psalm will be when God has put all in subjection under him (Jesus). in this Psalm, as with other places in the Bible where we see prophecy, we see men claiming that the prophecy is to be applied to men and use that as a basis to make claims that God never intended. Galatians 3:16 says, Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ. In that verse we see that men applied a prophecy to themselves which was actually a prophecy about God's Son. The prophecy of this Psalm is also treated likewise while our chapter lets us know that it is actually a prophecy about God's Son.

Our quoted sentence uses the word madest. This means that God did make men a little lower than the angels and continues to do so. God also made Jesus a little lower than the angels, but He is not longer lower than the angels.

Our quoted sentence uses the word crownedst. This means that God did crown (men) with glory and honour and continues to do so. Some men have this glory and honour only in this life and some are given it for eternity based upon their work in this life for the kingdom of God.

One thing to note is that our quoted sentence uses the past-tense when it says Thou hast put all things in subjection under his feet and yet C2-S8 tells us that this has not yet happened. One thing that we need to keep in mind, about prophecy, is that God's sense of time is different from ours. Past-tense, present-tense and future-tense apply as understood when dealing with things within the Bible which are not prophecy. However, when dealing with prophecy we see that God declares things in the past-tense, because He has settled how they will be done, even though such prophecy is still future-tense for us. Thus, time-tense is handled differently for prophecy.

Please see the note for James 1:12 about the word crown. That note has links to where We find this word found within the Bible and those links are separated by application. The functional definition is: 'An ornament worn on the head by kings and sovereign princes, as a badge of imperial or regal power and dignity'.

Please see the note for Hebrews C1-S1 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'. We find forms of this word, in Hebrews, in: 2:7; 2:9; 3:3; 5:4 and 13:4. Please also see the note for Romans C12S8 about the word dishonour.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'.

Please see the note for Hebrews 2:5 about the word subjection. The functional definition is: 'The act of subduing; the act of vanquishing and bringing under the dominion of another'. Please also see the note for Romans 13:1 about the word subject. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'madest. Heb 2:9 a little lower than. or, a little while inferior to.
hast. Heb 2:5; 1:13; Ps 2:6; Da 7:14; Mt 28:18; Joh 3:35; 13:3; 1Co 15:27; Eph 1:21-22; Php 2:9-11; 1Pe 3:22; Re 1:5,18; 5:11-13'.

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C2-S7 (Verse 8) God's Son is made ruler of the world to come.

For in that he put all in subjection under him,
he left nothing that is not put under him..

Our sentence starts with the word For, which means that it is giving a reason why the prior sentence is true. In addition, the next sentence starts with the word But, which means it is continuing the subject of this sentence while going in a different direction. The prior three sentences were a quote from Psalms 84:4-5 which is a prophecy about God's Son. This sentence and the next explain that the prophecy is not yet fulfilled but will be. The combination is explaining the claim by the author that everything will be put in subjection to God's Son within the world to come. Therefore we ought to give the more earnest heed to the things which we have heard (from God's Son), lest at any time we should let them slip.

Please see all of the notes for this chapter in order to understand what is being said within the context. Without the contextual requirements it is easy to believe that this prophecy about God's Son is applied to other men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 24:26; 1Co 15:27'.

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C2-S8 (Verse 8) But now we see not yet all things put under him.

Some creatures don't obey God's Son yet. Our current sentence is giving us the exception related to the prior sentence and lets us know that this prophecy is not yet completely fulfilled. Please see all of the notes for this chapter in order to understand what is being said within the context. Without the contextual requirements it is easy to believe that this prophecy about God's Son is applied to other men.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. We find forms of this word, in Hebrews, in: 2:8; 2:9; 3:19; 4:1; 4:6; 4:13; 4:14; 5:11; 6:6; 7:25; 8:4-5; 10:25; 11:5; 11:27; 12:21; 12:25; 13:21 and 13:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Job 30:1-12; 41; 1Co 15:24-25 exp: Lu 14:34. General references. exp: Lu 24:26; 1Co 15:27'.

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C2-S9 (Verse 9) Jesus was made a man to die for all men.

First Step: See the prior truth applied to Jesus.

But we see Jesus,
who was made a little lower than the angels for the suffering of death,
crowned with glory and honour;.

Second Step: Why.

that he by the grace of God should taste death for every man..

Our sentence refers back to the quoted Psalm and the phrase made a little lower than the angels, directly connects this sentence to the prophecy of that Psalm. In the Second Step we see why He was made a little lower than the angels. In the quoted Psalm we see one of the results on His tasting death for every man. In the note for this verse, within the Lord Jesus Christ Study, is the explanation Jesus lived as a literal physical man without using His own power as the Son of God but used the power of the Holy Ghost. When God and death fight, death loses. He had to die as a literal physical man in order for God to defeat Satan and all of the other devils and still remain righteous. That is a doctrine that is explained elsewhere on this web site and will not be repeated here.

He was crowned with glory and honour after He did what God required for the kingdom of God. Hebrews 12:2 tells us Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. He had to go through the shame, which He was despising and He had to endure the cross in order to get the joy that was set before him / crowned with glory and honour. Likewise, we must endure what God requires of us if we wish to also be crowned with glory and honour.

Please see the note for 2:8 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. We find forms of this word, in Hebrews, in: 2:9; 2:10; 2:18; 5:8; 7:23; 9:26; 11:25; 13:3; 13:12 and 13:22. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

We find forms of the words die /dead /death in Hebrews, in: 2:9; 2:14-15; 5:7-10; 6:1-2; 7:8; 7:23; 9:14; 9:16; 9:17; 9:27; 10:28; 11:4; 11:5; ; 11:12 11:13; 11:19; 11:22; 11:35 and 13:20. Please see the notes for Romans C6S4; 1Corinthians C15S20 and Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the note for Romans C12S8 about the word honour. The functional definition is: ' the esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

We find the word grace, within our epistle, in 2:9; 4:16; 10:29; 12:15; 12:28; 13:9 and 13:25. Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for Colossians 2S11 about the word taste. The functional definition is: 'To perceive by means of the tongue; to have a certain sensation in consequence of something applied to the tongue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Heb 8:3; 10:5; Ge 3:15; Isa 7:14; 11:1; 53:2-10; Ro 8:3; Ga 4:4; Php 2:7-9 for the. or, by the. crowned. Ps 21:3-5; Ac 2:33; Re 19:12 by. Joh 3:16; Ro 5:8,18; 8:32; 2Co 5:21; 6:1; 1Jo 4:9-10 taste. Mt 6:28; Mr 9:1; Lu 9:27; Joh 8:52 exp: Mt 16:28. Forevery. Joh 1:29; 12:32; 2Co 5:15; 1Ti 2:6; 1Jo 2:2; Re 5:9 General references. exp: Lu 24:26; Joh 10:17'.

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C2-S10 (Verse 10) Therefore, Jesus is our captain of salvation.

For it became him,
for whom are all things,
and by whom are all things,
in bringing many sons unto glory,
to make the captain of their salvation perfect through sufferings..

Please see the note for this verse within the Lord Jesus Christ Study to see how the Son of God brings many sons unto glory by changing our sinful nature to have the nature of God and He does this through our ongoing personal relationship that we have after our initial profession.

Our sentence starts with the word For and tells us why Jesus suffered death and then was crowned with glory and honour. Our sentence also tells us that He should taste death for every man in order to make the captain of their salvation perfect through sufferings. The word perfect means 'achieved maturity' and some things are only learned through personal experience. Jesus had to taste death and He had to suffer so that He would have personal experience as the basis of what He tells us to do and as the basis of when He judges our obedience. Hebrews 5:8 tells us Though he were a Son, yet learned he obedience by the things which he suffered. Having personally learned obedience, He knows what it takes for us to obey. Also, our chapter ends with For in that he himself hath suffered being tempted, he is able to succour them that are tempted. He personally experienced what we are required to go through. As our epistle explains, that is why He is our High priest and we go through Him instead of trying to go directly to God the Father.

Please notice the phrases or whom are all things, and by whom are all things. This means that Jesus is the Creator and that we were made for His pleasure. He created us and He has the right to perfect us using the same method that was used to make the captain of their salvation perfect. As a captain He leads us in the spiritual war which is a major part of our salvation.

Please see the note for 2:6 for links to every place in the Bible where we find the non-capitalized word son used. The functional definition is: 'a son receives the character of the father'. Our sentence tells us that the captain of (our) salvation brings (us) to glory by giving us the character of God.

Please see the note for Luke 22:4 about the word captain. The functional definition for this word is: 'the man who goes with a military or police force and is in charge of them'. "Jesus Christ is not just in charge of the true Biblical saints, but He personally leads them when He returns to rule and reign for 1,000-years.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'. A shorter form of that definition is: 'achieved maturity'. We find forms of this word, in Hebrews, in: 2:10; 5:9; 6:1; 7:11; 7:19; 9:9; 9:11; 10:1; 10:14; 11:40; 12:23 and 13:21. Please also see the note for 1John C4S13 about the phrase perfect love.

Please see the note for 2:9 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Heb 7:26; Ge 18:25; Lu 2:14; 24:26,46; Ro 3:25-26; Eph 1:6-8; 2:7; 3:10; 1Pe 1:12 for. Pr 16:4; Isa 43:21; Ro 11:36; 1Co 8:6; 2Co 5:18; Col 1:16-17; Re 4:11 many. Ho 8:10; Joh 11:52; Ro 8:14-18,29-30; 9:25-26; 2Co 6:18; Ga 3:26; Eph 1:5; 1Jo 3:1-2; Re 7:9 glory. Ro 9:23; 1Co 2:7; 2Co 3:18; 4:17; Col 3:4; 2Ti 2:10; 1Pe 5:1,10 the captain. Heb 6:20; 12:2; Jos 5:14-15; Isa 55:4; Mic 2:13; Ac 3:15; 5:31 exp: 2Ki 20:5. perfect. Heb 5:8-9; Lu 13:32; 24:26,46; Joh 19:30 General references. exp: Le 9:9; Nu 7:15; Lu 24:26; Ga 3:26'.

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C2-S11 (Verse 11-12) Jesus is not ashamed to be identified with the sanctified.

Equivalent Section: Jesus accepts being like us.

For both he that sanctifieth and they who are sanctified are all of one:.

Equivalent Section: Evidence that Jesus accepts being like us.

for which cause he is not ashamed to call them brethren,
Saying,
I will declare thy name unto my brethren,
in the midst of the church will I sing praise unto thee..

Our sentence has two Equivalent Section and each starts with the word For and tell us why Jesus 'is not ashamed to be identified with the sanctified'. These reasons tell us why the prior sentence is true and are added to the prior sentence to tell us why Jesus...should taste death for every man (C2-S9).

The first chapter told us that God's Son is greater than any other being including angels. It told us of past evidence that included a lot of scriptural references and some highlights of the character of God's Son. Then our current chapter started with a Therefore and old us that we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Following that, the author gave us current and future reasons for us to obey this command. After that we see a prophecy from Psalms and then the author explained how Jesus fulfilled this prophecy in order to bring many sons unto glory. Our current sentence is part of that explanation which includes the doctrine that the Son of God is changing us to also have the character of God so that we become the sons of God.

Please notice that our First Equivalent Section says both he that sanctifieth and they who are sanctified are all of one. If someone is saved but not sanctified he does not meet the qualification to be one with Jesus. That person is not a son of God. Therefore, Jesus works with them to get them sanctified so that they can be one with Jesus and become a son of God.

Our prior sentence, which our current sentence is giving reasons for, said that Jesus is the captain of (our) salvation. In an army, the captain has a job of converting new recruits into soldiers who act like the other soldiers when under orders and in a war. We are in a spiritual war and the job of the captain of (our) salvation is to take raw recruits (new believers) and train them (make them sanctified) so that they will be like others (will be one) in this spiritual army of God. In order for us to fight this spiritual war, we must become sanctified.

In our second prior sentence we read that Jesus should taste death for every man. This, and other references made by the author, tell us that Jesus was a literal physical man. Yes, He was and is God in the flesh but He put aside His personal power as God to become a literal physical man and experience our weaknesses and fears. (The notes prior to this provide more of an explanation.) therefore, when He tells us what to do in order to become sanctified, He is not telling us to do something that is impossible nor is He telling us to do something that He has not personally done. The Son of God has different roles and the Bible uses these different roles to teach different doctrines. The Bible, as we see in this chapter, uses Jesus, by itself and not with Lord or Christ, when it is giving us the doctrine that the Son of God was / is a literal physical man. That is the doctrine that our current chapter and sentence is dealing with. As a literal physical man, Jesus shows us how to live in the flesh using the Power of the Holy Ghost. We get that power in our life as we are sanctified, which is what our First Equivalent Section is telling us.

In our Second Equivalent Section, we see the 'evidence that Jesus accepts being like us'. The phrase I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee is a direct quote of Psalms 22:22,25. This is part of three Psalms (22=death, 23=burial, 24=resurrection) which present the gospel. All of the verses before this, within Psalm 22, speak of His suffering on the cross and our chapter has been telling us that He suffered so that He would be human like us and be able to lead us after experiencing the worst part of being a literal physical man. Our author is telling us that His suffering on the cross gives Him the right to preach the salvation of God and He has a greater right to do so than any other man. That is what the majority of our Second Equivalent Section is saying that He does after suffering to pay the price to do so. It tells us: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

The only other phrase of our Second Equivalent Section, which we have not considered, is: for which cause he is not ashamed to call them brethren. The phrase for which cause refers to the First Equivalent Section where we were told that Jesus and they who are sanctified are all of one. However, we also need to remember Mark 8:38 and Luke 9:26 where Jesus said: Whosoever therefore shall be ashamed of means of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. the sanctified are not ashamed of Jesus and He calls them brethren. However, those saved people who refuse to be sanctified are ashamed of Jesus, and refuse to testify about Him and refused to be used in the 'Great Commission', and, as a result, He refuses to call them brethren.

Please see the notes for Jude C1S1; 2Timothy [follow link then FIND 'sanctified'] about the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'. We find forms of this word, in Hebrews, in: 2:11; 9:13; 10:10; 10:14; 10:29 and 13:12. Please note that our sentence says he that sanctifieth. This means that Jesus 'keeps on keeping on' with the action of sanctification in the lives of those whom He sanctifies. Please see the notes for 2Thessalonians 2:13-LJC; Hebrews 12:2-LJC about salvation through sanctification.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please note that the Biblical use of this word means that the cause will come up at the judgment seat of Christ (Romans 14:10 2Corinthians 5:10-11). Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Forms of this word are used, in this book, in: Hebrews 2:11 and Hebrews 9:15

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. We find forms of the word call occurring in Hebrews, in: 2:11; 3:1; 3:13; 5:4; 5:10; 7:11; 9:2; 9:3; 9:15; 10:32; 11:8; 11:16; 11:18 and 11:24. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. We find forms of the word brethren occurring in Hebrews, in: 2:11-12; 2:17; 3:1; 3:12; 7:5; 8:11; 10:19; 13:1; 13:22 and 13:23.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is brother.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition is: 'Make known; tell explicitly; avow; exhibit; manifest; publish; proclaim; recite'.

Please see the note for 1:1-4 about the word name. The functional definition is: 'by way of the power associated with the name'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. We find forms of this word, in this book, in: Hebrews 12:23.

Please see the note for Matthew 26:30 about the words sing / sang / sung. The functional definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Heb 10:10,14; 13:12; Joh 17:19 all. Heb 2:14; Joh 17:21; Ac 17:26; Ga 4:4 he is. Heb 11:16; Mr 8:38; Lu 9:26 to call. Mt 12:48-50; 25:40; 28:10; Joh 20:17; Ro 8:29 General references. exp: Ge 46:31; Le 16:18; 25:48; Pr 17:17; Ga 3:26.
I will. Ps 22:22,25 in. Ps 40:10; 111:1; Joh 18:20 General references. exp: Le 25:48; Ga 3:26'.

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C2-S12 (Verse 13) Jesus put His trust in God the Father.

And again,
I will put my trust in him..

Jesus put His trust in God the Father and we are to put our trust in Jesus. Trust is defined as: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'. (Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust).

There are many Old Testament places where we are told to trust God. The references below, from the Treasury of Scripture Knowledge, provide some of those references.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. 2Sa 22:3; Ps 16:1; 18:2; 36:7-8; 91:2; Isa 12:2; 50:7-9; Mt 27:43 General references. exp: Le 25:25,48; Ga 3:26'.

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C2-S13 (Verse 13) The sanctified are the children which God hath given to Jesus.

And again,
Behold I and the children which God hath given me..

This sentence is a reference to Old Testament truth found in Isaiah 8:18 and Psalms 127:3. Jesus applied this truth to the saved in John 10:29 and John 17:6-12. In all of these we learn that God gives children with the intention that the parents train the children to know and serve God. The context of this sentence lets us know that Jesus also trains those saved people who are sanctified to know and serve God.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: ' to fix the eyes upon; to see with attention; to observe with care'.

Please see the notes for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). to have a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'. The Note in Galatians has links to every place where that epistle uses forms of this word along with links from other commentators. We find forms of the word child in: Hebrews, in: 2:13; 2:14; 11:11; 11:22; 11:23 and 12:5. Please also see the note for Galatians C3S9 about the children of Abraham. Please also see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the children of God. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Galatians C4-S17 about the phrase My little children.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Isa 8:18; 53:10 which. Ge 33:5; 48:9; Ps 127:3; Joh 10:29; 17:6-12; 1Co 4:15 General references. exp: Le 25:25,48; Ga 3:26'.

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C2-S14 (Verse 14-15) Jesus became human like us to destroy him that had the power of death.

First Step: Jesus took on flesh and blood to be like us.

Forasmuch then as the children are partakers of flesh and blood,
he also himself likewise took part of the same;.

Second Step: He did it to destroy him that had the power of death.

that through death he might destroy him that had the power of death,
that is,
the devil;.

