Interpretive Study of Hebrews 10-13

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 10

links to sentences in this chapter:

C10-S1 (Verse 1), C10-S2 (Verse 2), C10-S3 (Verse 2), C10-S4 (Verse 3), C10-S5 (Verse 4), C10-S6 (Verse 5-6), C10-S7 (Verse 7), C10-S8 (Verse 8-9), C10-S9 (Verse 9), C10-S10 (Verse 10), C10-S11 (Verse 11-13), C10-S12 (Verse 14), C10-S13 (Verse 15-17), C10-S14 (Verse 18), C10-S15 (Verse 19-22), C10-S16 (Verse 23-25), C10-S17 (Verse 26-27), C10-S18 (Verse 28-29), C10-S19 (Verse 30), C10-S20 (Verse 30), C10-S21 (Verse 31), C10-S22 (Verse 32-33), C10-S23 (Verse 34), C10-S24 (Verse 35), C10-S25 (Verse 36), C10-S26 (Verse 37), C10-S27 (Verse 38), C10-S28 (Verse 39)'.

Please use This link to see the chapter summary.

Chapter theme: We have a better relationship with God.

Chapter Summary from Treasury of Scripture Knowledge.

1-9	The weakness of the law sacrifices.
10-13	The sacrifice of Christ's body once offered,
14-18	for ever hath taken away sins.
19-39	An exhortation to hold fast the faith with patience and thanksgiving.

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: 'WILL (11), YE (11), BY (8), WHICH (8), GOD (7), HATH (7), HAVE (7)'. Formost of the chapters in this epistle the most-used words have less than normal indication of the chapter theme. in this chapter I would say they have none.

Home Chapter Summary

C10-S1 (Verse 1) Sacrifices under the Mosaic Law can not make us perfect.

For the law having a shadow of good things to come,
and not the very image of the things,
can never with those sacrifices which they offered year by year continually make the comers thereunto perfect..

Our sentence starts with the word For, which means it is giving the reason why the prior sentence was true. That sentence was part of the three-sentence conclusion of the prior chapter and this sentence is the start of this chapter. The fact is that our entire current chapter provides the reasons why our prior chapter told us that there had to be a change in the ordinances of divine service. Our chapter uses scriptural references and logic to show us that God changed our relationship from an indirect ceremonial relationship to a personal intimate relationship with the indwelling Holy Spirit. This change in relationship is the theme of our chapter and the main reason why God changed the ordinances of divine service.

Please notice that our sentence tells us that the law only held (having) a shadow of good things to come, and not the very image of the things. Think about the difference between a good quality picture of someone and their shadow. The fact is that a shadow of one person can easily be mistaken for the shadow of another person. That is not true about a good quality picture of someone. In addition, Our sentence did not say that the law was a shadow of good things to come but said it only held the shadow. Thus, if you were in a room with a light behind you, the room would hold your shadow, but the room would not be the shadow and someone looking at the room would not get even a picture of you. In fact, the room and you are totally different is every aspect. Thus, we see that we have an illustration showing us that, while the people who knew the law thought that they knew God, they had a totally wrong image. That is why the new Testament describes a God of love and yet the Jews think of God as a vengeful God.

Once we truly understand the message of this illustration, the rest of the sentence becomes easier to understand. The people who knew the law thought they did what was necessary to applease a vengeful God, and therefore they did what God required of them for them to be perfect. However, they had a totally wrong concept about those sacrifices which they offered year by year and about the purpose of those sacrifices. Those sacrifices were not meant to make the comers thereunto perfect, but were a reminder to God's people about the future sacrifice which God the Father and God's Son would make so that they could be perfect. The law was not even a picture of perfection but only held the shadow of the true sacrifice which God the Father and God's Son would make so that we could be perfect.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please see the note for 7:5 about the word law. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

Please see the note for Colossians 2S9 about the word shadow. The functional definition is: 'An imperfect and faint representation; opposed to substance'.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

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 5:1 about the word sacrifice. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'.

Please see the note for 1Corinthians C8S7 about the word offer. The definition from Webster's 1828 is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

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 Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for 2:10 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Heb 8:5; 9:9,11,23; Col 2:17 with. Heb 10:3-4,11-18; 7:18-19; 9:8-9,25 perfect. Heb 10:14 General references. exp: Ex 40:26; Le 16:30'.

Home Start of Chapter Chapter Summary

C10-S2 (Verse 2) Offerings cease when the function is completed.
For then would they not have ceased to be offered?

Our sentence starts with the word For, which means it is giving the reason why the prior sentence was true. It is also the second within this chapter, which means it is also giving a second reason why the three-sentence conclusion of the prior chapter is true. The note for the first sentence (above) pointed out that our entire current chapter provides the reasons why our prior chapter told us that there had to be a change in the ordinances of divine service. There is no denying that a ceasing of ongoing sacrifices is very definitely a change in the ordinances of divine service. Our chapter uses scriptural references and logic to show us that God changed our relationship from an indirect ceremonial relationship to a personal intimate relationship with the indwelling Holy Spirit. This change in relationship is the theme of our chapter and the main reason why God changed the ordinances of divine service.

The they, of our current sentence, is a direct reference to the phrase in the prior sentence which said those sacrifices which they offered year by year. The prior sentence says that they can never...make the comers thereunto perfect. And, our current sentence provides the proof of this claim as the fact that those sacrifices did not cease to be offered. In addition, our next sentence explains how this sentence is proof of the claim in the first sentence when it says because that the worshippers once purged should have had no more conscience of sins. The sacrifices...offered year by year continually is proof of conscience of sins. When the sacrifices stop it is because there is no more conscience of sins. Thus, we see that these three sentences work together to provide the reasoning of the author and, once more, we see the need to keep things within the context in order to get the true understanding of what God's Word is telling us.

We find forms of the word cease occurring 124 times in 120 verses of the Bible and, in the New Testament, in: Matthew 14:32; Mark 4:39; Mark 6:51; Luke 7:45; Luke 8:24; Luke 11:1; Acts 5:42; Acts 6:13; Acts 12:5; Acts 13:10; Acts 20:1; Acts 20:31; Acts 21:14; Romans 1:9; 1Corinthians 13:8; Galatians 5:11; Ephesians 1:16; Colossians 1:9; 1Thessalonians 1:3; 1Thessalonians 2:13; 1Thessalonians 5:17; 2Timothy 1:3; Hebrews 4:10 and Hebrews 10:2; 1Peter 4:1; 2Peter 2:14. Webster's 1828 dictionary defines this word as: 'v.i. 1. to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun. It is an honor for a man to cease from strife. Prov. 20. 2. to fail; to be wanting. The poor shall never cease out of the land. Deut. 15. 3. to stop; to be at an end; as, the wonder ceases; the storm has ceased. 4. to be forgotten. I would make the remembrance of them to cease. Deut. 32. 5. to abstain; as, cease from anger. Ps. 37. Tocease from labor, is to rest; to cease from strife, is to be quiet; but in such phrases, the sense of cease is not varied.
CEASE, v.t. to put a stop to; to put an end to. Cease this impious rage. But in this use the phrase is generally elliptical,
CEASE, n. Extinction'. The functional definition for this word is: 'To put a stop to; to put an end to'. Please also see the note for Luke 9:30 about the word decease.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'would they not have. or, they would have. once. Heb 10:17; 9:13-14; Ps 103:12; Isa 43:25; 44:22; Mic 7:19'.

Home Start of Chapter Chapter Summary

C10-S3 (Verse 2) Perfect people have no more conscience of sins
because that the worshippers once purged should have had no more conscience of sins.

Our sentence starts with the word Because ('a cause that already exists'). As explained in the note above, this sentence, and the prior two, must be considered together in order to keep them within the context that they are given and in order to have a true understanding of what is said. In addition, the note for the first sentence (above) pointed out that our entire current chapter provides the reasons why our prior chapter told us that there had to be a change in the ordinances of divine service. There is no denying that a ceasing of ongoing sacrifices is very definitely a change in the ordinances of divine service. Our chapter uses scriptural references and logic to show us that God changed our relationship from an indirect ceremonial relationship to a personal intimate relationship with the indwelling Holy Spirit. This change in relationship is the theme of our chapter and the main reason why God changed the ordinances of divine service.

The true Biblical definition of worship is: 'The personal recognition and (often verbal) expression of the superiority of another being in relationship to self. True worship is not a vague general expression but expresses specific ways that the superiority is recognized. While devils and men desire worship, all proper worship is reserved for the only true God.' this definition comes from studying every place within the Bible where any form of this word is used and finding what is common for every usage. The differences between various usages give us the multiple applications and this is the only way to find the true Biblical definition of a Bible word. All other ways, such as used by dictionaries, lead to some wrong definitions and to doctrinal error. Please use the link in the sentence outline (above) to go to the Word Study on this word and see how the usage within our current sentence fits within the context, with other verses which provide the same application, and within the single definition. In addition, please also see the Study on John 4:24, which tells us how we must worship. God and provides links to the Word Studies on Spirit. and on Truth.

Please also notice the link between worshippers and the offering of sacrifices found within the first three sentences of our chapter. Beyond that, the explanation of this sentence was already given in prior notes, as mentioned above within this note.

Please see the note for 3:19 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'.

Please see the note for 1:1-4 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'.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'conscience. Our translators use the word conscience here, as elsewhere, for consciousness. General references. exp: Le 16:30; Heb 10:18'.

Home Start of Chapter Chapter Summary

C10-S4 (Verse 3) Ongoing sacrifices are for ongoing sins.
But in those sacrifices there is a remembrance again made of sins every year.

Our sentence starts with the word but, which means it is continuing the subject of the first three sentences while going in a different direction. In addition, the phrase those sacrifices, within our current sentence, is referring to the sacrifices which were the main subject of the first three sentences within our chapter. Thus, we see the importance of maintaining context, one more time.

The change, between this sentence and the prior sentences, is that our current sentence is speaking about a remembrance again made of sins while the prior sentences talked about worshippers...should have had no more conscience of sins. Thus, we see that God does not just forget about our sin debt, nor does God allow us to forget about the debt. If the debt could have been forgotten then there would have been no need for the Son of God to live, suffer and die to pay for our sins. With that in mind, the main thing that we see this sentence add to what was already said is the fact that God made sure that His people remembered their sin, and their sin debt, under the Old Testament. However, God allows His people to have no more conscience of sins under the New Testament. Thus, once more we see how much better we have it under the New Testament that God's people had it under the Old Testament. We also see the foolishness of the doctrinal error which claims that God makes no difference between one person and another person based upon the relationship that they have with God.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition is: 'the retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the note for Luke 24:32 about the word burn. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. to expel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. to cleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. to harden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. to scorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. to injure by fire; to affect the flesh by heat. 7. to dry up or dissipate; with up; as, to burn up tears. 8. to dry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. to heat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. to affect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. to calcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. to affect with excess of heat; as, the fever burns a patient. 13. to subject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. to be on fire; to flame; as, the mount burned with fire. 1. to shine; to sparkle. O prince! O wherefore burn your eyes? 2. to be inflamed with passion or desire; as, to burn with anger or love. 3. to act with destructive violence, as fire. Shall thy wrath burn like fire? 4. to be in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. to be heated; to be in a glow; as, the face burns. 6. to be affected with a sensation of heat, pain or acidity; as, the heart burns. 7. to feel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. the operation of burning or baking, as in brickmaking; as, they have a good burn.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a remembrance. Heb 9:7; Ex 30:10; Le 16:6-11,21-22,29-30,34; 23:27-28; Nu 29:7-11; 1Ki 17:18; Mt 26:28'.

Home Start of Chapter Chapter Summary

C10-S5 (Verse 4) Animal sacrifices can not pay for sins.
For it is not possible that the blood of bulls and of goats should take away sins.

Our sentence starts with the word For, which means it is giving the reason why the prior sentence is true. That sentence started with the word But, which means it is continuing the subject of the first three sentences of our chapter while going in a different direction. The first three sentences of our chapter started with For, For, and Because, which means they are all combined to tell why the prior chapter is true. If the reader looks at all of the notes for prior sentences within this chapter they will see the connections and considerations of context which show that all of these sentences are connected and support the assertion that this entire chapter is written to provide the logical and scriptural basis for the claim in the prior chapter that God changed the ordinances of divine service. Thus, our current sentence is continuing the same subject as all other sentences within our chapter and the next sentence starts with Wherefore and quotes a prophetic scripture which explains why the Son of God came into the world like He did and why God could use His action to justify changing the ordinances of divine service.

Our chapter started out explaining that the sacrifices, which were made under the Mosaic law were not sufficient to make the comers thereunto perfect. Nor could they purge sin and neither could they make the people have...no more conscience of sins. After stating these inadequacies, the author started the prior sentence with the word But and old us what they did do. They only provided a remembrance again made of sins every year. Now our current sentence explains this limited usage of those sacrifices because it starts with the word For. Our sentences tells us that those sacrifices should take away sins. All of the things which our earlier sentences told us that were not done could not be done until after God should take away sins. Therefore, God sent His only begotten Son to do what was necessary to take away sins. That action is explained in our next sentence.

Having considered all of this context, we can consider the main message of our sentence. Romans 6:23 says: For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. there must be a death to pay for the sins but bulls and of goats are not the beings who sinned nor are they worth a human, and it was us, as humans, who sinned. Therefore, as our epistle explains, the Son of God had to become human and pay the sin debt as a human being in order to produce all of the results mentioned within our chapter. As explained several places on this site, the Son of God had to put aside all of His power and authority as Lord, and become a weak human being, for many reasons including the requirement that He die as a human being in order to pay the sin debt of human beings.

Please see the note for Mark 10:27 about the word possible. The functional definition for this word is: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things'. Please also see the note for Mark 10:27 about the word impossible. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. there are two kinds of impossibilities; physical and moral. that is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible''.

Please see the note for 2:14 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 the word goat occurring 132 times in 127 verses of the Bible and, in the New Testament, in: Matthew 25:32-33; Hebrews 9:12; Hebrews 9:13; Hebrews 9:19 and Hebrews 10:4. Fausset's Bible Dictionary defines this word as: 'Wild goat, yeliym, the ibex of ancient Moab. 2. the goat deer, or else gazelle, aqow. 3. the atuwd, "he goat", the leader of the flock; hence the chief ones of the earth, leaders in mighty wickedness; the ram represents headstrong wantonness and offensive lust (Isa 14:9; Zec 10:3; compare Mt 25:32-33; Eze 34:17). As the word "shepherds" describes what they ought to have been, so "he goats" what they were; heading the flock, they were foremost in sin, so they shall be foremost in punishment. In Song 4:1 the hair of the bride is said to be "as a flock of goats that appear from mount Gilead," alluding to the fine silky hair of some breeds of goat, the angora and others. Amos (Am 3:12) speaks of a shepherd "taking out of the mouth of the lion a piece of an ear," alluding to the long pendulous ears of the Syrian breed. In Pr 30:31 a he goat is mentioned as one of the "four things comely in going," in allusion to the stately march of the leader of the flock. 4. Sair, the goat of the sin-offering (Le 9:3), "the rough hairy goat" (Da 8:21). Sa'ir is used of devils (Le 17:7), "the evil spirits of the desert" (Isa 13:21; 34:14). 5. Azazeel, "the scape-goat" (Le 16:8,10,26 margin) (See ATONEMENT, DAY OF.) the "he goat" represented Graeco-Macedonia; Caranus, the first king of Macedon, was in legend led by goats to Edessa, his capital, which he named "the goat city." the one-horned goat is on coins of Archclaus king of Macedon, and a pilaster of Persepolis. Da 8:5.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Heb 10:8; 9:9,13; Ps 50:8-12; 51:16; Isa 1:11-15; 66:3; Jer 6:20; 7:21-22; Ho 6:6; Am 5:21-22; Mic 6:6-8; Mr 12:33 take. there were essential defects in these sacrifices. 1st. They were not of the same nature with those who sinned. 2nd. They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. the atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. Heb 10:11; Ho 14:2; Joh 1:29; Ro 11:27; 1Jo 3:5 General references. exp: Le 16:14; Nu 19:21; Ps 50:9'.

Home Start of Chapter Chapter Summary

C10-S6 (Verse 5-6) Animal sacrifices can not pay for human sin.

Equivalent Section: God prepared a human sacrifice.

Wherefore when he cometh into the world,
he saith,
Sacrifice and offering thou wouldest not,
but a body hast thou prepared me:.

Equivalent Section: Animal sacrifices do not meet the need.

In burnt offerings and sacrifices for sin thou hast had no pleasure..

This sentence is a paraphrase of Psalms 40:6-8. Please note that C10-S8 also is a paraphrases this Psalm with quotes from other scripture added in. The references appearing twice assures us that this is something that is to be accepted by all saved. In addition, the phrase but a body hast thou prepared me might be thought to be added into this paraphrase, but the author adds a quote of Psalms 40:7, in the next sentence, to show where he gets this phrase. Thus, our entire sentence is a paraphrase of those verses in Psalms, but we have to understand the paraphrasing or we can miss the reference.

Once we understand the paraphrasing, we can then see how the author has a scriptural basis for what he says here but that the scriptural basis is not a direct quote and is an application of what can be understood from the base scripture.

The phrase when he cometh into the world is talking about when the Son of God was conceived within Mary as a literal physical man. Continuing with the meaning of our First Equivalent Section, we see the reason stated by the Son of God for becoming a literal physical man. God the Father wouldest not (accept) ('refused on an ongoing basis every time') Sacrifice and offering. Therefore, the Son of God accepted a body (that) hast thou ('God the Father personally') prepared me.

In our Second Equivalent Section we see the main reason stated but not the details of the response by the Son of God. With this second stating we have a truth that all saved must accept. In burnt offerings and sacrifices for sin thou hast had no pleasure because 'Animal sacrifices can not pay for human sin'. As already mentioned, this is one of the reasons for the Son of God becoming a literal physical man. He died to pay our sin debt but our epistle also explained that He also became a literal physical man so that He could experience, and understand our weaknesses. That allows Him to be a proper high priest for us.

In addition, His death allowed God the replace the Old Testament with the New Testament and it allowed God the replace the old covenant with the new covenant. Since God is always righteous, He could not do these things unless He did them righteously. There are other reasons but the author is concentrating on this reason within this chapter. We will stick with what the author is telling us but, because of many liars within the world, will also remind the reader that the detailed explanation of one reason does not exclude other reasons. They exist, just are not currently discussed.

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'.

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 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.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the body of Christ. We find forms of this word, in Hebrews, in: 10:5; 10:10; 10:22; 13:3; and 13:11.

Please see the note for John 19:31 about the words prepare / preparation. The functional definition for this word is: 'To make all things ready; to put things in suitable order; as, prepare for dinner. 1. to take the necessary previous measures. Dido preparing to kill herself. 2. to make one's self ready. Prepare to meet thy God, O Israel. Amos.4'.

We find forms of the word choose occurring 65 times in 64 verses of the Bible and, in the New Testament, in: Philippians 1:22 and Hebrews 11:25. Webster's 1828 defines this word as: 'v.t. 1. Past-tense form of choose; to make choice of. The man the Lord doth choose shall be holy. Num. 16. 2. To take in preference. Let us choose to us judgment. Job 34. 3. To prefer; to choose for imitation; to follow. Envy not the oppressor, and choose none of his ways. Prov 3. 4. To elect for eternal happiness; to predestinate to life. Many are called but few chosen. Matt 20. For his elects sake, whom he hath chosen. Mark 13. 5. To elect or designate to office or employment by votes or suffrages. In the United States, the people choose representatives by votes, usually by ballot.
CHOOSE, v.i. 1. To prefer; as, I choose to go. 2. To have the power of choice. The phrase, he cannot choose but stay, denotes that he has not the power of choice, whether to stay or not. The verb, in these phrases, is really transitive; the following verb standing as the object, instead of a noun'.. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'. Please see the note for 2Timothy 2:4 about the word choosen. The functional definition is: 'Past-tense form of choose'.

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Heb 10:7; 1:6; Mt 11:3; Lu 7:19 (Gr) Sacrifice. Ps 40:6-8; 50:8-23; Isa 1:11; Jer 6:20; Am 5:21-22 but. Heb 10:10; 2:14; 8:3; Ge 3:15; Isa 7:14; Jer 31:22; Mt 1:20-23; Lu 1:35; Joh 1:14; Ga 4:4; 1Ti 3:16; 1Jo 4:2-3; 2Jo 1:7 exp: Joh 12:27. hast thou prepared me. or, thou hast fitted me. General references. exp: Ps 50:9; Isa 50:5.
burnt. Heb 10:4; Le 1:1-6:7 thou. Ps 147:11; Mal 1:10; Mt 3:17; Eph 5:2; Php 4:18 General references. exp: Ps 50:9; Isa 50:5'.

Home Start of Chapter Chapter Summary

C10-S7 (Verse 7) Quote of Psalms 40:7.

Obedience satisfies God.

Then said I,
Lo,
I come (See Below),
to do thy will,
O God..

Below is the part of the sentence from the parenthesis.

(in the volume of the book it is written of me).

As mentioned in the title, this sentence is a quote of Psalms 40:7 with the part within the parenthesis added in to let the reader know that this is a quote and not just something the author said. Neither is this a paraphrase, as the sentences before this one and the one after it are. The reason why this quote is here was explained in the note above.

What we see within this sentence is an emphasis on doing the will of God the Father. When we consider the context, we see that this was the primary purpose of the Son of God becoming human. As our example of how to live within this flesh using the power of there Holy Spirit, we see that the main purpose of each of us having a physical life is to also do the will of God the Father.

Please see the note for 8:10 about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word 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 Philippians 1:15-17 about the word will. The functional definition for this word 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. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

We find forms of the word volume in: Psalms 40:7; Hebrews 10:7. Webster's 1828 defines this word as: ', n. L. volumen, a roll; volvo, to roll. to make u long, in this word, is palpably wrong. 1. Primarily a roll, as the ancients wrote on long strips of bark, parchment or other material, which they formed into rolls or folds. Of such volumes, Ptolemy's library in Alexandria contained 3 or 700,000. 2. A roll or turn; as much as is included in a roll or coil; as the volume of a serpent. 3. Dimensions; compass; space occupied; as the volume of an elephant's body; a volume of gas. 4. A swelling or spherical body. The undulating billows rolling their silver volumes. 5. A book; a collection of sheets of paper, usually printed or written paper, folded and bound, or covered. A book consisting of sheets once folded, is called a folio, or a folio volume; of sheets twice folded, a quarto; and thus according to the number of leaves in a sheet, it is called an octavo, or a duodecimo. the Scriptures or sacred writings, bound in a single volume, are called the Bible. the number of volumes in the Royal Library, in rue de Richlieu, at Paris, is variously estimated. It is probable it may amount to 400,000. An odd volume of a set of books, bears not the value of its proportion to the set. 6. In music, the compass of a voice from grave to acute; the tone or power of voice'.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lo. Heb 10:9-10; Pr 8:31; Joh 4:34; 5:30; 6:38 exp: Ps 40:7. in. Ge 3:15 (Gr) General references. exp: Isa 50:5'.

Home Start of Chapter Chapter Summary

C10-S8 (Verse 8-9) The Son of God gave the sacrifice which satisfies God.

First Step: God said that sacrifices were not sufficient.

Above when he said,
Sacrifice and offering and burnt offerings and offering for sin thou wouldest not,
neither hadst pleasure therein;.

Second Step: Keeping the Law is not sufficient.

which are offered by the law;.

Third Step: the sacrifice of Christ is sufficient.

Then said he,
Lo,
I come to do thy will,
O God..

This sentence is a paraphrase of Psalms 40:6-8 with quotes from other scripture added in. Please note that C10-S6 also is a paraphrase of the same Psalm only without the extra quotes added in. The references appearing twice assures us that this is something that is to be accepted by all saved. Our current sentence adds thoughts found in Psalms 50:8-23; Isaiah 1:11; Isaiah 7:14; Jeremiah 6:20; Jeremiah 31:22; Amos 5:21-22; Malachi 1:10 and other places within the Old Testament.

As explained in the note for C10-S6, this sentence is a repeating of what was already said in order to meet the requirement that something which must be accepted by all believers have two or three witnesses. That means that the thing is literally written at least twice within the Bible. However, our author did not just meet the minimum requirement but also included other scriptural references so that there would be no excuse which anyone could offer for rejecting what he says here. We see that, throughout history, God has repeatedly tried to get this message across to us.

In our current sentence we see a repeat of the prior paraphrase but with the sentence broken into three Steps with the Second Step added into what was already said. This puts the emphasis on the Second Step where the author applies this paraphrase from the Old Testament to the sacrifices and offerings made under the Levitical priesthood. Remember that the author already explained how the Levitical priesthood, and everything that was based upon it, was found, by God, to be inadequate. That is why all was replaced and why the author gave a detailed explanation of these things in prior chapters. Now, this sentence, is telling us that the replacement is one of the main reasons why the Son of God became human. It was not just to pay the sin debt but to do all which was accomplished by replacing the old.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Isa 50:5.
Lo. Heb 9:11-14 exp: Ps 40:7; Heb 10:7'.

Home Start of Chapter Chapter Summary

C10-S9 (Verse 9) God replaced the first with the second.

He taketh away the first,
that he may establish the second..

Now we see the author state simply what he has been showing us in detail. The prior sentences provided the detailed support so that people can not claim what is said in this sentence has no scriptural basis. In addition, our sentence is simple and plain enough that anyone with a functioning brain can understand it. Our second phrase starts with the word that ('in order to make possible'), which clearly lets us know that God (he) could not (may) establish the second until after He (God) taketh away the first. In addition, as already pointed out in the note above and explained in detail throughout this epistle and the associated notes, there are many first (priesthood, covenant, testament, ordinances of service, etc) which were replaced by new version of the same things.

Please note that our sentence also says that God established ('made stable'). the second. These people who try to claim that they have 'another' (priesthood, covenant, testament, ordinances of service, etc) do not have the power to remove what God has established. Neither do they have the power to established their own. Every one of these things that God replaced have a spiritual aspect. Only God can establish things in heaven. Therefore, while they may claim that they have established their things on Earth, we can be sure that their things were not established in heaven. Therefore, their claims are rejected by God and used as a basis for bringing greater condemnation upon such people (2Corinthians 11:4).

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He taketh. Heb 7:18-19; 8:7-13; 12:27-28 General references. exp: Isa 50:5'.

Home Start of Chapter Chapter Summary

C10-S10 (Verse 10) The offering that satisfied God
By the which will we are sanctified through the offering of the body of Jesus Christ once for all .

The note for this verse, within the Lord Jesus Christ Study, points out the connection between this sentence and the one in 10:14. In both sentences we see sanctification is the result of the offering made by Jesus Christ. In our current sentence we see that this offering was His body and in 10:14 we see that it was done to perfect for ever them that are sanctified. Please note that the sentence says sanctified and not all saved. Perfection ('spiritual maturity') requires sanctification ('being set apart for God's use'). This only happens after our initial profession and then also requires the ongoing personal relationship which the Bible identifies with the name of Jesus Christ. Please see the note for this verse, within the Lord Jesus Christ Study, for more details on this truth.

Within our sentence, the phrase he which will is referring to the will of God, which was the subject of C10-S7 and C10-S8 and is the main motivation of what our chapter is telling us that Jesus Christ did. It is because of God's will that the body of Jesus Christ was offered and it is because of God's will that we are sanctified and perfected, as explained in C10-S12.

Please notice that our sentence tells us that we receive these things through the offering. Tounderstand the word through, think of a mountain with a tunnel through it. 'We must enter into the barrier on one side and exit the barrier on the other side' in order to go through the barrier. Taking personal responsibility for the death of Jesus Christ is a barrier for most people but we can not have sanctification and perfection until we personally enter into the sacrifice and accept that His death was for us. We can not come out on the other side of this barrier until we accept that His death was for our personal sanctification and perfection and that we can not personally enter the presence of God the Father without that sanctification and perfection. Without personal sanctification and perfection, we can have Jesus Christ enter the presence of God the Father, but we personally can not do so. Please notice that C10-S1 says, Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. This is the conclusion of our being sanctified through the offering of the body of Jesus Christ once for all. Without this change in us, Jesus Christ can be a priest for men but we can not receive the promise of Revelation 1:6 and of Revelation 5:10.

We've see that the phrase By the which will means that it is by God's will and, according to the prior sentences of this chapter, God's will is not satisfied with religious activity, such as Sacrifice and offering, but that God requires a body that is used to obey God's will. We also saw that we are sanctified and perfected, through the offering of the body of Jesus Christ. We also need to realize that God makes all of this to happen, in an ongoing way, through the covenant, as the author is going to explain in C10-S13. We need to have this in mind in order to understand the last phrase of our sentence.

Our last phrase says once for all. A covenant only needs to be agreed to once and as soon as the one side of the covenant is fulfilled, the other side must be fulfilled. God the Father and God the Son agreed to the covenant back in Genesis 15. When the Son of God offered of the body of Jesus Christ, His side of the covenant was fulfilled. That offering was done once for all but the other side of the covenant is an ongoing relationship with God, which is identified as the New Testament. As our next few sentences explain, there is no further need for sacrifices to fulfill the covenant. Jesus Christ did His part and He is now expecting till God the Father and the Holy Spirit do their part. Therefore, those people who insist upon further sacrifices are rejecting the covenant made by God and rejecting the finished payment (once for all) made by Jesus Christ and are rejecting the ongoing fulfillment of the covenant being done by God the Father and the Holy Spirit.

Please see the note for 2:11 about the word sanctified. The functional definition is: 'set aside from sin for God's use'.

Please see the notes for 10:5 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Heb 2:11; 13:12; Zec 13:1; Joh 17:19; 19:34; 1Co 1:30; 6:11; 1Jo 5:6 the offering. Heb 10:5,12,14,20; 9:12,26,28 General references. exp: Le 15:14; 16:14; 23:12,28; Nu 29:2'.

Home Start of Chapter Chapter Summary

C10-S11 (Verse 11-13) Mosaic priests keep making sacrifices but Jesus Christ is done.

Equivalent Section: Earthly sacrifices can not take away sin.

And every priest standeth daily ministering and offering oftentimes the same sacrifices,
which can never take away sins:.

Equivalent Section: Christ's sacrifice takes away sin.

First Step: He finished the work.

But this man,
after he had offered one sacrifice for sins for ever,
sat down on the right hand of God;.

Second Step: He waits on the results.

From henceforth expecting till his enemies be made his footstool..

Our sentence starts with And, which adds it to the prior sentence where the author told us how God (by the which will) accomplished what He did when He replaced the old with the new (He taketh away the first, that he may establish the second.) Now, in our current sentence, the author adds (And) the information on how our ongoing relationship with God has changed. Please notice that our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the two Equivalent Sections polar opposite.

The two Equivalent Sections are polar opposites in that the First Equivalent Section tells us the actions of the priests, under the Old Testament, and how those actions were not able to produce permanent changes. However, the Second Equivalent Section tells us that Jesus Christ took action once that produced a result which is for ever. His action produced permanent changes. Thus, we see that the actions, and their results, are opposites.

Within our First Equivalent Section we see that every priest standeth daily with the th added to the word stand. The definition of this suffix, of: 'keep on keeping on for the rest of our life doing this action verb', matches with the word daily, which follows it.

Beyond the ongoing action of the phrase standeth daily, our First Equivalent Section also tells us that his actions can never take away sins and, as already explained within this epistle, those same sacrifices served only to remind people that their sins were not yet forgiven.

Our Second Equivalent Section, which is the polar opposite of the First Equivalent Section, tells us how the actions and results are different. Notice that the action by Jesus Christ displays true Biblical faith in that He acted upon a promise from God the Father and then sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. Thus, we see that Jesus Christ is not doing anything more because He has faith in God the Father. Thus, we should understand that people who demand ongoing sacrifices are rejecting faith in God the Father and are claiming that the sacrifice made by Jesus Christ was not sufficient to pay for sins for ever. Therefore, they deny salvation and sanctification.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the notes for Romans C14S5; 1Corinthians C15S1 about the word stand. The functional definition is: 'To be on its foundation; not to be overthrown or demolished'. Please also see the note for Galatians C5S1 about the phrase stand fast. The th added to this word (to make it standeth) means that we are to 'keep on keeping on for the rest of our life doing this action verb' of stand.

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 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 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 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'.

We find forms of the word oftentimes in: Job 33:29; Ecclesiastes 7:22; Luke 8:29; Romans 1:13; 2Corinthians 8:22; Hebrews 10:11. Webster's 1828 defines this word as: 'adv. of'ntimes. often and times. Frequently; often; many'.

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.

Please see the note for 1Peter 5:6-7 about the phrase hand of God. The functional definition is: 'the power, authority and control of God'.

Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition is: 'from this time forward'.

Please see the note for Romans C8S18 about the word expectation. The functional definition is: 'The act of looking forward to a future event with at least some reason to believe the event will happen'.

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

Please see the note for Hebrews 1:13 about the word footstool. 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'daily. Heb 7:27; Ex 29:38-39; Nu 28:3,24; 29:6; Eze 45:4; Da 8:11; 9:21,27; 11:31; 12:11; Lu 1:9-10 which. Heb 10:4; Ps 50:8-13; Isa 1:11 General references. exp: Le 8:34; 16:14; 23:12; Nu 29:2.
General references. Heb 1:3; 8:1; 9:12; Ac 2:33-34; Ro 8:34; Col 3:1 exp: Le 8:34; 15:14; 16:14; 23:12; Nu 29:2; 1Co 15:25,27.
General references. Heb 1:13; Ps 110:1; Da 2:44; Mt 22:44; Mr 12:36; Lu 20:43; Ac 2:35; 1Co 15:25 exp: Nu 29:2; Lu 19:27'.

Home Start of Chapter Chapter Summary

C10-S12 (Verse 14) His offering provides perfection for ever
For by one offering he hath perfected for ever them that are sanctified.

Our sentence starts with the word For and tells us why our prior sentence told us that Jesus Christ has sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. While our sentence tells us why, most people will misunderstand this sentence.

Our sentence says that He made one offering. Our next sentence starts with the word Whereof and explains the covenant that the Lord made as a result of that one offering. A covenant only needs to be made once. However, that covenant covers an ongoing relationship, which is explained in more detail within the following sentence.

Here is the misunderstanding which comes from an erroneous word definition. The word hath, within our sentence, is the action verb has, with the th suffix added to it. The definition of this suffix, of: 'keep on keeping on for the rest of our life doing this action verb' makes this an ongoing action within our life. However, hath perfected is past-tense. Thus, the action of: hath perfected is that Jesus Christ did His part in the past but His action has ongoing results within the lives of the sanctified. Search the internet for a video of dominos set up in a pattern where the first is knocked over and it topples the next and you have a rippling pattern of ongoing falling dominos. The work of toppling the first is completed in the past and yet the effect of that completed action is ongoing with further ongoing actions. That is an illustration of what we have here.

Please notice the phrase perfected for ever. This means that the spiritual maturity which we receive from the sanctification by Jesus Christ will not be lost like we lose the memory of manythings which we learn in school but then don't use. Part of the reason for this difference is that the sanctification by Jesus Christ goes on affecting us for the rest of our life.

Finally, please note the phrase them that are sanctified. Not all saved people are them that are sanctified. Therefore, the promises made here do not extend to all saved but only extend to some of the saved.

Please see the note for 2:11 about the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Heb 10:1; 7:19,25; 9:10,14 them. Heb 2:11; 6:13-14; 13:12; Ac 20:32; 26:13; Ro 15:16; 1Co 1:2; Eph 5:26; Jude 1:1 General references. exp: Ex 12:7; Le 15:14; 23:28; Nu 29:2; Heb 10:18'.

Home Start of Chapter Chapter Summary

C10-S13 (Verse 15-17) The Holy Ghost is our witness of this truth.

Equivalent Section: God gives the Holy Ghost as a witness.

Whereof the Holy Ghost also is a witness to us:.

Equivalent Section: How the Holy Ghost works.

First Step: the Holy Ghost puts God's laws into our heart.

for after that he had said before,
This is the covenant that I will make with them after those days,
saith the Lord,
I will put my laws into their hearts,
and in their minds will I write them;.

Second Step: God forgets our sins and iniquities.

And their sins and iniquities will I remember no more..

This is a shorter quote of what was quoted in Hebrews 8:8-11. Please see the associated notes above for those verses. Most of Hebrews 8:8 through 8:11 is a quote of Jeremiah 31:31-34. It also references Hosea 2:23 and Zechariah 8:8 and Ezekiel 11:19; 36:26-27 and teaches the same doctrine as found in John 4:10, 14, 23-24; 6:45; 2Corinthians 3:3, 6-18; 8:9, 10, 18; Colossians 1:21; Ephesians 1:17-18; 1Thessalonians 4:9; 5:1; James 1:18, 21; 1Peter 1:23; 2:5; 1John 2:3-4, 12-14; Revelation 1:6 and other verses.

Our sentence starts with the word Whereof and, as the note above explains, this means that our sentence is talking about the covenant that the Lord made. Thus, our sentence is telling us more about what the entire chapter has been talking about, only now we find more scriptural support for what the author has been telling us.

Within our sentence we see two Equivalent Sections with the First Equivalent Section giving us a summary and the Second Equivalent Section giving us the details. The First Equivalent Section tells us that the Holy Ghost also is a witness of this covenant. In addition, we are told that the Holy Ghost also is a witness to us, with the phrase to us being important and deliberately put there by God. That is because the Holy Ghost does not need to remind God about this covenant, and everything involved in it. However, we do need reminding and our Second Equivalent Section tells us about this reminding that is done by the Holy Ghost.

Within our Second Equivalent Section we see two Steps and we need to remember that you can not take the Second Step until after you have taken the First Step. That is: God does not forget our sins and iniquities until after we have done our part of the First Step. With that said, many people will claim that God does everything of the First Step, but this is not true. The phrase I will put my laws into their hearts, and in their minds will I write them is a fulfillment of prophecy, as the other phrases within the First Step tell us. If we do as God expects us to do, and look up this promise where it is spoken for (see the references earlier within this note), we will see that God expects His action to result in a change within our lives. Therefore, our part of the First Step is to understand and obey God's laws which He puts into our hearts and into our minds. As we have already seen said many times and many ways within this epistle, God forgets our sins and iniquities only after we obey God's laws and 'stop our sinning' and after we become a witness for Him. Further, in case anyone wants to argue about this last claim, the author includes this doctrine within the very next sentence.

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 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 notes for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract enforced by the court of God'. Please also see the note for Romans C1S16 about covenant breakers.

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 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).'

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. .

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 2:3-4; 3:7; 9:8; 2Sa 23:2; Ne 9:30; Joh 15:26; Ac 28:25; 1Pe 1:11-12; 2Pe 1:21; Re 2:7,11,17,29; 3:6,13,22; 19:10
General references. Heb 8:8-12; Jer 31:33-34; Ro 11:27 exp: Mt 22:37.
And. Some copies have, then he said, And their, etc. Heb 10:17 General references. exp: Mt 22:37; Heb 8:12'.

Home Start of Chapter Chapter Summary

C10-S14 (Verse 18) We no longer have to make offerings for sin.

Now where remission of these is,
there is no more offering for sin..

Our sentence starts with the word Now, which means: 'after understanding what was just said'. Once more we find ourselves with a sentence which is used to teach doctrinal error because people do not use the correct definitions for words used and do not understand the implications of what is said. Please be careful and prayerful while considering the explanation that is within this note.

Please see the notes for Romans 3:25 and Hebrews 9:22 about the word remission. The note for Hebrews 9:22 has links to every place in the Bible where We find this word and an explanation which shows how those references show that the dictionary definition does not provide correct Biblical doctrine. Our current sentence shows us that there must be obedience and spiritual maturing as part of remission. Please notice the phrase no more offering for sin. There is more said below about this phrase but even on the surface we can see that this is saying that there is nothing more that can be done to pay for sin and nothing more can be done to delay judgment of sin. Romans 6:1-2 says, What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? this shows that the claim that 'saved people can sin with no consequence' is a lie from the Devil. In addition, the author deals with this error within our chapter (10:27) when he says For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.. Thus, remission is God 'delaying just punishment of our sin', but God only does that when we are honestly trying to obey Jesus Christ.

All of the Biblical references use different ways to say that before remission there must be a purging, which is a 'stopping of our sin'. That is: God will hold back (remiss) our just punishment for sin if there is first a proper atonement and also a turning away from our sin. In addition, the note for Romans 3:25 has a good-sized note on the true doctrine of this word. Please see both of the notes mentioned above for more details on the doctrine of this word.

So, we have considered the meaning of the words Now and remission. Therefore the next thing which we need to consider is the fact that the phrase of these is referring to the sins and iniquities mentioned in the last phrase of the prior sentence. After that we look at the word where and realize that our first phrase is talking about a place. Therefore, our first phrase is talking about 'the place where God holds back the just judgment of sins and iniquities which have been done since our salvation'. This 'place' is a legal position that we have after we agree to God's new covenant, which means that we agree to do our part to 'trust and obey'.

So, realizing that we are in the legal position where God agrees to delay just punishment of our sin and does so at the request of Jesus Christ, We need to look at the second phrase from the perspective of this position.

We are in this legal position because of the new Covenant that Jesus Christ put into effect by taking a human body and obeying God unto death, even the death of the cross (Philippians 2:8). In addition, our prior sentence tells us that the Holy Ghost also is a witness to us about this new covenant and our responsibility to act like Jesus Christ and obeying God. With this in mine, we can see that if we refuse to obey, we are violating the new covenant, which means that we lose the blessings provided by it, and we lose the protection of it, including remission, and there is nothing which can be done to get these things back. That is one reason why Romans 6:16 and 1John 5:16-17 warn us about a sin unto death.

Please see the note for Hebrews 9:22 about the word remission. The functional definition is: 'not making us suffer the just punishment for our sins'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 10:2,14'.

Home Start of Chapter Chapter Summary

C10-S15 (Verse 19-22) We can not approach God when we clean up our life.

First Step: Recognize our open door.

Having therefore,
brethren,
boldness to enter into the holiest by the blood of Jesus,
By a new and living way,
which he hath consecrated for us,
through the veil,
that is to say,
his flesh;.

Second Step: Recognize our representative.

And having an high priest over the house of God;.

Third Step: Act.

Let us draw near with a true heart in full assurance of faith,
having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water..

Our sentence starts with the phrase Having therefore. This is a conclusion (therefore) based upon what came before and gave us (having) the things which this sentence says that we have. However, it is important to remember that only the saved people who also meet all of the prior requirements have these things.

Please remember that our chapter started out telling us that the Son of God took a body which He used to provide a better sacrifice than what was provided by the religious activities of the Mosaic priesthood. Because of that better sacrifice, we have the New Testament and everything that goes with it, including the indwelling Holy Ghost. Our chapter also told us that the indwelling Holy Ghost also is a witness to us about the new covenant and our responsibilities under it. Because of the new covenant, we have remission, meaning that God is holding back on our just punishment. However, our prior sentence warned us that there is no more offering for sin. As a result, the author assumes that people reading this epistle understand these things which he has explained and are not just saved but are also sanctified because they 'trust and obey' God. It is not all saved but the sanctified saints who truly 'trust and obey' who are addressed in this sentence. They are the ones who have boldness to enter into the holiest by the blood of Jesus. Those saved people who do not follow the example of Jesus do not really meet the qualifications of this sentence. In addition, to what came earlier within this chapter, and mentioned in this paragraph, our sentence also gives the same message. Please see this within the comments of the rest of the note for this sentence.

This sentence provides three Steps which tell us how to draw near to God with a true heart in full assurance of faith. In the First Step, we have to recognize and truly believe that the blood of Jesus gave us a way to enter into the holiest and provided a new and living way to be consecrated. (Note: a living way is not following dead rules of religion but following the example of Jesus for how to live in this body and satisfy God.) We received this right to approach God (enter into the holiest) when we made out initial profession at salvation (see Romans 3:26 and the associated note.) God used the blood of Jesus to blot out the record of our sin ('breaking God's law 1John 3:4 ') and legally justify (...that he might be just, and the justifier of him which believeth in Jesus [Romans 3:26 ]) our entering His throne room because there is now no longer any criminal charges (sin) on record against us. That is, there is no record until we sin after our initial profession. The sins that we do after our initial profession are dealt with by doing what was already discussed within this chapter. That is, we need to truly 'trust and obey' God. When we do as instructed within this chapter, we can draw near to God with a true heart in full assurance of faith because we are living by faith.

With the record of our offenses removed, we can now Have. ..boldness to enter into the holiest by the blood of Jesus. Since God paid such a high price to give us this privilege, He expects us to use it and that starts with the realization that we have this privilege. Further, we are told that we are to use it with boldness. We do not have boldness because of anything we did but we have it strictly because of the blood of Jesus (here, Ephesians 2:8-10 and elsewhere). But notice that this boldness comes with a couple qualifiers that consist of a new and living way and the requirement that we be consecrated. As we have seen many places in this study, the new and living way is by being in Christ. This personal relationship is new because it was not available until the New Testament, as this epistle explains. In addition, we are told that this privilege is given with the understanding that we will be consecrated. That is, we will be set aside to be holy and for God's use. (Please see the word studies later within this note for more on this word.). We are not given this privilege to live the rest of our life in sin and serving the flesh and Hell.

Please pay attention to the fact that it is a way which is consecrated. The only other place in the New Testament where we find any form of the word consecrated is 7:10 where we are told that the (God's ) Son is consecrated. All other references are in the Old Testament and deal with religious activities which reserve things for the service of God. Since our epistle is all about the New Testament replacing the Old Testament, it fits that this new consecration also replaces what the Old Testament. In addition, John 14:6 says, Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. In addition, 1John 4:2-3 and 2John 1:7 warn us that For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. this is a deceiver and an antichrist. In all of these we see that the Bible is talking about His physical body. Isaiah 53:5 and 1Peter 2:24 tell us that with his stripes we are healed. The phrase through the veil is referring to the fact that the veil in the Temple was torn when Jesus died and His body was torn by His stripes. Therefore, the consecrated way that Jesus provided healed us with his stripes, which means that we are no more controlled by sin and are expected to 'stop our sinning'.

In the Second Step, we need to realize that We have an high priest over the house of God. The house of God is heaven and church and our body. It isn't enough to think of the church building as reserved for God's use and kept away from sin, but we also have to think of our body as reserved for God's use and kept away from sin. That means that our high priest is over what we do in our body. That is why we have instructions about what to do and not do within this life. For example, who we join with, and not join with, is specified within 2Corinthians 6. The fact is that every epistle gives us instructions about our 'personal' life. Plain and simple, we will never draw near to God until after we accept that Jesus Christ is the high priest over what we do in our body and seek His directions about everything that we do in this body. It isn't 'Santa Claus' who sees everything that we do but our Lord Jesus Christ. When we realize that He not only knows what we do but also why, and realize that He loves us in spite of our sin, we will want to stop our sinning and will want to draw near because it is Him working in us that stops our sinning. When we realize that He wants us to draw near so that He can enable us to stop our sinning, we receive greater assurance of faith. However, in order to have a true heart in full assurance of faith as we draw near to God, we need to go onto the last Step.

In the third Step we are told 'When we have our hearts right with God (sprinkled from an evil conscience) and we stop our sinning (have our bodies washed with pure water), we can draw near with a true heart in full assurance of faith'.

The First Step cleared the legalities of sin so that God could work in our lives and we could go to Him to work in our lives. However, even with the barrier of sin removed, God still won't take away our free will and the Second Step gives God the right of work in our life and removes any accusation by the devil that God is taking away our free will. Notice that this third Step has two qualifiers because every time that we draw near to God, we have to do these two steps in order to have a true heart in full assurance of faith.

The actions of the First Step we had to do one time and after that it is just a matter of learning and accepting the consequences of that Step. In the Second Step we also have to realize that we have an high priest over the house of God and as we spiritually mature, we realize more of the consequences of having Christ as the high priest over what we do in our body. Our spiritual maturity and how much we realize the consequences of this relationship are directly linked. In addition, we do not (generally) loose those realizations once we receive them. However, this third Step is different in that we are constantly losing these details. Therefore, the parts of this third Step need to be constantly applied again in our lives. For example, spiritually, we are children in a filthy world and children love playing in dirt and mud. So, each time that we draw near to God, we need to do the second and third action phrases before we can have a true heart in full assurance of faith.

The first action of this third Step is having our hearts sprinkled from an evil conscience. We already saw the author deal with our conscience in 9:9; 9:14 and 10:2. In particular, 10:2 is an earlier part of this chapter and old us that part of the work of Jesus Christ is to purge your conscience from dead works to serve the living God. That is what our phrase is talking about when it says having our hearts sprinkled from an evil conscience.

In addition, our having an evil conscience is the result of sinful attitudes. James 4 tells us that our attitude is critical and that the reason for our prayer is critical. If we want the right thing for the wrong reason (lust), we sin. Therefore, the first part of this repeating step is to make sure that our motivations are right and that we have our hearts sprinkled from an evil conscience. That which is wrong, we need to confess and clean up, which is the second part of this repeating step (getting our bodies washed with pure water).

The second action of our third Step is: having...our bodies washed with pure water. This is symbolic wording for us acting in this world (bodies) in a religiously (water) pure way that is guided by God's Holy Spirit after we have received cleansing (1John 1:7).

Our two actions start with the word having, which means that they have to already been done before we can do the action found in the first phrase. That is: we can not draw near with a true heart in full assurance of faith unless we already are having the rest of our third Step within our life.

We've seen that we need to do the First Step once and we need to continue to increase in realizing what we have as a result of the Second Step. We also see that need to do the two action phrases of the third Step on a repeating basis. When we have done these steps, we can draw near [to God] with a true heart in full assurance of faith.

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 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'. Please see the note for Hebrews 2:11 for every place in hebrews where the word brethren is used. 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 notes for 4:16 about the word bold. The functional definition is: 'Requiring courage in the execution'.

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 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'. In our sentence, holiest identifies the presence of God the Father.

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 note for 3:10 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 the word consecrated occurring 41 times in 40 verses of the Bible but, in the New Testament, only in: 7:28 and our current sentence. Webster's 1828 dictionary defines this word as: 'Made sacred by ceremonies or solemn rites; separated from a common to a sacred use; devoted or dedicated to the service and worship of God; made venerable'.

Thompson Chain Topics provides references for the word consecration as: 'A Call to Personal: Ex 32:29; 1Ch 29:5; Pr 23:26; Ro 12:1; 2Ti 2:21. Examples of Personal: Jg 5:2; 2Ch 17:16; Ps 40:7; Ac 6:4; 2Co 8:5; Php 2:8. Of Persons to Special Religious Work: Ex 29:9; Le 8:12; Nu 3:3; 27:23; Ac 6:6; 13:3. Entire Consecration, examples of: Caleb and Joshua: Nu 32:12. Josiah and his Subjects: 2Ki 23:3,25. Judah under King Asa: 2Ch 15:15; Ps 119:69. Paul the Apostle: Php 3:7-8; 1Th 5:23. Entire Consecration, examples of: Caleb and Joshua: Nu 32:12. Josiah and his Subjects: 2Ki 23:3,25. Judah under King Asa: 2Ch 15:15; Ps 119:69. Paul the Apostle: Php 3:7-8; 1Th 5:23'.

Nave's Topical Bible provides references for the word consecration as: 'PERSONAL: Ps 51:17; Mt 13:44-46; Ro 6:13,16,19; 12:1; 2Co 8:5. CONDITIONAL: Ge 28:20-22; 2Sa 15:7-8. INSTANCES OF: Cain and Abel: Ge 4:4-7. Abraham, of Isaac Ge 22:9-12. Jephthah, of his daughter: Jg 11:30-31,34-40. Hannah, of Samuel: 1Sa 1:11,24-28. David consecrates the water obtained by his valiant warriors: 2Sa 23:16. Zichri, of himself: 2Ch 17:16'.

Please see the note for Mark 15:38 about the word veil. The functional definition for this word is: 'An ample outer robe, drawn over the face when required'.

Please see the note for 2:14 about the word flesh. That note has the definition from Easton's Bible Dictionary.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

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'.

Please see the note for 1Peter 4:17 about the phrase house of God. The functional definition is: 'the temple or tabernacle 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 Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'. Please also see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'.

Please see the note for 5:14 about the word full. The functional definition is: 'Replete; having within its limits all that it can contain'.

Please see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Please also see the note for Acts 2:36 about the words assure / assuredly. Please also see the Message called True Biblical Assurance. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. Please also see the message called Assurance, True Biblical.

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'.