Third Step: He did it to deliver us.

And deliver them who through fear of death were all their lifetime subject to bondage..

Our sentence starts with Forasmuch then and we can think of it starting with 'Since then'. The Son of God took part of...flesh and blood Forasmuch...as the children are partakers of flesh and blood. In order to be one (C2-S11) with the children, He had to also become a weak human being named Jesus.

Thus, we see our First Step, which tells us that 'Jesus took on flesh and blood to be like us'. With this in mind we can now look at our Second Step which tells us why He had to do that. After that we can look our third Step which tells us the results, which are also the main reason why he took the first two steps.

We see in our Second Step that the devil...had the power of death. Revelation 1:18 says, I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. thus, we see that before the death of Jesus, the devil...had the power of death but after the resurrection of Jesus, Jesus has the power of death. Thus, one of the things that Jesus did after He died and before He rose was to bind the strong man (the devil); and then he will spoil his house (take the keys of hell and of death) (Matthew 12:29; Mark 3:27; Luke 11:21-22).

Our third Step tells us what Jesus did after He had the keys of hell and of death. He delivered us from being subject to bondage. Ephesians 2:12 and 1Thessalonians 4:13 explain that lost people have no hope when facing death but the saved do have hope because we have been deliver (from the) fear of death, as our third Step explains.

Please see the note for 2:13 about the word child. Please see that note for the definition from Easton's Bible Dictionary since 'This word has considerable latitude of meaning in Scripture'.

Please see the note for Ephesians C5S5 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator'. We find forms of this word, in Hebrews, in: 2:14; 3:1; 3:14; 6:4; 12:8 and 12:10. Please see the note for Romans C15S22 about the word partake.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. Easton's Bible Dictionary defines this word as: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.); (2) the whole body (Ps 16:9); (3) all living things having flesh, and particularly humanity as a whole (Ge 6:12-13); (4) mutability and weakness (2Ch 32:8; comp. Isa 31:3; Ps 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Eze 11:19). the expression "my flesh and bone" (Jg 9:2; Isa 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Ro 6:19; Mt 16:17). Being "in the flesh" means being unrenewed (Ro 7:5; 8:8-9), and to live "according to the flesh" is to live and act sinfully (Ro 8:4-5,7,12). this word also denotes the human nature of Christ (Joh 1:14, "The Word was made flesh." Comp. also 1Ti 3:16; Ro 1:3)'. We find forms of this word, in Hebrews, in: 2:14; 5:7; 9:13; 10:20 and 12:9. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. The main doctrinal usage within this epistle is in 9:22 (And almost all things are by the law purged with blood; and without shedding of blood is no remission.). We find forms of this word, in Hebrews, in: 2:14; 9:7; 9:12; 9:13-14; 9:18; 9:19-20; 9:21; 9:22; 9:25; 10:4; 10:19; 10:29; 11:28; 12:4; 12:24; 13:11; 13:12 and 13:20. Please see the note for 1Corinthians 10:16-LJC about Christ and blood. The blood is one of the main things that ministers of Satan and Bible perverts try to remove and substitute another word for it because without shedding of blood is no remission (Matthew 26:28; Romans 3:25 and Hebrews 9:22) and the life of the flesh is in the blood: (Genesis 9:4-5; Leviticus 17:11; 14; Deuteronomy 12:23;John 6:53-54).

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should completely study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'.

Please see the note for 1:1-4 about the word power. The functional definition is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

Please see the note for 12:9 about the word devil. The functional definition is: 'The chief spiritual adversary'. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the Study called Fear the Lord about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'. We find forms of this word, in Hebrews, in: 2:15; 4:1; 5:7; 10:27; 10:31; 11:7; 11:27; 12:21; 12:28 and 13:6.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in Hebrews, in: 2:15; 3:12; 7:3; 7:8; 7:16; 7:25; 9:14; 9:17; 10:20; 10:31; 10:38; 11:35; 12:9; 12:22 and 13:18. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for 1Corinthians C7S16 about the word bond. The functional definition is: 'Anything that binds, as a cord, a chain, a rope; a band. 2. Ligament; that which holds things together'. We find forms of this word, in Hebrews, in: 2:15; 10:34; 11:36 and 13:3.

Please see the note for 2Peter 2:19 about the word bondage. Please also see the note for 1Corinthians C7S16 about the word bond. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the children. Heb 2:10 of flesh. 1Co 15:50 he also. Heb 2:18; 4:15; Ge 3:15; Isa 7:14; Joh 1:14; Ro 8:3; Ga 4:4; Php 2:7-8; 1Ti 3:16 that through. Heb 9:15; Isa 53:12; Joh 12:24,31-33; Ro 14:9; Col 2:15; Re 1:18 destroy. Isa 25:8; Ho 13:14; 1Co 15:54-55; 2Ti 1:10 the devil. Mt 25:41; 1Jo 3:8-10; Re 2:10; 12:9; 20:2 General references. exp: Le 25:25; Ps 118:13; Mr 3:27; 1Co 15:13,26; Ga 3:26.
deliver. Job 33:21-28; Ps 33:19; 56:13; 89:48; Lu 1:74-75; 2Co 1:10 exp: Mt 6:13. Through. Job 18:11,14; 24:17; Ps 55:4; 73:19; 1Co 15:50-57 subject. Ro 8:15,21; Ga 4:21; 2Ti 1:7 General references. exp: Ga 3:26'.

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C2-S15 (Verse 16) Jesus did not become an angel but became a man.

For verily he took not on him the nature of angels;
but he took on him the seed of Abraham..

Our sentence starts with For and tells us why we can be sure that the prior sentence is true. The Son of God became a physical human man when He took on him the seed of Abraham. This is in reference to His physical mother Mary. Also, our sentence emphasizes that the main thing which He inherited was His nature. Hebrews 4:15 tells us more about this when it says: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. He was in all points tempted like as we are because He could be tempted and that is because He took on him the seed of Abraham and the nature of a human being.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us. We find forms of this word, in Hebrews, in: 2:16; 3:5; 6:16; 7:5; 7:18; 9:1 and 12:10.

Please see the note for Galatians C4-S5 about the word nature. The functional definition is: 'The inherent qualities of a being manifested in the various characteristics which mark and display its existence: the aggregate of such qualities is what is termed its nature, and one class or order of being is thus distinguished from another'.

Please see the note for Galatians C3-S17 about the word seed. Webster's 1828 dictionary defines seed as: 'SEED, n. 1. the substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. the seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds constitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain; sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural. 2. that from which anything springs; first principle; original; as the seeds of virtue or vice. 3. Principle of production. Praise of great acts he scatters as a seed. Waller. 4. Progeny; offspring; children; descendants; as the seed of Abraham; the seed of David. in this sense, the word is applied to one person, or to any number collectively, and admits of the plural form; but rarely used in the plural. 5. Race; generation; birth. Of mortal seed they were not held. Waller.
SEED, v. i. 1. to grow to maturity, so as to produce seed. Maiz will not seed in a cool climate. 2. to shed the seed.
SEED, v. t. to sow; to sprinkle with seed, which germinates and takes root.'.

Please see the note for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham. We find Abraham mentioned 250 times in 230 verses of the Bible, 74 times in 70 verses of the New Testament but only in 2:16; 6:13; 7:1-3; 7:4; 7:5-6; 7:9; 11:8 and 11:17 within Hebrews. Abraham is called 'the father of the faithful' (Romans 4:11-12; Romans 4:16).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'verily. Heb 6:16; 12:10; Ro 2:25; 1Pe 1:20 took not, etc. Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold. the seed. Ge 22:18; Mt 1:1-17; Ro 4:16-25; Ga 3:16,29 General references. exp: Joh 11:35'.

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C2-S16 (Verse 17) Jesus did this to be a merciful and faithful high priest.

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

Properly done, this note would what is involved in being a priest and the distinction of things that only apply to a high priest. However, that is a deep and complex study which I have not done and currently do not have the time to do. Therefore, the reader must look to the work of others. A good study on this doctrine would not only specify the Biblical duties of a priest but also their spiritual and symbolic significance. In Exodus 25:9; Numbers 8:4; 2Kings 16:10 and Hebrews 8:5 we are told by God that the Tabernacle and things of the Tabernacle, on this Earth, had to match the pattern of the heavenly Tabernacle. (Our author does provide a little more detail in the first 5 verses of Hebrews 8.) thus, we know that it had spiritual and symbolic significance. Since this is where the priest worked and was part of the job of the priest (in things pertaining to God), we can project that most, if not all, of the things which God specified for the Levitical priesthood also had spiritual and symbolic significance. Therefore, a properly done Study of this doctrine would not only include everything specified by God for the Levitical priesthood, but it would also include the spiritual and symbolic significance of each and how that spiritual and symbolic significance applied to the Son of God in His priesthood.

The first significant doctrine in this sentence comes from the phrase to be made like unto his brethren. A man can not properly represent the interests of a bird because he has not lived as a bird and learned through personal experience what the concerns and limits of a bird are. As already explained in prior notes, Jesus is a literal physical man and our epistle is teaching us a lot about the doctrine that the Son of God was / is a literal physical man. Our sentence gives us one of the many reasons found in this epistle to explain why this doctrine is true. The rest of this sentence gives us that reason. However, the phrase we are currently looking at tells us that wherever we look in the future (Wherefore) and see Jesus we will see a literal physical man. The reasons for this, which our author supplies, are given all throughout this epistle.

With the understanding that we are dealing with the doctrine of the Son of God being a literal physical man named Jesus, we now see that the rest of our sentence gives us a reason why this is true. In addition, our next sentence gives us another reason and, if we were to search this epistle, we would find several more reasons why this doctrine is true.

With that acknowledged, we can see that His experience as a literal physical man gave Jesus the experience to understand our weaknesses and the difficulty that we have in overcoming sin. in fact, it is impossible for us to do on our own. Only with the help of God is this possible. However, when we are doing what we can and walking by faith, He provides mercy for our failures based upon His own personal experience that taught the limits of our flesh. That is why our sentence tells us that he might be a merciful and faithful high priest in things pertaining to God.

In addition, to being merciful, our phrase tells us that He is a faithful high priest in things pertaining to God. We can rely on Him always representing us to God, as our advocate (1John 2:1), when the devil accuses us of the sin we do and accuses us (Revelation 12:10) before God the Father (Job 1:6). However, we need to keep in mind that a priest can not represent someone who never comes to the Temple to offer sacrifice. Jesus Christ will never leave thee nor forsake thee (Hebrews 13:5), but we can leave our relationship with Him. If we refuse to go to Him and refuse to talk to Him we can hardly expect Him to be a faithful high priest when Satan accuses us of ongoing willful sin.

While the emphasis of our sentence is on our sin (with the inclusion of the word merciful), Jesus also is a faithful high priest in things pertaining to God such as our worship and thanksgiving. Where we make mistakes in our personal expression, Jesus and the Holy Spirit take the desires of our heart and perfect them (Romans 8:26) before presenting them to God the Father. As acknowledged, this function of a priest is not the main subject of our sentence but it can still be acknowledged as a side-note to our sentence.

Returning to the main subject of our sentence, we see that reconciliation for...sins is directly linked to receiving mercy. (Please see the note for Romans C5S7 about the word reconcile. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 .) the functional definition is: 'To conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'. It should be obvious that our since your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear (Isaiah 59:2), we need to receive God's mercy to remove that separation before we can be reconciled. Thus, we see that Jesus provides both as a merciful and faithful high priest in things pertaining to God, exactly as our sentence tells us.

While we could probably continue with more details, we will move on with one refreshing of the main subject of our sentence. We are told that the Son of God became a literal physical man in order to do these things and this is an important consideration within the doctrine of the humanity of Jesus.

We find forms of the word behoved in: Luke 24:46; Hebrews 2:17. Webster's 1828 defines this word as: 'To be necessary for; to be fit for; to be meet for, with respect to necessity, duty, or convenience. And thus it behoved Christ to suffer. Luke 24.'.

Please see the note for 2:11 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has titles of brother and Merciful and faithful.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. We find forms of the word mercy occurring in Hebrews, in: 2:17; 4:16; 8:12; 9:5 and 10:28.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. We find forms of this word, in Hebrews, in: 2:17; 3:2; 3:5; 4:2; 6:1; 6:12; 10:22; 10:23; 10:38; 11:1; 11:3; 11:4; 11:5; 11:6; 11:7; 11:8; 11:9; 11:11; 11:13; 11:17; 11:20; 11:21; 11:22; 11:23; 11:24; 11:27; 11:28; 11:29; 11:30; 11:31; 11:33; 11:39; 12:2 and 13:7. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Please see the note for Hebrews 4:14 about the word priest. That note has links to every place in Hebrews where We find this word along with a short note on the application within each verse. The functional definition is: 'One who represents men before God'.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

The word reconciliation was dealt with earlier within this note.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. We find forms of the word sin occurring in Hebrews, in: 1:3; 2:17; 3:13; 3:17; 4:15; 5:1; 5:3; 7:27; 8:12; 9:26; 9:28; 10:2; 10:4; 10:6; 10:8; 10:11-13; 10:17; 10:18; 11:25; 12:1; 12:4 and 13:11. We find forms of the word sinner occurring in Hebrews, in: 7:26 and 12:3. The functional definition is: 'someone who does sin'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Heb 2:11,14; Php 2:7-8 a merciful. Heb 3:2,5; 4:15-16; 5:1-2; Isa 11:5 to make. Le 6:30; 8:15; 2Ch 29:24; Eze 45:15,17,20; Da 9:24; Ro 5:10; 2Co 5:18-21; Eph 2:16; Col 1:21 General references. exp: Le 9:15; Joh 11:35'.

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C2-S17 (Verse 18) Jesus is able to succour us because of His experience as a man.

For in that he himself hath suffered being tempted,
he is able to succour them that are tempted..

As mentioned in the note above, this sentence is giving us one of several reasons, within Hebrews, why the Son of God had to become a literal human being. Succour is defined as: 'Literally, to run to, or run to support; hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners.' (Please see the note for Romans C16S1 about the word succour. That note has links to every place in the Bible where We find this word.) Our sentence explains that it is the personal experience of the Son of God, as a literal physical man, which allows Him 'to run to support' us when we are tempted.

Please see the note for 2:9 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

Please see the note for 1Corinthians C10S6 about the word tempt. Please also see the note for Luke 4:12 about the phrase 'do not tempt GodThe functional definition is: 'To incite or solicit to an evil act; to entice to something wrong by presenting arguments that are plausible or convincing, or by the offer of some pleasure or apparent advantage as the inducement'. Please also see the note for Galatians C4-S11 about the word temptation. We find forms of this word, in Hebrews, in: 2:18; 3:9; 4:15 and 11:37.

Please see the note for Romans C16S1 about the word succour. The functional definition is: 'Literally, to run to, or run to support; hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'suffered. Heb 4:15-16; 5:2,7-9; Mt 4:1-10; 26:37-39; Lu 22:53 he is. Heb 7:25-26; Joh 10:29; Php 3:21; 2Ti 1:12; Jude 1:24 them. 1Co 10:13; 2Co 12:7-10; 2Pe 2:9; Re 3:10 General references. exp: Lu 22:28'.

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Hebrews Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1-2), C3-S2 (Verse 3), C3-S3 (Verse 4), C3-S4 (Verse 5-6), C3-S5 (Verse 7-12), C3-S6 (Verse 13), C3-S7 (Verse 14-15), C3-S8 (Verse 16), C3-S9 (Verse 17), C3-S10 (Verse 17), C3-S11 (Verse 18), C3-S12 (Verse 19)'.

Please use This link to see the chapter summary.

Chapter theme: Christ is much greater than Moses.

Chapter Summary from Treasury of Scripture Knowledge.

1-6	Christ is more worthy than Moses;
7-19	therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'AS (7), HOUSE (7), ALL (4), DAY (4), IF (4), MOSES (4), MY (4)'. Part of the theme of this chapter is that God's Son is greater than Moses and the author uses a house to illustrate his point.

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C3-S1 (Verse 1-2) Take a closer look at Christ Jesus.

First Step: Consider His current position.

Wherefore,
holy brethren,
partakers of the heavenly calling,
consider the Apostle and High Priest of our profession,
Christ Jesus;.

Second Step: He was as faithful as Moses.

Who was faithful to him that appointed him,
as also Moses was faithful in all his house..

The first sentence in our chapter starts with Wherefore and the first sentence of the prior chapter start started with Therefore. This shows us a series of logical arguments from the start of this epistle with each chapter containing a single argument. The conclusion of each chapter provides the basis of the next chapter and each argument is based upon all previous arguments. In Hebrews 1:1 we were told that while God has spoken by angels and prophets in the past, He has now spoken by His Son and made the Word (message) of His Son greater than the 'word' (message) of all other messengers (Matthew 17:5; Mark 9:7; Luke 9:35). Based upon that, Hebrews 2:1 tells us Therefore we ought to give the more earnest heed. Or said another way: Trust and Obey everything that God's Son says.

James 2 tells us that faith without works is dead. God expects us to do what His Son tells us to do when we claim to also be a son of God (John 1:12-13). Hebrews 2:1 also gives us several reasons to back our mouths with actions (give heed) ending with the teaching that He became like us to show us how to act (Wherefore in all things it behoved him to be made like unto his brethren.. [2:17-18 ]). Now we come to our current sentence which introduces the argument of Hebrews 3 and is the basis of the rest of Hebrews. Hebrews 3 basically tells us that we need to develop our personal walk with Christ Jesus, which requires walking by faith, and not just follow a bunch of religious traditions (following Moses). Hebrews 3 also warns that the Jews missed out on God's rest (the Promised Land) because of unbelief and we will also lose out on our rest through unbelief (claimed belief that is not backed by actions). In order to enter the rest that God has planned for us, we need to be faithful as like our example Christ Jesus is faithful.