Please see the note for 9:13 about the word sprinkling. The functional definition is: 'a symbolic action signifying protection and purification when done with blood and purification and confirmation when done with water'. As mentioned there, 1Peter 1:2 tells us that the spiritual result is that we are God's elect.

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'.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for Titus 3:4-7 about the word washing. The functional definition is: 'Cleansing with water; purifying'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. Please see the note for Luke 2:22-24 about the words purify / purification. Symbolically, in the Bible, purification is about 'devoting 100% of a life to God'. However, as with most things that are symbolically related to God, religion changes it to being a ceremony with no, or different, symbolic meaning. Our sentence uses pure water to symbolically mean 'religion that is 100% acceptable to God'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Having. Heb 4:16; 12:28; Ro 8:15; Ga 4:6-7; Eph 3:12; 2Ti 1:7; 1Jo 3:19-21; 4:17 boldness. or, liberty. Toenter. Heb 7:25; 9:3,7-8,12,23-25; Ro 5:2; Eph 2:18; 1Jo 2:1-2 General references. exp: Ex 40:28; Le 16:14; De 12:14; Eze 46:3; Mr 15:38; Eph 3:12.
a new. Joh 10:7,9; 14:6 consecrated. or, new made. Through. Heb 6:19; 9:3; Ex 26:31-37; 36:35-38; Le 16:2,15; 21:23; Mt 27:51; Mr 15:38; Lu 23:45 exp: Ro 3:25; Eph 2:18. his. Joh 6:51-56; Eph 2:15; 1Ti 3:16; 1Pe 3:18; 1Jo 4:2; 2Jo 1:7 General references. exp: Ge 18:31; Ex 40:28; De 12:14; Eze 46:3; Mr 15:38; Eph 3:12.
a new. Joh 10:7,9; 14:6 consecrated. or, new made. Through. Heb 6:19; 9:3; Ex 26:31-37; 36:35-38; Le 16:2,15; 21:23; Mt 27:51; Mr 15:38; Lu 23:45 exp: Ro 3:25; Eph 2:18. his. Joh 6:51-56; Eph 2:15; 1Ti 3:16; 1Pe 3:18; 1Jo 4:2; 2Jo 1:7 General references. exp: Ge 18:31; Ex 40:28; De 12:14; Eze 46:3; Mr 15:38; Eph 3:12.an. Heb 2:17; 3:1; 4:14-16; 6:20; 7:26; 8:1 the house. Heb 3:3-6; Mt 16:18; 1Co 3:9-17; 2Co 6:16-17; Eph 2:19-22; 1Ti 3:15 exp: Ge 28:17. General references. exp: Ge 18:31; Ex 24:2; De 12:14; Eze 46:3; Mr 15:38; Eph 3:12.
draw. Heb 4:16; 7:19; Ps 73:28; Isa 29:13; Jer 30:21; Jas 4:8 a true. 1Ki 15:3; 1Ch 12:33; 28:9; 29:17; Ps 9:1; 32:11; 51:10; 84:11; 94:15; 111:1; 119:2,7,10,34,58,69,80,145; Pr 23:26; Jer 3:10; 24:7; Ac 8:21; Eph 6:5 in full. Heb 10:19; Mt 21:21-22; Mr 11:23-24; Eph 3:12; Jas 1:6; 1Jo 3:19,21-22 sprinkled. Heb 9:13-14,19; 11:28; 12:24; Le 14:7; Nu 8:7; 19:18-19; Isa 52:15; Eze 36:25; 1Pe 1:2 an evil. Joh 8:9; 1Ti 4:2; 1Jo 3:20 our bodies. Heb 9:10; Ex 29:4; Le 8:6; Eze 16:9; 36:25; Zec 13:1; Mt 3:11; Joh 3:5; 13:8-10; 1Co 6:11; 2Co 7:1; Eph 5:26; Tit 3:5; 1Pe 3:21; Re 1:5 General references. exp: Ge 18:31; Ex 24:2; 30:19; 40:7,30; Le 15:5,27; 22:6; De 12:14; Eze 46:3; Mr 15:38; Ac 24:16; Eph 3:12; 1Jo 3:21'.

Home Start of Chapter Chapter Summary

C10-S16 (Verse 23-25) Hold on.

We can encourage each other in the service of God.

Equivalent Section: Hold on with the help of Christ.

First Step: Hold what we have.

Let us hold fast the profession of our faith without wavering;.

Second Step: Rely upon Christ.

(See Below);.

Third Step: Encourage each other.

And let us consider one another to provoke unto love and to good works:.

Equivalent Section: Hold on with the help of the saved.

First Step: Meet together.

Not forsaking the assembling of ourselves together,
as the manner of some is;.

Second Step: Exhort each other.

but exhorting one another:.

Equivalent Section: Hold on because of what is coming.

and so much the more,
as ye see the day approaching..

Below is the part of the sentence from the parenthesis.

(for he is faithful that promised).

Please use This link to see how this sentence is related to the 'Ten Commandments' along with links to other places in the gospels where Jesus gave instructions based upon the 'Ten Commandments'.

Please also see the Message called Why be Loyal to Church for the application of these verses in the life of the believer.

Our sentence starts with the word Let, which is the action word used by God in creation. This sentence is a powerful command. In addition, it follows the sentence where the author told us what was required to come into the presence of God. (Only some saved meet those requirements.) Now in this sentence, the author is speaking to people whom he assumes have been in the presence of God and is commanding them to act like it. God changes the attitudes and actions of His people. In our sentence we see the most important attitudes and actions to have if we are to show the world that we have been in the presence of God.

Our sentence has three Equivalent Sections and one included part which was added in by the translators to give us the full message from God. That message would not have been provided if the translators had used the erroneous word-for-word method of translation. (True translation retains the same message. Leaving part of the message out is a method of the devil.)

Lots of people like to quote the Second Equivalent Section of this sentence without considering the entire sentence. The excuse used for only considering part of the sentence is the claim that God's people won't sit still long enough to hear more. However, if people can't sit long enough to hear a single sentence then they need to grow up. The Second Equivalent Section needs to be kept within context in order for this sentence, and that Equivalent Section, to be understood the way that God intended.

Within our sentence, the phrase Not forsaking the assembling of ourselves together, as the manner of some is the First Step of the Second Equivalent Section with but exhorting one another as the Second Step. Many people go to church for what they can get out of it. However, this Equivalent Section is telling us that we are supposed to go for how we can exhort other people. The fact is that the person who goes to church looking for what they can get out of it is lost or carnal or very spiritually immature. They actually get the least out of going to church. The people who obey this sentence and go to exhort one another actually get the most out of church.

In addition, to the contextual requirements of the prior sentence, and the structural considerations of this sentence, we also see that the next sentence starts with the word For. That means it is giving us a reason why the author said what he did in our current sentence. Please also see the next note for proper contextual consideration.

Starting the analysis of our sentence with the First Equivalent Section, we see three Steps with the Second Step being the included part. Our First Step is a command to hold fast. The Bible uses the word fast for 'something that is fastened in place and stays so through the greatest storm of life'. Thus, we have a very strong command to hold...the profession of our faith no matter what circumstances life brings to us and we are to do this without wavering. That means that even if we experience all that Satan did to Job, we are to still obey this First Step because we have been in the presence of God and He does not change regardless of circumstances. Therefore, we are to hold fast the profession of our faith that He will keep us safe with Him even through death.

That command is what brings us to the Second Step of: for he is faithful that promised. Our faith is to be in God knowing that He holds onto us and that nothing can separate us from the love of God, which is in Christ Jesus our Lord (Romans 8:39). It is important to keep in mind that it is God who is faithful and that we are not relying upon our own faithfulness which is not as reliably as God's faithfulness. There is no doubt that we will fail but our God will never fail. When we understand the truth of our Second Step (for he is faithful that promised), then we can use it to do what our First Step tells us to do (hold fast the profession of our faith without wavering) and nothing can shake us so long as we hold onto this truth about our God. That brings us to our third Step within the First Equivalent Section.

With our personal eternal security assured by God Himself, and our actions showing the world that our faith truly is in God, we are then told to do this third Step and provoke (one another) unto love and to good works. We are to be doing the first two Steps ourselves but we can easily be discouraged if we are trying to act alone. Therefore, as we provoke one another, in these areas, they will do the same to us and, thereby, we encourage each other to continue in the profession of our faith regardless of circumstances. In addition, we are told to consider one another to provoke. Some people need a hug more often than others do. Some are very uncomfortable with a hug but respond well to comments that basically challenge them to continue to prove themselves when they start to falter. While a challenging comment to one person works, the same to another can overwhelm them and they need more gentle encouragement. Thus, we see that we are to provoke unto love and to good works but we are to first consider one another and use what actually works with that other person. We are to realize that we are all different and, therefore, the method used to provoke each person must be matched to the type of person that they are.

With this in mind, we can not look at our Second Equivalent Section and consider it with the understanding that it delivers the same message as the First Equivalent Section. Our Second Equivalent Section has two Steps and it is sometimes quoted with both Steps but we often hear preaching that only includes the First Step. Many people have heard preaching that included Not forsaking the assembling of ourselves together, as the manner of some is. This is rightly preached as a command to come to church and some preach that it means 'every time the church doors are open'. However, there are times when people meet at the church building for things which only involve some members. Thus, this preaching is wrong if it does not include the qualifier of: 'if you are intended to be part of the meeting'. And frankly, I've never heard that qualifier stated and when asked, preachers claim that the qualifier is assumed. They also claim that they need to preach this without the qualifier because there are so many church members who would use the qualifier as an excuse to skip even more church than they already do. While this is a great sounding argument, I personally believe that we would be better off preaching what God's Word actually says.

Our Second Step, which is often neglected, is but exhorting one another. Our sentence does not present the First Step as a command which must be obeyed or we bring God's judgment upon ourselves. Our Second Equivalent Section is telling us how to get the encouragement and help that we each need in order to continue to 'trust and obey' and, thereby, receive the blessings and help from God. If you look at the word definition below, you will see that this Second Step is telling us that 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. This is our true reason for the First Step and it is more encouraging, to most people, than ordering them to obey a command. It also, when both Steps are included, matches the message of the First Equivalent Section. Therefore, this First Step should be preached the way that God intended it and use it as a means of telling God's people that this is how you get encouragement and instruction on how to get the blessings of God into your life. Also, since it follows the sentence which told us how to come into God's presence, and we need to do that if we want God's blessings on our life, this sentence is telling us to do this after we worship God. That is, instead of running out of church as soon as it is done we should follow worship with fellowship so that we can encourage and exhorting one another.

Our third Equivalent Section and it starts with the word and, which means it is adding to what was said in the prior two Equivalent Sections. All three Equivalent Sections are telling us Godly attitudes and actions to have. Therefore, the third Equivalent Section can add more explanation of the basic Godly attitudes and actions while still telling us an equivalent message about having Godly attitudes and actions.

The main motivation, found within our third Equivalent Section, is as ye see the day approaching. This does not specify which day but does use ye ('each and every one of you personally') because we are each motivated by different days that are found within the Bible. (Please see the note for 1Thessalonians 5:2 for a list of different places within the Bible where we find the phrase day of along with references for where we find them.) For example, the day of wrath will motivate many to warn the lost and disobedient. The day of Christ will motivate others to do more so that they have greater rewards for eternity. The fact is that there are many day of which are approaching and they each give different types of motivation but each encourages us to do more for the kingdom of God. Our sentence tells us to use each of these to motivate each other with emphasis on the particular day which motivates a given person.

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 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 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'.

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'.

Please see the note for 4:1 about the word promise. 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 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 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 1:9 about the word love. It has links to several notes where this doctrine is discussed.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

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 2Corinthians 4:8-10 about the word forsake. The functional definition is: 'Deserted; left; abandoned'.

We find forms of the word assembly occurring 49 times in the Bible and, in the New Testament, in: Acts 19:39; Acts 19:41; Hebrews 10:23; Hebrews 12:23 and James 2:2. Please note that the word assembled is related but dealt with in a separate note. Webster's 1828 dictionary defines this word as: 'A company or collection of individuals, in the same place; usually for the same purpose. 2. A congregation or religious society convened. 3. In some of the United States, the legislature, consisting of different houses or branches, whether in session or not. In some states, the popular branch or House of Representatives is denominated an assembly. See the constitutions of the several states. 4. a collection of persons for amusement; as a dancing assembly. 5. A convocation, convention or council of ministers and ruling elders delegated from each presbytery; as the General Assembly of Scotland or of the United States. 6. In armies, the second beating of the drum before a march, when the soldiers strike their tents.' While this definition lists several different things, the only part which matches the Biblical usage is: 'A congregation or religious society convened'. That is the functional definition for this word.

Please also see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'.

Thompson Chain Topics provides references for the word assembly as: '(the meeting of the early Christians, so called): Mt 18:20; Joh 20:19; Ac 1:4,14; 2:1; 4:31; 16:13; 20:7; 1Co 11:33'.

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 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 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 notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2 and Hebrews-LJC about the phrase day of the Lord.

Please see the note for Luke 12:33 about the word approach. The functional definition for this word is: 'To come or go near, in place; to draw near; to advance nearer'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hold. Heb 3:6,14; 4:14; Re 3:11 exp: 1Th 5:21; 2Ti 1:13. wavering. Jas 1:6 for. Heb 6:18; 11:11; 1Co 1:9; 10:13; 1Th 5:24; 2Th 3:3; Tit 1:2 General references. exp: Mr 15:38.
consider. Heb 13:3; Ps 41:1; Pr 29:7; Ac 11:29; Ro 12:15; 15:1-2; 1Co 8:12-13; 9:22; 10:33; Ga 6:1; Col 3:16; 1Th 5:11; 2Th 3:9 to provoke. Ro 11:4; 2Co 8:8; 9:2 love. Heb 6:10-11; 13:1; Ga 5:6,13,22; Php 1:9-11; 1Th 1:3; 3:12-13; 1Ti 6:18; Tit 2:4; 3:8; 1Jo 3:18 General references. exp: Heb 13:1.
forsaking. Mt 18:20; Joh 20:19-29; Ac 1:13-14; 2:1,42; 16:16; 20:7; 1Co 5:4; 11:17-18,20; 14:23; Jude 1:19 but. Heb 10:24; 3:13; Ro 12:8; 1Co 14:3; 1Th 4:18; 5:11 (margin) as ye. Mt 24:33-34; Mr 13:29-30; Ro 13:11-13; Php 4:5; Jas 5:8; 1Pe 4:7; 2Pe 3:9,11,14'.

Home Start of Chapter Chapter Summary

C10-S17 (Verse 26-27) If we willfully sin then we must expect judgment.

For if we sin willfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins,
But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries..

Our sentence starts with the word For and tells us why our last sentence told us to not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another and saying the same thing other ways. That said, many people will not see the connection between these sentences unless it is pointed out to them.

The phrase if we sin willfully is conditional and the rest of this sentence explains the results of our fulfilling this condition. That's where the word For, which starts our sentence, comes into play. If we refuse to do what the prior sentence told us to do, especially after we were told everything which led up to the prior sentence, then we are sinning willfully, as described by our sentence. Thus, the refusal to go to church, when it assembles, and a failure to provoke unto love and to good works, will eventually result in a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

Most people don't think about the consequences of their actions, especially the spiritual consequences. When we consider what our next sentence tells us are the true spiritual results of our willful sin, then it becomes easier to understand the author warning us that there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. The next sentence is part of the context of this sentence and it, along with the associated note below, should also be considered when trying to understand this sentence.

We see the phrase sacrifice for sin in 5:1; 10:6; 10:12 and our current sentence. In the first three references we see that Jesus Christ, as our high priest provides the sacrifice for sin which we do. However, when we add in this sentence, we see that He can not do this for us when we willfully refuse to accept how He works through the church and go out to a life where we sin willfully. In addition, we find the phrase offering for sin in Isaiah 53:10; 5:3; 10:8 and 10:18. Review of these verses produces the same message. Thus, this shows us one of the ways that God works through the church, and refuses to work outside of the church. While I have not heard this preached in connection to the requirement that we are not forsaking the assembling of ourselves together, as the manner of some is, it is within the context of these two adjacent sentences.

Returning to our sentence, we see that the next phrase (after if we sin willfully) is after that we have received the knowledge of the truth. The note for this sentence, in the Word Study on Truth, explains that the Biblical use of the word knowledge includes that which is only received through personal intimate experience. The Biblical definition of truth is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Something that is true matches what God reveals in His unchanging Word'. With this in mind, the reader should be able to understand the note for this sentence, in the Word Study on Truth, which explains how that Jesus Christ gives us personal intimate experience with the blessings of God when we go to church (Not forsaking the assembling of ourselves together). People who have not gone to church, after they received true salvation, do not have this knowledge of the truth. However, saved people who do have this knowledge of the truth, and still turn their back on the church of God and the way that5 God works through His church, can only expect a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

One last thing to pay attention to, that is within our sentence, is the fact that our sentence says that saved people who leave the church are the people who become the adversaries. Satan was in heaven and the service of God when he rebelled and became the adversary. We usually think of adversaries as people who belong to other religions and were probably never truly saved. However, our sentence identifies these people who are saved but turned their back on the church. Proverbs 18:19 says, A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. As our sentence says, our strongest adversaries are saved people who have left the church. Therefore, we are to do all we can to encourage each other and we can try to restore someone who leaves the church before they become a true adversary.

Please see the note for 2:2 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.

Please see the note for 3:10 about the word know. 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 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 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 note for 5:14 about the word full. The functional definition is: 'Replete; having within its limits all that it can contain'.

Please see the note for Philippians 2:4 about the word look. The functional definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye. We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek. to direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Please see the note for James 3:6 about the word fire. The functional definition is: 'forsacred purposes. the sacrifices were consumed by fire (Ge 8:20)'. Please also see the note for Romans C12S18 about the phrase coals of fire.

Please see the note for Mark 14:4 about the word indignation. Webster's 1828 defines this word as: 'Anger or extreme anger, mingled with contempt, disgust or abhorrence. When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Esth.5. 2. the anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. 2 Kings.3. 3. the effects of anger; the dreadful effects of God's wrath; terrible judgments. Is.26. 4. Holy displeasure at one's self for sin. 2 Cor. 7'.

Please see the note for Galatians 5:15 about the word devour. The functional definition is: 'to eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man'.

Please see the note for Philippians 1:27-28 about the word adversaries. The functional definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'. Please note that while this word is usually applied to Satan, in this case it is applied to saved people who have turned to follow Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Heb 6:4-6; Le 4:2,13; Nu 15:28-31; De 17:12; Ps 19:12-13; Da 5:22-23; Mt 12:31-32,43-45; Joh 9:41; 1Ti 1:13; 2Pe 2:20-22; 1Jo 5:16 after. Lu 12:47; Joh 13:17; 15:22-24; 2Th 2:10; Jas 4:17 exp: 2Pe 2:20. There. Heb 10:3-10 exp: 1Jo 5:16. General references. exp: De 18:19; Mt 7:27; 24:21; Mr 3:28; Lu 12:10.
a certain. Heb 2:3; 12:25; 1Sa 28:19-20; Isa 33:14; Da 5:6; Ho 10:8; Mt 8:29; Lu 21:26; 23:30; Re 6:15-17 fiery. Heb 12:29; Nu 16:35; Ps 21:9; Jer 4:4; Eze 36:5; 38:19; Joe 2:30; Na 1:5-6; Zep 1:18; 3:8; Mal 4:1; Mt 3:10,12; 13:42,50; 25:41; Mr 9:43-49; Lu 16:24; 2Th 1:8; Jas 5:3; Re 20:15 which. De 32:43; Ps 68:1-2; Na 1:2,8-10; Lu 19:27; 1Th 2:15-16 General references. exp: De 28:66; Mt 7:27; 24:21; Mr 3:28; Lu 12:10; Heb 12:29'.

Home Start of Chapter Chapter Summary

C10-S18 (Verse 28-29) We should expect worse punishment than people had under the Law.

Equivalent Section: Base punishment.

He that despised Moses' law died without mercy under two or three witnesses:.

Equivalent Section: Proportional punishment.

Of how much sorer punishment,
suppose ye,
shall he be thought worthy,
who hath trodden under foot the Son of God,
and hath counted the blood of the covenant,
wherewith he was sanctified,
an unholy thing,
and hath done despite unto the Spirit of grace?.

To the best of my knowledge, the only time that someone directly challenged the authority of Moses he turned them over to God for judgment and They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. (Numbers 16:33). What this sentence is actually talking about is the fact that the Mosaic Law called for a death sentence if there were two or three witnesses to certain sins. (Please see the links below for where the Bible tells us this.)

With this in mind we can look at what our sentence is saying. In our First Equivalent Section we see the basis of punishment for this type of behaviour. All throughout this epistle we have been told how much we have it under the New Testament. Luke 12:48 says, For unto whomsoever much is given, of him shall be much required. This principal is applied within our sentence as it tells us that saved people under the New Testament can expect to get much sorer punishment than people under the Old Testament because the saved people under the New Testament received much more. With this in mind, we can see that our First Equivalent Section is telling us the basis of punishment for this type of behaviour.

Our Second Equivalent Section is telling us what we really have done when we sin willfully after that we have received the knowledge of the truth (as stated in the prior sentence). Most people don't think about the consequences of their actions, especially the spiritual consequences. When we consider what our sentence tells us are the true spiritual results of our willful sin, then it becomes easier to understand the author warning us that there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

Another way of saying this is that our First Equivalent Section tells us what happened to people who hath done despite, under Moses' law. Our First Equivalent Section tells us that they died without mercy. Then our Second Equivalent Section tells us that only a fool would not expect a greater punishment for having trodden under foot the Son of God and for doing despite unto the Spirit of grace, especially after all that the author has shown about our having a greater relationship in the New Testament.

This sentence has a question about relative (how much sorer) punishment which can only be properly answered after we understand the differences in the relationships being compared. That is, we need to see the difference between the relationship that the Jew had with God under Moses' law when compared to the relationship that we have with God under grace. These differences are provided by the author in the context and really start at the beginning of this chapter.

Hebrews 10:1 starts out with For the law having a shadow of good things to come, and not the very image of the things.. and Hebrews 10 gives us the reason for what was said before this. Our current sentence follows the same pattern that we have seen the author use all throughout Hebrews in that he is providing comparisons. We've been told how the Son of God is better than any angels in Hebrews 1. We've been told how we have a better salvation and sanctification in Hebrews 2. We've been told how we have a better high priest in Hebrews 3. We've been told how we have a better rest in Hebrews 4. We've been told how we have a better priesthood in Hebrews 5. We've been told how we have a better promise in Hebrews 6. We've been told how we have a better hope in Hebrews 7. We've been told how we have a better covenant in Hebrews 8. We've been told how we have a better sanctuary and testament in Hebrews 9.

Based upon all of these things that God has improved with the New Testament, we are now (in Hebrews 10) told that we have a better relationship than they had under Moses' law. In addition, the author reminds us (in our sentence) that He that despised Moses' law died without mercy under two or three witnesses. Death without mercy was the punishment for anyone who despised Moses' law which held what the Bible calls the Old Testament. (The two or three witnesses was a legal requirement that has been dealt with elsewhere and will not be dealt with here.) the God of the Bible made it clear that we do not want to insult Him be despising His law under the Old Testament. Now, that same God has given us so manythings that are much better under the New Testament and expects us to act better. Our author tells us that our refusal to do so will get us much sorer punishment.

As shown elsewhere, the New Testament does not replace Genesis through Malachi but replaces the religious part of Moses' law with a personal relationship provided by the indwelling Spirit (Matthew 3:6; Luke 4:1; John 1:32-33; 3:5-6, 8; 4:24; 7:39; 14:17; 15:26; 16:13; Acts 2:4, 17-18; 5:9; 8:29, 39; 10:19; 16:7; 21:4; Romans 8:1-2, 4-5, 9-11, 13-16, 23, 26-27; 15:19, 30; 1Corinthians 2:4, 10-11, 14; 3:16; 6:11; 7:40; 12:3-4, 7-9, 11, 13; 2Corinthians 1:22; 3:3, 17-18; 5:5; Galatians 3:2-3, 5, 14; 4:6, 29; 5:5, 16-18, 22, 25; 6:8; Ephesians 1:13; 2:18, 22; 3:5, 16; 4:3-4, 30; 5:9, 18; 6:17-18; Philippians 1:19; 2:1; Colossians 1:8; 1Thessalonians 4:8; 5:19; 2Thessalonians 2:13; 1Timothy 3:16; 4:1; Hebrews 9:14; 10:29; 1Peter 1:2, 11, 22; 3:18; 1John 3:24; 4:2, 13; 5:6; Jude 1:19; Revelation 1:10; 2:7, 11, 17, 29; 3:6, 13, 22; 11:11; 14:13; 22:17). While there is a whole separate doctrine about the Holy Spirit and our relationship to Him, just a fast reading of these verses listed (these are not all in the New Testament that deal with this subject) makes it clear that we have a personal relationship to the Holy Spirit and that the Holy Spirit is a person and is God.

So when the Author says that someone has done despite unto the Spirit of grace, he is saying that such a person has done terrible violations to a personal relationship with God that was denied to men for thousands of years. In addition, by calling Him the Spirit of grace, the author is reminding us of the grace that He has already given to us. Since we have all of these things (which are part of our personal relationship) which are better that what God provided under Moses' law, the author asks us Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath... Look at the example of Ananias and Sapphira in Acts 5 and Peter's statement of why they were killed in Acts 5:9. Most people ignore this example and don't really understand it and end up acting like Ananias and Sapphira did. The rest of this verse gives us a more detailed explanation of done despite unto the Spirit of grace.

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

In our sentence, we are told He that despised Moses' law died without mercy under two or three witnesses. Therefore, the consequences under the New Testament must be much more than death without mercy. The punishment of death for those who despised Moses' law can be found in Numbers 15:30-31, 36; Deuteronomy 13:6-10; 17:2-13; 19:13; 2Samuel 12:9, 13; Isaiah 27:11; Jeremiah 13:14; Romans 9:15; Hebrews 2:2; James 2:13; and other places.

In addition, the Bible has plenty of examples of God bringing a punishment of death for certain sins. We find an excellent example with Korah who was a Levite (Numbers 16:1) and a priest (Numbers 16:9). He tried to make God and God's people do things his way because he had a group of followers (Numbers 16:1-3). Korah and all of his followers went into Hell alive (Numbers 16:31-33) as a consequence of his rebellion. Further, another fourteen thousand and seven hundred (Numbers 16:49) died because they criticized the judgment of God about Korah (Numbers 16:41-49). This example not only shows the punishment for those who despised Moses' law but it also shows us the difference God makes between people based upon their relationship with Him, especially as related to Hebrews 10. Korah and his followers claimed to represent God because of some legal religious traditions among men. Moses definitely had a personal relationship with God. As we see all throughout the Bible, God prefers the personal relationship which is the basis of the New Testament. It is one thing if some enemy soldier tries to kill you in a battle. It is something totally different if your mate tries to kill you while telling you of their love. Under the New Testament, our personal relationship with God is compared to the relationship between a man and his wife.

There is another thing pointed out in this example. God didn't just kill Korah and all of his followers but ended up killing fourteen thousand and seven hundred who disagreed with God's judgment. When we do despite unto the Spirit of grace we not only bring judgment upon ourselves and our families (remember that Sapphira died with Ananias) but we also influence many others and cause them to also be judged of God when they question His judgment of us. The song ' No Tears in heaven' is a lie to make us think there is no consequence of sin after our physical death. The truth is that many of God's people are going to a judgment that will result in tears at least a couple of times a week for over 1,000-years. The author is trying to warn us that even though we are saved, we do not want to trod under foot the Son of God, and count the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath do despite unto the Spirit of grace. The difference in relationship that the author is pointing out demands much sorer punishment for our doing despite unto the Spirit of grace.

We find forms of the word trod occurring in the Bible in: Deuteronomy 1:36; Joshua 14:9; Judges 5:21; Judges 9:27; Judges 20:43; 2Kings 7:17 2Kings 7:20; 2Kings 9:33; 2Kings 14:9; 2Chronicles 25:18; Job 22:15; Job 28:8; Psalms 119:118; Isaiah 5:5; Isaiah 14:19; Isaiah 18:2; Isaiah 18:7; Isaiah 25:10; Isaiah 28:3; Isaiah 28:18; Isaiah 63:3; Isaiah 63:18; Jeremiah 12:10; Lamentations 1:15; Ezekiel 34:19; Daniel 8:13; Micah 7:10; Matthew 5:13; Luke 8:5; Luke 12:1; Luke 21:24; our current sentence and Revelation 14:20. Webster's 1828 dictionary defines this word as: 'pp. of tread. Jerusalem shall be trodden down by the Gentiles. Luke 21'. The King James Bible Companion defines this word as: 'Walked on; trampled. De 1:36'.

When we consider the phrase trodden under foot there are only a few verses in the Bible that match it.

1. Isaiah 18:7 and Daniel 8:13 are prophecies about judgment by God that I will not try to interpret but which deal with unworthy people trodden on holy ground.

2. Jeremiah 12:10 says, Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. In context God is talking about how religious leaders (Many pastors) have destroyed my vineyard.. by telling people that God had to reward keeping their religious rules (which came from sin and Satan) and they were not to deal with God personally. This message, of course, was given just before God sent them into the Babylonian captivity. When these people have trodden my portion under foot they not only made the Jews useless to God but turned them so far against God that they were fighting those trying to serve God.

3. Lamentations 1:15 says, The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress. Study what happened to the mighty men in the Babylonian captivity to see what God did in response to Jeremiah 12:10 and what God is going to do in response to those who ignore the warning of our sentence.

4. Matthew 5:13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. This is one of the first verses after all of the Blessed are.. of the Beatitudes. A lot of people think I haven't trodden under foot the Son of God but the placement of this verse lets us know that the Son of God believes we should be trodden under foot of men if we do not have the Beatitudes in our life. Part of having trodden under foot the Son of God is to refuse to let Him make the Beatitudes a reality in our lives.

In addition, to the phrase trodden under foot, we need to consider that it is the Son of God who was treated this way. While I could say a lot about this, the reader can find plenty by looking at the verses and associated notes under verses - Son of God. The simple explanation is that the Bible uses Son of God for all that He does for us within His roles as Lord Jesus Christ and does these things while showing us the character of God. Thus, by using Son of God within our sentence, the author is identifying all that God the Father and that God the Son did, which has already been pointed out within our epistle, and also pointing out all of the love of God which motivated these things by God. We have trodden under foot all of the sacrifices and all of the love which motivated those sacrifices.

In addition, to using the phrase hath trodden under foot the Son of God, the author tells us that related to doing despite unto the Spirit of grace is to count the blood of the covenant, wherewith he was sanctified, an unholy thing. Again, there is too much said in the Bible about blood and the covenant to cover those doctrines in this note. Just in Hebrews, we find these words in 2:14; 8:6, 7, 8:6, 9, 10, 13; 9:1, 4, 7, 12, 13, 14, 18, 19, 20, 21, 22, 25; 10:4, 16, 19, 29; 11:28; 12:4, 24; 13:11, 12, 20. Further, the doctrine of sanctification involves much of the Bible and much error is taught about it. Therefore, I can not cover it in this note. Basically, the author is trying to convey the idea that this person is the worst type of personal traitor possible and God is going to hurt them more than they can imagine and it will go on for more than 1,000-years and the person will have no doubt that the punishment is much sorer than death without mercy.

Look at the very next verse which says For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, the Lord shall judge his people (Hebrews 10:30). The author is clearly linking God's Vengeance to this verse. In addition, the phrase The Lord shall judge his people is speaking of the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11), which this study has continuously linked to the terror of the Lord (2Corinthians 5:11). If that isn't enough, the next sentence within our chapter tells us: It is a fearful thing to fall into the hands of the living God (Hebrews 10:31) and there was a famous sermon and major revival based upon this verse.

All of the rest of this chapter should also be considered as they are part of the context and provide more of this message from the author. That said, we can summarize the message of our sentence by saying that the author is warning us to not turn back to sin. I remind the reader that Lot was a saved man (2Peter 2:7-8) turned his back on his personal relationship with God and did what this sentence is trying to warn us to not do. Not only did he loose everything in this world but most of his descendants went to Hell before God killed them all 10 generations later. Now read Isaiah 66:24 and guess who that is looking at and hearing from until God shall wipe away all tears in Revelation 21:4. No one wants to be guilty of having trodden under foot the Son of God and of having done despite unto the Spirit of grace.

Please see the note for Romans C2S4 about the word despise. The functional definition is: 'To contemn; to scorn; to disdain; to have the lowest opinion of'. Please also see the note for Romans C1S16 about the word despiteful.

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 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 thoroughly 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 note for 2:17 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the note for 2Corinthians 2:6 about the word punish. The functional definition is: 'Any pain or suffering inflicted on a person for a crime or offense, by the authority to which the offender is subject, either by the constitution of God or of civil society'. Please also see the note for Matthew 25:46 about the word punishment.

Please see above, within this note, about the word suppose.

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 C11S31 about the word worth. The functional definition is: 'The primary sense is strength. 1. Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

Please see above, within this note, about the word trod.

The word feet is the plural form of the word foot. Please 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'. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet.

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'.

Please see the note for 2:11 about the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'.

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'. The word unholy means 'not holy'.

We find forms of the word despite in: Ezekiel 25:6; Ezekiel 25:15; Ezekiel 36:5; Romans 1:30; Hebrews 10:29. Webster's 1828 defines this word as: 'n. 1. Extreme malice; violent hatred; malignity; malice irritated or enraged; active malignity; angry hatred. With all thy despite against the land of israel. Ezek. 25. 2. Defiance with contempt, or contempt of opposition. He will rise to fame in despite of his enemies'. Please also see the note for Romans C1S16 about the word despiteful.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'despised. Heb 2:2; Nu 15:30-31,36; De 13:6-10; 17:2-13; 2Sa 12:9,13 without. De 19:13; Isa 27:11; Jer 13:14; Ro 9:15; Jas 2:13 under. De 17:2,6-7; 19:15; Mt 18:16; Joh 8:17; 2Co 13:1 General references. exp: Le 24:23; Nu 35:30; De 17:6; Ps 21:8; Mt 7:27; 24:21; Mr 3:28; Lu 3:9; 12:10; Joh 16:9.
how. Heb 2:3; 12:25 exp: Mt 23:33. trodden. 2Ki 9:33; Ps 91:13; Isa 14:19; 28:3; La 1:15; Eze 16:6 (margin) Mic 7:10; Mt 7:6; Ro 16:20; 1Co 15:25,27 the blood. Heb 9:20; 13:20 wherewith. Heb 2:11; 9:13; Jer 1:5; Joh 10:36; 17:19; 1Co 11:27,29 and hath. Isa 63:10; Mt 12:31-32; Lu 12:10; Ac 7:51; Eph 4:30 the Spirit. Ps 143:10; Zec 12:10 General references. exp: Ex 12:7; Le 24:23; Ps 21:8; Mt 7:27; 24:21; Mr 3:28; Lu 12:10; Joh 16:9'.

Home Start of Chapter Chapter Summary

C10-S19 (Verse 30) The Lord promised vengeance.

For we know him that hath said,
Vengeance belongeth unto me,
I will recompense,
saith the Lord..

Our sentence starts with the word For and tells us why the prior sentence said that God would bring punishment upon His own people like described in the prior sentence. Our sentence is a quote of Old Testament scripture where this saying occurs many times. Please see the note for Romans C12S17 about the word vengeance. It has many references to where this saying occurs in various forms. Webster's 1828 defines this word as: 'The infliction of pain on another, in return for an injury or offense. Such infliction, when it proceeds from malice or more resentment, and is not necessary for the purposes of justice, is revenge, and a most heinous crime. When such infliction proceeds from a mere love of justice, and the necessity of punishing offenders for the support of the laws, it is vengeance, and is warrantable and just. in this case, vengeance is a just retribution, recompense or punishment. in this latter sense the word is used in Scripture, and frequently applied to the punishments inflicted by God on sinners'.

In addition, to giving a reason for the prior sentence, the next sentence tells us And again, the Lord shall judge his people. Thus, it is added to this sentence. Finally, this sentence and the next are put into a single verse and the note for these two sentences, within the Lord Jesus Christ Study, was written before this book Study was done. That note has several Bible references which deal with both sentences. Therefore the note was left there and the reader is advised to see it. In general, as we see throughout the Bible, God deals with judgment only through His role as Lord.

This sentence is a quote of scripture which supports the claim by the author in the next sentence. The next sentence is added to this one by starting with the word And.

Please see the note for Romans C12S17 about the word vengeance. The functional definition is: 'The infliction of pain on another, in return for an injury or offense'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Vengeance. De 32:35; Ps 94:1; Isa 59:17; 61:2; 63:4; Na 1:2; Ro 12:19; 13:4 General references. exp: Mt 7:27; Mr 3:28; Lu 12:10'.

Home Start of Chapter Chapter Summary

C10-S20 (Verse 30) The Lord promised judgment.

And again,
The Lord shall judge his people..

This sentence starts with the word And, which adds it to the prior sentence. This sentence and the prior are put into a single verse and the note for these two sentences, within the Lord Jesus Christ Study, was written before this book Study was done. That note has several Bible references which deal with both sentences. Therefore the note was left there and the reader is advised to see it. In general, as we see throughout the Bible, God deals with judgment only through His role as Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Lord shall. De 32:36; Ps 50:4; 96:13; 98:9; 135:14; Eze 18:30; 34:17; 2Co 5:10 General references. exp: Mt 7:27; Mr 3:28; Lu 12:10'.

Home Start of Chapter Chapter Summary

C10-S21 (Verse 31) The results of foolishly ignoring consequences
It is a fearful thing to fall into the hands of the living God.

This sentence can be preached as an independent thought, and often is preached that way. However, it is much better preached within the context where it is found. Our context provides a very good basis for this sentence. Indeed, it is a conclusion of what was said before and the next sentence starts with the word But. The next sentence continues the same subject while going in a different direction in order to tell God's people how to avoid the judgment by God. Thus, the context provides all that we need to preach this sentence. However, people like to preach it out of context so that they can present reasons to avoid the judgment of God which are different from what are found within our chapter. That is OK so long as they stick with Bible reasons. However, the temptation is to go where God never intended and that leads to doctrinal error.

With that said, I will point the reader to the notes of the prior sentences, especially the last two, which are extensive and provide plenty for this sentence. In addition, there are many messages around which are based upon this sentence.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a fearful. Heb 10:27; Isa 33:14; Lu 21:11 to fall. Heb 12:29; Ps 50:22; 76:7; 90:11; Mt 10:28; Lu 12:5 General references. exp: Eze 32:32; Mt 7:27; Mr 3:28; Lu 12:10'.

Home Start of Chapter Chapter Summary

C10-S22 (Verse 32-33) Remember your past.

First Step: Remember past afflictions.

But call to remembrance the former days,
in which,
after ye were illuminated,
ye endured a great fight of afflictions;.

Second Step: Remember past embarrassments.

Partly,
whilst ye were made a gazingstock both by reproaches and afflictions;.

Third Step: Remember past companions.

and partly,
whilst ye became companions of them that were so used..

Our sentence starts with the word But and continues the same subject as the prior sentence while going in a different direction. Where the prior sentence warned God's people of judgment, our current sentence tells God's people how to avoid the judgment of God.

Our sentence has three Steps which are to be done in the order given. In all three Steps we are told to remember. We are told to remember past afflictions, past embarrassments and past companions. The world tells us to forget these things but God says to remember because they are past, which means that we were delivered out of those problems. It is easy to remember past deliverances and to minimize them until we convince ourselves that God's deliverance was no big deal. However, when we remember how bad things really were, it becomes easier to be thankful to God and to realize that we need God. Only when we remember our need will we stick close to God. However, if we forget our need, then God has to put us back into a position of needing Him so that we get an attitude adjustment and accept reality.

Please notice the third phrase which says after ye were illuminated. This is a personal (ye) illumination, which matches the we have received the knowledge of the truth back in C10-S17 and the personal sin willfully and all of the actions in the sentences between that one and this sentence. However, our sentence says that these people did not act the way that the other people acted but personally (ye) endured a great fight of afflictions. Thus, we see the difference between these people and the ones identified in the prior sentences. In the remainder of this chapter, and the following ones, we see this differences in attitude and action resulting in different results from God.

In our Second Step the author gives more details and said that they received reproaches as well as afflictions. He also said that it was done publicly (ye were made a gazingstock) so that others would join in and so that there was no getting away from the problems. Many people claim that what people say (reproaches) doesn't matter but James 3 and our current sentence tells us differently.

In our third Step the author gives even more details and in this Step and the Prior, says that these things were done partly. Here we see that God limited what they had to endure because God is faithful, who will not suffer you to be tempted above that ye are able (2Corinthians 10:13).

Within this sentence we see the author remind his readers of what they endured but also reminded them of God's deliverances. in this we are told to do the same. Remember what we really experienced but also remember God's deliverances.

Please see the note for 2:11 about the word call. The functional definition 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 to bring the past into a current 'relationship' with our memory.

Please see the note for Acts 1:1 about the word former. The functional definition for this word is: 'having previously filled a particular role or been a particular thing'.

Please see the note for 2Corinthians 7:5 about the word fight. Webster's 1828 dictionary defines fighting as: 'Contending in battle; striving for victory or conquest. 2. a. Qualified for war; fit for battle. A host of fighting men. 2Chron. 26. 3. Occupied in war; being the scene of war; as a fighting field.
FIGHTING, n. Contention; strife; quarrel. Without were fightings, within were fears. 2Cor. 7'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Please also see the note for Hebrews 6:4 about the word enlightened. Please also see the note for John 11:9-LJC about the phrase Jesus is our light.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition is: 'To censure in terms of opprobrium or contempt'.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons or other animals, in a very indefinite sense'. The functional definition for this word is: ' Any assemblage of persons or other animals, in a very indefinite sense'. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'call. Ga 3:3-4; Php 3:16; 2Jo 1:8; Re 2:5; 3:3 after. Heb 6:4; Ac 26:18; 2Co 4:6 ye endured. Heb 12:4; Ac 8:1-3; 9:1-2; Php 1:29-30; Col 2:1; 2Ti 2:3-13; 4:7-8 General references. exp: Heb 12:4.
made. Heb 11:36; Ps 71:7; Na 3:6; Zec 3:8; 1Co 4:9 by reproaches. Heb 11:26; 13:13; Ps 69:9; 74:22; 79:12; 89:51; Isa 51:7; 2Co 12:10 whilst. Php 1:7; 4:14; 1Th 2:14; 2Ti 1:8,16-18 General references. exp: Heb 12:4'.

Home Start of Chapter Chapter Summary

C10-S23 (Verse 34) You had joy in losing physical things to gain spiritual.

For ye had compassion of me in my bonds,
and took joyfully the spoiling of your goods,
knowing in yourselves that ye have in heaven a better and an enduring substance..

Our sentence starts with the word For and tells us why the author is sure about their prior experiences. He was one of the companions which were mentioned in the prior sentence. Some people use this sentence to claim that Paul wrote this epistle, but for this sentence to be evidence of such, Paul would have had to be the only person who suffered bonds because of the gospel, and we know that such a claim is false.

Within our sentence we see two things mentioned which these people endured and we see the reason why they endured these things. Of these three items, the reason is the most important. We need to keep this reason in mind when we suffer for God's kingdom. Each of us must claim the promise to know in yourselves that ye have in heaven a better and an enduring substance. As the saying goes: 'A man is no fool when he gives up what he can not keep in order to gain what he can not lose'.

Please see the note for 5:1 about the word compassion. The definition from Webster's 1828 is: 'A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

Please see the note for 2:15 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'.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the note for Colossians 2S5 about the word spoil. The functional definition is: 'To plunder; to strip by violence; to rob; with of; as, to spoil one of his goods or possessions'.

Please see the note for Matthew 12:29 about the word goods (plural). The functional definition for this word is: 'n. plu. Movables; household furniture. 1. Personal or movable estate; as horses, cattle, utensils, etc. 2. Wares; merchandize; commodities bought and sold by merchants and trader'.

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 see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

We find forms of the word substance occurring 50 times in 49 verses of the Bible and, in the New Testament in: Luke 8:3; Luke 15:13; 10:34 and 11:1. Webster's 1828 dictionary defines this word as: 'In a general sense, being; something existing by itself; that which really is or exists; equally applicable to matter or spirit. thus, the soul of man is called an immaterial substance, a cogitative substance, a substance endued with thought. We say, a stone is a hard substance, tallow is a soft substance. 2. that which supports accidents. That which subsists by itself is called substance; that which subsists in and by another, is called a mode or manner of being. 3. the essential part; the main or material part. in this epitome, we have the substance of the whole book. This edition is the same in substance with the Latin. 4. Something real, not imaginary; something solid, not empty. Heroic virtue did his actions guide, And he the substance, not th' appearance choose. 5. Body; corporeal nature or matter. The qualities of plants are more various than those of animal substances. 6. Goods; estate; means of living. Job's substance was seven thousand sheep, three thousand camels, etc. Job 1. We are--exhausting our substance, but not for our own interest'. The functional definition is: 'the stuff which makes up anything'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in my. Ac 21:33; 28:20; Eph 3:1; 4:1; 6:20; Php 1:7; 2Ti 1:16; 2:9 and took. Mt 5:11-12; Ac 5:41; Jas 1:2 in yourselves that ye have. or, that ye have in yourselves. or, for yourselves. Mt 6:19-20; 19:21; Lu 10:42; 12:33; 2Co 5:1; Col 1:5; 3:2-4; 1Ti 6:19; 2Ti 4:8; 1Pe 1:4; 1Jo 3:2 General references. exp: Mt 6:20; Heb 12:4'.

Home Start of Chapter Chapter Summary

C10-S24 (Verse 35) Don't lose what you gained.

Cast not away therefore your confidence,
which hath great recompence of reward..

Please see the note for Romans 11:1 about the phrase God will not cast away his people.

We see the word confidence, in Hebrews, only in our current sentence; 3:6 and 3:14. Both places in Chapter 3 tell us that our confidence is to be in Christ. Therefore, our sentences is telling is to not cast away our personal relationship with God, which the Bible identifies as Christ. In addition, the reader should be able to see how this interpretation matches the message of this chapter.

After the words cast not away we see the word therefore within our sentence, which tells us that this is the conclusion of what has been said earlier. In addition, to all of the reasons already given, the author gives us another when he says which hath great recompence of reward. Notice that it is our confidence in Christ which produces the reward, not our salvation and is erroneously taught. In addition, it is a recompence. (Please see the definition below.) this means that our reward is proportional to the level of confidence which we have in Christ and which is displayed but our actions of faith.

Please note that the next two sentences start with the word For, which means that they are giving reasons why the command of this sentence is true. Then the sentence after that starts with the word Now, which means 'after you understand what was just said', and tells us to live by faith, which I just explained is the evidence of our confidence which we have in Christ. The final sentence starts with the word But and gives us the final way of separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. Thus, we see that our summary of this chapter starts in this sentence.

Please see the note for Romans C11S19 about the phrase cast away. That note has a link to every place in the New Testament we find some combination of cast and away. Our sentence tells us 'Don't do that!'. Something that is cast away is not destroyed but is discarded as useless.Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

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 1Corinthians C9S26 about the word reward. The functional definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cast. Heb 3:6,14; 4:14 great. Heb 11:26; Ps 19:11; Mt 5:12; 10:32,42; Lu 14:14; 1Co 15:58; Ga 6:8-10'.

Home Start of Chapter Chapter Summary

C10-S25 (Verse 36) Have patience and faith.

For ye have need of patience,
that,
after ye have done the will of God,
ye might receive the promise..

Please note that this sentence, and the next, both start with the word For, which means that they are giving reasons why the command of C10-S24 is true. Then the sentence after that starts with the word Now, which means 'after you understand what was just said', and tells us to live by faith, which the prior note explained is the evidence of our confidence which we have in Christ. The final sentence starts with the word But and gives us the final way of separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. Thus, we see that our summary of this chapter starts in C10-S24.

Please note that the simple message of our sentence is that we must have patience so that we might receive the promise. Our prior sentence said to Cast not away therefore your confidence and our current sentence is warning us that we will do this if we do not have patience. Simply put, when we act in faith God always gives a test to prove that we are acting in faith and not expectation that our action forces God to give us the promise. In addition, our sentence also tells us that we must have done the will of God before we receive the promise. Finally, the use of the word ye makes all of this personal. Even if all around us stop living by faith, we are to personally keep it up.

Please see the note for 4:16 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'.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have. Heb 6:15; 12:1; Ps 37:7; 40:1; Mt 10:22; 24:13; Lu 8:15; 21:19; Ro 2:7; 5:3-4; 8:25; 15:4-5; 1Co 13:7; Ga 6:9; Col 1:11; 1Th 1:3; Jas 1:3,4; 5:7-11; Re 13:10; 14:12 after. Heb 13:21; Mt 7:21; 12:50; 21:31; Joh 7:17; Ac 13:22,36; Ro 12:2; Eph 6:6; Col 4:12; 1Jo 2:17 ye might. Heb 6:12,15,17; 9:15; Col 3:24; 1Pe 1:9 General references. exp: Lu 21:19'.

Home Start of Chapter Chapter Summary

C10-S26 (Verse 37) Remember the promise.

For yet a little while,
and he that shall come will come,
and will not tarry..

Please note that this sentence, and the prior, both start with the word For, which means that they are giving reasons why the command of C10-S24 is true. Then the sentence after that starts with the word Now, which means 'after you understand what was just said', and tells us to live by faith, which the earlier note explained is the evidence of our confidence which we have in Christ. The final sentence starts with the word But and gives us the final way of separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. Thus, we see that our summary of this chapter starts in C10-S24.

This sentence must be kept within context in order to properly understand it. We are within the concluding sentences of this chapter and being told about our future reward and the context of this sentence makes it clear that we will not receive our reward until he (Christ) that shall come will come. Thus, this is a reference to the 'Rapture' and the rewards that some people will receive at the judgment seat of Christ (Romans C14S16 and 2Corinthians 5:10). However, we have seen throughout this chapter, and especially in this conclusion, that the author is separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. The second group will receive tears, as explained several places on this site.

The phrase and will not tarry is referring to the 'Rapture' happening suddenly and as soon as God the Father says 'Go'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 26:20; 60:22; Hab 2:3-4; Lu 18:8; Jas 5:7-9; 2Pe 3:8; Re 22:20'.

Home Start of Chapter Chapter Summary

C10-S27 (Verse 38) Remember that God is not pleased with backsliders.

Equivalent Section: How we are to live.

Now the just shall live by faith:.

Equivalent Section: Wrong living brings punishment.

but if any man draw back,
my soul shall have no pleasure in him..

The First Equivalent Section is a partial quote of Habakkuk 2:4.

Please note that this sentence starts with the word Now, which means 'after you understand what was just said', and tells us to live by faith, which the note for C10-S24 explained is the evidence of our confidence which we have in Christ. The two sentences before this one both started with the word For, which means that they are giving reasons why the command of C10-S24 is true. Then the final sentence starts with the word But and gives us the final way of separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. Thus, we see that our summary of this chapter starts in C10-S24.

Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase just shall live by his faith. Please see the note for Romans C3S29 about the phrase justification by faith. As seen by these notes, this theme is found several places within the New Testament. It was also in the Old Testament but was not as clear there.

Our Second Equivalent Section starts with the word but, which means it is the polar opposite of the First Equivalent Section. That is: someone who will draw back is doing the opposite of someone who lives by faith. Also, within our chapter, we have seen that God makes a major distinction and separation between saved people who act like each of our Equivalent Sections. That leaves us with our last phrase of: my soul shall have no pleasure in him, which tells us that we also should have no pleasure in him (who) draws back.

One thing that we need to be careful about is the differences between how God tells us to deal with the just, the unjust and the ungodly . the note for 2 Peter 2:1 explains what Peter says about false teachers and references the notes for 2 Peter 2:9, 11 and 20. these notes explain this concept in detail and give references to many other Bible verses in support of what is said. In essence, the just are saved and live lives which prove their salvation. the ungodly are lost and live lives which prove that they are lost. the unjust claim to be saved but live lives which seem to prove that they are lost. We are to deal with the unjust by telling them that their lives seem to prove that they are lost but we are not to judge them as lost because that is the providence of our Lord. Even as children of God, we will be punished by sticking our nose into the Lord's business. therefore, remove the influence, and possible the person, of these false prophets, but do not judge them as lost.

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 4:12 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.