The note for this sentence, within the Lord Jesus Christ Study, explains how the roles of Christ and of Jesus are involved in the Son of God being the Apostle and High Priest of our profession. Please see that note for details. While that note was written earlier and uses the definition from a dictionary, which still fits, the definition which comes from studying every usage of this word in the Bible is; 'The highest human authority within the church below Christ'. However, our sentence uses the capitalized word and is the only place in the Bible where We find this word capitalized. in this case, it is letting us know that Christ Jesus was made the only head Apostle by God the Father. Christ Jesus is, therefore, 'The highest human authority within the church below God the Father'. All other apostles are under Christ Jesus and personally appointed by Him. Also, as noted in the Word Study on Apostle, 1Corinthians 15:5-8 tells us that an apostle must receive his appointment in a face-to-face meeting. Paul saw Christ Jesus face-to-face but no person born since the time of the apostles has dons so. In addition, God's Son saw God the Father face-to-face in order to be appointed our (capitalized) Apostle. No one else has ascended to heaven and returned (Ephesians 4:7-11). Therefore, no other can be our (capitalized) Apostle. All other (lowercase) apostles were appointed by our (capitalized) Apostle and report to Him and not to God the Father.

Returning to our current sentence, we see two Steps with our First Step telling the holy brethren, partakers of the heavenly calling to pay attention. The author does not call upon the lost or the spiritually immature to do this because he is telling us something that they can't accept. 1Corinthians 3:2 says: I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. in this chapter he is going to tell us that the religious traditions which we have trusted all of our life are not sufficient and that we need to personally mature beyond them. As 1Corinthians explains, spiritual babes can't handle this type of message. They offer all kinds of objections instead of 'trust and obey' as our epistle is telling us to do.

Please see the note for 2:14 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator'. Many saved people believe that they are partakers of the heavenly calling, when they truly are not. They believe the lie that they received all of the blessings from God just as soon as they got saved. However, an honest look at reality shows us differently and that such a belief is foolish. Have not many people been told 'Wait' in response to prayer and not received the blessing until later? this alone should prove that some things are not received immediately and, as explained many places on this web site, and in this epistle, some things are not given to any saved who refuse to maintaining their side of our ongoing personal relationship and some things are withheld until we mature enough spiritually to handle them properly. Thus, the saved who are truly partakers of the heavenly calling, are also 'participator' in the ministry of God and also 'takes a part' in what God is doing.

Another thing to consider is the word profession. It only occurs 4 times in the Bible in: 1Timothy 6:12; Hebrews 3:1; Hebrews 4:14 and Hebrews 10:23. Webster's 1828 dictionary defines this word as: 'Open declaration; public avowal or acknowledgment of one's sentiments or belief; as professions of friendship or sincerity; a profession of faith or religion. The professions of princes, when a crown is the bait, are a slender security. The Indi and quickly perceive the coincidence or the contradiction between professions and conduct, and their confidence or distrust follows of course.
2. the business which one professes to understand and to follow for subsistence; calling; vocation; employment; as the learned professions. We speak of the profession of a clergyman, of a lawyer, and of a physician or surgeon; the profession of lecturer on chemistry or mineralogy. But the word is not applied to an occupation merely mechanical.
3. the collective body of persons engaged in a calling. We speak of practices honorable or disgraceful to a profession.
4. Among the Romanists, the entering into a religious order, by which a person offers himself to God by a vow of inviolable obedience, chastity and overtly'. Of these, the first two apply to the Bible. When we claim one thing and live another thing we prove ourselves to be liars. When we live our profession, as much as any type of professional does, we truly have a profession which matches the Biblical usage. Thus, once more we see that we must back our mouth with our life or prove that we are obeying the devil, even if we are saved.

Moving onto the Second Step of our sentence, we see that Christ Jesus and Moses were both faithful to him that appointed him and made sure that all his house were also faithful to him that appointed him. Thus, we see that our two examples lived the life of a true 'professional'. Part of what this chapter teaches is that we are expected to follow the example of Christ Jesus and live a 'professional' life which backs our profession.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. In addition, since holy is pronounced the same as 'wholly', we can say that a holy being is complete, singular and faithful to his character in all of his attitudes and actions. We are to adopt these characteristics of God in order to be holy ourselves. We find forms of this word, in Hebrews, in: 2:4; 3:1; 3:7; 6:4; 7:26; 9:8; 9:12; 9:24-26 and 10:15. Please also see the note for Word Study on Spirit about the Holy Ghost. Please also see the note for 1John C2S25 about the Holy One.

Please see the note for Ephesians C5S5 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator; usually followed by of'. Please also see the note for Romans C15S22 about the word partake.

Please see the note for 1:10 about the word heaven. The functional definition is: 'The phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'. Please also see the note for note for Matthew 3:2 about the phrase the kingdom of heaven. Please also see the note for 1Peter 1:2-LJC about the phrase things in heaven. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in heaven.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. The main application is: 'an invitation to a relationship'. This word has many applications and the note referenced has a definition with many of those applications as well as links to other notes where this word is dealt with on this web site. Our particular sentence tells us that God called the saved into a special 'relationship'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Apostle and Priest.

Please see the note for 2Corinthians 9:12-14 about the word profess. The functional definition is: 'To make open declaration of; to avow or acknowledge'.

Please see the note for 2:17 about the words faith and faithful. The functional definition of the word faith is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. The functional definition of the word faithful is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'.

We find the word Moses occurring 848 times in 784 verses of the Bible, 80 times in 79 verses of the New Testament, and, in Hebrews, in: 3:2; 3:3; 3:5; 7:14; 8:5; 9:19; 10:28; 11:23; 11:24 and 12:21. 'While this name is often used for the physical man, it is also used in the Bible to refer to the Law that God gave to His people through the man. In the New Testament, the Law for the saved comes from the Lord Jesus Christ'. Within our epistle, Moses is mainly used symbolically to identify the Mosaic Law and any set of religious rules which people try to follow as a substitute for the ongoing personal relationship which is identified as Christ within the Bible. Such substitution is always wrong and leads to judgment of God's children and an eternity in the lake of fire (Romans 1:3-LJC) for the lost. Please also see the note for Hebrews 19:29-LJC about the religious part of Mosaic Law. Please also see the note for Galatians C3S22 about the Mosaic Law added.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'. We find forms of this word, in Hebrews, in: 3:2; 3:3; 3:4; 3:5-6; 8:8; 8:10; 10:21 and 11:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'holy. Col 1:22; 3:12; 1Th 5:27; 2Ti 1:9; 1Pe 2:9; 3:5; 2Pe 1:3-10; Re 18:20 partakers. Heb 3:14; Ro 11:17; 15:27; 1Co 9:23; 10:17; 2Co 1:7; Eph 3:6; Col 1:12; 1Ti 6:2; 1Pe 5:1; 2Pe 1:4; 1Jo 1:3 the heavenly. Ro 1:6-7; 8:28-30; 9:24; 1Co 1:2; Eph 4:1,4; Php 3:14; 1Th 2:12; 2Th 1:11; 2:14; 1Ti 6:12; 2Ti 1:9; 1Pe 5:10; 2Pe 1:10; Jude 1:1; Re 17:14 consider. Isa 1:3; 5:12; 41:20; Eze 12:3; 18:28; Hag 1:5; 2:15; Joh 20:27; 2Ti 2:7 exp: Heb 12:3. The apostle. Joh 20:21 (Gr) Ro 15:8 and. Heb 2:17; 4:14-15; 5:1-10; 6:20; 7:26; 8:1-3; 9:11; 10:21; Ps 110:4 exp: Ro 16:14.
faithful. Heb 2:17; Joh 6:38-40; 7:18; 8:29; 15:10; 17:4 exp: Nu 12:7; 2Ti 2:2; Heb 3:5. appointed. Gr. made. 1Sa 12:6 as. Heb 3:5; Nu 12:7; De 4:5; 1Ti 1:12 all. Heb 3:6; Eph 2:22; 1Ti 3:15 General references. exp: Nu 29:40; De 31:30; 1Co 10:2'.

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C3-S2 (Verse 3) The true comparison of the two men.

For this man was counted worthy of more glory than Moses,
inasmuch as he who hath builded the house hath more honour than the house..

Our chapter is telling us that Christ Jesus is better than Moses. in this chapter, Christ Jesus is used symbolically for the ongoing personal relationship that the saved have with God after their initial profession. Moses is used symbolically for religiously keeping Laws / religious rules. In 37 verses within the Gospels we see Moses used as the identifier of the Mosaic Law, which is the set of religious rules that the Jews claimed would get them to heaven. The Jews then added many more religious rules from religious leaders who claimed that they were only clarifying what Moses said in the Law. However, in the Gospels and in our epistle, Moses is used symbolically for keeping religious rules.

Anyone who has had a family knows that you have to make family rules. People with such experience also know that there are times when you have to make exceptions to those rules. However, only the person who made the rules has authority to specify an exception to those rules. That is what we see here.

Moses is used symbolically for religiously keeping Laws / religious rules. Moses is equated to a house, in our sentence, which means that Moses is used symbolically for God's religious house rules. Within our current sentence, This man refers to the prior sentence which named Jesus Christ. Thus, Jesus Christ is counted worthy of more glory than Moses because the person who creates a house is greater than the house rules which he makes to control behaviour within his house.

Please see the note for 1Corinthians C4S1 about the word account / count. The functional definition is: 'A computation or mode of reckoning; applied to other things, than money or trade; as the Julian account of time'. We find forms of this word, in Hebrews, in: 3:3; 7:6; 10:29; 11:19 and 13:17.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'. We find forms of this word, in Hebrews, in: 3:3; 10:29 and 11:38.

Please see the note for 3:2 about the word Moses. Moses is mainly used symbolically to identify the Mosaic Law and any set of religious rules which people try to follow as a substitute for the ongoing personal relationship which is identified as Christ within the Bible. Such substitution is always wrong and leads to judgment of God's children and an eternity in the lake of fire (Romans 1:3-LJC) for the lost.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the note for 3:2 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Heb 3:6; 1:2-4; 2:9; Col 1:18 who. Zec 4:9; 6:12-13; Mt 16:18; 1Co 3:9; 1Pe 2:5-7 General references. exp: Ps 102:25; Joh 1:3; 4:12; 1Co 10:2'.

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C3-S3 The difference between God and man.(Verse 4) .

For every house is builded by some man;
but he that built all things is God..

Here we see that no matter what honour we may earn in this life, it will never match the honour due God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Heb 3:3; 1:2; Es 2:10; 3:9 exp: Joh 3:30. General references. exp: Ps 102:25; Joh 1:3'.

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C3-S4 Christ is the builder and greater than a servant. (Verse 5-6) .

First Step: Recognize the honour due Moses.

And Moses verily was faithful in all his house,
as a servant,
for a testimony of those things which were to be spoken after;.

Second Step: Recognize the honour due Christ.

But Christ as a son over his own house;.

Third Step: Recognize where we belong.

whose house are we,
if we hold fast the confidence and the rejoicing of the hope firm unto the end..

Please see the note for this sentence in the Lord Jesus Christ Study. It is good-sized and explains how this sentence fits within the context of the entire epistle when we consider the role of Christ, which provides our spiritual maturity through an ongoing personal relationship after we make our initial profession.

Please notice that this sentence uses a lowercase son. Here we are told how Christ acts in a spiritual manner, as a literal physical man and not as the Son of God, in order to show us how to act spiritually while we are in our weak human flesh. in this sentence, Christ is compared the physical man named Moses. The Jews considered Moses as the greatest of prophets. That also knew that Christ would come as a literal physical man. in this sentence the author is telling us that, as a literal physical man, Christ was greater than Moses.

We are told that Moses acted as a servant in another man's house while Christ shows us how to act within our own house and bring glory and honor to God. These are two different circumstances and require two different ways of acting. While the emphasis of this chapter is how Christ is greater than Moses, because the owner of a house is greater than any servant within it, we can still learn the proper way to act in each set of circumstances.

Our sentence starts with the word And, which add this sentence to the prior. That is: our sentence is continuing the contrast between putting our trust in religious rules (Moses) and putting our trust in a personal relationship with God (Christ). In our First Step the author recognize the honour due Moses. In our Second Step the author recognize the honour due Christ. More honour is due Christ and our third Step points out that we belong to Christ. Therefore, to return to keeping religious rules (Moses) we are reducing our honour. This is the main theme of the epistle to the Galatians.

I have owned a house and rented from others and had others rent from me. People never care for what belongs to another like they care for what belongs to themselves. John 10:11-14 explains the difference between a hireling and the good shepherd. Luke 15 has what is called the parable of the prodigal son. In it we read (I) am no more worthy to be called thy son: make me as one of thy hired servants. thus, we see that the Bible teaches this difference in other places also.

Our sentence tells us that we have access to better care through our ongoing personal relationship than religion can provide. However, as pointed out in the note for this sentence in the Lord Jesus Christ Study, our sentence is just the first of several requirements for us to keep up our end of this personal relationship.

Please notice the conditional word of if within the past phrase of our sentence. This gives us the first, of several, conditions which the author states must be met if we are to enter God's rest. Hebrews 4:9 says, There remaineth therefore a rest to the people of God. But to enter God's rest, the people of God must avoid unbelief, which means that we have to maintain our personal relationship with Christ. Hebrews 3 tells us how to do that and the first step is here in this verse. We must:

hold fast the confidence...firm unto the end
hold fast the...rejoicing of the hope firm unto the end
respond To day [and every day] (3:7)
hear his voice (3:7, 15)
Harden not your hearts (3:7, 15)
don't engage in provocation (3:8)
don't engage in temptation (3:8)
don't tempted God (or) prove God (when you) see God's works (3:9)
don't grieve God (3:10)
don't alway err in your heart (3:10)
known God's ways (3:10)
beware of an evil heart of unbelief (3:12)
beware of departing from the living God (3:12)
be sure exhort one another daily, while it is called to day (3:13)
beware of being hardened through the deceitfulness of sin (3:13)
make sure you are made partakers of Christ (3:14)
hold the beginning of our confidence stedfast unto the end (3:14)

The author also warns that some of God's people will not receive God's rest (4:1, 3:11-12). When we look at all that we need to do to receive God's rest, it should be apparent that we can't do this on our own but can only do all of these requirements if we let Christ do them in us.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The note for Ephesians has links to the main verses within the New Testament, along with a small note for each verse, which give us a good understanding of how the Bible uses this word. The functional definition is: ' to keep or hold; properly one that waits, that is, stops, holds, attends, or one that is bound'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the note for 2:6 for links to every place in the Bible where we find the non-capitalized word son used. The functional definition is: 'a son receives the character of the father'. Our sentence used the lowercase form of son to tell us that Christ is acting like a physical person in this case.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The definition from Webster's 1828 dictionary is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc.
Hold; influence; power over'. We find this word, in Hebrews, in: 3:6; 3:14; 4:14; 6:18 and 10:23.

Please see the note for Philippians 1:27-28 about the word fast. The functional definition is: 'without wavering' or 'don't let go no matter what changes in circumstances occur'. We find forms of this word, in Hebrews, in: 3:6; 4:14 and 10:23.

We find forms of the word confidence occurring 48 times in the Bible, 27 times in the New Testament, and, in Hebrews, in: 3:6; 3:14 and 10:35. Please use the following links to see where this word is also found in other Bible books: Acts 28:31; 2Corinthians C1S9; Galatians 5:10; Ephesians 3:12; Philippians 1:25; Philippians 3:3; Philippians 3:4; 2Thessalonians 3:4; Philemon 1:8; 1John 2:28. Webster's 1828 dictionary defines this word as: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact. It is better to trust in the Lord, than to put confidence in man. Psalm 118. I rejoice that I have confidence in you in all things. 2 Corinthi and 7. Mutual confidence is the basis of social happiness. I place confidence in a statement, or in an official report. 2. Trust; reliance; applied to one's own abilities, or fortune; belief in one's own competency. His times being rather prosperous than calm, had raised his confidence by success. 3. that in which trust is placed; ground of trust; he or that which supports. Israel was ashamed of Beth-el their confidence. Jeremiah 48. Jehovah shall be thy confidence. Proverbs 3. 4. Safety, or assurance of safety; security. They shall build houses and plant vineyards; yea, they shall dwell with confidence. Ezekiel 28. 5. Boldness; courage. Preaching the kingdom of God with all confidence. Acts 28. 6. Excessive boldness; assurance, proceeding from vanity or a false opinion of one's own abilities, or excellences. Their confidence ariseth from too much credit given to their own wits'. The Morrish Bible Dictionary defines this word as: 'The trust and boldness that faith in God and His word gives. "In the fear of the Lord is strong confidence;" "The Lord shall be thy confidence." Pr 3:26; 14:26. "We are made partakers of Christ if we hold the beginning of our 'assurance' firm unto the end." Heb 3:14. In contrast to this the 'fearful' are classed with the 'unbelieving.' Re 21:8'. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident.

Nave's Topical Bible provides references for the word confidence as: 'BETRAYED: INSTANCES OF: Joshua, by the Gibeonites: Jos 9:3-15. Eglon, by Ehud: Jg 3:15-23. Ahimelech, by David: 1Sa 21:1-9. Abner, by Joab: 2Sa 3:27. Amasa, by Joab: 2Sa 20:9-10. The worshipers of Baal, by Jehu: 2Ki 10:18-28. FALSE: De 29:18-19; 1Ki 20:11; 2Ki 18:21; Isa 36:6; Job 11:20; 15:31; 29:18; Ps 10:6; 20:7-8; 30:6; 33:16-17; 36:2; 44:6; 49:6-7; 52:7; 60:11; 108:12; Pr 14:16; 16:25; 18:11; 23:4; 26:12; 28:26; 29:26; Isa 2:22; 5:21; 8:12; 9:9-10; 20:5; 22:11; 28:15,18; 30:1-2,5,7,10,15-16; 31:1,3; 47:7-8,10; 56:12; 57:13; Jer 2:13,18,22-23,37; 3:23; 5:17; 6:14; 7:8; 8:11; 12:5; 14:13; 17:5; 21:13; 23:17; 48:7,11; 49:4-5; La 4:17; Eze 8:12; 13:10-11; 29:6-7; 30:8; Ho 5:13; 7:9-16; 10:13; 12:1; 14:3; Am 6:1-7,13; 9:10; Ob 1:3; Mic 3:11; Zep 1:12; 2:15; Zec 4:6; Mt 25:5; 26:33-35; Mr 10:24; 14:29-31; Lu 11:35; 12:19-20; 17:26-30; 18:9-14; 22:33-34; Joh 5:45; 13:37-38; Ro 2:3; 12:16; 1Co 3:21; 2Co 1:9; Ga 6:7-8; 1Th 5:3; 1Ti 6:17; Jas 4:13-15; Re 18:7-8. INSTANCES OF: Builders of Babel: Ge 11:4. Saul: 1Sa 13:8-14. Sennacherib: 2Ki 19:23. Asa: 2Ch 16:7-9. Hezekiah: Isa 22:11. Jonah: Jon 1:3-5. Peter: Mt 26:33-35; Lu 22:33-34. Paul: Php 1:25; 2:23-24'.

Thompson Chain Topics provides references for the word confidence as: 'CONFIDENCE IN GOD, examples of: Nu 14:8; Ps 3:6; 20:7; 23:4; 27:3; 46:2; Isa 12:2; Hab 3:18. SELF-CONFIDENCE, an element of insecurity: the Danger of: Pr 28:26; Isa 47:8; Ho 10:13; Ob 1:3; Mt 26:33; Lu 18:9; 1Co 10:12. Miscellaneous References to: Pr 14:16; Jer 48:7; Zep 2:15; Mt 20:22; Mr 14:31; Lu 22:33'.

Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'. Please also see the note for Hebrews 3:6 about the word confidence.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn'.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'This is an action word like faith. However, where faith is based upon a promise found within the word of God, hope is based upon the character of God'. We find forms of this word, in Hebrews, in: 3:6; 6:11; 6:17-20; 7:19 and 11:1.

Please see the note for 2Corinthians 11:15 about the word end. The functional definition is: 'outcome, i.e., death'. We find forms of this word, in Hebrews, in: 3:6; 3:14; 6:8; 6:11; 6:16; 7:3; 9:26 and 13:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faithful. Heb 3:2; Nu 12:7; Mt 24:45; 25:21; Lu 12:42; 16:10-12; 1Co 4:2; 1Ti 1:12 as. Ex 14:31; De 3:24; 34:5; Jos 1:2,7,15; 8:31,33; Ne 9:14; Ps 105:26 exp: Heb 3:2. For. Heb 8:5; 9:8-13,24; De 18:15-19; Lu 24:27,44; Joh 5:39,46-47; Ac 3:22-23; 7:37; 28:23; Ro 3:21; 1Pe 1:10-12 General references. exp: Nu 29:40; De 4:5; 31:30.
as. Heb 1:2; 4:14; Ps 2:6-7,12; Isa 9:6-7; Joh 3:35-36; Re 2:18 whose. Heb 3:2-3; Mt 16:18; 1Co 3:16; 6:19; 2Co 6:16; Eph 2:21-22; 1Ti 3:15; 1Pe 2:5 if. Heb 3:14; 4:11; 6:11; 10:23,35,38-39; Mt 10:22; 24:13; Ga 6:9; Col 1:23; Re 2:25; 3:11 rejoicing. Ro 5:2; 12:12; 15:13; 1Th 5:16; 2Th 2:16; 1Pe 1:3-6,8 General references. exp: Eze 46:10; Mt 24:13'.

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C3-S5 (Verse 7-12) Be careful to not have an evil heart of unbelief that rejects God's Son to follow religious leaders.

Outer Sentence: the warning.

Wherefore (See Below)
Take heed,
brethren,
lest there be in any of you an evil heart of unbelief,
in departing from the living God..

Included part: Evidence from God.

First included sentence: the warning.

First Equivalent Section: Receive the warning from the Holy Ghost.

(as the Holy Ghost saith,
To day if ye will hear his voice,
Harden not your hearts,
as in the provocation,
in the day of temptation in the wilderness:.

Second Equivalent Section: Scripture recording God's judgment.

When your fathers tempted me,
proved me,
and saw my works forty years..

Second included sentence: the judgment.

First Step: the people accepted doctrinal error.

Wherefore I was grieved with that generation,
and said,
They do alway err in their heart;.

Second Step: they were led the wrong way.

and they have not known my ways..

Third included sentence: the consequence.

So I sware in my wrath,
They shall not enter into my rest.).

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'. What we have here is a warning that all saved should always be aware of no matter what circumstances they find themselves in.

True interpretation conveys the same message in the original language and in the interpreted language. Any time the KJV 1611 has parenthesis or italicized words it was necessary to add words into the English, beyond the word-for-word interpretation, in order to convey the true meaning of the message. Thus, the outer sentence gives the basic message with what is within the parenthesis conveying the true depth of the message.

When we look at the outer sentence we see a warning which any wise person would heed. However, most would not give it the depth of attention which is provided when one truly comprehends the depth of the inner sentences. There we are reminded that God's people were marched through a wilderness for forty years until all who were adults died except the two spies who truly trusted God. Even Moses did not survive because of one time that he departed from the living God. Too many people think they are safe because of their position as children of God. Our sentence emphasized the fatal error of that belief.

One of the first things that we need to pay attention to is the fact that our sentence says that departing from the living God reveals an evil heart of unbelief. It does not say how far someone must depart and the indication is that even a little, what most people think of as 'minor backsliding' is enough to qualify. What our sentence indicates is that the only reason for anyone to 'pull back' (depart) in the least little bit is unbelief. After all, it was belief that drew us close to God. Therefore, any movement away from God must be unbelief. In addition, any such unbelief is evil, according to our sentence.

We already saw that the functional definition of the word heed is: 'To mind or regard with care and take proper action because of a warning'. As we saw earlier, this word is used to give us a warning of judgment by God that is brought upon His children due to their carelessness and neglect. With our sentence starting with the word wherefore, the context lets us know that the carelessness and neglect comes from people assuming that their keeping religious rules, (as symbolized by the use of Moses), replaces their personal responsibilities within an ongoing personal relationship with God, (as symbolized by the use of Christ Jesus). In addition, to this meaning shown to us by the context, we have it stated clearly with the included sentences.

We have three included sentences which provide the deeper meaning which was conveyed in the message of the original sentence but which also was not conveyed in the word-for-word meaning of the outer sentence. Our three included sentences tell us: (a) 'the warning', (b) 'the judgment', (c) and 'the consequence'. As we look at the details of these sentences we will see that there are serious consequences for the children of God who fail to heed the warning due to carelessness and neglect.

The included sentences, starting with the phrase To day if ye will hear his voice is a quote from Psalms 95:7. We see this phrase in 3:7; 3:15 and 4:7. In addition, the rest of Psalms 95:8-11 is quoted in Hebrews 3:7 while parts of the Psalm are quot7ed in the two other places within Hebrews.

Our third Included Sentence gives us 'the consequence', which is explained in the remainder of this chapter and in the next chapter. C3-S10 says, whose carcases fell in the wilderness. 'The consequence' includes going on living with no blessings from God, no fellowship with God and the judgment of God hanging over your head until God finally kills you. The next chapter is concluded with: Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. This blessing is given to those saved people who enter God's rest. However, as we are told between our current sentence and there, that those saved people who have evil heart of unbelief and who depart from the living God do not enter into God's rest. Therefore, 'the consequence' is ongoing punishment and loss of blessings with the loss of blessings being an eternal loss.

Now, with 'the consequence' in mind, we can look at 'the warning' which is given to help us avoid 'the consequence'. Our warning has two Equivalent Sections which give us the witness of the Holy Ghost and the evidence within the Bible. Please notice that our First Equivalent Section tells us the Holy Ghost saith. The th on the end of the word say (to create the word saith) means that the Holy Ghost 'keeps on keeping on saying'. That is: this is an ongoing, never ending message from the Holy Ghost. No one will come before God and claim that they were never warned.

The Holy Ghost is the third person in the Trinity and links to every place in the Bible, where the phrase Holy Ghost is used, is found in the Word Study on Holy Ghost. That Study also has a link to the Study which has links to every place in the Bible where we find God's Holy Spirit divided by the various applications of this name found within the Bible and a short note for each usage within the New Testament. All saved have this ongoing witness within them from the indwelling Holy Ghost. The Holy Ghost is doing everything possible, short of taking away our free will, to get us to listen to God and obey God so that we don't lose our blessings and so that we avoid punishment for disobedience.

In the links below, from Treasury of Scripture Knowledge, are several places in the Bible where we find the same warning as we have in our First Step. Thus, we see the same message was given in the past as we are given today.

In addition, to having the same message, we see that it contains an if. That means that we are told the condition which we must fulfill if we want to avoid 'the consequence'. Notice that the next word is ye, which is 'each and every one of you personally'. This is a decision which we each personally make.

Our First Step then tells us the condition which is: if ye will hear his voice. We find the phrase ears to hear in Deuteronomy 29:4; Ezekiel 12:2; Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35. The first time is with the children who survived wandering in the wilderness, which is what our sentence is warning us about. Basically, we must be willing to listen to whatever it is that God wants to tell us and when it goes against our traditions and the desires of our flesh and the wisdom of this world, we must know with absolute certainty that God is always right. If we don't have this attitude then we will Harden...our hearts and not have ears to hear what God wants to tell us.

The rest of the First Step, and the Second Step, make it clear what time God is talking about. What some people fail to realize is that God did not judge them the first time that they sinned but that each sinned at least twice and, quote probably, sinned many other times which are not recorded within the Bible. In addition, some preachers have detailed the various sins which were recorded, and how God punished each. However, doing that here would be a distraction from the message of our sentence. The message, as shown by the use of the word saith, is that they were continually warned and they continually Harden (their) hearts. We see this same thing in our Second Sentence which says do alway err in their heart. The word alway again emphasizes the repetition of sin. These people say God killing His people for their ongoing sin and yet they kept right on doing their own sin.

Our First Step uses the word provocation because we provoke God by continuing in sin after being warned of the consequence if we do not stop our sin. It also uses the word temptation because they tempted God to destroy all of them and to use Moses to make a great nation (Exodus 32:10). Likewise, we are very foolish if we believe that God has to use us and that God can't easily replace us with another. The only way to avoid such an attitude is to remain humble and thankful for the ministry that God gives to us.

One more thing to keep in mind, which we see in our First Sentence, is that they saw (God's ) works forty years. They not only continued to sin and ignore the judgment on sin that God brought upon people all around them, but they refused to acknowledge and thank God for His blessings. They had food and clothing that never wore out even while they were in open rebellion to God. Romans 1:20-23 are usually applied to lost people but they also match how God's people acted in the wilderness. They also match many of God's people today.

Moving onto our Second Included Sentence, we see 'the judgment' from God. Once more we see the word wherefore, which lets us know that we will see this reaction from God wherever we look when God's people act like those described in the First Sentence. In addition, we see that the cause of ongoing sin, and their judgment for it, is not because of an action but because of the condition of the heart, which is the true source of ongoing sin.

The error of their heart was that they have not known my ways. Proverbs 14:12 and Proverbs 16:25 both say There is a way that seemeth right unto a man, but the end thereof are the ways of death. While there is a lot of preaching not many teach God's way. Doing so would require people to use their own brain and figure out how to apply God's way to their own problems themselves. Too many of God's people are lazy and want someone else to figure out what to do and to tell them what to do. However, as our sentence tells us, that laziness leads God's people to alway err in their heart even as their religion tells them that they are doing the right actions. God wants us to learn His ways with our heart.

Please see the note for 1Timothy 4:16 about the word heed. The functional definition is: 'Pay attention; watch out. Ge 31:24'.

Please see the note for Romans 7:19 about the word evil. Please also see the note for Ephesians C4S15 about evil speaking. Please also see the note for Philippians 3:2 about evil workers. Please also see the note for Romans C1S16 about inventors of evil thing. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. We find forms of this word, in Hebrews, in: 3:12; 5:14 and 10:22.

We find forms of the word heart 954 times in 877 verses of the Bible, 167 times in 159 verses of the New Testament and, within Hebrews, in: We find forms of this word, in Hebrews, in: 3:7-12; 3:15; 4:7; 4:12; 8:10; 10:16; 10:22 and 13:9. Please see the notes for Romans C10S6 and 2Corinthians C2S4 about the word heart. Each of the verses within Romans has to do with our having righteousness or unrighteousness because of our decisions, our attitudes, our thoughts and our actions are determined by our heart. In addition, to these verses, please see the note for Galatians C6-S6 for 'The LORD looketh on the heart' and the note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators. Please see the note for Philippians C1S21 for links to where heart is used in Philippians along with a definition and links from other commentators. Please also see the note for 2Corinthians 2:4 about the word heart. It has definitions from 3 Bible dictionaries. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

Please see the note for Romans C10S15 about the phrase belief changes life. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please see the note for Romans C4S21 about the phrase belief requires us to do. Please see the notes for Romans C3S4 and Romans C3S5 about the word unbelief. The definition from Webster's 1828 is: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'. The word belief does not occur in Hebrews. We find the word unbelief occurring in Hebrews in: We find forms of this word, in Hebrews, in: 3:7-12; 3:19; 4:6 and 4:11.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament. Please also see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the note for Hebrews C1-S1 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. The voice of God is not audible but we hear it in our heart as we Read His Word and His Spirit emphasizes what is there'. We find forms of this word, in Hebrews, in: 3:7; 3:15; 4:7; 12:19 and 12:26.

Please see the note for Hebrews 3:13 about the word harden. The Biblical usage of this word is almost always applied to our heart. The functional definition is: 'To confirm in wickedness, opposition or enmity; to make obdurate. God is said to harden the heart, when he withdraws the influences of his spirit from men, and leaves them to pursue their own corrupt inclinations'.

Please see the note for 3:15 about the word provoke. The functional definition is: 'To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury'.

Please see the note for John 3:14 about the word wilderness. The functional definition for this word is: 'While the New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden'.

Please see the note for 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the Note for this sentence within the Word Study on Prove. There you will find the definition of this word and links to other places where the Bible has the same application as found here.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for 3:17 about the word forty. The functional definition is: 'This number is symbolically associated with the judgment of God'.

Please see the note for Romans 14:15 which has links to every place in the New Testament where we find the word grieve along with a small note on each verse and the definition from Webster's 1828 . The functional definition is: 'To give pain of mind to; to afflict; to wound the feelings'. Please see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne'. Please also see the note for 1Peter 2:19 about the phrase grief.

Please see the note for Colossians C1S6 about the word generation. The functional definition is: 'people living at that time'.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of these words, within Hebrews, in: 3:10; 8:11; 10:26; 10:30; 10:34; 11:8; 12:17 and 13:23. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. We find forms of this word, in Hebrews, in: 3:10; 5:2;9:8; 10:20 and 12:13.

Please see the note for James 5:12 about the word swear / sware. The functional definition is: 'To affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'. While the Bible tells us to not swear, we see that God does but only to let men know how serious He is about something that we can not believe while we use the mind of our flesh and of the world. We find forms of this word, in Hebrews, in: 3:11; 3:18; 4:3; 6:13; 6:16 and 7:21.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: 'Violent anger; vehement exasperation; indignation'. Please see the note for Colossians 3:8 about the children of wrath.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'. We find forms of this word, in Hebrews, in: 3:11; 3:18; 4:1; 4:3; 4:4; 4:5; 4:8; 4:9; 4:10 and 4:11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Heb 9:8; 2Sa 23:2; Mt 22:43; Mr 12:36; Ac 1:16; 28:25; 2Pe 1:21 To-day. Heb 3:13,15; 4:7; Ps 95:7-11; Pr 27:1; Ec 9:10; Isa 55:6; 2Co 6:1-2; Jas 4:13-15 hear. Ps 81:11,13; Isa 55:3; Mt 17:5; Joh 5:25; 10:3,16,27; Re 3:20 exp: Lu 9:35. General references. exp: Ex 7:13; De 18:19; 2Sa 23:2; Lu 8:6; Heb 10:15.
Harden. Heb 3:12-13; Ex 8:15; 1Sa 6:6; 2Ki 17:14; 2Ch 30:8; 36:13; Ne 9:16; Job 9:4; Pr 28:14; 29:1; Jer 7:26; Eze 3:7-9; Da 5:20; Zec 7:11-12; Mt 13:15; Ac 19:9; Ro 2:5-6 as. Nu 14:11,22-23; De 9:22-24; Ps 78:56 of. Ex 17:7; De 6:16; Ps 78:18; 106:14; 1Co 10:9 General references. exp: Ex 7:13; 2Sa 23:2; Lu 8:6.
and. Ex 19:4; 20:22; De 4:3,9; 11:7; 29:2; Jos 23:3; 24:7; Lu 7:22 forty. Nu 14:33; De 8:2,4; Jos 5:6; Am 2:10; Ac 7:36; 13:8 exp: Ps 95:10.
I was. Ge 6:6; Jg 10:16; Ps 78:40; Isa 63:10; Mr 3:5; Eph 4:30 err. Heb 3:12; Ps 78:8; Isa 28:7; Ho 4:12; Joh 3:19-20; 8:45; Ro 1:28; 2Th 2:10-12 exp: Ps 95:10. They have. Ps 67:2; 95:10; 147:20; Jer 4:22; Ro 3:7
I sware. Heb 3:18-19; 4:3; Nu 14:20-23,25,27-30,35; 32:10-13; De 1:34-35; 2:14 exp: Ps 95:11. They shall not enter. Gr. If they shall enter. my rest. Heb 4:9 General references. exp: Heb 4:5.
Take. Heb 2:1-3; 12:15; Mt 24:4; Mr 13:9,23,33; Lu 21:8; Ro 11:21; 1Co 10:12 an. Heb 3:10; Ge 8:21; Jer 2:13; 3:17; 7:24; 11:8; 16:12; 17:9; 18:12; Mr 7:21-23 in. Heb 10:38; 12:25; Job 21:14; 22:17; Ps 18:21; Pr 1:32; Isa 59:13; Jer 17:5; Ho 1:2 the. 1Th 1:9 General references. exp: De 1:32; Ps 78:22; Jer 17:9; Joh 16:9'.