Please see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. The functional definition is: 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the just. Hab 2:4; Ro 1:17; Ga 3:11 but. Heb 10:26-27; 6:4-6; Ps 85:8; Eze 3:20; 18:24; Zep 1:6; Mt 12:43-45; 13:21; 2Pe 2:19-22; 1Jo 2:19 exp: Hab 2:4. my. Ps 5:4; 147:11; 149:4; Isa 42:1; Mal 1:10; Mt 12:18; 1Th 2:15 General references. exp: Nu 14:4; Jos 24:16; Eze 33:18; Lu 14:30; 17:32; 2Co 5:7'.

Home Start of Chapter Chapter Summary

C10-S28 (Verse 39) Don't be a backslider.

First Step: What Godly saved people are not.

But we are not of them who draw back unto perdition;.

Second Step: What Godly saved people are.

but of them that believe to the saving of the soul..

Please note that the prior sentence starts with the word Now, which means 'after you understand what was just said', and tells us to live by faith, which the note for C10-S24 explained is the evidence of our confidence which we have in Christ. The two sentences after C10-S24 both started with the word For, which means that they are giving reasons why the command of C10-S24 is true. Then our final sentence starts with the word But and gives us the final way of separating those saved people who live by faith from those saved people who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. Thus, we see that our summary of this chapter starts in C10-S24.

Our sentence has two Steps and the First Step says what Godly saved people are not because that truth is more important to realize that realizing what Godly saved people are. The phrase unto perdition means 'up to and including acting like Judas Iscariot' because Judas Iscariot is identified as the son of perdition [John 17:12 ]. (Please see the note for Philippians 1:27-28 about the word perdition. That note has links to every place in the Bible where We find this word.)

Please not that our Second Step identifies the saved people who live by faith as them that believe to the saving of the soul. This is different from the saving of the spirit as our entire chapter has been giving us a separation between saved people based upon their faith. Please see the message called Body, Soul and Spirit Salvation for more details.

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 Philippians 1:27-28 about the word perdition. Webster's 1828 dictionary defines this word as: 'n. L. perditio, from perdo, to lose, to ruin. 1. Entire loss or ruin; utter destruction; as the perdition of the Turkish fleet. in this sense, the word is now nearly or wholly obsolete. 2. the utter loss of the soul or of final happiness in a future state; future misery or eternal death. the impenitent sinner is condemned to final perdition. If we reject the truth, we seal our own perdition'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are. Heb 6:6-9; 1Sa 15:11; Ps 44:18; Pr 1:32; 14:14; Lu 11:26; 1Jo 5:16; Jude 1:12-13 unto. Heb 10:26; Joh 17:12; 2Th 2:3; 1Ti 6:9; 2Pe 3:7; Re 17:8,11 but. Heb 11:1; Mr 16:16; Joh 3:15-16; 5:24; 6:40; 20:31; Ac 16:30-31; Ro 10:9-10; 1Th 5:9; 2Th 2:12-14; 1Pe 1:5; 1Jo 5:5 exp: Mr 13:13. General references. exp: Ge 24:6; Nu 14:4; 29:25; Jos 24:16; Mt 24:13; Lu 17:32'.

Home Start of Chapter Chapter Summary

Hebrews Chapter 11

links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 2), C11-S3 (Verse 3), C11-S4 (Verse 4), C11-S5 (Verse 5), C11-S6 (Verse 6), C11-S7 (Verse 7), C11-S8 (Verse 8), C11-S9 (Verse 9-10), C11-S10 (Verse 11), C11-S11 (Verse 12), C11-S12 (Verse 13), C11-S13 (Verse 14), C11-S14 (Verse 15), C11-S15 (Verse 16), C11-S16 (Verse 17-19), C11-S17 (Verse 20), C11-S18 (Verse 21), C11-S19 (Verse 22), C11-S20 (Verse 23), C11-S21 (Verse 24-26), C11-S22 (Verse 27), C11-S23 (Verse 28), C11-S24 (Verse 29), C11-S25 (Verse 30), C11-S26 (Verse 31), C11-S27 (Verse 32), C11-S28 (Verse 32-34), C11-S29 (Verse 35-38), C11-S30 (Verse 39-40)'.

Please use This link to see the chapter summary.

Chapter theme: Faith.

Chapter Summary from Treasury of Scripture Knowledge.

1-5	What faith is.
6	Without faith we cannot please God.
7-40	The worthy fruits thereof in the fathers of old time.

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: 'FAITH (24), BY (23), GOD (13), WERE (13), HAD (9), HIM (9), WHICH (9)'. This chapter is called the 'Faith Chapter' of the Bible and we see faith is the most used word with God the third most used.

Home Chapter Summary

C11-S1 (Verse 1) The main Biblical definition of faith.

Now faith is the substance of things hoped for,
the evidence of things not seen..

This sentence introduces this chapter. Please be sure to read the chapter summary above as it very much applies to the proper interpretation of this chapter.

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

Our sentence starts with the word Now, which means 'after understanding what was just said'. Most people who preach from this sentence ignore the Now, and the meaning of it. They assume that they understand about faith, and many do but not all do. That's why we get so much error taught about faith. The fact is that if people truly understood the prior chapter, and all that it taught about the difference between saved people who refuse to live by faith, and saved people who truly do live by faith, then their understanding of this chapter would be better.

As I have pointed out many places on this site, something which has substance can be sensed with our physical senses. In addition, for something to meet the Biblical definition of evidence, it has to be able to be separated from the person producing it and it must meet the legal qualifications to be accepted in God's court. A belief, which is in our head or our heart does not fulfill these requirements. The argument of James 2 really is separating true Biblical faith from a belief which has no works. The truth is that faith without works is not true faith but is a belief.

Something else that people make a mistake about is confusing faith and works. Faith is the cause and works are the results. Faith requires us to find a promise of God within the word of God, then find what God tells us to do in order to prove that, of our own free will, we choose to prove our faith in God, and then faith waits for God to keep His promise whenever He chooses and however He chooses. The examples found throughout the rest of this chapter show us the truth of what is said here.

As mentioned in the word definitions below, the functional definition, of the word hope, 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 can not see God nor anything of the spiritual reality using our physical senses. When we act within the physical world, based upon things within the spiritual reality, we give those spiritual things substance within the physical world. When we act based upon what we understand about the character of God, we act in hope. When we search the word of God for the promises of God, which we know are there because of the character of God, and, after finding the promises, we act upon those promises, we now have the action of true Biblical faith. (We also need to keep in mind all that our chapter tells us about the details of true attitudes and actions of faith, but right now we are speaking about the general rule.) Our acting upon the promises of God, found within the word of God, gives substance to the spiritual truths that are the promises of God. Since those promises have not yet been received, but are backed by the character of God, those promises, which are found within the Bible, are things hoped for. Our true act of faith gives them substance, and we have the explanation of the phrase faith is the substance of things hoped for.

The next phrase within our sentence is Now faith is...the evidence of things not seen. Things which we believe are not seen nor are they evidence, since what we believe is in our head and in our heart and can not be separated from us. (Please see the word definitions below about the definition of the word evidence.) In addition, nothing spiritual can be evidence in this physical world nor can spiritual things be evidence of our faith, since faith is expressed within this physical world.

Evidence is used in a court of law. All saved will be judged at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). The Bible says that we will be judged by works Romans 8:1-LJC; Galatians C5-S6; Revelation 19:2-LJC) when we are at the judgment seat of Christ. Works are produced by faith but are different than faith because things like religious works are produced by people obeying religious rules. Therefore, at the judgment seat of Christ, our works will be matched with the means that we used to produce them and only those works which were produced by faith will get us rewards. Those works which were not produced by faith will get us punishment because whatsoever is not of faith is sin (Romans 14:23).

While much more has been preached about this sentence, what has been said should be sufficient for understanding, especially if the rest of this chapter, and the associated notes, are considered. They must also be considered because, as already pointed out, this sentence is a summary of the chapter and the rest of the chapter constitutes the details of what this sentence summarizes.

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'.

Please see the note for Galatians C3-S1 about the words evidence / evidently. The functional definition is: 'clearly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Heb 11:13; 10:22,39; Ac 20:21; 1Co 13:13; Ga 5:6; Tit 1:1; 1Pe 1:7; 2Pe 1:1 is the. Ps 27:13; 42:11 substance. or, ground, or, confidence. Heb 2:3; 3:14; 2Co 9:4; 11:17 (Gr) hoped. Heb 6:12,18-19 the evidence. Heb 11:7,27; Ro 8:24-25; 2Co 4:18; 5:17; 1Pe 1:8 General references. exp: Lu 5:39'.

Home Start of Chapter Chapter Summary

C11-S2 (Verse 2) It takes faith to get a good report
For by it the elders obtained a good report.

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

Our sentence starts with the phrase For by it, which means 'here's why' the elders obtained a good report. As we see in the word definitions below, the word good means 'what comes from God'. God gave the elders...a good report because of their faith. That report is found within the Bible and part of it is referenced within our chapter. As mentioned above, the rest of this chapter provides the details which match the summary that the first sentence is. Since our current sentence gives the reason why that summary is true, it should stand to reason that the rest of this chapter has lots of Bible references which show us where God provided the good report which he gave to the elders.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'.

Please see the note for 4:16 about the word obtained. The functional definition is: 'Gained; procured; acquired'. Our sentence says that the elders 'Gained; procured; acquired' a good report from God by it (faith).

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

We find forms of the word report occurring 42 times in 39 verses of the Bible and, in the New Testament, in: Matthew 28:15; John 12:38; Acts 4:23; Acts 6:3; Acts 10:22; Acts 16:2; Acts 22:12; Romans 3:8; Romans 10:16; 1Corinthians 5:1; 1Corinthians 14:25; 2Corinthians 6:8; Philippians 4:8; 1Timothy 3:7; 1Timothy 5:10; Hebrews 11:2; Hebrews 11:39; 1Peter 1:12; 3John 1:12. Webster's 1828 dictionary defines this word as: 'to bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained. the committee reported the whole number of votes. 2. to give an account of; to relate; to tell. They reported his good deeds before me. Neh. 6. Acts 4. 3. to tell or relate from one to another; to circulate publicly, as a story; as in the common phrase, it is reported. It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel. Neh. 6. in this form of expression, it refers to the subsequent clause of the sentence; "that thou and the Jews think to rebel, is reported." 4. to give an official account or statement; as, the secretary of the treasury reports to congress annually the amount of revenue and expenditure. 5. to give an account or statement of cases and decisions in a court of law or chancery. 6. to return, as sound; to give back. Tobe reported, or usually, to be reported of, to be well or ill spoken of; to be mentioned with respect or reproach. Acts 16. Romans 3.
REPORT, v.i. to make a statement of facts. the committee will report at twelve o'clock.
REPORT, n. 1. An account returned; a statement or relation of facts given in reply to inquiry, or by a person authorized to examine and make return to his employer. From thetis sent as spies to make report. 2. Rumor; common fame; story circulated. Report, though often originating in fact, soon becomes incorrect, and is seldom deserving of credit. When we have no evidence but popular report, it is prudent to suspend our opinions in regard to the facts. 3. Repute; public character; as evil report and good report. 2Cor. 6. Cornelius was of good report among the Jews. Acts 10. 4. Account; story; relation. It was a true report that I heard in my own land of thy acts and of thy wisdom. 1Kings 10. 5. Sound; noise; as the report of a pistol or cannon. 6. An account or statement of a judicial opinion or decision, or of a case argued and determined in a court of law, chancery, etc. the books containing such statements are also called reports. 7. An official statement of facts, verbal or written; particularly, a statement in writing of proceedings and facts exhibited by an officer to his superiors; as the reports of the heads of departments to congress, of a master in chancery to the court, of committees to a legislative body and the like'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the elders. Heb 11:4-39 General references. exp: Lu 5:39; Heb 11:39'.

Home Start of Chapter Chapter Summary

C11-S3 (Verse 3) Faith teaches us about creation.

Through faith we understand that the worlds were framed by the word of God,
so that things which are seen were not made of things which do appear..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence starts the detailed explanation of true Biblical faith. This matches the message of 2Corinthians 4:18. Both places tell us that this physical is not real, as it is temporal, but that the spiritual reality is what is real. Both places use this truth to support a contention that we need to base our actions upon what is spiritual and not upon what we might get in this temporal world. 'He who gives up what he can not hold onto in order to obtain what he can not lose is no fool'.

The phrase the worlds were framed by the word of God is a direct reference to creation found in Genesis 1. People who believe in the lie called 'Evolution' have a problem with this because they reject the spiritual reality and insist that only the physical reality, and laws for the physical reality, can exist. However, once we accept the rest of this sentence, we have no problem accepting that the word of God has such power within a spiritual framework. That is, the word of God, working within the spiritual reality and according to the rules of that spiritual reality, created a temporary (temporal) 'virtual reality' called the physical universe. The Physical (things which are seen) was created from the spiritual (things which do (not) appear) and is used by God to test the type of spirit which each of us has. As explained in this chapter and the prior, we must first have saving faith and then add to it sanctifying faith.

Those lost people who reject these truths will spend eternity in the lake of fire (Romans 1:3-LJC). Those saved people who reject these truths show their true spirit by refusing to live by faith, and, as a result, will suffer the consequences described by the author in the prior chapter. These two types of people refuse to fully accept the account of creation that is found within the Bible and their refusal is evidence of a lack of faith in God's Word. (It is not evidence of error within God's word [Romans 3:3-4 ].)

Those people who do accept the truth of this sentence must do so through faith. That is, they must enter faith from the place of unbelief and pass through faith to the other side by accepting what the Spirit of God shows them in the word of God. Faith is a barrier to the unbeliever because their only other option is scientifically verified fact which can only verify physical facts and can not verify spiritual truths directly. Thus, they must accept the limits of science and enter God's word with faith and spend the time in God's Word and in faith until God's Holy Spirit convinces them of the truth of creation. Only then will they come out on the other side and see that faith is no longer a barrier of this truth.

In addition, to understanding the phrase Through faith, we must consider the word understand. It always takes time to understand something. Isaiah 29:9 says, Whom shall he (God) teach knowledge? and whom shall he make to understand doctrine? God can teach knowledge but even God can not teach understanding. Even God must take the time to make to understand doctrine. Thus, we see that this doctrine of creation requires time for people to understand it.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'understood. under and stand. the sense is to support or hold in the mind'.

We find forms of the word frame in: Judges 12:6; Psalms 50:19; Psalms 94:20; Psalms 103:14; Isaiah 29:16; Jeremiah 18:11; Ezekiel 40:2; Hosea 5:4; Ephesians 2:21; Hebrews 11:3. Webster's 1828 defines this word as: 'v.t. L. armus, Eng. arm. 1. to fit or prepare and unite several parts in a regular structure or entire thing; to fabricate by orderly construction and union of various parts; as, to frame a house or other building. 2. to fit one thing to another; to adjust; to make suitable. 3. to make; to compose; as, to frame a law. Forthou art framed of the firm truth of valor. 4. to regulate; to adjust; to shape; to conform; as, to frame our lives according to the rules of the gospel. 5. to form and digest by thought; as, to frame ideas in the mind. How many excellent reasonings are framed in the mind of a man of wisdom and study in a length of years! 6. to contrive; to plan; to devise; as, to frame a project or design. 7. to invent; to fabricate, in a bad sense; as, to frame a story or lie.
FRAME, v.i. to contrive. Judges 12:6.
FRAME, n. 1. the timbers of an edifice fitted and joined in the form proposed, for the purpose of supporting the covering; as the frame of a house, barn, bridge or ship. 2. Any fabric or structure composed of parts united; as the frame of an ox or horse. So we say, the frame of the heavenly arch; the frame of the world. 3. Any kind of case or structure made for admitting, inclosing or supporting things; as the frame of a window, door, picture or looking glass. 4. Among printers, a stand to support the cases in which the types are distributed. 5. Among founders, a kind of ledge, inclosing a board, which being filled with wet sand, serves as a mold for castings. 6. A sort of loom on which linen, silk, etc. is stretched for quilting or embroidering. 7. Order; regularity; adjusted series or composition of parts. We say, a person is out of frame; the mind is not in a good frame. Your steady soul preserves her frame. 8. form; scheme; structure; constitution; system; as a frame of government. 9. Contrivance; projection. John the bastard, whose spirits toil in frame of villainies. 10. Shape; form; proportion.'.

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 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Heb 1:2; Ge 1; 2:1; Ps 33:6; Isa 40:26; Jer 10:11,16; Joh 1:3; Ac 14:15; 17:24; Ro 1:19-21; 4:17; 2Pe 3:5; Re 4:11 General references. exp: De 32:11'.

Home Start of Chapter Chapter Summary

C11-S4 (Verse 4) Abel demonstrated faith.

Equivalent Section: God testified about Abel's sacrifice.

By faith Abel offered unto God a more excellent sacrifice than Cain,
by which he obtained witness that he was righteous,
God testifying of his gifts:.

Equivalent Section: Abel's testimony is in the Bible.

and by it he being dead yet speaketh..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This is a reference to Genesis 4. Our Second Equivalent Section tells us by it he being dead yet speaketh because the word of God has the good report (11:2) and people preach and teach the account even today. Notice that our First Equivalent Section tells us that he obtained witness that he was righteous and that His witness was God because the last phrase of our First Equivalent Section says God testifying of his gifts.

Thus, we see that God will testify of things which we do by faith.

We also see that Abel offered unto God a more excellent sacrifice than Cain. In Genesis 4 we read that Abel brought the blood sacrifice demanded by God, which was symbolic of the future sacrifice of the blood of Jesus Christ, which our epistle already explained the significance, justification and purifying of His blood. However, Genesis 4 also says that Cain brought the fruit of his own labor. With that he demanded that God accept what he thought was sufficient, instead of what God said was required. His action proved that he believed the lie of Satan (For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. (Genesis 3:5).

With this example, the author shows us that true Biblical faith obeys God even when the symbolism isn't understood and when it goes against what the world, the devil and our own flesh tells us should be sufficient. We can reasonably assume that Abel did not fully understand the symbolism not the spiritual significance of his sacrifice, yet we can understand, from the Bible, that he obeyed God in spite of a lack of understanding. However, Cain refused to obey a command which he did not understand. This difference is evidence of true faith and a true lack of faith.

Back in 10:5 we read how that the Son of God offered a more excellent sacrifice than Sacrifice and offering because God In burnt offerings and sacrifices for sin thou hast had no pleasure. What God did accept was a body and a life spent in submission to God's will, and he humbled himself, and became obedient unto death, even the death of the cross (Philippians 2:8. In addition, since the Son of God is our example, we are to also offer unto God a more excellent sacrifice, which is a body and a life spent in submission to God's will.

If we live this way then, at the judgment seat of Christ, God should testify to us: Well done, thou good and faithful servant. However, if we are saved and yet refused to live by faith, then, at the judgment seat of Christ, God should testify to us: 'Your life makes Me want to spue thee out of my mouth '.

We find the name of Abel in the Bible in: Genesis 4:2; Genesis 4:4; Genesis 4:8-9; Genesis 4:25; 1Samuel 6:18; 2Samuel 20:14-15; 2Samuel 20:18; Matthew 23:35; Luke 11:51; Hebrews 11:4 and Hebrews 12:24. He was the second person born and the first recorded to offer a righteous sacrifice. His name is also used, symbolically, for the first example of true Biblical faith. The Old Testament references outside of Genesis speak of a place and not the person. As much as this chapter lifts up the sacrifice of Abel, Hebrews 12:24 tells us that the blood of sprinkling (from Jesus Christ)...speaketh better things than that of Abel.

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 note for Jude 1:11 about Cain. That note has links to every place that he is mentioned along with a note for each reference. He was the first person born and is a type of all people who live for the things of this world and demand that God accept their way instead of obeying God.

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

We find forms of the word witness occurring 198 times in 174 verses of the Bible, 105 times in 95 verses of the New Testament, and, in Hebrews, in: 2:4; 7:8; 10:15; 11:4 and 12:1. 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'.

Webster's 1828 dictionary defines this word as: 'Testimony; attestation of a fact or event. If I bear witness of myself, my witness is not true. John 5. 2. that which furnishes evidence or proof. Laban said, this heap is a witness between means thee this day. Genesis 31. 3. A person who knows or sees anything; one personally present; as, he was witness; he was an eye-witness. 1 Peter 5. 4. One who sees the execution of an instrument, and subscribes it for the purpose of confirming its authenticity b his testimony. 5. One who gives testimony; as, the witnesses in court agreed in all essential facts. With a witness, effectually; to a great degree; with great force, so as to leave some mark as a testimony behind. He struck with a witness. Not elegant.
WITNESS, v.t. 1. to see or know by personal presence. I witnessed the ceremonies in New York, with which the ratification of the constitution was celebrated, in 1788. 2. to attest; to give testimony to; to testify to something. Behold, how manythings they witness against thee. Mark 15. 3. to see the execution of an instrument, and subscribe it for the purpose of establishing its authenticity; as, to witness a bond or a deed.
WITNESS, v.i. 1. to bear testimony. The men of Belial witnessed against him, even against Naboth. 1 Kings 21. 2. to give evidence. The shew of their countenance doth witness against them. Isaiah 3'.

Easton's Bible Dictionary defines this word as: 'More than one witness was required in criminal cases (De 17:6; 19:15). they were the first to execute the sentence on the condemned (De 13:9; 17:7; 1Ki 21:13; Mt 27:1; Ac 7:57-58). False witnesses were liable to punishment (De 19:16-21). It was also an offence to refuse to bear witness (Le 5:1)'.

The Morrish Bible Dictionary defines this word as: 'The testimony or evidence adduced or given in confirmation of an assertion, and so often used judicially. the term also sometimes speaks simply of an expression of mind or feeling. Until God intervenes in power to establish His own purpose in regard to this world, He maintains a testimony to that which He will assuredly accomplish.

The words in the original language are translated both 'testimony' and 'witness.' the idea runs all through the scriptures in respect both to God Himself and to His people. Paul declared before the heathen at Lystra that God 'had not left himself without witness' as to His existence and His goodness, in giving rain and fruitful seasons, filling their 'hearts with food and gladness,' Ac 14:17. the invisible things of God are testified of, "being understood by the things that are made, even His eternal power and Godhead, or divinity." Ro 1:19-20.

God having for fifteen hundred years manifested His patience towards the guilty antediluvian world, He, after warning the people by the preaching of Noah, bore witness to His righteousness and His power by the deluge, and at the same time manifested His grace in saving Noah and his family in the ark.

The witness which God vouchsafed of himself to Abraham was that He was 'THE ALMIGHTY GOD'; to Moses it was 'I AM thA't I AM'; and to Israel, 'JEHOVAH.' the ark was often called the "Ark of the testimony," and the tabernacle was the "Tent of witness," the witness of good things to come. to Nebuchadnezzar God was witnessed to as the 'GOD OF HEAVEN.' to the Christian He is 'GOD AND FATHER.'

Israel were of old God's witnesses, and will also be in the future.

When Christ was on earth He bore witness to God as LOVE and LIGHT. the Lord Jesus is declared to be "the faithful and true witness," Re 3:14; and His works and His words were witnesses that He had come from God. the Father also bore witness to Him as His beloved Son, in whom He was well pleased. the Lord Jesus confessed before the Jewish council that He was the Son of God, and before Pilate that He was the King of the Jews. Mt 26:63-64; 27:11.

Peter and John were witnesses of the truth before the council, so that they took knowledge of them that they had been with Jesus. Ac 4:13. Stephen also was a true witness, and his testimony led to his becoming a martyr. In Heb. 11 is given a 'great cloud' of witnesses to the principle of faith in Old Testament saints, some of whom were also martyrs. God will to the last have a testimony on earth as seen in His 'two witnesses' of Rev. 11.

In Christianity there are said to be three witnesses - "the Spirit and the water and the blood: and these three agree in one" - they affirm that God has given to the believer "eternal life, and this life is in his Son." "He that believeth on the Son of God hath the witness in himself." 1Jo 5:8-11.

The Church, in the absence of the Lord Jesus, is the vessel of the testimony of Christ, hence Christians should be in their whole life and deportment true witnesses to the rejected Christ. the testimony of the church is characterized by - separation from the world; devotedness to the interests of the Lord Jesus on earth; faithfulness to the truth; unblamable moral conduct; and indeed, as the pillar and ground of the truth, by everything that becometh godliness.

Under the law of Moses it was enacted that in all charges of guilt two or three witnesses were necessary. De 17:6. In the church the same order is maintained, "in the mouth of two or three witnesses shall every word or matter be established." Mt 18:16; 2Co 13:1; 1Ti 5:19'.

Nave's Topical Bible provides references for the word witness as: 'General scriptures concerning: Le 5:1; Pr 18:17. Qualified by oath: Ex 22:11; Nu 5:19,21; 1Ki 8:31-32. By laying hands on the accused: Le 24:14. Two necessary to establish a fact: Nu 35:30; De 17:6; 19:15; Mt 18:16; Joh 8:17; 2Co 13:1; 1Ti 5:19; Heb 10:28. Required to throw the first stone in executing the sentence: De 13:9; 17:5-7; Ac 7:58. Tothe transfer of land: Ge 21:25-30; 23:11,16-18; Ru 4:1-9; Jer 32:9-12,25,44. Tomarriage: Ru 4:10-11; Isa 8:2-3. Incorruptible: Ps 15:4. Corrupted by money: Mt 28:11-15; Ac 6:11,13. FIGURATIVE: Of instruction in righteousness: Re 11:3'.

Thompson Chain Topics provides references for the word witness as: 'Christ, a Witness to the Truth: Isa 55:4; Joh 3:11,32; 8:14; 18:37; 1Ti 6:13; Re 1:5. The Saviour: Sufferings of: Divine, the Father Bears Witness: Mt 3:17; 17:5; Joh 5:32,37; 8:18; 1Jo 5:9. Of the Spirit: (Bearing Witness to the Spiritual Adoption of Believers): Ro 8:16; Ga 4:6; 1Jo 3:24; 4:13; 5:6. Witnesses Two or more needed to convict: Nu 35:30; De 17:6; 19:15; Mt 18:16; 2Co 13:1; 1Ti 5:19; Heb 10:28. Disciples and Early Christians as: Lu 1:2; 24:48; Ac 1:22; 5:32; 10:39; 13:31; 1Pe 5:1; 2Pe 1:16. Witnesses, False: Warnings against: Ex 20:16; 23:1; De 19:16; Pr 6:19; 12:17; 19:9; 24:28; 25:18; Mt 19:18; Ro 13:9. Examples of: Mt 28:15; Mr 14:56; Ac 6:11; 17:6; 25:7. Witnessing to the Truth. Enjoined: Isa 43:10; Joh 15:27; Ac 1:8; 5:20-21; 18:9-10; 22:14-15; Tit 2:15. Examples of: Joh 1:15; Ac 2:32; 4:33; 16:32; 26:22. Living Witnesses: Mr 2:12; 5:15; Joh 9:8-9; 12:9; Ac 4:14'.