Home Start of Chapter Chapter Summary

C3-S6 (Verse 13) Beware of the deceitfulness of sin.

First Step: Exhort each other daily.

But exhort one another daily,
while it is called to day;.

Second Step: Why.

lest any of you be hardened through the deceitfulness of sin..

Our sentence starts with the word But, which means it is continuing the same subject while going in a different direction. Our prior sentence warned us Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Our current sentence continues the same subject but instead of continuing the warning, it is telling us what to do to avoid the problem that we were warned about. Within our sentence we are told to take two steps with the First Step telling us to ' Exhort each other daily' and the Second Step telling us 'Why'.

Notice that our First Step has two phrases with the first phrase saying daily and our second phrase saying To day. In other words: start to exhort one another To day and keep it up every day for the rest of your life.

We make To day a single word but at the time that the KJV 1611 was written, it was two words. They occur 76 times in 69 verses of the Bible, 19 times in 18 verses of the New Testament and 7 times in 6 verses (3:7; 3:13; 3:15; 4:7; 5:5 and 13:8) of Hebrews. In addition, we see some of these sentences quote verses from the Old Testament. The lesson taught throughout the Bible is that if we procrastinate then we may very well get to the end of our life having never obeyed and will suffer the consequences of a life of sin. This chapter and the next teach us to obey immediately.

As mentioned, the action verb of our sentence is exhort. Please see the note for 1Corinthians C14S3 about the word exhort. The definition from Webster's 1828 is: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'. In other words, we are to find someone to encourage to do the things which God's Holy Spirit shows us in the word of God. In the process of encouraging another, we encourage ourselves so that even if the other person ignores our encouragement, we help ourselves to live a life of submission and obedience.

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen daily'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. Our sentence uses this word to identify the time. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

We find forms of the word harden occurring 49 times in 48 verses of the Bible and, in the New Testament, in: Mark 6:52; Mark 8:17; John 12:40; Acts 19:9; Romans 9:18; Hebrews 3:8; 3:13; 3:15 and 4:7. Please note that 1/3 of the usages within the New Testament are within our epistle. Webster's 1828 dictionary defines this word as: 'To make hard or more hard; to make firm or compact; to indurate; as, to harden iron or steel; to harden clay. 1. to confirm in effrontery; to make impudent; as, to harden the face. 2. to make obstinate, unyielding or refractory; as, to harden the neck. Jer.19. 3. to confirm in wickedness, opposition or enmity; to make obdurate. Why then do ye harden your hearts, as Pharaoh and the Egyptians hardened their hearts? 1 Sam.6. So God is said to harden the heart, when he withdraws the influences of his spirit from men, and leaves them to pursue their own corrupt inclinations. 4. to make insensible or unfeeling; as, to harden one against impressions of pity or tenderness. 5. to make firm; to endure with constancy. I would harden myself in sorrow. Job.6. 6. to inure; to render firm or less liable to injury, by exposure or use; as, to harden to a climate or to labor. Hthe words see / sightARDEN, v.i. hthe words see / sightardn. to become hard or more hard; to acquire solidity or more compactness. Mortar hardens by drying. 1. to become unfeeling. 2. to become inured. 3. to indurate, as flesh'. The functional definition is: 'To confirm in wickedness, opposition or enmity; to make obdurate. God is said to harden the heart, when he withdraws the influences of his spirit from men, and leaves them to pursue their own corrupt inclinations.' Within the Bible the word harden is almost always applied to our heart. It is also associated with deceitfulness of sin, as we also see within our sentence.

Please see the note for Romans C1S16 about the word deceit. The functional definition is: 'fraudulent. Fraud is a legal term that specifies a violation of a law. Deceit is action verb which attempts to achieve the same harm as fraud but also encompasses actions which may not violate the letter of the law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'exhort. Heb 10:24-25; Ac 11:23; 1Th 2:11; 4:18; 5:11; 2Ti 4:2 daily. Heb 3:7 the deceitfulness. Pr 28:26; Isa 44:20; Ob 1:3; Ro 7:11; Eph 4:22; Jas 1:14 General references. exp: Ex 7:13; Le 8:32'.

Home Start of Chapter Chapter Summary

C3-S7 (Verse 14-15) We must continue with Christ.

First Step: Why we are to be exhorted daily.

For we are made partakers of Christ,
if we hold the beginning of our confidence stedfast unto the end;.

Second Step: Realize the scriptural basis.

While it is said,
To day if ye will hear his voice,
harden not your hearts,
as in the provocation..

Please see the note for this sentence within the Lord Jesus Christ Study. It explains the phrase partakers of Christ and how this sentence fits within the context of this chapter and epistle from the perspective of how the ministry of Christ is involved in what is said here. It also has the outline of this sentence with different titles for each Step. Where the titles of this outline concentrate on how this sentence fits within the chapter, from the perspective of the entire chapter, that other outline considers the same thing but from the perspective of the ministry of Christ.

Probably the most important thing, which our sentence and which people try to deny, is the requirement that we hold the beginning of our confidence stedfast unto the end. As explained in that note within the Lord Jesus Christ Study, we will lose the blessings which only come through Christ, if we are double minded (James 1:8; James 4:8) and inconsistent.

Our sentence starts with the word For and tells us why the prior sentence is true. There we were told to exhort one another daily, while it is called to day. What the combination of these two sentences is telling us is that if we fail to exhort one another daily, while it is called to day, then we will not encourage ourselves enough in order to hold the beginning of our confidence stedfast unto the end and we will not remain partakers of Christ.

Another thing to pay attention to is the word made. it takes time and effort to make something. Our sentence and chapter is telling us what we must consistently do while we give Christ the time necessary for Him to make us be partakers of Christ.

In our Second Step, the phrase While it is said lets us know that what follows it is a quote from the Old Testament. The phrase To day if ye will hear his voice is a quote from Psalms 95:7. We see this phrase in 3:7; 3:15 and 4:7. In addition, the rest of Psalms 95:8-11 is quoted in Hebrews 3:7 while parts of the Psalm are quoted in the two other places within Hebrews. That is: the phrases harden not your hearts, as in the provocation are also quoted from that Psalm.

While the rest of Psalms 95 is dealt with in more detail within the rest of this chapter and the next chapter, the author pauses after this much of the quote to tell us the difference between those who received this judgment and those who did not receive the punishment. In addition, the author tells us why God made this distinction and warns us to be careful against having the cause of the judgment within our own life. That is what the rest of our chapter is telling us.

As we have seen in most of what came before this sentence, within our epistle, the author gives us lots of scriptural basis for what is said here. The author makes it clear that anyone who rejects the message is not rejecting the messenger but is rejecting God because the message comes from scripture.

Please see the note for 2:14 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator'. Many saved people believe that they are partakers of the heavenly calling, when they truly are not. They believe the lie that they received all of the blessings from God just as soon as they got saved. However, an honest look at reality shows us differently and that such a belief is foolish. Have not many people been told 'Wait' in response to prayer and not received the blessing until later? this alone should prove that some things are not received immediately and, as explained many places on this web site, and in this epistle, some things are not given to any saved who refuse to maintaining their side of our ongoing personal relationship and some things are withheld until we mature enough spiritually to handle them properly. Thus, the saved who are truly partakers of Christ, are also 'participator' in the ministry of God and also 'takes a part' in what God is doing. Please also see the note for Romans C15S22 about the word partake.

In our epistle we see that Christ is a partaker of flesh and blood. We also see that we are to be are partakers of:

the heavenly calling
Christ
the Holy Ghost
his holiness

Please see the note for 3:6 about the word hold. The definition from Webster's 1828 dictionary is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc.
Hold; influence; power over'.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for 3:6 about the word confidence. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

Please see the note for 3:7 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. The voice of God is not audible but we hear it in our heart as we Read His Word and His Spirit emphasizes what is there'.

Please see the note for 3:7-12 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

As explained in other notes and in other sentences of this epistle, the provocation is when God's people provoked God with their ongoing sin and God made them wander in the wilderness for 40 years until He killed all of that generation and raised another generation which would be obedient. Please see the note for 1Corinthians C13S4 about the word provoke. The functional definition is: 'To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury'. We find forms of this word, in Hebrews, in: 3:8-9; 3:15; 3:16; 10:24 and 11:40.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are. Heb 3:1; 6:4; 12:10; Ro 11:17; 1Co 1:30; 9:23; 10:17; Eph 3:6; 1Ti 6:2; 1Pe 4:13; 5:1; 1Jo 1:3 if. Heb 3:6; 6:11 exp: Ho 6:3; Joh 8:31; Ga 6:9; 1Th 3:8. General references. exp: Le 8:32; Nu 29:25; Mt 24:13; Php 1:5.
To day. Heb 3:7-8; 10:38,29 exp: Ps 95:7; Heb 4:7. General references. exp: Lu 8:6; Joh 9:18'.

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C3-S8 (Verse 16) Some people who are with God's people do not belong to God.

Equivalent Section: Some people provoked God into judgment.

For some,
when they had heard,
did provoke:.

Equivalent Section: Some who provoked we not God's people.

howbeit not all that came out of Egypt by Moses..

Simply put, there were people who were not God's people but who went with them when they left Egypt. That would not have been a problem if they accepted a personal relationship with God and submitted to Moses and the Law. However, they not only refused to submit but they got others to refuse to submit and this provoked God to bring judgment. The lesson is simple: those who do not serve God will lead you away from your service to God. 1Corinthians 15:33 says, Be not deceived: evil communications corrupt good manners. There are many other ways that men recognize this truth such as: 'If you lie down with dogs then don't be surprised if you get up with fleas'.

While we are to be separate from the world and its influence, we are to influence the world to draw people to God and His way of life and salvation. One thing which we can understand from our Second Equivalent Section is that not all that came out of Egypt by Moses did provoke. This is speaking of people from the world (Egypt) who did not provoke but were converted and submitted to Moses and God's Law. Getting people saved and obeying God's way of salvation is the main thing that we are to do in this life.

God's people provoked God and received judgment because they refused to be separated from the influence of this world. This is why our Bible says: Wherefore come out from among them, and be ye separate, saith the Lord, and ouch not the unclean thing; and I will receive you, (2Corinthians 6:17).

Our sentence starts with the word For and gives us a second reason why we should exhort one another daily, while it is called to day, as we were told in the second prior sentence. Our sentence also gives us a reason why our prior sentence says To day if ye will hear his voice, harden not your hearts, as in the provocation. We have these people who provoke God around us. This is used as a test by God. If we follow their erroneous example, we will receive punishment. But if we are stedfast unto the end, as our prior sentence told us to be, we will not be punished but will be made partakers of Christ as a reward for reacting to temptation in the proper way.

Our sentence says some, when they had heard, did provoke. We see the results of that action in the remainder of this chapter. However, our Second Equivalent Section starts with the word howbeit and lets us know that some people did not act that way and they received different results. Our next chapter tells us how to also get those good results.

Please see the note for 3:15 about the word provoke. The functional definition is: 'To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury'.

Please see the note for Matthew 17:21 about the word Howbeit. Webster's 1828 defines this word as: 'adv. how, be, and it. Be it as it may; nevertheless; notwithstanding; yet; but; however.'.

We find the word Egypt occurring 736 times in 646 verses of the Bible, 29 times in 27 verses of the New Testament, and, in Hebrews, in: 3:16; 8:9; 11:26; 11:27 and 11:29. While Egypt is a physical country on this Earth, it is used for a type of the world (way of thinking, etc) within the Bible.

Please see the note for 3:2 about the word Moses. Moses is mainly used symbolically to identify the Mosaic Law and any set of religious rules which people try to follow as a substitute for the ongoing personal relationship which is identified as Christ within the Bible. However, in this sentence, it is talking about the literal physical man who led God's people out of Egypt.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'some. Heb 3:9-10; Nu 14:2,4; 26:65; Ps 78:17 not. Nu 14:24,30,38; De 1:36,38; Jos 14:7-11; Ro 11:4-5 General references. exp: Ps 78:17; Joh 9:18'.

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C3-S9 (Verse 17) God was grieved forty years with His children who followed the unbelievers.
But with whom was he grieved forty years?

Our sentence starts with the word But and continues the subject of the prior sentence while going in a different direction. The prior sentence told us that some...did provoke God and some did not. This sentence starts the comments which finish this chapter and tell us the results received by those people who did provoke God. The results started with the fact that God grieved forty years. That was the time required for God to bring judgment and cause their carcases (to fall) in the wilderness. Also, God sware...that they should not enter into his rest. The bottom line message is: 'Don't grieve God'.

We find forms of the word forty occurring 162 times in 149 verses of the Bible and, in the New Testament, in: Matthew 4:2; Mark 1:13; Luke 4:2; John 2:20; Acts 1:3; Acts 4:22; Acts 7:23; Acts 7:30; Acts 7:36; Acts 7:42; Acts 13:18; Acts 13:21; Acts 23:13; Acts 23:21; 2Corinthians 11:24; Hebrews 3:9; Hebrews 3:17; Revelation 7:4; Revelation 11:2; Revelation 13:5; Revelation 14:1; Revelation 3; Revelation 21:17. Webster's 1828 dictionary defines this word as: 'Four times ten. 2. An indefinite number; a colloquial use. A, B and C, and forty more'. The functional definition is: 'This number is symbolically associated with the judgment of God'.

Nave's Topical Bible provides references for the word forty as: 'Remarkable coincidences in the number DAYS: Of rain, at the time of the flood: Ge 7:17. Of flood, before sending forth the raven: Ge 8:6. Forembalming: Ge 50:3. Of fasting. By Moses: Ex 24:18; 34:28; De 9:9,25. By Elijah: 1Ki 19:8. By spies in the land of promise: Nu 13:25. Of probation, given to the Ninevites: Jon 3:4. By Jesus: Mt 4:2. Christ's stay after the resurrection: Ac 1:3. Symbolical: Eze 4:6. YEARS. Wanderings of the Israelites in the wilderness: Ex 16:35; Nu 14:34. Peace in Israel: Jg 3:11; 5:31; 8:28. Egypt to be desolated: Eze 29:11. Tobe restored after: Eze 29:13. STRIPES: Administered in punishing criminals: De 25:3; 2Co 11:24'.

Thompson Chain Topics provides references for the word forty as: 'Forty Days: Flood lasted: Ge 7:17. Noah sends forth a raven at end of: Ge 8:6. The embalming of Jacob occupied: Ge 50:3. Moses on the mount fasting: Ex 24:18; 34:28. Spies in the land of Canaan: Nu 13:25. Moses in prayer for Israel: De 9:25. Goliath's defiance lasted: 1Sa 17:16. Elijah's meal lasted: 1Ki 19:8. Ezekiel's typical period: Eze 4:6. Jonah's warning concerning the destruction of Nineveh: Jon 3:4. Christ's Temptation: Lu 4:2. Christ's appearance after the resurrection: Ac 1:3
Forty Stripes. (given in beating): De 25:3; 2Co 11:24
Forty Years. Ex 16:35; Nu 14:33; Jg 3:11; Ps 95:10; Eze 29:11'.

From the Institute for Creation Research:
'There are nine different 40-day periods noted in Scripture (the phrase itself occurs 17 times), and it may be noteworthy that 40 days is 1/9 of the original (and prophetic) lunar/solar year of 360 days (note Genesis 7:11; 8:3-4; Revelation 11:2-3). Thus, the total of the nine 40-day periods equals the ideal year. The periods are as follows:

The intense rainfall at the Flood (Genesis 7:12, 17);

The first giving of the law (Exodus 24:18; Deuteronomy 9:9, 11);

The second giving of the law (Exodus 34:28; Deuteronomy 9:18, 25);

The searching of Canaan by the fearful spies (Numbers 13:25; 14:34);

The defiance of Israel by Goliath (1Samuel 17:16);

Elijah’s journey to Horeb (1Kings 19:8);

Jonah’s reluctant preaching in Nineveh (Jonah 3:4);

Christ’s temptation in the wilderness (Matthew 4:2; Mark 1:13; Luke 4:2);

Christ’s post-resurrection ministry (Acts 1:3).

Each of these periods was a time of intense testing for one or more of God's people, except the last. The final 40-day period, encompassing Christ’s ministry to His disciples after His resurrection, was a time of triumph and great blessing. Jesus Christ had come victoriously through the most intense time of testing that anyone could ever experience, and now He could show Himself alive eternally to His disciples and promise them the same victory. Forty days of testing, then 40 days of triumph! Even a lifetime of testing is more than balanced by an eternity of blessing.
And forty Nights: there are nine 40-day periods in Scripture, but on only five of these the notation “and forty nights” is added. On the other four occasions (the spies in Canaan, Goliath’s challenges, Jonah in Nineveh, and the post-resurrection ministry of Christ), we can assume that the activity ceased at night. But on these five it continued unabated.

The first of these was the great Flood. The most intense rains ever experienced on the earth poured torrentially, night and day. One can visualize the stress-filled nights for Noah’s family, with the cries of the dying outside, and no light of the sun or moon to pierce the outer darkness. But, of course, they were all safe in God's specially designed Ark.
Many years later, Moses twice spent 40 days and 40 nights in the presence of God on Mount Sinai, receiving the divinely inscribed tablets, with the Ten Commandments and all the laws of God. The mountain was intermittently quaking and breathing fire and smoke while he was there, and the nights were surely more awesome even than the days, but God was there!
Elijah spent 40 days and 40 nights traveling back from Beersheba to Sinai, even though this relatively short journey would not normally require 40 days. Evidently Elijah experienced great hardships and obstacles along the way and many sleepless nights, but God met him again at Sinai, and it was worth it all.
Finally, the Lord Jesus (God Himself!) was “led up of the Spirit into the wilderness to be tempted of the devil...forty days and forty nights” (Matthew 4:1-2). In weakened human flesh, without food or rest, this was a greater trial than any of the rest, but He was triumphant, and then the “angels came and ministered unto him” (Matthew 4:11).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with whom. Heb 3:10 General references. exp: Nu 14:32; Ps 78:17; Joh 9:18; 1Co 10:5'.

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C3-S10 (Verse 17) God killed His children who sinned.

was it not with them that had sinned,
whose carcases fell in the wilderness?.

Our sentence starts with was it not and answers the question of the prior sentence. Once more we see the necessity of keeping things in context. If either of these sentences are taken out of context, someone could teach doctrinal error by giving a different answer to the prior question or by attaching this answer to a different question.

Our sentence tells us the same thing as we see elsewhere in the Bible such as Romans 6:23, which says: For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. the people described in our sentence continued to live in sin for up to forty years and suffered death as a result. The fact that God gave them up to forty years to get right shows that God is longsuffering (Romans 9:22).

We find forms of the word carcase occurring in the Bible in: Genesis 15:11; Leviticus 5:2; Leviticus 11:8; Leviticus 11:11; Leviticus 11:24-28; Leviticus 11:35-40; Leviticus 26:30; Numbers 14:29; Numbers 14:32-33; Deuteronomy 14:8; Deuteronomy 28:26; Joshua 8:29; Judges 14:8-9; 1Samuel 17:46; 1Kings 13:22; 1Kings 13:24-25; 1Kings 13:28-30; 2Kings 9:37; Esther 1:10; Isaiah 5:25; Isaiah 14:19; Isaiah 34:3; Isaiah 66:24; Jeremiah 7:33; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 16:18; Jer 19:7; Ezekiel 6:5; Ezekiel 43:7; Ezekiel 43:9; Nahum 3:3; Matthew 24:28; Hebrews 3:17. International Standard Bible Encyclopedia defines this word as: 'The dead body of a beast; used sometimes in a contemptuous way of the dead body of a human being. the use of the word as applied to a living body is not found in either Old Testament or New Testament. (1) It occurs as a translation of the Hebrew pegher, in Ge 15:11; this Hebrew word is also translated "dead body" in Nu 14:29; 1Sa 17:46; Isa 34:3; 66:24; Eze 6:5; 43:7:Eze 9, and "corpse" in Na 3:3. (2) the Hebrew nebhelah, is also translated "carcass" in Le 5:2; 11:8,11; Jer 16:18, but as "dead body" in De 28:26 ("body," Jos 8:29; 1Ki 13:22,29; 2Ki 9:37); Isa 5:25; Jer 7:33; 16:4; 19:7. (3) In Jg 14:8 the word mappelah, from naphal, "to incline" or "fall," is also translated "carcass." (4) In Mt 24:28 the word "carcase" (not "carcass") is used to render the Greek ptoma, the reference probably being here to the dead body of an animal forthe body of a human being the Greek is translated "corpse" (Mt 14:12; Mr 6:29; 15:45), and "dead bodies" (Re 11:8-9). W. N. Stearns'. Easton's Bible Dictionary defines this word as: 'contact with a, made an Israelite ceremonially unclean, and made whatever he touched also unclean, according to the Mosaic law (Hag 2:13; comp. Nu 19:16,22; Le 11:39)'. The functional definition for this word is: 'The dead body of a beast; used sometimes in a contemptuous way of the dead body of a human being'.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition is: 'To drop from a higher place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was it. Nu 26:64-65; 1Co 10:1-13 whose. Nu 14:22,29,32-33; De 2:15-16; Jer 9:22; Jude 1:5 General references. exp: Nu 14:32; Ps 78:17; Joh 9:18; 1Co 10:5'.

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C3-S11 (Verse 18) God denied them His promises.

and to whom sware he that they should not enter into his rest,
but to them that believed not?.

Our sentence refers to Deuteronomy 1:34-35 and Numbers 14:30.

Our sentence starts with the word And, which adds it to the prior sentence. There we saw the punishment for sin that God gave, which is death. Now we see that God also took away His blessings. These blessings, as described in the next chapter, are in this world and are also eternal. This is important because if someone is saved, they can not receive the second death (Revelation 2:11; 20:6; 20:14; 21:8). However, the Bible does teach about a sin unto death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26) for the saved. Therefore, the consequence found in our sentence applies to the saved as well as to the lost.

Please see the note for 3:11 about the word swear / sware. The functional definition is: 'To affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'. While the Bible tells us to not swear, we see that God does but only to let men know how serious He is about something that we can not believe while we use the mind of our flesh and of the world.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. We find forms of the word believe in: 3:18; 4:3; 11:6 and 11:31. Please also see the note for Romans C10S15 about belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about believe in Jesus / Christ. Please also see the note for Romans C4S21 about belief requires us to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to whom. Heb 3:11; Nu 14:30; De 1:34-35 but. Nu 14:11; 20:12; De 1:26-32; 9:23; Ps 106:24-26 General references. exp: De 1:32; 2Ki 7:20; Ps 78:17,22; Joh 9:18'.

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C3-S12 (Verse 19) Unbelief causes us to lose everything from God
So we see that they could not enter in because of unbelief.

Our sentence starts with the word So and provides the conclusion of this chapter. Our next sentence, and chapter, starts with Let us therefore and tells us how to avoid the conclusion of this chapter. Our chapter teaches that God's suffered judgment and lost blessings because of unbelief. Our next chapter tells us how to get the results of faith. Faith is an action word while belief is in our head and in our heart. However, the Bible teaches that if our belief does not result in action then we have lied to ourselves and to others. We are truly living in unbelief. That is a basic lesson from James.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past. Because is a compound word which is created by combining being with cause'. We find forms of this word, in Hebrews, in: 3:19; 4:6; 7:23-24; 8:9; 10:2; 11:5; 11:11 and 11:23.

Please see the note for 3:7-12 about the word unbelief. The definition from Webster's 1828 is: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 16:16; Joh 3:18,36; 2Th 2:12; 1Jo 5:10; Jude 1:5 exp: Nu 13:31; De 1:32; 2Ki 7:20; Ps 78:17,22; Joh 9:18'.

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Hebrews Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2), C4-S3 (Verse 3), C4-S4 (Verse 4), C4-S5 (Verse 5), C4-S6 (Verse 6-7), C4-S7 (Verse 8), C4-S8 (Verse 9), C4-S9 (Verse 10), C4-S10 (Verse 11), C4-S11 (Verse 12), C4-S12 (Verse 13), C4-S13 (Verse 14), C4-S14 (Verse 15), C4-S15 (Verse 16)'.

Please use This link to see the chapter summary.

Chapter theme: God's rest.

Chapter Summary from Treasury of Scripture Knowledge.

1-3	Christ in these last times coming to us from the Father,
4-14	is preferred above the angels, both in person and office.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'RES't (9), AS (7), INTO (7), DAY (6), HAVE (6), US (6), ENTER (5)'. Part of the theme of this chapter is that who can enter into God's rest.

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C4-S1 (Verse 1) Be afraid so that you don't miss God's rest.

Let us therefore fear,
lest,
a promise being left us of entering into his rest,
any of you should seem to come short of it..

Our sentence, and chapter starts with Let us therefore because it is telling us what action is required as a conclusion of all that came before it. In addition, to what came before this chapter, the next three sentences give us additional reasons by starting with the word For. Further, C4-S5 adds to those reasons by starting with the word And. After that our chapter gives a further conclusion and continues to build logical arguments about how we should act which are based upon what came before within this epistle. Thus, we see that our current sentence is based upon what was said earlier and it must support what comes later within the epistle.

The action verb of our sentence is fear. Please see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. Many people believe the doctrinal error that we are not to fear anything or anyone. The truth is that we are not to fear anything or anyone except the Lord, but the Bible has many places which tell us that we are to fear the Lord. The reason is that the Lord will hurt us in ways far beyond what we can imagine if we refuse to obey and stop our sinning. That is the message of the prior chapter and of this chapter. Simply put, our sentence literally tells us to fear the Lord.

Our sentence warns us that we can come short of meeting the requirements for receiving a promise from God and, therefore, not receive it. This leads us to the correction of another doctrinal error. Many people believe that we can 'Nameans Claim' God's promises that are in the Bible. However, as our chapters detail, many of God's people failed to receive God's promises even though they did 'Nameans Claim' those same promises.

Our next couple of sentences tell us some of what is required of us in order to receive God's promises. We must be sure to meet all of God's requirements in order to receive God's promises. For example, our current sentence gives us the requirement of fear. If we truly fear loss then we will not be negligent. Someone who truly loses out because they failed to fulfill a requirement did not truly fear that loss. If they did truly fear the loss then they would have made sure that they found every requirement, found out how to completely fulfill the requirement, and then made sure that they did all that was required. They would truly live by the saying 'No Excuses!!'

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

Please see the note for 2:15 about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The note in 1Timothy has the full definition from Webster's 1828 along with links from other commentators. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events. We find forms of this word, in Hebrews, in: 4:1; 6:12; 6:13; 6:15; 6:17; 7:6; 8:6; 9:15; 10:36; 11:9; 11:11; 11:13; 11:17; 11:33; 11:39 and 12:26.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the note for Romans 3:23 about the word short. Webster's 1828 defines this word as: 'Not long; not having great length or extension; as a short distance; a short ferry; a short flight; a short piece of timber. The bed is shorter than a man can stretch himself on it. Is. 28. 2. Not extended in time; not of long duration. The triumphing of the wicked is short. Job 20. 3. Not of usual or suffifient length, reach or extent. Weak though I am of limb, and short of sight. Pope. 4. Not of long duration; repeated at small intervals of time; as short breath. 5. Not of adequate extent or quantity; not reaching the point demanded, desired or expected; as a quantity short of our expectations. Not therefore am I short Of knowing what I ought. Milton. 6. Deficient; defective; imperfect. this account is short of the truth. 7. Not adequate; insufficient; scanty; as, provisions are short; a short allowance of water for the voyage. 8. Not sufficiently supplied; scantily furnished. The English were inferior in number, and grew short in their provisions.'. Please also see the note for Mark 13:20 about the word shorten.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'us therefore. Heb 4:11; 2:1-3; 12:15,25; 13:7; Pr 14:16; 28:14; Jer 32:40; Ro 11:20; 1Co 10:12 a promise. Heb 4:9; Nu 14:34; 1Sa 2:30; Ro 3:3-4; 2Ti 2:13 his. Heb 4:3-5; 3:11 any. Mt 7:21-23,26-27; 24:48-51; 25:1-3; Lu 12:45-46; 13:25-30; Ro 3:23; 1Co 9:26-27 General references. exp: Mt 19:30; Ac 5:11'.

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C4-S2 (Verse 2) The gospel does not profit if not mixed with faith.

Equivalent Section: We heard God's message just like they did.

For unto us was the gospel preached,
as well as unto them:.

Equivalent Section: they lost out by refusing to respond in faith.

but the word preached did not profit them,
not being mixed with faith in them that heard it..

Our sentence starts with the word For and gives us the first reason why we should fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. They came short of receiving the promise because they did not mix (the gospel they heard) with faith.

Faith is an action word which requires us to act upon the requirement of God in order to receive God's promise. God promised them a land flowing with milk and honey (Exodus 3:8; Exodus 3:17; Exodus 13:5; Exodus 33:3; Leviticus 20:24; Numbers 13:27; Numbers 14:8; Numbers 16:13; Numbers 16:14; Deuteronomy 6:3; Deuteronomy 11:9; Deuteronomy 26:9; Deuteronomy 26:15; Deuteronomy 27:3; Deuteronomy 31:20; Joshua 5:6; Jeremiah 11:5; Jeremiah 32:22; Ezekiel 20:6; Ezekiel 20:15). Anyone reading this should know the account and song about the 12 spies and how '10 were bad and 2 were good'. The gospel requires us to act in faith believing God's promise that He will do what we can't. They failed the test of faith and lost God's promise.

The equivalency of our sentence makes it clear that we, like they, must respond to the gospel in faith with the understanding that we also will lost the promise of God if we also refuse to act in faith. Please see the note for this sentence within the Word Study on Gospel for the explanation of why this particular gospel is the gospel of God.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans C10S17 about the word preacher. The definition from Webster 1828 is: ' One who discourses publicly on religious subjects. 1. One that inculcates anything with earnestness. No preacher is listened to but time'.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'Any gain or pecuniary advantage; as an office of profit or honor'. We find forms of this word, in Hebrews, in: 4:2; 7:18; 12:10; 13:9 and 13:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto us. Ac 3:26; 13:46; Ga 3:8; 4:13; 1Pe 1:12 preached. Gr. of hearing. Ro 10:16-17 (margin) exp: Ga 3:8. did. Ro 2:25; 1Co 13:3; 1Ti 4:8 not being, etc. or because they were not united by faith to. Heb 4:6; 3:12,18-19; 11:6; 1Th 1:5; 2:13; 2Th 2:12-13; Jas 1:21 General references. exp: Mr 6:5'.

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C4-S3 (Verse 3) Faith is required to enter God's rest.

Equivalent Section: We will enter if we truly believe.

For we which have believed do enter into rest,
as he said,
As I have sworn in my wrath,
if they shall enter into my rest:.

Equivalent Section: God already prepared His blessings.

although the works were finished from the foundation of the world..

Our sentence starts with the word For and gives us the second reason why we should fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. It also gives us the reason why the prior sentence told us that the gospel will profit us only if it is mixed with faith.

The phrase as he said tells us that what follows that phrase is a quote from the Old Testament. The original incident was recorded in Numbers 14:20-38. We also see the same message, but slightly different words, recorded in: Psalms 95:11; Isaiah 28:12 and Jeremiah 6:16. Thus, we can see that our First Equivalent Section tells us 'We will enter into God's rest if we truly believe' and those who do not truly believe can not enter God's rest.

Our Second Equivalent Section lets us know that God prepared His rest and fully expected people to enter it. However, part of God's preparation is the requirement for faith, as shown by the equivalency. Thus, we see that there will be no changing of God's requirements and we can be positive that anyone who truly enters God's rest does it by faith. In addition, any saved person who does not enter God's rest has failed God's test of faith. People might claim otherwise, but we have an absolute cause-and-effect. The only exception is the saved person who is truly acting in faith but has not yet passed God's test because of the time factor in God's test.

Please see the note for 3:18 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

We find forms of the word sworn occurring 48 times in 47 verses of the Bible and, in the New Testament, in: Acts 2:30; Acts 7:17; Hebrews 4:3. Webster's 1828 defines this word as: 'pp. of swear. the officers of government are sworn to a faithful discharge of their duty. Sworn friends, is a phrase equivalent to determined, close or firm friends. I am sworn brother, sweet, to grim necessity. Sworn enemies, are determined or irreconcilable enemies.'. Please also see the note for 3:11 about the word swear / sware. The functional definition is: 'To affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'. While the Bible tells us to not swear, we see that God does but only to let men know how serious He is about something that we can not believe while we use the mind of our flesh and of the world.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

Please see the note for 1:9 about the word foundation. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Heb 3:14; Isa 28:12; Jer 6:16; Mt 11:28-29; Ro 5:1-2 As I. Heb 3:11; Ps 95:11 the works. Ge 1:31; Ex 20:11 from. Heb 9:26; Mt 13:35; Eph 1:4; 1Pe 1:20 General references. exp: Heb 4:5'.

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C4-S4 (Verse 4) God is found in His rest.

For he spake in a certain place of the seventh day on this wise,
And God did rest the seventh day from all his works..

Our sentence is referring to Genesis 2:1-2; Exodus 20:11 and Exodus 31:17.

Our sentence starts with the word For and gives us the third reason why we should fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. The tie-in between this sentence and the first sentence of this chapter is the word rest. Our chapter explains that we cease to work for our needs when we rest. We don't necessarily stop doing anything and, in fact, can be busy doing other things besides working for our needs. The fact is that such behaviour is what is required when we enter God's rest. When we enter God's rest we stop worrying about our physical needs, and depend on God to supply them, while we do work for the advancement of God's kingdom. That is what the sabbath was really supposed to be about. God's people were to stop working for their own physical needs, at least once a week, and spend their time working for God's kingdom while they depended upon God for their physical needs. This truth becomes more evident when we consider that the approximately 50 holy days were also called sabbath. The Jews, as with many other doctrines, got the doctrine of the sabbath all wrong. Instead of concentrating on the symbolic meaning and on their service to God, they used as a way to play god and tell others what they could and could not do and how much on the sabbath. That's also why they fought Jesus so much about the sabbath. They were concerned with enforcing their religious rules and He was concerned with serving God. (Please see the notes for Matthew 12:8-LJC and Colossians 2S9 about the word sabbath).

Once we understand the real spiritual meaning of the sabbath, we can then understand how this sentence also shows how the second sentence is true. Our second sentence told us that the word preached did not profit them, not being mixed with faith in them that heard it. Their concern for their religious rules for the sabbath, and not for the spiritual significance and the service of God, shows that they did not react to God's word...with faith. True Biblical faith would have hade them more concerned with the service of God.

We also see how this sentence provides a reason for the prior sentence being true. There we read although the works were finished from the foundation of the world and our current sentence tells us what God did on the seventh day of the foundation of the world. He ceased from His work and rested, just as He wants us to cease from our work and rest.