Torrey's Topical Textbook provides references for the word Witness of the Holy Ghost as: 'Is truth: 1Jo 5:6. Tobe implicitly received: 1Jo 5:6,9. BORNE to CHRIST: As Messiah: Lu 3:22; Joh 1:32-33. As coming to redeem and sanctify: 1Jo 5:6. As exalted to be a Prince and Saviour to give repentance, etc: Ac 5:31-32. As perfecting saints: Heb 10:14-15. As foretold by Himself: Joh 15:26. In heaven: 1Jo 5:7,11. On earth: 1Jo 5:8. The first preaching of the gospel confirmed by: Ac 14:3; Heb 2:4. The faithful preaching of the Apostles accompanied by: 1Co 2:4; 1Th 1:5. given to SAINTS: On believing: Ac 15:8; 1Jo 5:10. Totestify to them of Christ: Joh 15:26. As an evidence of adoption: Ro 8:16. As an evidence of Christ in them: 1Jo 3:24. As an evidence of God in them: 1Jo 4:13. Borne against all unbelievers: Ne 9:30; Ac 28:25-27'.

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 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 2:4 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 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. Our actual word is speaketh, with the th suffix meaning that his faith 'keeps on keeping on speaking'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ge 4:3-5,15,25; 1Jo 3:11-12 a more. Heb 9:22; Pr 15:8; 21:27; Tit 1:16; Jude 1:11 he obtained. Le 9:24; 1Ki 18:38; Mt 23:35; Lu 11:51 and by. Heb 12:1,24; Ge 4:10; Mt 23:35 yet speaketh. or, is yet spoken of'.

Home Start of Chapter Chapter Summary

C11-S5 (Verse 5) Enoch demonstrated faith by pleasing God.

Equivalent Section: What happened to Enoch.

First Step: What happened to Enoch.

By faith Enoch was translated that he should not see death;.

Second Step: How we know.

and was not found,
because God had translated him:.

Equivalent Section: Why.

for before his translation he had this testimony,
that he pleased God..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

We find the name of Enoch in the Bible in: Genesis 4; Genesis 5; Luke 5:23; Hebrews 11:5 and Jude 1:14. The reference in Luke is for a different man than all of the rest of the references. The reference in Jude tells us that he was a prophet (was probably the first) who prophesied the return of Christ to rule and reign on this Earth. Many believe that he will be returned to be one of the two witnesses of Revelation 11 because he is one of only two people whom the Bible says went to heaven without dying. While I personally believe this is true, the fact is that the Bible does not make their identify clear enough for a doctrinal stand. Therefore, we are wrong to argue about this claim.

Please see the note for Colossians C1S3 about the word translate. That note explains the problem with dictionary definitions and gives a discussion of this word along with the true Biblical usage. The prefix trans means 'across a division or barrier'. God has taken us from the kingdom of darkness across the spiritual barrier and into the kingdom of his dear Son / light. The problem of men's dictionaries is that they try to express spiritual truths within the limits of this physical world.

While there is much speculation about this sentence, most of that speculation does not meet the Biblical requirement of two or three witnesses. Therefore, I will move on without providing anything more.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Enoch. Ge 5:22-24; Lu 3:37; Jude 1:14 translated. 2Ki 2:11; Ps 89:48; Joh 8:51-52 and was. 2Ki 2:16-17; Jer 36:26; Re 11:9-12 this testimony. Heb 11:3-4 that he. Heb 11:6; Ge 5:22; Ro 8:8-9; 1Th 2:4; 1Jo 3:22 General references. exp: Ge 5:22'.

Home Start of Chapter Chapter Summary

C11-S6 (Verse 6) God only responds to faith.

Equivalent Section: Faith is mandatory.

But without faith it is impossible to please him:.

Equivalent Section: How to demonstrate true faith.

for he that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence is dealt with, to a minor extent, in the chapter summary (above). Please see that note.

Our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. The prior sentence told us that By faith Enoch...pleased God. Our current sentence tells us about the opposite result when it says it is impossible to please him (God).

Our sentence has two Equivalent Sections and starts with the word But. The First Equivalent Section of our sentence continues the subject, of pleasing God, from the prior sentence but goes in a different direction by telling us how it is impossible to please him (God). Then our Second Equivalent Section starts with the word for and explains why the First Equivalent Section is true. Simply put, if we do not do the three basic acts of faith, that are found in the three prior sentences, then we will not Please him (God). These three basic acts of faith are:

Get understanding through faith.
Offer unto God a more excellent sacrifice.
Make the main goal of our life to pleased God.

It may seem like this sentence is in a strange place within our chapter. Most of the rest of the sentences within our chapter are telling us about Biblical accounts of faith and the two prior sentences also gave us two Biblical accounts of faith. However, the prior two, along with the third prior sentence, give us the basic understanding of true Biblical faith which each of us is to have within our personal life, while the Biblical accounts within the sentences following this one give us applications of faith which may be requires in one person's life but not in another person's life. Thus, the things before this sentence all saved and righteous people must have in their life while the things after this sentence may not be in the life of a person who, nevertheless, is still saved and righteous.

Our First Equivalent Section says it is impossible, which means that if we do not have the things of faith, which have already been mentioned, there is absolutely no way that we can Please him (God). While some people might say that claim is a pretty strong limit and they think there is a way around it, such a claim only proves that such a person refuses to have true Biblical faith. Therefore, instead of arguing with a clear absolute statement within the Bible, we would be better off to understand the reasons that our author provided in our Second Equivalent Section.

Within our Second Equivalent Section we see two reasons why the First Equivalent Section is true. The two reasons are separated by the word and are:

he that cometh to God must believe that he is
he that cometh to God must believe that he is...a rewarder of them that diligently seek him

With this in mind, we can look at how our first reason is applied to our three prior sentences which give us the basic requirements for true Biblical faith.

C11-S3 says: Through faith we understand that the worlds were framed by the word of God. 'Evolution', 'Big Bang' and every other idea, which denies Biblical creation, were all conceived for the exclusive purpose of denying the existence of the God of the Bible. There are other religious ideas about how this physical world came into existence, but all of them are designed to offer another god in replacement of the God of the Bible.
C11-S4 says: By faith Abel offered unto God a more excellent sacrifice than Cain. The extension is that Cain denied God's power and authority and right to tell us what to do. While it can be denied that this is not denying the existence of God, it is truly a denial that He is God and a claim that He is nothing more than another man.
C11-S5 says: By faith Enoch...pleased God. Like the prior sentence, refusal to pleased God is truly a denial of God's power and authority and right to tell us what to do. The same thing is true for those people who preach that we should not fear God. If we truly believe that he (God) is then we will also acknowledge God's power and authority and right to tell us what to do and will seek to Please him (God).

Now that we have looked at how our first reason is applied to our three prior sentences, we can do the same with the second reason.

C11-S3 says: Through faith we understand. It takes diligently seeking him (God) to get the understanding that only comes through faith. That is why so many people who claim to be saved for years still do not understanding many of the things of the Bible (Hebrews 5:12). People who have been saved for any length of time and still lack understanding prove that they have not diligently sought him (God) and, therefore, do not Please God.
C11-S4 says: by which he obtained witness that he was righteous, God testifying of his gifts. The only way that we get any righteous is if we let God live through our life and He gives us His righteous to be our own after that. In order to have God testify of (our) gifts we must be diligent in seeking him (God) to work through our personal life.
C11-S5 says: he pleased God and the original text (Genesis 5:21 and Genesis 5:24) says Enoch walked with God. Forthe Bible to say this twice, God wants everyone to believe it and this was the main testimony of His life. The only way that someone can walk with God is if they diligently sought him (God) every day.

Thus, we see that the three prior sentences directly support the two reasons given within our sentence and have been shown to be required by every saved person who wants this sentence to be true in their own personal life. However, the sentences which come after this sentence are applications of this sentence and while many of the following things will be in many of God's people's lives, no one will have all of the following sentences true within their life.

Please see the note for Mark 10:27 about the word impossible. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. there are two kinds of impossibilities; physical and moral. that is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible''. Please also see the note for Mark 10:27 about the word possible.

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'.

Please see the note for 2Corinthians 8:7 about the word diligence. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'without. Heb 3:12,18-19; 4:2,6; Nu 14:11; 20:12; Ps 78:22,32; 106:21-22,24; Isa 7:9; Mr 16:17; Joh 3:18-19; 8:24; Ga 5:6; Re 21:8 he that. Heb 7:25; Job 21:14; Ps 73:28; Isa 55:3; Jer 2:31; Joh 14:6 must. Ro 10:14 a rewarder. Heb 11:26; Ge 15:1; Ru 2:12; Ps 58:11; Pr 11:18; Mt 5:12; 6:1-2,5,16; 10:41-42; Lu 6:35 diligently. 1Ch 28:9; Ps 105:3-4; 119:10; Pr 8:17; Song 3:1-4; Jer 29:13-14; Mt 6:33; Lu 12:31; 2Pe 1:5,10; 3:14 General references. exp: Ge 5:22; Ps 78:22'.

Home Start of Chapter Chapter Summary

C11-S7 (Verse 7) Noah demonstrated faith.

First Step: Noah responded to God's warning.

By faith Noah,
being warned of God of things not seen as yet,
moved with fear,
prepared an ark to the saving of his house;.

Second Step: The world was condemned for refusing God's warning.

by the which he condemned the world,
and became heir of the righteousness which is by faith..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

We find Noah mentioned in: Genesis 6 through Genesis 10:32; 1Chronicles 1:4; Isaiah 59:4; Ezekiel 14; Hebrews 11:7; 1Peter 3:2 and 2Peter 2:5.

2Peter 2:5 tells us that Noah was a preacher of righteousness. Noah was 500 when he had his sons and, apparently, when God warned him. The Bible says And Noah was six hundred years old when the flood of waters was upon the earth. (Genesis 7:6). from these two ages preachers claimed that Noah preached for 100 years. While I will not take a doctrinal stand on the number of years, I do agree that they are probably right and regardless of the number of years, Noah, like Jeremiah, was a preacher of righteousness when no one listened and while, we can reasonably assume, people mocked. from this we see that true Biblical faith 'keeps on keeping on' obeying God regardless of circumstances and regardless of the response received.

Our sentence tells us that Noah Feared the Lord, like our Bible tells us to do. Our sentence also tells us the Godly response to the Godly fear is to pay attention to the warning move to save the people that we can. Please notice that when Noah was saving his house he was getting his family members into a right relationship with God, and not worrying about physical things of this world. Also, we are told that he prepared an ark, which is exactly what God told him to do.

The story of Noah's ark is popular and a lot of detractors try to claim lots of things which have been proven to be wrong. There is at least one (supposedly more than one) replica and those are supposed to be good tourist places for Christians to visit and get more details. However, this study will stick with what the author is speaking about, which is what Noah teaches us about faith. The main point is that by acting in faith, Noah saved his house and condemned the world. 2Corinthians 2:16 says, To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? When we, like Noah warn people about God's coming judgment, and we remain consistent because of our faith, it shows our sincerity to our family even when they reject our message at first. This leads to their being saved. In addition, our message given in faith, causes saved people to grow more spiritually (the savour of life unto life.) However, when lost people (spiritually dead) reject the truth they become hardened in their position, they become more spiritually dead (become death unto death) and each rejection makes it harder for them to accept the truth. Thus, by preaching God's warning, which the world rejected, Noah...condemned the world.

The last important thing which our sentence tells us is that Noah...became heir of the righteousness which is by faith. As he acted in faith he inherited (Heir) the righteousness of Jesus Christ by acting in faith. There is none righteous, no, not one (Romans 3:10). Since we have no righteousness of our own, the only to get it is to inherit it by faith, as our sentence tells us.

Please see the note for Colossians C1S6 about the word warn. The functional definition is: 'To give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious'.

Please see the note for Luke 17:27 about the word ark. The functional definition for this word is: 'A chest or box of various size used to protect what is inside. The ark of Noah was considerably larger than the ark that Moses was put into and larger than the Ark of God.'.

Please see the note for Romans C8S1 about the word condemn. The functional definition is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the condemnation of fools.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Noah. Ge 6:13,22; 7:1,5; Mt 24:38; Lu 17:26 Noe. 2Pe 2:5 exp: 1Ch 1:4; Eze 14:14. warned. Ge 6:13; 19:14; Ex 9:18-21; Pr 22:3; 27:12; Eze 3:17-19; Mt 3:7; 24:15,25; 2Pe 3:6 things. Heb 11:1 moved with fear. or, being wary. Heb 5:7 (Gr) prepared. Ge 6:18; 7:1,23; 8:16; Eze 14:14,20; 1Pe 3:20 he condemned. Mt 12:41-42; Lu 11:31-32 righteousness. Ro 1:17; 3:22; 4:11,13; 9:30; 10:6; Ga 5:5; Php 3:9; 2Pe 1:1 exp: Ga 3:21. General references. exp: Ge 6:22; 7:7; Ex 9:20; Pr 27:12; Mt 24:16,37; Mr 13:15; Ac 5:11'.

Home Start of Chapter Chapter Summary

C11-S8 (Verse 8) Abraham demonstrated faith.

First Step: Abraham obeyed.

By faith Abraham,
when he was called to go out into a place which he should after receive for an inheritance,
obeyed;.

Second Step: Obedience while ignorant demonstrates faith.

and he went out,
not knowing whither he went..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence and the next talk about Abraham. The sentence after that speaks about Sarah and the one after that about Isaac. Since all are one family, all should be considered together.

Joshua 24:2-4 tells us that Abraham and his parents and brother served other gods. So when he was saved God called him to leave his homeans everything that he knew so that Abraham could have a totally different lifestyle while serving God. Most people don't understand God's requirement for separation after salvation but that is to help us avoid going back into the sinful lifestyle that God is trying to save us from. We see in this sentence that it takes faith to leave everything that we know and to follow God, even when we don't know where God is leading us and our natural reaction to going into the unknown is fear.

Please also notice that the First Step of our sentence says that Abraham obeyed when all that he had was a promise that he should after receive for an inheritance. The face is that he has not yet received it and will not receive it until the kingdom of Christ occurs. True Biblical faith believes God's promise, and obeys God's command, even while understanding that God still chooses when and how He fulfills His promise to us.

Our Second Step tells us that he went out, not knowing whither he went. When we read about the life of Abraham we see that he didn't just obey one time and then quit but he continued to obey for the rest of his life, even though during all of it he was not knowing whither he went. This type of faith is why he is called 'the father of the faithful' (Romans 4:11-12; Romans 4:16).

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for 2:11 about the word call. The functional definition 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 Abraham into a special 'relationship'.

Please see the note for 2:2 about the word obey / obedience. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Abraham. Ge 11:31; 12:1-4; Jos 24:3; Ne 9:7-8; Isa 41:2; 51:2; Ac 7:2-4 which. Ge 12:7; 13:15-17; 15:7-8; 17:8; 26:3; De 9:5; Ps 105:9-11; Eze 36:24 obeyed. Heb 11:33; 5:9; Ge 22:18; 15:5; Mt 7:24-25; Ro 1:5; 6:17; 10:16; 2Co 10:5; Jas 2:14-16; 1Pe 1:22; 3:1; 4:17 General references. exp: Ge 6:22; 22:3; 26:5; Nu 10:30; Mt 2:21; Lu 22:13'.

Home Start of Chapter Chapter Summary

C11-S9 (Verse 9-10) Abraham lived by faith and taught the same to Isaac and Jacob.

Equivalent Section: Abraham lived by faith.

By faith he sojourned in the land of promise,
as in a strange country,
dwelling in tabernacles with Isaac and Jacob,
the heirs with him of the same promise:.

Equivalent Section: His faith kept him looking for what was not there.

For he looked for a city which hath foundations,
whose builder and maker is God..

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the 'action' of Abraham's faith and the Second Equivalent Section telling us the 'attitude' of Abraham's faith. With this we can see that God considers the 'attitudes' and 'actions' of faith to be two equivalent parts of the same thing.

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence and the prior talk about Abraham. The sentence after that speaks about Sarah and the one after that about Isaac. Since all are one family, all should be considered together.

In our Second Equivalent Section we are told that Abraham looked for a city which hath foundations, whose builder and maker is God. This is the basis of the song with the lyric 'This world is not my home, I'm just passing through'. And while people like to sing this song, many get upset if you point out that their life does not have evidence which matches what God records here about Abraham. Our Second Equivalent Section starts with the word for, which means that it is giving the reason why Abraham lived like he did according to the First Equivalent Section. Therefore, if we really believe the Second Equivalent Section like Abraham did, then we would have a life which matches Abraham's in the First Equivalent Section. If our life doesn't matches Abraham's in the First Equivalent Section, but we claim the 'attitude' of the Second Equivalent Section, then we deceive ourselves and will suffer the consequence of being a Biblical fool. If we are truly saved and yet do not correct this thing and do not suffer the consequence in this life, then we will suffer the consequence at the judgment seat of Christ, which means that it will be too late to correct and we will suffer eternal loss.

Our First Equivalent Section says that Abraham was dwelling in tabernacles with Isaac and Jacob. Tabernacles are tents. Even though Abraham, Isaac and Jacob were all rich, they lived in tents and paid cash for anything that they bought. Yes, king David did build a permanent home, but not until after he had to stay in one place so that people could find him for running the country. In addition, ho not only paid cash to build his home but he also, personally, bought all of the materials for the temple and left Solomon enough that Solomon was the richest man in history. (For all of his wisdom, we can't say that Solomon did as much for his heirs.) So, yes we have rich people in the Bible but their attitudes' and 'actions' of true Biblical faith were recorded as being different from what we hear preached today.

Please see Godly Financial principles under the Subjects Menu. It has several messages on Biblical financial principles including one that is ignored, and even preached against today. That is the command to not go to the world for our needs but to rely upon God. In my past I made the mistake of believing preaching that it was OK to borrow money for things like a house. I suffered the consequences and have known many Christians and churches which also suffered when they had 'an unknowable and unprecedented financial downturn'. In other words, we can not accurately predict the future and 'life happens'. Therefore, we need to obey God Who can predict the future. What God tells us to do, and what our sentence tells us that Abraham did by faith, was to live humble and pay cash for everything. True faith believes that God provides things with no entanglement from this world. Until we have that condition, we are not living by faith unless we walk away from the entanglement.

We find forms of the word sojourn occurring 74 times in 72 verses of the Bible and, in the New Testament, in: Acts 7:6; Hebrews 11:9 and 1Peter 1:17. Webster's 1828 dictionary defines this word as: 'To dwell for a time; to dwell or live in a place as a temporary resident, or as a stranger, not considering the place as his permanent habitation. So Abram sojourned in Egypt. Gen. 12'.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for 1Peter 4:4 about the word strange. Webster's 1828 defines this word as: 'a. L. 1. foreign; belonging to anther country. I do not contemn the knowledge of strange and divers tongues. this sense is nearly obsolete. 2. Not domestic; belonging to others. So she impatient her own faults to see, turns from herself, and in strange things delights. Nearly obsolete. 3. New; not before known, heard or seen. the former custom was familiar; the latter was new and strange to them. Hence, 4. Wonderful; causing surprise; exciting curiosity. It is strange that men will not receive improvement, when it is shown to be improvement. Sated at length, ere long I might perceive strange alteration in me. 5. Odd; unusual; irregular; not according to the common way. Hes strange and peevish. 6. Remote. Little used. 7. Uncommon; unusual. This made David to admire the law of god at that strange rate. 8. Unacquainted. They were now at a gage, looking strange at one another. 9. Strange is sometimes uttered by way of exclamation. Strange! What extremes should thus preserve the snow, high on the Alps, or in deep caves below. This is an elliptical expression for it is strange.
STRANGE, v.i. 1. to wonder; to be astonished. Not in use. 2. to be estranged or alienated. Not in use.'. Please also see the notes for 1Timothy 5:9-10; 1Peter 1:1-LJC about the word strangers.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'. Forms of this word are used, in this book, in: Hebrews 11:14; Hebrews 11:15 and Hebrews 11:16.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: 'A temporary habitation'.

Please see the note for Mark 4:21 about the word candlestick. The functional definition for this word is: 'The lamp- stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. It is also used, symbolically, for the church which is supposed to be "the light of the world"'.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'the son of promise and heir of Abraham'.

We find Jacob occurring 377 times in 345 verses of the Bible and, in the New Testament, in: Matthew 1:2; Matthew 1:15-16; Matthew 8:11; Matthew 22:32; Mark 12:26; Luke 1:33; Luke 3:34; Luke 13:28; Luke 20:37; John 4:5-6; John 4:12; Acts 3:13; Acts 7:8; Acts 7:12; Acts 7:14-15; Acts 7:32; Acts 7:46; Romans 9:13; Romans 11:26; Hebrews 11:9; Hebrews 11:20 and Hebrews 11:21. The functional definition is: 'The son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

Easton's Bible Dictionary defines Jacob as: 'one who follows on another's heels; supplanter, (Ge 25:26; 27:36; Ho 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Ge 25:29-34). When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Ge 27), with the view of procuring the transfer of the birthright to himself. the birthright secured to him who possessed it (1) superior rank in his family (Ge 49:3); (2) a double portion of the paternal inheritance (De 21:17); (3) the priestly office in the family (Nu 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Ge 22:18).
Soon after his acquisition of his father's blessing (Ge 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). there he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union."
At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (Ge 31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" (Ge 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. the meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.
Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (Ge 32:1-2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. the vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (Ge 28:12).
He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. in this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occurred he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (Ge 32:25-31).
After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appleased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), Ge 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (Ge 35:6-7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. the complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (Ge 35:27-29).
Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (Ge 37:33). then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Ex 1:5; De 10:22; Ac 7:14), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" (Ge 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (Ge 49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. there, probably, his embalmed body remains to this day (Ge 50:1-13). (See Hebron.)
The history of Jacob is referred to by the prophets Hosea (Ho 12:3-4,12) and Malachi (Mal 1:2). In Mic 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. there are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (Ro 9:11-13; Heb 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in Joh 1:51; 4:5,12; also to the famine which was the occasion of his going down into Egypt in Ac 7:12 (See Luz; Bethel.)'.

Nave's Topical Bible provides links for Jacob as: 'Son of Isaac, and the twin brother of Esau: Ge 25:24-26; Jos 24:4; 1Ch 1:34; Ac 7:8. Ancestor of Jesus: Mt 1:2. Given in answer to prayer: Ge 25:21. Obtains Esau's birthright for just one bowl of stew: Ge 25:29-34; Heb 12:16. Fraudulently obtains his father's blessing: Ge 27:1-29; Heb 11:20. Esau seeks to kill, escapes to Padan-aram: Ge 27:41-46; 28:1-5; Ho 12:12. His vision of the ladder: Ge 28:10-22. God confirms the covenant of Abraham to: Ge 28:13-22; 35:9-15; 1Ch 16:13-18. Sojourns in Haran with his uncle, Laban: Ge 29:30; Ho 12:12. Serves fourteen years for Leah and Rachel: Ge 29:15-30; Ho 12:12. Sharp practice of, with the flocks and herds of Laban: Ge 30:32-43. Dissatisfied with Laban's treatment and returns to the land of Canaan: Ge 31. Meets angels of God on the journey, and calls the place "Mahanaim,": Ge 32:1-2. Dreads to meet Esau; sends him presents; wrestles with an angel: Ge 32. Name of, changed to "Israel,": Ge 32:28; 35:10. Reconciliation of, with Esau: Ge 33:4. Journeys to Succoth: Ge 33:17. Journeys to Shalem, where he purchase a parcel of ground from Hamor and erects an altar: Ge 33:18-20. His daughter, Dinah, is raped: Ge 34. Returns to Beth-el, where he builds an altar, and erects and dedicates a pillar: Ge 35:1-7. Deborah, Rebekah's nurse, dies, and is buried at Beth-el: Ge 35:8. Journeys to Ephrath; Benjamin is born to; Rachel dies; and is "buried on the way to Ephrath, which is Bethlehem,": Ge 35:16-19; 48:7. Erects a monument at Rachel's grave: Ge 35:20. The incest of his son, Reuben, with his concubine, Bilhah: Ge 35:22. List of the names of his twelve sons: Ge 35:23-26. Returns to Arbah, the city of his father: Ge 35:27. Lives in the land of Canaan: Ge 37:1. His partiality for his son, Joseph, and the consequent jealousy of his other sons: Ge 37:3-4. Joseph's prophetic dream concerning: Ge 37:9-11. His grief over the loss of Joseph: Ge 37:34-35. Sends to Egypt to buy corn (grain): Ge 42:1-2; 43:1-14. His grief over the detention of Simeon and the demand for Benjamin to be taken into Egypt: Ge 42:36. His love for Benjamin: Ge 43:14; 44:29. Hears that Joseph is still alive: Ge 45:26-28. Moves to Egypt: Ge 46:1-7; 1Sa 12:8; Ps 105:23; Ac 7:14-15. The list of his children and grandchildren who went down into Egypt: Ge 46:8-27. Meets Joseph: Ge 46:28-34. Pharaoh receives him, and is blessed by Jacob: Ge 47:1-10. The land of Goshen assigned to: Ge 47:11-12,27. Lives in Egypt for seventeen years: Ge 47:28. Exacts a promise from Joseph to bury him with his forefathers: Ge 47:29-31. His benediction upon Joseph and his two sons: Ge 48:15-22. Gives the land of the Amorites to Joseph: Ge 48:22; Joh 4:5. His final prophetic benedictions upon his sons: Upon Reuben: Ge 49:3-4: Simeon and Levi: Ge 49:5-7: Judah: Ge 49:8-12: Zebulun: Ge 49:13: Issachar: Ge 49:14-15: Dan: Ge 49:16-18: Gad: Ge 49:19: Asher: Ge 49:20: Naphtali: Ge 49:21: Joseph: Ge 49:22-26: Benjamin: Ge 49:27. Charges his sons to bury him in the field of Machpelah: Ge 49:29-30. Death of: Ge 49:33. Body of, embalmed: Ge 50:2. 40 Days mourning for: Ge 50:3. Burial of: Ge 50:4-13. Descendants of: Ge 29:31-35; 30:1-24; 35:18,22-26; 46:8-27; Ex 1:1-5; 1Ch 2:9. Prophecies concerning himself and his descendants: Ge 25:23; 27:28-29; 28:10-15; 31:3; 35:9-13; 46:3; De 1:8; Ps 105:10-11. His wealth: Ge 36:6-7. The well of: Joh 4:5-30. '.