In addition, to the prior sentences, the next sentence starts with the word And, which adds it to this sentence. That is a quote of the last verse in Psalms 95, which is written to encourage God's people to go to church and worship God. The entire Psalm is about treating the sabbath the right way instead of keeping a bunch of religious rules.

The seventh day is speaking of Saturday, which is a sabbath, but not the only one. There are about 50 other sabbath days in the Bible and the cults which claim that we have to worship on Saturday ignore those other sabbath days, which are in the Bible. Some days, within the Bible, are important but are not necessarily a 24-hour period please also see the notes for 1Thessalonians 5:2; Hebrews-LJC about the phrase day of the Lord. Please also see the notes for Philippians 1:6-LJC; 1Thessalonians 5:2 about the phrase day of. Please also see the note for Galatians C4-S17 about the word birth / birthright / birthday. Please also see the note for Hebrews 3:13 about the word today. Please also see the notes for Matthew 12:8-LJC; Colossians 2:16-17 about the word sabbath.

Please see the note for Matthew 15:34 about the word seven. The functional definition for this word is: 'This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. Spiritual completeness, generally in good but occasionally in evil'.

Please see the note for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for 1Corinthians C1S12 about the word wisdom.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Heb 2:6 God. Ge 2:1-2; Ex 20:11; 31:17'.

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C4-S5 (Verse 5) God's blessings are in His rest.

And in this place again,
If they shall enter into my rest..

Exodus 20:11 and Exodus 31:17 report that God told His people that He rested on the seventh day and that they were to do the same. While they obeyed physically, and even added to God's requirement in the physical sense, they completely missed the spiritual meaning.

This sentence starts with the word And, which adds it to the prior sentence. Please see the note above for contextual requirements. The word again is referring back to C4-S3 and that note has the links to the Old Testament verses which are referenced. By adding these Old Testament references (with the And which started our sentence) to the prior sentence which spoke of the sabbath, the author is spiritually connecting the two and letting us know that the sabbath was supposed to teach us the spiritual lessons which are necessary to enter God's rest. The Jews, of course, missed the spiritual lessons and concentrated on the physical religious rules which let them play god and tell others what they could and could not do on the sabbath.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 4:3; 3:11'.

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C4-S6 (Verse 6-7) God's rest is available to us tday.

Equivalent Section: God's rest is still available.

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

Equivalent Section: Accept God's rest while it is still available.

First Step: God's offer is only for a limited time.

Again,
he limiteth a certain day,
saying in David,
To day,
after so long a time;.

Second Step: Take the offer while it is available.

as it is said,
To day if ye will hear his voice,
harden not your hearts..

Our sentence starts with Seeing therefore and provides a logical conclusion from the prior sentences within our chapter. In addition, our Second Equivalent Section refers back to Psalms 95, which the author has been using as the basis for his doctrine. The new point added by our current sentence is the emphasis on the requirement that we are to respond to God To day. We also see that if we refuse to respond the same day as when we hear his voice then we will harden (our) hearts.

The conclusion from our author is that there are two groups within God's people: those who must enter therein (into God's rest) and they (who) entered not in because of unbelief. The second group harden (their) hearts by refusing to respond To day while those who must enter therein (into God's rest) heard (God's ) voice and responded To day.

The doctrine of our sentence matches what Jesus meant when He said He that hath ears to hear, let him hear. (Matthew 11:15; Matthew 13:9; Matthew 13:43; Matthew 18:17; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35; Luke 16:29; Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22; Revelation 13:9).

What we can conclude here is that people who do not have ears to hear have that problem because of unbelief. This is what C3-S5 warned us about when it said Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. It is also the main warning of our current chapter.

The Second Step of the Second Equivalent Section, starting with the phrase as it is said lets us know that what follows it is a quote from the Old Testament. The phrase To day if ye will hear his voice, harden not your hearts is a quote from Psalms 95:7. We see this phrase in 3:7; 3:15 and 4:7. In addition, the rest of Psalms 95:8-11 is quoted in Hebrews 3:7 while parts of the Psalm are quoted in the two other places within Hebrews.

We find forms of the word remain occurring 191 times in 184 verses of the Bible, 30 times in the New Testament, and, in Hebrews, in: 1:11; 4:6; 10:26 and 12:27. Webster's 1828 dictionary defines this word as: 'to continue; to rest or abide in a place for a time indefinite. they remained a month in Rome. We remain at an inn for a night, for a week, or a longer time. Remain a widow at thy father's house, till Shelah my son be grown. Gen. 38. 2. to be left after others have withdrawn; to rest or abide in the same place when others remove, or are lost, destroyed or taken away. Noah only remained alive, and they that were with him in the ark. Gen. 7. 3. to be left after a part or others have past. Let our remaining time or years be employed in active duties. 4. to continue unchanged, or in a particular state. He remains stupid; he remains in a low state of health. 5. Not to be lost; not to escape; not to be forgotten. All my wisdom remained with me. 6. to be left, out of a greater number or quantity. Part of the debt is paid; that which remains will be on interest. That which remaineth over, lay up for you to be kept till the mourning. Ex. 16. 7. to be left as not included or comprised. there remains one argument which has not been considered. That an elder brother has power over his brethren, remains to be proved. 8. to continue in the same state. Children thou art, childless remain.
REMA'IN, v.t. to await; to be left to; as, the easier conquest now remains thee. this is elliptical for remains to thee. Remain is not properly a transitive verb'. Our current sentence has the word remaineth, which is defined as: 'the action of remain which repeats to keep on keeping on as opposed to a one-time action' because that is what the Bible means when it adds a eth to the end of a word.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for Hebrews 3:13 about the word harden. The functional definition is: 'o make hard or more hard; to make firm or compact; to indurate; as, to harden iron or steel; to harden clay. 1. to confirm in effrontery; to make impudent; as, to harden the face. 2. to make obstinate, unyielding or refractory; as, to harden the neck. Jer.19. 3. to confirm in wickedness, opposition or enmity; to make obdurate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it remaineth. Heb 4:9; 1Co 7:29 some. Nu 14:12,31; Isa 65:15; Mt 21:43; 22:9-10; Lu 14:21-24; Ac 13:46-47; 28:28 they. Heb 4:2; 3:19; Ga 3:8 it was. or, the gospel was. entered. Heb 3:18-19 General references. exp: Mt 13:58.
saying. Heb 3:7-8; 2Sa 23:1-2; Mt 22:43; Mr 12:36; Lu 20:42; Ac 2:29,31; 28:25 to day. Heb 3:7,15; Ps 95:7 after. 1Ki 6:1; Ac 13:20-23 General references. exp: Mt 13:58'.

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C4-S7 (Verse 8) Evidence that is still available today.

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

Please see the note for this sentence within the Lord Jesus Christ Study. That note goes through Chapters 3 and 4 to show how all that is said in those chapters is related to this use of the name of Jesus. It explains how this sentence uses Jesus for the Son of God Who worked through the physical man named Joshua. It is letting us know that Joshua is an Old Testament type of Jesus. In addition, to this verse, 8:14 uses Jesus the Son of God and there are no other references to any of the roles of the Son of God in this chapter. Every place that the Bible uses Jesus, it is talking about a literal physical man. This chapter uses Jesus because God's rest is provided for us while we are in this physical world. God's rest is only provided through the Son of God and He provides it through His role as Jesus because that is the role that lets Him know our physical needs.

Our sentence starts with the word For and tells us why we know that there remaineth that some must enter into God's rest. As our sentence tells us, if it had been fulfilled then, at a later time, David would not have made the promise for future people in Psalms 95.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'. Please also see the links provided by the Treasury of Scripture Knowledge, below, for where the Bible tells us that Joshua told them that there was still a rest from God which they had not yet achieved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus, that is, Joshua. Ac 7:45 had. Heb 11:13-15; De 12:9; 25:19; Jos 1:15; 22:4; 23:1; Ps 78:55; 105:44 General references. exp: De 12:9; Mt 13:58'.

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C4-S8 (Verse 9) It is available to us.
There remaineth therefore a rest to the people of God.

Our sentence provides a conclusion from prior sentences because of the usage of the word therefore. The conclusion is that there is a promise from God that is still available to us but we must do what God requires in order to receive the promise. If we act in unbelief, as God's people did in the past, then we will not receive God's promise any more than God's people did in the past.

Our next sentence starts with the word For and tells us why this sentence is true. Please see the note below for more details on it.

Please see the note for 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'. Our current sentence has the word remaineth, which is defined as: 'the action of remain which repeats to keep on keeping on as opposed to a one-time action' because that is what the Bible means when it adds a eth to the end of a word.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'remaineth. Heb 4:1,3; 3:11; Isa 11:10; 57:2; 60:19-20; Re 7:14-17; 21:4 rest. or, keeping of a sabbath. exp: Ex 33:14; Re 14:13. people. Heb 11:25; Ps 47:9; Mt 1:21; Tit 2:14; 1Pe 2:10 General references. exp: Ex 16:30; De 12:9; Jos 21:44; Isa 32:18; Mt 13:58; Heb 13:14'.

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C4-S9 (Verse 10) We must cease from our own work to enter.

For he that is entered into his rest,
he also hath ceased from his own works,
as God did from his..

Our sentence starts with the word For and tells us why the prior sentence is true. Our sentence has the phrase also hath ceased from his own works, but the Jews, and anyone else who keeps religions rules for salvation and/or sanctification, has not also hath ceased from his own works. Therefore, we know that the Jews did not meet God's requirement to enter God's rest and, There remaineth therefore a rest to the people of God.

We also see that in order to truthfully claim that we have entered into his (God's ) rest, we must also hath ceased from his own works, as God did from his. The word as means 'in the same way'. When God stopped the work of creation, He stopped providing for physical needs. Back in the note for C4-S4 we saw that the author tied God's rest the sabbath. We also saw with the quotes from Psalms 95 that part of being in God's rest is to replace providing for our own physical needs with worship and service to God. When God rested from creation He received glory from His work. The use of the word as tells us that we are to do the same thing. That is: we are to stop providing for our own physical needs and provide glory to God. That is the doctrine of our sentence.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the note for Hebrews 10:2 about the word cease. The functional definition for this word is: ' to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun'. Please also see the note for Luke 9:30 about the word decease.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Heb 1:3; 10:12; Re 14:13 hath. Joh 19:30; 1Pe 4:1-2 as. Heb 4:3-4 General references. exp: Mt 13:58'.

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C4-S10 (Verse 11) Work to enter God's rest.

Let us labour therefore to enter into that rest,
lest any man fall after the same example of unbelief..

Once more we see the word therefore, which tells us that this is a conclusion based upon what came before. Please notice that our sentence starts with Let us labour therefore to enter into that rest. If the Biblical meaning of rest meant 'laying around doing nothing' then our sentence could not tell us to labour. Thus, the true Biblical rest is not ceasing activity but is changing what we labour for. Instead of labouring for our own physical needs we are to labour for God's kingdom and God's glory.

We also must keep in mind the second phrase of our sentence. It warns us that if we do not labour...to enter into that rest then we will fall after the same example of unbelief. It is our giving glory to God and working for His kingdom, by letting Him work through our life, that enforces our belief by showing us God's results produced by our acts of faith. Our failure to act in faith, and to give glory for what He does when we act in faith, is what allows unbelief to enter our life. Unbelief is the natural result of following the wisdom of this world and of our flesh. That is what we will follow if we do not follow the wisdom of God.

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'We stop doing things for our own needs and rely upon God to supply our needs'.

Please see the notes for Romans C14S5 and 1Timothy 3:7 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for 1Corinthians C10S3 about the word example / ensample. The functional definition is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Heb 4:1; 6:11; Mt 7:13; 11:12,28-30; Lu 13:24; 16:16; Joh 6:27; Php 2:12; 2Pe 1:10-11 lest. Heb 3:12,18-19 unbelief. or, disobedience. Ac 26:19; Ro 11:30-32; Eph 2:2; 5:6; Col 3:6; Tit 1:16; 3:3 (Gr) General references. exp: Mt 13:58; Joh 9:18'.

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C4-S11 (Verse 12) the word of God tells us how to do this.

For the word of God is quick,
and powerful,
and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit,
and of the joints and marrow,
and is a discerner of the thoughts and intents of the heart..

Lots of people have preached messages on this sentence and ignored the fact that it starts with the word For. By starting with the word For, we know that our sentence is telling us that the prior sentence was true. There we were told to labour therefore to enter into that rest and that our failure to do what this chapter told us to do would risk our falling after the same example of unbelief. Thus, our sentence is telling us that the word of God is what allows us to separate true doctrine from doctrinal error that uses the Bible but uses it the wrong way. It does this by dividing asunder three different things: the soul and spirit, the joints and marrow, and the thoughts and intents of the heart.

The word of God...divides asunder...the thoughts and intents of the heart by separating those which come from our flesh from those which come from God. All of the prior chapter and this chapter have been making the distinction between people who act in faith, and enter God's rest, as opposed to those who live in unbelief. Further, we are told that people who act in faith, and enter God's rest, believe and obey the word of God as interpreted by the Spirit of God. However, people who live in unbelief follow the thoughts and intents of the (fleshly) heart and follow the wisdom of this world.

Back in 3:12 we were warned Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Thus, we see that unbelief causes us to have an evil heart. We see evil used with heart in: Genesis 6:5; Genesis 8:21; Deuteronomy 15:9; 2Chronicles 12:14; Psalms 40:12; Psalms 112:7; Psalms 141:4; Proverbs 12:20; Proverbs 15:15; Proverbs 15:28; Ecclesiastes 8:5; Ecclesiastes 8:11; Ecclesiastes 9:3; Ecclesiastes 11:10; Isaiah 57:1; Jeremiah 3:17; Jeremiah 4:4; Jeremiah 7:24; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17; Ezekiel 6:9; Joel 2:13; Zephaniah 1:12; Zechariah 7:10; Zechariah 8:17; Matthew 9:4; Matthew 12:34-35; Matthew 15:19; Matthew 24:48; Mark 7:21; Luke 6:45; Hebrews 3:12; Hebrews 10:22. In addition, we see wicked used with heart in: Deuteronomy 15:9; Psalms 7:9; Psalms 10:3; Psalms 10:13; Psalms 11:2; Psalms 28:3; Psalms 36:1; Psalms 101:4; Psalms 141:4; Proverbs 6:18; Proverbs 10:20; Proverbs 15:28; Proverbs 21:4; Proverbs 26:23; Ecclesiastes 3:17; Jeremiah 17:9; Ezekiel 13:22; Matthew 13:19. With all of these references we can see how the word of God divides between a wicked evil heart and one that submits to God.

In addition, to dividing a wicked evil heart and one that submits to God, our sentence also tells us that the word of God...divides asunder of soul and spirit by separating the two. the word of God teaches us that our spirit is 'our innermost being that is attached to our body at conception and separated at death'. Our soul is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. We start to develop our soul at conception and continue until our death. It is the salvation of our soul that is the reason why God has up go on living in this flesh after our initial profession.

Finally, in addition to the other two, our sentence also tells us that the word of God...divides asunder...joints and marrow by separating the two. This division is symbolic of another meaning. Our joints connect our bones and allow us to move and do things within this physical world. The marrow is in the bones and is used by the body to build our blood. Our blood is the basic unit of our physical life. Thus, the phrase joints and marrow is distinguishing between the basis of life and the movement of life within this world. While others might give a different symbolic application of this phrase, I believe it is talking about the word of God separating between the interpretation of the word of God and the application of the word of God. Proper interpretation of the word of God is, of course, the basis of our spiritual life while the application of the word of God within this world is how we are supposed to interact with it.

That leaves us with the phrases For the word of God is quick, and powerful, and sharper than any twoedged sword. By being sharper than any twoedged sword it cuts cleanly and even can cut ( divide asunder) and us not even realize it until later. However, whenever we realize the division, it will be absolute and clean with no parts from one side 'hanging onto the other side'.

That leaves the phrase quick, and powerful. The Biblical definition of quick is: 'spiritually alive'. Not only is the word of God 'spiritually alive' but it is powerful enough to make us be 'spiritually alive'.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please see the note for Romans C8S37 about the word sword. The functional definition is: 'the symbol of, and the actual enforcement of law'.

Please see the note for 1Timothy 6:10 about the word pierce. Webster's 1828 defines this word as: 'v.t. pers. 1. to thrust into with a pointed instrument; as, to pierce the body with a sword or spear; to pierce the side with a thorn. 2. to penetrate; to enter; to force a way into; as, a column of troops pierced the main body of the enemy; a shot pierced the ship. 3. to penetrate the heart deeply; to touch the passions; to excite or affect the passions. 1 Tim.6. 4. to dive or penetrate into, as a secret or purpose.
PIERCE, v.i. pers. to enter; as a pointed instrument. 1. to penetrate; to force a way into or through anything. the shot pierced through the side of the ship. Her tears will pierce into a marble heart. 2. to enter; to dive or penetrate, as into a secret. She would not pierce further into his meaning than himself should declare. 3. to affect deeply'.

Please see the note for Mark 5:2-4 about the word asunder. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. the Lord hath cut asunder the cords of the wicked. Ps. 129'.

Please see the note for Romans C13S1 about the word soul. The functional definition is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul. We find forms of this word, in Hebrews, in: 4:12; 6:19; 10:38; 10:39 and 13:17.

Please see the note for Colossians 2S10 about the word joints. The functional definition is: 'The joining of two or more things. In anatomy, the joining of two or more bones; an articulation; as the elbow, the knee, or the knuckle'.

We find forms of the word marrow in the Bible in: Job 21:24; Psalms 63:5; Proverbs 3:8; Isaiah 25:6; Hebrews 4:12. Webster's 1828 dictionary defines this word as: 'n. 1. A soft oleaginous substance contained in the cavities of animal bones. 2. the essence; the best part. 3. In the Scottish dialect, a companion; fellow; associate; match.
MAR'ROW, v.t. to fill with marrow or with fat; to glut'. The International Standard Bible Encyclopedia defines this word as: 'mar'-o (moach, chelebh, shiqquy, machah, "to make fat," "to grease"; muelos): Marrow is the nourishe and strengthener of the bones; it is said to moisten the bones: "The marrow (moach) of his bones is moistened" (Job 21:24). the fear of Yahweh "will be health to thy navel, and marrow (shiqquy, margin "refreshing, Hebrew moistening") to thy bones" (Pr 3:8). thus, the expression is used figuratively of the things which alone can satisfy the soul: "My soul shall be satisfied as with marrow (chelebh, "fat") and fatness" (Ps 63:5); "in this mountain will Yahweh of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow (memuchayim, particle, plural, Pual of machah), of wines on the lees well refined" (Isa 25:6). In the Epistle to the Hebrews the writer speaks of the word of God, which is "living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow" (Heb 4:12). H. L. E. Luering'. The functional definition is: 'Where the body creates blood, which contains life. This is the source of new life'. Our sentence tells us that the word of God separates flexibility in rigid religious rules from the source of new (spiritual) life, which is our personal relationship with Jesus Christ.

Please see the note for 1Corinthians C11S33 about the word discern. The functional definition is: 'Distinguishing; seeing; discovering; knowing; judging'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition is: 'that which the mind thinks'.

Please see the note for 1Corinthians C10S3 about the word intent. The functional definition is: 'having the mind strained or bent on an object; hence, fixed closely; sedulously applied; eager in pursuit of an object; anxiously diligent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the word. Heb 13:7; Isa 49:2; Lu 8:11; Ac 4:31; 2Co 2:17; 4:2; Re 20:4 exp: Php 2:16; Col 3:16; 1Jo 5:7. is quick. Ps 110:2; 119:130; Ec 12:11; Isa 55:11; Jer 23:29; Ro 1:16; 1Co 1:24; 2Co 10:4-5; 1Th 2:13; Jas 1:18; 1Pe 1:23; Joh 6:51; 1Pe 2:4-5 (Gr) sharper. Ps 45:3; 149:6; Pr 5:4; Isa 11:4; 49:2; Ac 2:37; 5:33; Eph 6:17; Re 1:16; 2:16; 19:15,21 and is. Ps 139:2; Jer 17:10; 1Co 14:24-25; Eph 5:13; Re 2:23 General references. exp: Lu 4:32'.

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C4-S12 (Verse 13) We are manifest to the word of God.

Equivalent Section: All creatures are manifest to the word of God.

Neither is there any creature that is not manifest in his sight:.

Equivalent Section: the word of God symbolically is God.

but all things are naked and opened unto the eyes of him with whom we have to do..

Our sentence starts with the word Neither ('not other'), which connects this sentence to the prior while continuing the same subject. The prior sentence told us what the word of God could do. Now our current sentence is telling us there is 'not' any 'other' person who can claim that the word of God can not do this to them. That is, the word of God can do what the prior sentence said it can do and it can do it to every person who exists. (I mean no insult to people who can figure this out but many people have trouble understanding what is known as 'Not Logic', which this sentence uses with the word Neither).

Within our sentence we see two Equivalent Sections. Our Second Equivalent Section starts with the word but following the colon, which makes it the polar opposite of the First Equivalent Section. This brings in more 'Not Logic', which I will not explain because it will cause more confusion to most readers and not clarify things for those who could understand the explanation. (I have explained 'Not Logic' to top level Systems Analysts and even they have trouble with understanding it. Suffice it to say that anyone who could understand the explanation can also figure it out on their own if they really try.) Instead of explaining the 'Not Logic', I will simply say that the conclusion is that all things are naked and opened unto the eyes is a definition of: manifest in his sight. This matches the definition of manifest means 'made available for extensive examination that uses multiple means to accomplish the examination' or, as Webster's 1828 dictionary defines it: ' revealed in every possible way; apparent; not obscure or difficult to be seen or understood'.

Thus, we understand that the main message of our sentence is that the word of God can examine us in multiple ways and see and understand everything there is to understand about us, including the things which we think are hidden and even things that we do not know about ourselves. Think about it. If you sincerely pray for God's Holy Spirit to reveal a truth to you and you sincerely search the word of God to see what it says and stick with it until you get an answer, doesn't that search often also reveal something to you about yourself? this truth is what our sentence is trying to tell us.

Another truth within our sentence, which more than one preacher has pointed out, comes from the use of the word his. The phrase of: in his sight (within the First Equivalent Section), lets us know that this is the sight of a person. John 1:1,14 make it clear that Jesus is the word of God in human flesh and the Bible is the word of God in print. While the Bible is physically dead, it is spiritually alive and can be used by God to communicate with our own spirit. Thus, we understand that the phrase the eyes of him with whom we have to do (within the Second Equivalent Section), is speaking about God. between this sentence and the prior sentence we understand how God uses the word of God to communicate with the child of God.

Once we understand our current sentence and how it fits with the prior sentence to show us how God communicates with us, we can look at how these sentences fit within our chapter. Most people deal with these sentences as if they were independent of the chapter context but God deliberately set them within the context of this chapter. Within our chapter we learn how God deals with those saved people who also enter His rest. The prior chapter told us how God deals with saved people who do not enter His rest. Thus, these sentences are dealing with how God communicates to saved people who have also entered His rest. In addition, the sentence before these (C4-S10) said Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Studying the word of God in order to understand the will of God is a major part of the labour that was mentioned in C4-S10. Further, the next prior sentence (C4-S9) said For he that is entered into his rest, he also hath ceased from his own works. Studying the word of God is what assures us that God will provide for us no an ongoing basis and that we don't need to worry about providing for our own physical needs. Studying the word of God also keeps us from the same example of unbelief (C4-S10). Thus, we see how these sentences can be used independently but also see how they fit within the context of the chapter where God put them.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination' or, as Webster's 1828 dictionary defines it: ' revealed in every possible way; apparent; not obscure or difficult to be seen or understood'. Please also see the note for Romans C3S20 about the word manifested.

Please see the note for Romans C8S37 about the word nakedness. The functional definition is: 'Want of covering or clothing; nudity; bareness. 2. Want of means of defense'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' Sight; view; ocular knowledge'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is there. 1Sa 16:7; 1Ch 28:9; 2Ch 6:30; Ps 7:9; 33:13-15; 44:21; 90:8; 139:11,12; Pr 15:3,11; Jer 17:10,23-24; Joh 2:24; 21:17; 1Co 4:5; Re 2:23 naked. Job 26:6; 34:21; 38:17 with. Ec 12:14; Mt 7:21-22; 25:31-32; Joh 5:22-29; Ac 17:31; Ro 2:16; 14:9-12; 2Co 5:10; Re 20:11-15 General references. exp: Ge 11:5; Job 31:4; Pr 5:21; 15:3; Jer 16:17; Lu 4:32; Joh 6:61'.

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C4-S13 (Verse 14) Jesus the Son of God is representing us to God.

Seeing then that we have a great high priest,
that is passed into the heavens,
Jesus the Son of God,
let us hold fast our profession..

Our sentence starts with Seeing then which means 'Having understanding which is based upon what we just read'. We just read about the word of God and how it is spiritually alive and able to deal with the problems that we have in the flesh. Further, we saw that the Bible is the word of God in print while Jesus Christ is the word of God in flesh. That is the relationship which is the basis of the phrase, Seeing then, which starts our current sentence. Further, where the prior two sentences dealt with our help for problems in this flesh, our current sentence tells us about our spiritual help in heaven for those same problems. Therefore, all of these sentences are related even though many people fail to see the relationship and treat them as independent of the context.

Please see the note for This sentence in the Lord Jesus Christ Study. It explains how Jesus is used in reference to 'God in human flesh'. Please note: while that is the main application of the name of Jesus, the true definition is: 'the name of a literal physical man'. As our epistle explains, we go to Him, and not the Father, because His experience as a literal physical man enables Him to understand our infirmities. (Please see the next sentence.)

This sentence tells us that, as a literal physical man, Jesus the Son of God is our great high priest. The functional definition of the word priest is: 'One who represents men before God'. Hebrews uses priest in 2:17; 3:1; 4:14-15; 5:1, 5-6, 10; 6:20; 7:1, 3, 11, 15, 17, 20-21, 26; 8:1, 3-4; 9:7, 11, 25; 10:11, 21; 13:11. There is much we can learn about a priest by studying verses outside of Hebrews, but we can also learn much just by looking at what the author says in this epistle. In these verses we learn:

2:17 Jesus became human to be a merciful and faithful high priest to make reconciliation for the sins of the people and to able to succour them that are tempted. A priest must be like those that he represents. A righteous priest does not look down on his people because to do so would make it impossible the do the functions of reconciliation and succour.
3:1-2 A priest must be faithful.
4:14 A priest must be able and worthy to go before he throne of God in order to represent the people. The people need to do their part so that the priest isn't tempted to sin like Moses did then the people continued to provoke him.
4:15 A priest must be touched with the feeling of our infirmities and temptations, yet without sin. Also see Isaiah 53.
5:1-2 A priest is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. A being that is not a man can not properly represent men and, therefore, can not offer both gifts and sacrifices for sins. A priest must also have compassion on the ignorant, and on them that are out of the way.
5:4-5 A priest must be called of God.
5:6 A priest belongs to a certain order and the order determines the rights and responsibilities of the priest.
5:7-10 A priest must pay the price required for His priesthood.
6:20 We have hope which is an anchor of the soul because Jesus is our priest.
7:1 Melchisedec and Jesus belong to a priesthood that is better than the Levitical priesthood.
7:3 Melchisedec and Jesus belong to a priesthood that is better than the Levitical priesthood.
7:11 Melchisedec and Jesus belong to a priesthood that is better than the Leviticus priesthood.
7:15 Jesus belong to the same priesthood as Melchisedec with the power of an endless life.
7:17 Jesus belong to the same priesthood as Melchisedec with the power of an endless life.
7:20 Jesus was made a priest with an oath.
7:21 the Leviticus priesthood was inherited and did not require an oath.
7:26 As our priest, Jesus is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice...
8:1-2 Our priest is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
8:3 A priest must have somewhat also to offer.
8:4 Jesus would not be a priest on Earth because He could not offer His sacrifice on an Earthly altar.
9:7 the ordinances of the Leviticus priesthood were a type of spiritual things.
9:11 Christ is the true Spiritual priest and not just a type.
9:25 Since Christ is the true Spiritual priest and not just a type and since He is in heaven, His sacrifice was good for all time and does not need to be repeated.
10:11 A human priest can not match the sacrifice of Jesus Christ and can never take away sins.
10:19-22 Jesus is the high priest over the house of God.
13:11 the blood offering of the high priest.

Please note that there was only one high priest, at any given time, and he had special additional qualifications. While I will not go into those additional qualifications at this time, we need to recognize that Jesus, as our great high priest, fulfilled all of those additional qualifications.

If we really consider all that this author tells us about priests in general and our great high priest in particular, most people will end up with a different idea than they had before consideration. When we consider all that He has done and is doing as our great high priest, the command to let us hold fast our profession is quite reasonable, especially when we consider, as the author obviously wants us t, that we aren't talking about any man but the Son of God Himself. Since our great high priest is the Son of God, everything that can be done for us is being done for us. In Matthew 1:20-23 we were told that Jesus...shall save His people from their sins. The author of Hebrews tells us that the prophecy of Matthew has now come true and links it to Jesus becoming our great high priest. And just as the save His people from their sins is an ongoing need in our lives, so also are we told that His role as our great high priest is ongoing. Therefore, our required response to that role is also ongoing. As a consequence, we can't blame anyone but ourselves for missing out on any of God's promises or for suffering the consequences of our sins.

when this verse says Seeing then that we have a great high priest, it is making a contrast between the Leviticus priesthood and our great high priest. This contrast is expanded along with a consideration of much that is involved in chapters 5-8 (Please see those verses and associated notes). when this verse says that is passed into the heavens, it is making a contrast with the Holy of Holies that the Leviticus high priest entered once a year. This is covered in more detail by the author in all of Chapter 9. Then in Chapter 10 we are told that our covenant and testament are based upon the priest. Therefore, the New Testament (New Covenant) is also dependent upon our great high priest and we have a better Testament / Covenant because we have a better great high priest. Then the author goes into more detail related to let us hold fast our profession in Chapters 11-13. Thus, we can see that this sentence is an introduction to the rest of this epistle.

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

Please see the note for 3:6 about the word fast. The functional definition is: 'without wavering' or 'don't let go no matter what changes in circumstances occur'.

Please see the note for Hebrews 3:1 about the word profession. The functional definition is: 'Open declaration; public avowal or acknowledgment of one's sentiments or belief which also often includes the business which one professes to understand and to follow for subsistence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a great. Heb 2:17; 3:1,5-6 that is. Heb 1:3; 6:20; 7:25-26; 8:1; 9:12,24; 10:12; 12:2; Mr 16:19; Lu 24:51; Ac 1:11; 3:21; Ro 8:34 Jesus. Heb 1:2,8; Mr 1:1 let. Heb 2:1; 3:6,14; 10:23 General references. exp: Eze 46:10; Mr 15:38; Lu 1:10; Eph 3:12'.

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C4-S14 (Verse 15) Therefore, go to God for help in time of need.

First Step: Jesus knows our feelings.

For we have not an high priest which cannot be touched with the feeling of our infirmities;.

Second Step: He personally experienced temptation.

but was in all points tempted like as we are,
yet without sin..

Our sentence starts with the word For and tells us why we should hold fast our profession, as we were told to do in the prior sentence. In that prior sentence we were told that Jesus the Son of God is our high priest. Ye34s, He is the Son of God, and has all of the power of God. Yet, as Jesus, he is also human and, as explained in the note for the sentence above, He understands our infirmities because of His personal experience. That is why our current sentence points our we have not an high priest which cannot be touched with the feeling of our infirmities.

While our First Step pointed out how Jesus is like us, our Second Step points out how He is so much greater than any of us. Thus, we can expect understanding and help from one Who is greater than us. However, we must avoid pride and an attitude that we can make demands. Yes, our next sentence does say Let us therefore come boldly unto the throne of grace, but we can still be humble. We can come boldly with the full knowledge that He understands while also remaining humble with the full knowledge that He is the Son of God and far above us even while He understands us and is willing to help us.

Please see the note for Colossians 2S11 about the word touch. The functional definition is: 'To perceive by the sense of feeling'. We find forms of this word, in Hebrews, in: 4:15; 11:28 and 12:18-24.

Please see the note for Mark 5:29 about the words feel / felt. The functional definition for this word is: ' to perceive by the touch; to have sensation excited by contact of a thing with the body or limbs'.

Please see the note for Romans C8S24 about the word infirmity. That note has links to every place in the Bible where We find this word along with a short note for each verse and the full definition from Webster's 1828 . The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'. We find forms of this word, in Hebrews, in: 4:15; 5:2 and 7:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we have. Heb 5:2; Ex 23:9; Isa 53:4-5; Ho 11:8; Mt 8:16-17; 12:20; Php 2:7-8 tempted. Heb 2:17-18; Lu 4:2; 22:28 exp: Mr 1:13. yet. Heb 7:26; Isa 53:9; Joh 8:46; 2Co 5:21; 1Pe 2:22; 1Jo 3:5 General references. exp: Eze 46:10; Mr 15:38; Lu 4:13; 22:28; Joh 11:35; Eph 3:12'.

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C4-S15 (Verse 16) .

Let us therefore come boldly unto the throne of grace,
that we may obtain mercy,
and find grace to help in time of need..

Many people preach this sentence, or parts of it, as applying to all saved people. However, we need to remember that it is the conclusion of a chapter addressed to saved people who have entered God's rest and that this chapter follows one describing saved people whom God refused His rest to. When people think this promise is available to them, but they fail to meet God's requirements, then they don't receive the promise and the devil tries to make them believe that it is because God is not reliable. The most important thing to remember is that this promise is not available to us if we have unbelief or of we fail to trust and obey. Forthose saved people who keep the context in mind and meet God's requirements, this is a very powerful promise from God.

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

Please see the note for Romans C15S13 about the word bold. The functional definition is: 'Requiring courage in the execution'. We find forms of this word, in Hebrews, in: 4:16; 10:19 and 13:6.

Please see the note for 1:8 about the word throne. Easton's Bible Dictionary defines this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'.

Please see the note for 2:9 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for Romans C11S33 about the word obtained. That note has links to every place in the Bible where We find this word. The functional definition is: ' Gained; procured; acquired'. We find forms of this word in Hebrews in: 1:4; 4:16; Hebrews 6:15; 8:6; 9:12; 11:2, 4, 33, 35, 39.

Please see the note for 2:17 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for 1Corinthians C12S24 about the word help. The functional definition is: 'To aid; to assist; to lend strength or means towards effecting a purpose'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'. We find forms of this word, in Hebrews, in: 4:16; 5:12; 7:11; 7:27 and 10:30. Please also see the note for Romans C13S8 about the phrase must needs.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Heb 10:19-23; 13:6; Ro 8:15-17; Eph 2:18; 3:12 the throne. Heb 9:5; Ex 25:17-22; Le 16:2; 1Ch 28:11 obtain. Isa 27:11; 55:6-7; Mt 7:7-11; 2Co 12:8-10; Php 4:6-7; 1Pe 2:10 General references. exp: Ge 6:8; 18:29,31; Jer 17:12; Eze 46:10; Mr 15:38; Eph 3:12; 1Jo 3:21'.

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Interpretive Study of Hebrews 1-4

Hebrews Chapter 1

links to sentences in this chapter:

Chapter theme: God's Son is greater than all other beings except God the Father.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 2

links to sentences in this chapter:

Chapter theme: Jesus is able to succour them that are tempted.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 3

links to sentences in this chapter:

Chapter theme: Christ is much greater than Moses.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 4

links to sentences in this chapter:

Chapter theme: God's rest.

Chapter Summary from Treasury of Scripture Knowledge.

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