Thompson Chain Topics provides links for Jacob as: '((Supplanter), son of Isaac): General References to: Ge 25:26,34; 27:6,30; 28:1; 29:1,18; 30:25; 31:3; 32:9,30; 33:10,17; 35:1; 36:6; 37:3; 42:1; 43:11; 45:26; 46:5; 47:9; 48:2; 49:33; 50:13. Summary of his Character: Naturally, crafty: Ge 25:31-33. Deceptive: Ge 27:18-29. Reaped the result of his own sin: Ge 27:42-43. Became Religious: Ge 28:10,20-21. Affectionate: Ge 29:18. Industrious: Ge 31:40. Prayerful: Ge 32:9-12,24-30. Disciplined by affliction: Ge 37:28; 42:36. A man of faith: Heb 11:21. '.

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 see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city. We also see this word used, in this book, in: Hebrews 11:10; Hebrews 11:16; Hebrews 12:22; Hebrews 13:14.

Please see the note for 1:10 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'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sojourned. Ge 17:8; 23:4; 26:3; 35:27; Ac 7:5-6 dwelling. Ge 12:8; 13:3,18; 18:1-2,6,9; 25:27 the heirs. Heb 6:17; Ge 26:3-4; 28:4,13-14; 48:3-4 General references. exp: Ge 21:34; 24:6; 31:25; Heb 13:14.
he looked. Heb 12:22,28; 13:14; Joh 14:2; Php 3:20 (Gr) Re 21:2,10-27 whose. Heb 3:4; Isa 14:32; 2Co 5:1 General references. exp: Heb 13:14'.

Home Start of Chapter Chapter Summary

C11-S10 (Verse 11) Sarah demonstrated faith.

Through faith also Sara herself received strength to conceive seed,
and was delivered of a child when she was past age,
because she judged him faithful who had promised..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence about Sarah and the one after that about Isaac. The two prior sentences talk about Abraham. Since all are one family, all should be considered together.

In the Bible her name is spelled Sarai, Sara, and Sarah We find her name occurring 43 times in 37 verses of the Bible and, in the New Testament, in: Romans 4:19; Romans 9:9; 11:11 and 1Peter 3:6. The functional definition is: 'The wife of Abraham and an example for Godly women'.

Genesis 17:17 says, Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?. It should be obvious that it was physically impossible for Sarah to conceive seed, and was delivered of a child when she was past age. However, she proved her faith because she judged him faithful who had promised. Her faith was not in herself nor in anything of this world but in God. That promise was given in Genesis 17:19; Genesis 18:10 and Genesis 18:14. Thus, we see that true Biblical faith believes the promise of God even in the face of what is physically impossible.

We also see in this account a type of the birth of Jesus Christ. As with all Biblical types and symbols, the types and symbol are less than the reality. Where Sarah received seed from Abraham, the physical father of Jesus Christ is the Holy Ghost.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'.

We find forms of the word conceived occurring 61 times in 59 verses of the Bible and, in New Testament, in: Matthew 1:20; Luke 1:24; Luke 1:31; Luke 1:36; Luke 2:21; Acts 5:4; Romans 9:10; Hebrews 11:11; James 1:15. Webster's 1828 defines this word as: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

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 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 note for Galatians C4-S1 about the word child. The functional definition for this word is: 'Someone who has less physical or spiritual maturity than the speaker. 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)'.. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:1 about the phrase children of God. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for John 9:20-21 about the word age (singular). The functional definition for this word is: 'the period of someone's life along with the expected the maturity that should come from life experiences'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sara. Ge 17:17-19; 18:11-14; 21:1-2; Lu 1:36; 1Pe 3:5-6 because. Heb 10:23; Ro 4:20-21 General references. exp: 2Ki 4:17'.

Home Start of Chapter Chapter Summary

C11-S11 (Verse 12) A multitude came from the child received by faith.

Therefore sprang there even of one,
and him as good as dead,
so many as the stars of the sky in multitude,
and as the sand which is by the sea shore innumerable..

This sentence about Isaac and the prior sentence talks about Sarah. The next two prior sentences talk about Abraham. Since all are one family, all should be considered together.

Our sentence starts with the word Therefore, which makes the person mentioned here Isaac. (Please see the note for Galatians C4-S25 about Isaac.) With this identification, we can say that the phrase and him as good as dead is referring to when God demanded that Abraham offer Isaac as a sacrifice. That requirement is well-known and well preached as a type of God offering His own Son Jesus Christ for our sins. And, just in case someone did not understand the types, the author directly mentions it in C11-S16. Thus, between the prior sentence and this one we have the type of His birth and the type of His death.

Our second and third verse is a reference to the promise that God made to Abraham in Genesis 22:17 as a result of his offering up his only son Isaac. We see God say that He had fulfilled this promise in Deuteronomy 1:10; Deuteronomy 10:22 and Deuteronomy 28:62. Thus, we see the conclusion (Therefore) that God honors faith and that God keeps His promises.

Please see the note for Luke 8:7 about the word sprang. The functional definition for this word is: 'pret. and pp. of spring. the man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings'.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for Matthew 2:2 about the word star. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. there were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod.'. Fausset's Bible Dictionary defines this word as: 'Matthew 2. (See MAGI.) Smith's Bible Dictionary ably disproves the theory of its being a conjunction of Jupiter and Saturn which took place thrice in 7 B.C. (i.e. three years before Jesus' birth, for the B.C. dates from the fourth year after His birth), May, September, and December, answering to the seven months which would intervene between the beginning and the end of the wise men's journey. Tacitus, Suetonius, and Josephus in their statements as to the universal expectation then prevalent of some great One about to appear in the East refer to Vespasian long after Christ. the star was probably a meteoric body employed by the God of nature to be His instrument in the world of revelation, to guide the wise men to the divine Messiah. Curiously a star appeared in September, 1604, between Mars and Saturn, after a conjunction of Saturn and Jupiter in Pisces, but at a shorter interval than the star of the Magi after the conjunction in 7 B.C.'.

We find forms of the word sky in: Deuteronomy 33:26; Job 37:18; Matthew 16:2-3; Luke 12:56; Hebrews 11:12. The International Standard Bible Encyclopedia defines this word as: 'In the Old Testament: the Revised Version (British and American) has "skies" for the King James Version "clouds" in Job 35:5; 36:28; 37:21; Ps 36:5; 57:10; 68:34; 78:23; 108:4; Pr 3:20; 8:28, in which passages BDB supports the rendering of King James Version. In Ps 89:6,37 Revised Version (British and American) has "sky" for King James Version "heaven." English Versions has "sky" in De 33:26; 2Sa 22:12; Job 37:18; Ps 18:11; 77:1; Isa 45:8; Jer 51:9. the word occurs mainly in poetical passages.
2. In the New Testament: In the New Testament ouranos, is translated "heaven" (the King James Version "sky") in connection with the weather in Mt 16:2-3; Lu 12:56. In Heb 11:12 we find "the stars of heaven" ("the sky") as a figure of multitude. the conception, however, that the visible "sky" is but the dome-like floor of a higher world often makes it hard to tell whether "heaven" in certain passages may or may not be identified with the sky.'

Please see the note for Matthew 7:26-27 about the word sand. Webster's 1828 defines this word as: 'Any mass or collection of fine particles of stone, particularly of fine particles of silicious stone, but not strictly reduced to powder or dust. that finer matter called sand, is no other than very small pebbles. 2. Sands, in the plural, tracts of land consisting of sand, like the deserts of Arabia and Africa; as the Lybian sands.
SAND, v.t. 1. to sprinkle with sand. It is customary among the common people in America, to sand their floors with white sand. 2. to drive upon the sand'.

We find forms of the word shore in: Genesis 22:17; Exodus 14:30; Joshua 11:4; Joshua 15:2; Judges 5:17; 1Samuel 13:5; 1Kings 4:29; 1Kings 9:26; Jeremiah 47:7; Matthew 13:2; Matthew 13:48; Mark 6:53; John 21:4; Acts 21:5; Acts 27:39; Acts 27:40; Hebrews 11:12. Webster's 1828 defines this word as: 'SHORE, n. the coast or land adjacent to the sea, or to a large lake or river. this word is applied primarily to land contiguous to water; but it extends to the ground near the border of the sea or of a lake, which is covered with water. We also use the word to express the land near the border of the sea or of a great lake, to an indefinite extent; as when we say, a town stands on the shore. We do not apply the word to land contiguous to a small stream. this we call a bank.
SHORE, n. the popular but corrupt pronunciation of sewer; a pronunciation that should be carefully avoided.
SHORE, n. A prop; a butress; something that supports a building or other thing.
SHORE, v.t. 1. to prop; to support by a post or butress; usually with sup; as, to shore up a building.'. The International Standard Bible Encyclopedia defines this word as: 'shor: (1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (Ge 49:13; De 1:7; Jos 9:1; Jg 5:17; Jer 47:7; Eze 25:16). (2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (Ge 22:17; Ex 14:30; Jos 11:4; Jg 7:12; 1Sa 13:5; 1Ki 4:29); the shore of the Red Sea or Gulf of `Aqabah by Ezion-geber (1Ki 9:26; 2Ch 8:17); the brink of the River Nile (Ge 41:3,17); the edge (the King James Version "brink") of the valley of Arnon (De 2:36). (3) qatseh, literally, "end," "extremity," the uttermost part (the King James Version "shore") of the Salt Sea (Jos 15:2); qetsh ha-'arets, "the end of the earth" (Ps 46:9); compare Arabic 'aqaci-l-'ard, "the uttermost parts of the earth." (4) cheilos, literally, "lip," "as the sand which is by the seashore" (Heb 11:12). (5) aigialos, the beach (the King James Version "shore") of the Sea of Galilee (Mt 13:2,48; Joh 21:4); of the Mediterranean (Ac 21:5; 27:39-40). (6) asson parelegonto ten Kreten, doubtful reading, "sailed along Crete, close in shore" (the King James Version "sailed along by Crete") (Ac 27:13).'.

We find forms of the word innumerable in: Job 21:33; Psalms 40:12; Psalms 104:25; Jeremiah 46:23; Luke 12:1; Hebrews 11:12; Hebrews 12:22. Webster's 1828 defines this word as: 'Not to be counted; that cannot be enumerated or numbered for multitude. 2. In a loose sense, very numerous'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and him. Ro 4:19 as the stars. Ge 15:5; 22:17; 26:4; Ex 32:13; De 1:10; 28:62; 1Ch 27:23; Ne 9:23; Ro 4:17 exp: De 10:22. as the sand. Ge 22:17; 32:12; Jos 11:4; Jg 7:12; 1Sa 12:5; 2Sa 17:11; 1Ki 4:20; Isa 10:22; 48:19; Jer 33:22; Ho 1:10; Hab 1:9; Ro 4:18; 9:27; Re 20:8 General references. exp: Ge 13:16; Heb 13:14'.

Home Start of Chapter Chapter Summary

C11-S12 (Verse 13) All held their faith through death.

These all died in faith,
not having received the promises,
but having seen them afar off,
and were persuaded of them,
and embraced them,
and confessed that they were strangers and pilgrims on the earth..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence gives us another separation within our chapter. The first 6 sentences told us things that everyone must have in their life if they have true Biblical faith. Then from C11-S7 through C11-S15 we see the way that these laws of faith are to be applied in the lives of all who are truly saved. (in this sentence C11-S15 we are told the doctrine of this section of the chapter.) In C11-S16 through C11-S29 we are told examples of different people who show us faith in ways that we probably will not have to do the same but which teach us what we are to be willing to do. After that we only have our last sentence which provides the conclusion of this chapter.

With this in mind, we need to consider this sentence through C11-S15 for the doctrine of how these applications are to be in the lives of all who are truly Biblically saved. In particular, the Chapter Summary should be reviewed for all of the 'Attitudes' and 'Actions' of true Biblical faith which were noted as being in sentences of this chapter before this sentence. Those are what the doctrine of these sentences are explaining.

With that in mind, we can see that our sentence tells us that all who are truly Biblically saved are to act in faith through all of life and death. In addition, they are to keep a goal of receiving the promises as paramount in their lives. Finally, as strangers and pilgrims on the earth, they are to stay different, and separated from, the desires and goals of this world.

The first two phrases of our sentence say These all died in faith, not having received the promises. Simply put: all truly Biblically saved people are to be in faith, even through death, and know that God will keep His promises even if He has not kept them before our death. A basic concept of true Biblical faith is that death is not the end. Therefore, death does not limit the time for God to keep His promises. If we are not willing to wait until after our death to receive the promises of God then we are not truly in faith.

The next phrase of our sentence is but having seen them afar off. A lot of people have fits because they do something to serve God and don't receive an immediate blessing. Such an attitude is not true Biblical faith. True Biblical faith understands that God will keep His promises but will do it in His own time.

The next phrase of our sentence is and were persuaded of them. In addition, (and) to waiting for God to keep His promises in His own time, the truly saved are persuaded of God's promises. Romans 10:17 says, So then faith cometh by hearing, and hearing by the word of God. the saved are persuaded of God's promises through the preaching of the word of God.

The next phrase of our sentence is and embraced them. It is one thing to be persuaded but another to embraced them. The functional definition of the word embrace is: 'To seize eagerly; to lay hold on; to receive or take with willingness that which is offered'. This means that people are not fully fulfilling true Biblical faith until they truly embrace the promises of God.

Our final phrase is: and confessed that they were strangers and pilgrims on the earth. After the saved have truly embrace the promises of God, they will be talking about heaven and give up concern for holding onto things here on this Earth. The functional definition of confess is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. This tells us that people who are fulfilling true Biblical faith will be talking about Heaven giving up concern for holding onto things here on this Earth even when it hurts them here in this life.

Please see the note for Romans C8S40 about the word persuade. The definition from Webster's 1828 is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'.

We find forms of the word embrace in: Genesis 29:13; Genesis 33:4; Genesis 48:10; 2Kings 4:16; Job 24:8; Proverbs 4:8; Proverbs 5:20; Ecclesiastes 3:5; Song 2:6; Song 8:3; Lamentations 4:5; Acts 20:1; Acts 20:10 and 11:13. Webster's 1828 dictionary defines this word as: 'to take, clasp or inclose in the arms; to press to the bosom, in token of affection. Paul called to him the disciples and embraced them. Act.20. 2. to seize eagerly; to lay hold on; to receive or take with willingness that which is offered; as, to embrace the christian religion; to embrace the opportunity of doing a favor. 3. to comprehend; to include or take in; as, natural philosophy embraces many sciences. 4. to comprise; to inclose; to encompass; to contain; to encircle. Low at his feet a spacious plain is placed, Between the mountain and the stream embraced. 5. to receive; to admit. 6. to find; to take; to accept. Fleance--must embrace the fate Of that dark hour. 7. to have carnal intercourse with. 8. to put on. 9. to attempt to influence a jury corruptly.
EMBRA'CE, v.i. to join in an embrace.
EMBRA'CE, n. Inclosure or clasp with the arms; pressure to the bosom with the arms. 1. Reception of one thing into another. 2. Sexual intercourse; conjugal endearment'.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

Please see the notes for 1Peter C1S1 and 1Timothy 5:9-10 about the word strangers. The functional definition is: 'Any person sojourning among other people, who were not descendants of those other people'.

We find forms of the word pilgrim only in: Genesis 47:9; Exodus 6:4; Psalms 119:54; Hebrews 11:13 and 1Peter 2:11. Webster's 1828 dictionary defines this word as: 'A wanderer; a traveler; particularly, one that travels to a distance from his own country to visit a holy place, or to pay his devotion to the remains of dead saints. See Pilgrimage. 2. In Scripture, one that has only a temporary residence on earth. Heb.11'.

Please see the note for 1:10 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all died. Ge 25:8; 27:2-4; 48:21; 49:18,28,33; 50:24 in faith. Gr. according to faith. not. Heb 11:39 but. Heb 11:27; Ge 49:10; Nu 24:17; Job 19:25; Joh 8:56; 12:41; 1Pe 1:10-12 and were. Ro 4:21; 8:24; 1Jo 3:19 (Gr) confessed. Ge 23:4; 47:9; 1Ch 29:14-15; Ps 39:12; 119:19; 1Pe 1:17; 2:11 General references. exp: Ge 21:34; 24:6; Le 23:42; Nu 10:30; De 32:52; Ps 119:54; Heb 11:39; 13:14; 1Pe 1:9'.

Home Start of Chapter Chapter Summary

C11-S13 (Verse 14) All looked for reward in the future.
For they that say such things declare plainly that they seek a country.

C11-S12 through C11-S15 give us the doctrine which explains the 'Attitudes' and 'Actions' of true Biblical faith which were noted as being in sentences of this chapter before this section. As mentioned, those applications are to be in the lives of all who are truly Biblically saved. Please review the Chapter Summary for what the doctrine of these sentences are explaining.

With that in mind, we can see that our sentence tells us that all who are truly Biblically saved are to have their primary goal in life (what they seek) to be heaven (a country). In addition, they are to be so focused upon this goal that everyone sees that they declare plainly that they seek a country.

Our sentence starts with the word For and tells us why the prior sentence was true. In the last sentence of that sentence we read and confessed that they were strangers and pilgrims on the earth. Just in case that was not clear enough, our current sentence says that saved people who are truly living by faith, the Bible way, will declare plainly. This makes it clear that there is no room for question about the main goal of their life. Further, If this sentence is not enough, the author adds to it with the next sentence which starts with the word And.

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 2Corinthians 3:12-14 about the word plain. Webster's 1828 dictionary defines plainness as: 'n. Levelness; evenness or surface. 1. Want of ornament; want of artificial show. So modest plainness sets off sprightly wit. 2. Openness; rough, blunt or unrefined frankness. Your plainness and your shortness please me well. 3. Artlessness; simplicity; candor; as unthinking plainness. 4. Clearness; openness; sincerity. Seeing then we have such hope, we use great plainness of speech. 2 Cor.3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they seek. Heb 11:16; 13:14; Ro 8:23-25; 2Co 4:18; 5:1-7; Php 1:23 General references. exp: Ge 24:6; Le 23:42; Ps 119:54; Heb 13:14'.

Home Start of Chapter Chapter Summary

C11-S14 (Verse 15) None returned to former life because focus was on heaven.

And truly,
if they had been mindful of that country from whence they came out,
they might have had opportunity to have returned..

Please see the note for this sentence in the Word Study on Truth which explains that the word truly is used within this sentence to mean 'according to the principles of truth' or 'according to the principles that God set up'. The basic principal, that is being explained here, is that saved people who fulfill the Biblical meaning of faith will value heaven, and the things of God, so much that they won't care about losing things of this world. In fact, our sentence is telling us that they don't even think about the things of this world because such thought might tempt them to return to things which they can't hold onto anyway. In addition, since our sentence starts with the word And, this thought is added to what was already said in this sub-section. Finally, our next sentence, which starts with the word But, continues this subject but tells us what such people do seek as opposed to this sentence which tells us what they ignore.

Please note, within our sentence, the phrase of that country from whence they came out. Since they came out, they were separated from the world (that country) and, as a result, became sanctified unto God. People who refuse to be separated from their old life (refuse to be sanctified) do not fulfill the requirements for true Biblical faith and are not part of the group of people identified within our chapter.

Our sentence also tells us that these sanctified and faithful people were not mindful of that country. They did not follow the wisdom of this world, but choose the opposing wisdom of God (1Corinthians 1-3) and received the mind of Christ (1Corinthians 2:16) even before it was written in the New Testament for us.

With these things in mind, we can look at the conditional part of our sentence, which is identified by the word if and the phrase if they had been mindful. That is: If they had the 'Intention; purpose; design', then they might have had opportunity to have returned. In other words, if these saved people had chosen to follow the wisdom of this world then they might have had opportunity to backslide and become carnal saved people. However, when we consider the words might and opportunity, we see that it is not guaranteed. This is because God warns His people about the sin unto death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26) and they might have ended up dead instead.

Simply put, these saved and sanctified people avoided becoming carnal and avoided doing a sin unto death and received the blessings of God instead because they choose to be mindful of wisdom of God and choose to ignore the wisdom of this world.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

Please see the note for Galatians C6S10 about the word opportunity. The functional definition is: 'Fit or convenient time; a time favorable for the purpose; suitable time combined with other favorable circumstances'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mindful. Ge 11:31; 12:10; 24:6-8; 31:18; 32:9-11 General references. exp: Ge 24:6; Le 23:42; Nu 14:4; Ps 119:54; Heb 13:14'.

Home Start of Chapter Chapter Summary

C11-S15 (Verse 16) God prepared a city for them in heaven.

Equivalent Section: they kept their eyes on heaven.

But now they desire a better country,
that is,
an heavenly:.

Equivalent Section: God's reaction to their faith.

wherefore God is not ashamed to be called their God :.

Equivalent Section: God's reward to their faith.

for he hath prepared for them a city..

Our sentence has three Equivalent Sections and starts with the word But. This means that our sentence is continuing the subject from the prior sentence, which told of the opportunity that these saved and sanctified people might have had. That was the opportunity to follow the wisdom of this world and backslide into carnality or, possibly, into a sin unto death. They did not do that but choose to be mindful of the wisdom of God and, as our current sentence tells us, received the three results listed here instead of receiving judgment from God.

Our First Equivalent Section tells us the first result of ignoring the wisdom of this world and of receiving the mind of Christ. They desired a (heavenly) country. (The fact that it is better should be obvious to all reading this but the Bible needs to say this literally so that we have a Biblical basis for our claim when we speak to the lost and to the carnally minded saved person.) the fact is that once someone truly takes their eyes off the things of this world, all that is left is heaven and eternity. However, it is also true that people don't think much about heaven and eternity, other than some vague notion that they will get there eventually and that everything will be 'wonderful' even though they don't know what that means and have no basis of their belief other than the doctrinal error that everyone will have the same level of 'wonderful' in heaven regardless of how they act here. Our First Equivalent Section tells us that these people, who are our examples and the witnesses (12:1-2) who will testify against our foolish beliefs, did not accept such foolishness. They had a true desire as shown by their taking time and effort to be truly mindful of an heavenly country and what the Bible says that it will truly be like and what God tells us to do before we get there.

In our Second Equivalent Section we see how God reacted to their being mindful and truly desiring a (heavenly) country. We read that God is not ashamed to be called their God. Obviously, this is talking about in heaven, but the Bible also makes it clear that this is also shown on Earth. Mark 8:38; Luke 9:26 say For whosoever shall be ashamed of means of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. this is speaking of the 'Rapture' when Jesus Christ comes for the church and presents the church to God the Father and the holy angels. However, between the 'Rapture' and the presentation is the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). That is when the Lord Jesus Christ will express His judgment upon all saved people who made Him ashamed and will reward all saved people who did not make Him ashamed.

We also see that God uses people to let us know that He is not ashamed of His people (2Timothy 1:8,16). Thus, we see that it is not the people who claim to belong to God that we are to listen to but the people that God claims.

In our third Equivalent Section we see the reward that God gives to the people whom He claims (for he (God) hath prepared for them (the people whom God claims) a city. Since our third Equivalent Section starts with the word for, we can see that this city is the reason why we know that the prior two Equivalent Sections are true. The city mentioned here is the one found in Revelation 3:12 and Revelation 21.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:19-20 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition is: 'Affected 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 see the note for 2:11 about the word call. The functional definition 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they desire. Heb 11:14; 12:22 God is. Heb 2:11 to be. Ge 17:7-8; Ex 3:6,15; Isa 41:8-10; Jer 31:1; Mt 22:31-32; Mr 12:26; Lu 20:37; Ac 7:32 for. Heb 11:10; 13:14; Mt 25:34; Lu 12:32; Php 3:20 exp: Mt 20:23. General references. exp: Ge 24:6; Le 23:42; Nu 15:41; Ps 119:54; Jer 32:38; Mr 10:40; Heb 13:14'.

Home Start of Chapter Chapter Summary

C11-S16 (Verse 17-19) Abraham proved his faith when he offered up Isaac.

Equivalent Section: Abraham's act of faith.

By faith Abraham,
when he was tried,
offered up Isaac:.

Equivalent Section: Abraham trusted God's promise.

and he that had received the promises offered up his only begotten son ,
Of whom it was said,
That in Isaac shall thy seed be called:.

Equivalent Section: the lesson for us tday about faith.

First Step: Abraham's evaluation of God.

Accounting that God was able to raise him up,
even from the dead;.

Second Step: the figurative meaning of Abraham's sacrifice.

from whence also he received him in a figure..

The prior sentence finished the general doctrinal comments about the application of faith which was presented earlier within our chapter. This sentence starts several examples of faith that some people may experience similar things while some others will not experience these things. After these examples, we have the summary of our chapter.

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence is referencing the incident recorded in Genesis 22:1-10. This sentence has three equivalent parts which give us a good example of true Biblical faith. True Biblical faith examines the promise of God to understand it and all of the consequences and then true faith acts upon that promise with the unshakable belief that the promised results will be provided by God. True Biblical faith is not acting upon some nebulous feeling or desire but had an actual promise as the basis of the action. This sentence tells us that Abraham understood the resurrection, which Job also understood before Abraham's time. It also tells us that Abraham understood that God was using Isaac as a figure for the Son of God and that God was showing His people the resurrection in a figure.

In our First Equivalent Section we see 'Abraham's act of faith'. In our Second Equivalent Section we see that 'Abraham trusted God's promise'. In our third Equivalent Section we see 'The lesson for us tday about faith'.

The First Equivalent Section is a clear summary of the story found in Genesis 22:1-10. In our Second Equivalent Section we see that Abraham believed God's promises which included That in Isaac shall thy seed be called. Isaac could nor produce seed if he was dead. In our third Equivalent Section we see that Abraham truly expected to kill his only begotten son because we are told that he Accounting that God was able to raise him up, even from the dead and God would not have to do that unless Isaac was dead. Our Second Step, of our third Equivalent Section, tells us that Abraham received Isaac from death (from whence also he received him) and did so in a figure because Isaac did not really die. However, this also shows us that this offering by Abraham was a figure of God offering up His only begotten son upon the same mountain<./p>

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: ''.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'the son of promise and heir of Abraham'.

Please see the note for 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'.

We see the exact phrase of: only begotten Son in: John 1:18; 3:16, 18; Hebrews 11:17 and ; 1John 4:9. All use a capitalized Son, for Jesus, except the reference in Hebrews. That reference uses the lowercase for Isaac, who was a type of Jesus.

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 Isaac was the only begotten son of Abraham. Abraham was his physical father (begotten) and Abraham passed his character to Isaac. Abraham did father other physical sons but they were not recognized by God as being a son of the promise and they did not have the character of Abraham like Isaac did.

Please see the note for 2:11 about the word call. The functional definition 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 said that Abraham's son would have a 'relationship' with the name that God choose.

Please see the note for 3:3 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'.

Please see the note for 1Corinthians C15S32 about the word raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the note for Romans C8S11 about the resurrection of Christ. Please see the note for Romans C8S11 about the resurrection of Jesus.

Please see the note for 1Corinthians C4S6 about the word figure. The functional definition is: 'The form of anything as expressed by the outline or terminating extremities'. The note for 1Peter 3:21 is good sized and explains the doctrinal error that people get into by ignoring the true definition of figure and by taking the figure as the source of the result instead of using the true source and understanding that the figure only teaches the method by using different materials. Further, the note for Romans 5:14 explains how Adam is only a figure of Christ and only a Biblical fool would claim that the figure matches the real thing. If the reader will examine each of these other verses, they will find similar results.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ge 22:1-12; Jas 2:21-24 exp: Ga 5:6. when. De 8:2; 2Ch 32:31; Job 1:11-12; 2:3-6; Pr 17:3; Da 11:35; Zec 13:9; Mal 3:2-3; Jas 1:2-4; 5:11; 1Pe 1:6-7; 4:12; Re 3:10 exp: Jas 1:12. received. Heb 7:6 offered. 2Co 8:12 only. Ge 22:2,16; Joh 3:16 General references. exp: Ge 22:3,10.
Of. or, to. That. Ge 17:19; 21:12; Ro 9:7 exp: Joh 11:22. General references. exp: Ge 21:3; 22:3,10.
God. Ge 22:5 (Heb) Mt 9:28; Ro 4:17-21; Eph 3:20 from the. Heb 11:11-12; 9:24; Ge 22:4,13; Ro 5:14 General references. exp: Ge 22:3,10'.

Home Start of Chapter Chapter Summary

C11-S17 (Verse 20) Isaac proved his faith when he prophesied of future.
By faith Isaac blessed Jacob and Esau concerning things to come.

Basically, this sentence says that Isaac was a prophet and that it takes faith to be a true prophet of God. This sentence is referencing the incident recorded in Genesis 27.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'the son of promise and heir of Abraham'.

Please see the note for 6:7 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for Hebrews 11:9 about Jacob. The functional definition is: 'The son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

We find Esau occurring 100 times in 85 verses of the Bible, in: Genesis 25 through Genesis 36; Deuteronomy 2; Joshua 24:4; 1Chronicles 1:34; Jeremiah 49:8; Jeremiah 49:9; Jeremiah 49:10; Obadiah 1; Malachi 1:2-3; Romans 9:13; Hebrews 11:20 and Hebrews 12:16. The reference in Romans is a quote from Malachi.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 27:27-40; 28:2-3 exp: Nu 6:23'.

Home Start of Chapter Chapter Summary

C11-S18 (Verse 21) Jacob did the same.

First Step: Jacob prophesied.

By faith Jacob,
when he was a dying,
blessed both the sons of Joseph;.

Second Step: Jacob worshipped.

and worshipped,
leaning upon the top of his staff..

This sentence combines two different events, one from Genesis 47:31 and one from Genesis 48:5-22. As explained in the Word Study on Worship, in Genesis 47:31 Jacob worshipped after blessing the sons of Joseph with a blessing that was tied to the Promised Land. God had been working through Joseph all of his life. So by getting this promise of God's blessing on the sons of Joseph, Jacob was getting assurance that his descendants would not stay in Egypt. Jacob know how Abraham and Isaac had sinned in Egypt and that was a concern for him. Then when Jacob blessed the sons of Joseph, he tied that blessing to the land of your fathers. Jacob worshipped God when he received assurance from God that his descendants would not stay in the land of temptation and acted in faith to do what he could to encourage his descendants to obey God.

Please note that our sentence has two Steps. Until God spoke though Jacob, as Jacob blessed the sons of Joseph, Jacob did not know the prophecy. However, after he did hear God speak the prophecy through his own mouth, Jacob worshipped God. We should all worship God after He uses us to do His work.

Please see the note for Mark 6:7-9 about the word staff. The functional definition for this word is: 'A stick carried in the hand for support or defense by a person walking; hence, a support; that which props or upholds'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ge 48:5-22 and worshipped. Ge 47:31 General references. exp: Nu 6:23'.

Home Start of Chapter Chapter Summary

C11-S19 (Verse 22) Joseph did the same.

First Step: Joseph prophesied.

By faith Joseph,
when he died,
made mention of the departing of the children of Israel;.

Second Step: Joseph commanded future action based upon current faith.

and gave commandment concerning his bones..

This sentence references Genesis 50:24-26.

Joseph is used as a type of Christ within the Bible. Reportedly, he is the only Bible character, other than Jesus Christ, whom the Bible never reports doing sin. When Joseph talked about their leaving Egypt (a type of the world), he gave commandment concerning his bones (the only reminder of his physical life) just like Jesus talked about our being separated from the world and gave the Lord's Supper as our 'reminder of His life'. These things were given to remind God's people that God brought them out of this world and that they are not to return to the world.

Please see the note for 1Thessalonians 1:2 about the word mention. Webster's 1828 defines this word as: 'to put in mind; L. moneo and mind. A hint; a suggestion; a brief notice or remark expressed in words or writing; used chiefly after make. Make no mention of other gods. Josh.23. I will make mention of thy righteousness. Ps.71. Without ceasing I make mention of you always in my prayers. Rom.1.
MEN'TION, v.t. to speak; to name; to utter a brief remark; to state a particular fact, or to express it in writing. It is applied to something thrown in or added incidentally in a discourse or writing, and thus differs from the sense of relate, recite, and narrate. I mentioned to him a fact that fell under my own observation. In the course of conversation, that circumstance was mentioned. I will mention the loving-kindness of the Lord. Is.63.'.

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 2Corinthians 3:7-8 about the phrase children of Israel. The Bible uses Israel 'the Jews from a spiritual perspective' and Jacob 'the Jews from a worldly perspective'.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Luke 24:39 about the word bone. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ge 50:24-25; Ex 13:19; Jos 24:32; Ac 7:16 made mention of. or, remembered'.

Home Start of Chapter Chapter Summary

C11-S20 (Verse 23) The parents of Moses proved their faith when they hid him.

First Step: they acted.

By faith Moses,
when he was born,
was hid three months of his parents,
because they saw he was a proper child;.

Second Step: they refused to fear man.

and they were not afraid of the king's commandment..

This sentence is referencing the parents of Moses and the account found in Exodus 2:2-10. The king's commandment was given in Exodus 1:8-22. The king was Pharaoh (Exodus 1:22) and the punishment for disobedience was death. While this was an Earthly king and not God, we see here that any king can make any law they want and enforce it as they wish, including with a death sentence. We also see God honor their faith by preserving and using them. The Biblical account also tells us that even though they did not obey the law of a king which went against the law of God, they were not blatant in their disobedience. By hiding their act, the king could pretend to not know about it so long as they kept their disobedience a secret. This is the way that people take the Gospel into countries where giving out the Gospel is against the law.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition for this word is: 'the participle of withstand, with not prefixed, and signifying not opposing; nevertheless'.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word às: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety'. Please also see the note for Romans C1S16 about the phrase disobedient to parents.

We find forms of the word proper in: 1Chronicles 29:3; Acts 1:19; 1Corinthians 7:7; Hebrews 11:23. Webster's 1828 defines this word as: 'a. L. proprius, supposed to be allied to prope, near. 1. Peculiar; naturally or essentially belonging to a person or thing; not common. that is not proper, which is common to many. Every animal has his proper instincts and inclinations, appetites and habits. Every muscle and vessel of the body has its proper office. Every art has it proper rules. Creation is the proper work of an Almighty Being. 2. Particularly suited to. Every animal lives in his proper element. 3. One's own. It may be joined with any possessive pronoun; as our proper son. Our proper conceptions. Now learn the difference at your proper cost. Note. Own is often used in such phrases; "at your own proper cost." this is really tautological, but sanctioned by usage, and expressive of emphasis. 4. Noting an individual; pertaining to one of a species, but not common to the whole; as a proper name. Dublin is the proper name of a city. 5. Fit; suitable; adapted; accommodated. A thin dress is not proper for clothing in a cold climate. Stimulants are proper remedies for debility. Gravity of manners is very proper for persons of advanced age. In Athens, all was pleasure,mirth and play All proper to the spring and sprightly May. 6. Correct; just; as a proper word; a proper expression. 7. Not figurative. 8. Well formed; handsome. Moses was a proper child. Heb.11. 9. Tall; lusty; handsome with bulk. Low and not used. 10. In vulgar language, very; as proper good; proper sweet. this is very improper, as well as vulgar. Proper receptacle, in botany, that which supports only a single flower or fructification; proper perianth or involucre, that which incloses only a single flower; proper flower or corol, one of the single florets or corollets in an aggregate or compound flower; proper nectary, separate form the petals and other parts of the flower'.

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 John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. 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 also see Doctrinal Study called: Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear them not.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ex 2:2-10; Ac 7:20 a proper child. that is, a fine, beautiful, or fair child, as our translators render asteios G791 in Ac 7:20; which was in their time the sense of proper, from the French propre. and they. Heb 13:6; Ps 56:4; 118:6; Isa 8:12-13; 41:10,14; 51:7,12; Da 3:16-18; 6:10; Mt 10:28; Lu 12:4-5 the king's. Ex 1:16,22'.

Home Start of Chapter Chapter Summary

C11-S21 (Verse 24-26) Moses proved his faith when he choose God's people.

Equivalent Section: the action of faith.

First Step: Moses refused to do wrong.

By faith Moses,
when he was come to years,
refused to be called the son of Pharaoh's daughter;.

Second Step: Moses choose to suffer for truth.

Choosing rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season;.

Equivalent Section: the motivation of faith.

Esteeming the reproach of Christ greater riches than the treasures in Egypt:.

Equivalent Section: the reward of faith.

for he had respect unto the recompence of the reward..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there. This sentence is part of a section going from 11:24 through 11:29 speaking about Moses and tells of the dramatically different results that Moses received when he choose to walk by faith (Psalms 84:10; Mark 9:43-47; Luke 16:25; Romans 8:18; 2Corinthians 4:17-18; 1Timothy 6:17) as opposed to leading the Egyptians that he would have been leading if he didn't switch to God's side (Exodus 2:11-15; Acts 7:20-40).

Our sentence uses Moses as an example and the three Equivalent Sections tells us the proof, the motivation and the reward of walking by faith. Within our sentence are related notes that are within the Lord Jesus Christ Study and those notes deal with two different Equivalent Sections within our sentence. Those notes will be mentioned as the appropriate Equivalent Section is dealt with.

The First Equivalent Section has two Steps and the First Step is the verse which has This note within the Lord Jesus Christ Study. Our First Equivalent Section uses Moses to show us the proof of walking by faith. Our First Equivalent Section has two Steps with the First Step being 'refusing to do wrong' and the Second Step being 'doing right'. As the First Step, Moses refused to be called the son of Pharaoh's daughter. Since a son receives the character of their parent, Moses refused to receive the character of Pharaoh's daughter. When he did that he refused to be the heir who was to become richest and most powerful man in the known world at that time. Matthew 16:26 and Mark 8:36 say For what shall it profit a man, if he shall gain the whole world, and lose his own soul?. Moses choose the spiritually correct thing to be.

Our third Equivalent Section starts with the word for and gives us the reason why Moses acted like we are told that he did in the first two Equivalent Sections. Here we are told that he had respect unto the recompence of the reward and part of the definition of the word respect (see below) is: 'motive in reference to something'. The 'something' that he had respect to was the recompence of the reward. In other words, Moses considered God's promise of future eternal rewards which were in proportion to the reproach of Christ that he would suffer here and found the promise of God to be far more valuable than what he could get as the son of Pharaoh's daughter. The pleasures of sin for a season and the treasures in Egypt combined could not match the promise of God. 'He is no fool who gives up things which he can not keep in order to gain things which he can not lose'.

In our Second Equivalent Section we see why Moses choose to walk by faith. As mentioned in the note for this sentence, within the Lord Jesus Christ Study, the reproach of Christ is something given to one saved person at a different level than given to another and is part of our personal relationship with God. 1Corinthians 10:13 says, God is faithful, who will not suffer you to be tempted above that ye are able. Since some people are more able, they get more of the reproach of Christ, and the proportional rewards in heaven.

Please see the note for 1Timothy 4:7 about the word refuse. The functional definition is: 'To deny a request, demand, invitation or command; to decline to do or grant what is solicited, claimed or commanded'.

Please see the note for 2:11 about the word call. The functional definition 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 Moses refused to have a 'relationship' with Pharaoh's daughter.

We find forms of the word Pharaoh occurring 273 times in 235 verses of the Bible and, in the New Testament, in: Acts 7:10; Acts 7:13; Acts 7:21; Romans 9:17; Hebrews 11:24. The functional definition for this word is: 'the king of Egypt'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

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 Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for Romans C14S7 about the word esteem. The functional definition is: 'To set a value on, whether high or low; to estimate; to value'.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition is: 'To censure in terms of opprobrium or contempt'.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'.

Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition is: 'Wealth accumulated; particularly, a stock or store of money in reserve '. Please also see the note for Hebrews 12:2-LJC about treasure in heaven.

The word forsook os the past-tense form of the word forsake. Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition for this word is: 'Desert; leave; abandon'.

Please see the note for 3:16 about the word Egypt. 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 Philippians 4:11 about the word respect. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'motive in reference to something'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ex 2:10; Ac 7:21-24
Choosing. Heb 10:32; Job 36:21; Ps 84:10; Mt 5:10-12; 13:21; Ac 7:24-25; 20:23-24; Ro 5:3; 8:17-18,35-39; 2Co 5:17; Col 1:24; 2Th 1:3-6; 2Ti 1:8; 2:3-10; 3:11-12; Jas 1:20; 1Pe 1:6-7; 4:12-16 the people. Heb 4:9; Ps 47:9; 1Pe 2:10 the pleasures. Job 20:5; 21:11-13; Ps 73:18-20; Isa 21:4; 47:8-9; Lu 12:19-20; 16:25; Jas 5:5; Re 18:7
the reproach. Heb 10:33; 13:13; Ps 69:7,20; 89:50-51; Isa 51:7; Ac 5:41; 2Co 12:10,10; 1Pe 1:11; 4:14 of Christ. or, for Christ. greater. Ps 37:16; Jer 9:23-24; 2Co 6:10; Eph 1:18; 3:8; Re 2:9; 3:18 for he had. Heb 11:6; 2:2; 10:35; Ru 2:12; Pr 11:18; 23:18; Mt 5:12; 6:1; 10:41; Lu 14:14 General references. exp: Mt 6:20; Heb 13:13'.

Home Start of Chapter Chapter Summary

C11-S22 (Verse 27) Moses choose God over the king.

Equivalent Section: Moses refused to fear man.

By faith he forsook Egypt,
not fearing the wrath of the king :.

Equivalent Section: Moses trusted an invisible God.

for he endured,
as seeing him who is invisible..

This sentence is part of a section going from 11:24 through 11:29 speaking about Moses and tells of the dramatically different results that Moses received when he choose to walk by faith.

Within our sentence, the he is Moses as identified by the prior sentence. The king was Pharaoh, as also identified by the prior sentence. The phrase him who is invisible identifies God. The word endured is dealing with all that Moses went through including the 40 years in the household of Pharaoh followed by 40 years on the back of the desert where God used the combined 80 years to train Moses. Please see the note for the sentence above and the note for this sentence within the Lord Jesus Christ Study for more details on this sentence.

This sentence is referencing the account found in Exodus 10:28; 11:8; 12:37-42; 13:17-21. We are told about the wrath of the king in Exodus 14:10-13.

Please see the note for 3:16 about the word Egypt. 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 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 Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

We find forms of the word invisible only in: Romans 1:20; Colossians 1:15-16; 1Timothy 1:17; Hebrews 11:27. Webster's 1828 defines this word as: 'That cannot be seen; imperceptible by the sight. Millions of stars, invisible to the naked eye, may be seen by the telescope. He endured, as seeing him who is invisible. Heb.11'. The Bible uses this word only for God and spiritual things. Please also see the note for 1:9-17 for links to every place in the Bible where we find any form of the word visible. The functional definition is: 'Perceivable by the eye; that can be seen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he forsook. Ex 10:28-29; 11:8; 12:11,37-42; 13:17-21 not fearing. Ex 2:14-15; 4:19; 14:10-13 endured. Heb 6:15; 10:32; 12:3; Mt 10:22; 24:13; Mr 4:17; 13:13; 1Co 13:7; Jas 5:11 seeing. Heb 11:1,13; 12:2; Ps 16:8; Ac 2:25; 2Co 4:18; 1Ti 1:17; 6:16; 1Pe 1:8 General references. exp: Eze 3:8'.

Home Start of Chapter Chapter Summary

C11-S23 (Verse 28) The Jews proved their faith when they kept the first Passover.

Through faith he kept the passover,
and the sprinkling of blood,
lest he that destroyed the firstborn should touch them..

This sentence is part of a section going from 11:24 through 11:29 speaking about Moses and tells of the dramatically different results that Moses received when he choose to walk by faith.

There is a lot of symbolism in the Bible concerning the passover which I am not qualified to give at this time since I have not done a sufficient study. However, there are many good preachers who have studied it and doctrine can be found elsewhere. In general, the passover is symbolic of believing that God will not give us our just punishment for sins which we have done because those sins are covered by the blood. The New Testament Lord's Supper replaces the passover for symbolism related to the blood of Christ.

Please see the note for John 2:13 about the word passover. Webster's 1828 dictionary defines this word as: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'. Please also see the note for John 11:55 about the the separation of three passovers within gospels. Please also see the note for Luke 22:7 about the symbols of the Lord's Supper in Passover.

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 Colossians C1S3 about the word firstborn. The functional definition is: 'Primogeniture gave princedom and priesthood in patriarchal times'. Symbolically, God killed the firstborn because they choose their own firstborn over God's firstborn of every creature, Who is the image of the invisible God. 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 firstborn.

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 title in this sentence is firstborn.

Please see the note for 4:15 about the word touch. The functional definition is: 'To perceive by the sense of feeling'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he kept. Ex 12:3-14,21-30 the sprinkling. Heb 9:19; 12:24; Ex 12:7,13,23; 1Pe 1:2 General references. exp: Ex 12:7,28; Ps 136:10'.

Home Start of Chapter Chapter Summary

C11-S24 (Verse 29) The Jews proved their faith when they went through the Red Sea.

Equivalent Section: God provided a way because of faith.

By faith they passed through the Red sea as by dry land:.

Equivalent Section: God destroyed those who refused faith.

which the Egyptians assaying to do were drowned..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. This sentence is referencing the account found in Exodus 14.

This sentence is part of a section going from 11:24 through 11:29 speaking about Moses and tells of the dramatically different results that Moses received when he choose to walk by faith.

Our sentence has two Equivalent Sections and the most important message of our sentence is that God's people and the Egyptians did the same action but received two different results. God's people acted by faith in God while the Egyptians acted based upon their own fleshly power. Thus, we see that it is not the actions, alone, which we do that gets us the rewards from God but that those actions must be match with faith.

We find the Red sea in: Exodus 10:19; Exodus 13:18; Exodus 15:4; Exodus 15:22; Exodus 23:31; Numbers 14:25; Numbers 21:4; Numbers 21:14; Numbers 33:10-11; Deuteronomy 1:1; Deuteronomy 1:40; Deuteronomy 2:1; Deuteronomy 11:4; Joshua 2:10; Joshua 4:23; Joshua 24:6; Judges 11:16; 1Kings 9:26; Nehemiah 9:9; Psalms 106:7; Psalms 106:9; Psalms 106:22; Psalms 136:13; Psalms 136:15; Jeremiah 49:21; Acts 7:36; Hebrews 11:29. Smith's Bible Dictionary defines the Red Sea as: 'Name. --The sea known to us as the Red Sea was by the Israelites called "the sea," Ex 14:2,9,16,21,28; 15:1,4,8,10,19; Jos 24:6-7 and many other passages, and specially "the sea of Suph." Ex 10:19; 13:18; 15:4,22; 23:31; Nu 14:25 etc. this word signifies a sea-weed resembling wool, and such sea-weed is thrown up abundantly on the shores of the Red Sea; hence Brugsch calls it the sea of reeds or weeds. the color of the water is not red. Ebers says that it is of a lovely blue-green color, and named Red either from its red banks or from the Erythraeans, who were called the red people. 2. Physical description. --In extreme length the Red Sea stretches from the straits of Bab el-Mendeb (or rather Ras Bab el-Mendeb), 18 miles wide. in lat. 12 degrees 40' N., to the modern head of the Gulf of Suez, lat. 30 degrees N., a distance of 1450 miles. Its greatest width may be stated at about 210 miles. At Ras Mohammed, on the north, the Red Sea is split by the granitic peninsula of Sinai into two gulfs; the westernmost, or Gulf of Suez, is now about 150 miles in length, with an average width of about 20, though it contracts to less than 10 miles; the easternmost or Gulf of el-'Akabeh, is about 100 miles long, from the Straits of Tiran to the 'Akabeh, and 15 miles wide. the average depth of the Red Sea is from 2500 to 3500 feet, though in places it is 6000 feet deep. Journeying southward from Suez, on our left is the peninsula of Sinai; on the right is the desert coast of Egypt, of limestone formation like the greater part of the Nile valley in Egypt, the cliff's on the sea margin stretching landward in a great rocky plateau while more inland a chain of volcanic mountains, beginning about lat. 28 degrees 4' and running south, rear their lofty peaks at intervals above the limestone, generally about 15 miles distant. 3. Ancient limits. --The most important change in the Red Sea has been the drying up of its northern extremity, "the tongue of the Egyptian Sea." about the head of the gulf has risen and that near the Mediterranean become depressed. the head of the gulf has consequently retired gradually since the Christian era. thus the prophecy of Isaiah has been fulfilled, Isa 11:15; 10:5 the tongue of the Red Sea has dried up for a distance of at least 50 miles from its ancient head. An ancient canal conveyed the waters of the Nile to the Red Sea, flowing through the Wadi-t Tumeylat and irrigating with its system of water-channels a large extent of country. It was 62 Roman miles long, 54 feet wide and 7 feet deep. the drying up of the head of the gulf appears to have been one of the chief causes of the neglect and ruin of this canal. the country, for the distance above indicated, is now a desert of gravelly sand, with wide patches about the old sea-bottom, of rank marsh land, now called the "Bitter Lakes." At the northern extremity of this salt waste is a small lake, sometimes called the Lake of Heropolis; the lake is now Birket-et-Timsah "the lake of the crocodile," and is supposed to mark the ancient head of the gulf. the canal that connected this with the Nile was of Pharaonic origin. It was anciently known as the "Fossa Regum" and the "canal of Hero." the time at which the canal was extended, after the drying up of the head of the gulf, to the present head is uncertain, but it must have been late, and probably since the Mohammedan conquest. Traces of the ancient channel throughout its entire length to the vicinity of Bubastis exist at intervals in the present day. the land north of the ancient gulf is a plain of heavy sand, merging into marsh-land near the Mediterranean coast, and extending to Palestine. this region, including Wadi-t-Tumeylat, was probably the frontier land occupied in pact by the Israelites, and open to the incursions of the wild tribes of the Arabian desert. 4. Navigation. --The sea, from its dangers and sterile shores, is entirely destitute of boats. the coral of the Red Sea is remarkably abundant, and beautifully colored and variegated; but it forms so many reefs and islands along the shores that navigation is very dangerous, and the shores are chiefly barren rock and sand, and therefore very sparsely inhabited so that there are but three cities along the whole 1450 miles of its west coast --Suez, at the head, a city of 14,000 inhabitants; Sanakin, belonging to Soudan, of 10,000; and Massau, in Albyssinia, of 5000. Only two ports, Elath and Ezion-geber, are mentioned in the Bible. the earliest navigation of the Red Sea (passing by the pre-historical Phoenicians) is mentioned by Herodotus: --"Seostris (Rameses II.) was the first who passing the Arabian Gulf in a fleet of long vessels, reduced under his authority the inhabitants of the coast bordering the Erythrean Sea." three centuries later, Solomon's navy was built "in Ezion-geber, which is beside Eloth, on the shore of the Red Sea (Yam Suph), in the land of Edom." 1Ki 9:20 the kingdom of Solomon extended as far as the Red Sea, upon which he possessed the harbors of Elath and Ezion-geber. [ELATH; EZION-GEBER] It is possible that the sea has retired here as at Suez, and that Ezion-geber is now dry land. Jehoshaphat also "made ships of tharshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber." the scene of this wreck has been supposed to be Edh-Dhahab. the fleets appear to have sailed about the autumnal equinox, and returned in December or the middle of January. the Red Sea, as it possessed for many centuries the most important sea-trade of the East contained ports of celebrity. the Heroopolite Gulf (Gulf of Suez) is of the chief interest; it was near to Goshen, it was the scene of the passage of the Red Sea, and it was the "tongue of the Egyptian Sea." It was also the seat of the Egyptian trade in this sea and to the Indian Ocean. 5. Passage of the Red Sea. --The passage of the Red Sea was the crisis of the exodus. It is usual to suppose that the most northern place at which the Red Sea could have been crossed is the present head of the Gulf of Suez. this supposition depends upon the erroneous idea that in the time of Moses the gulf did not extend farther to the northward then at present. An examination of the country north of Suez has shown, however, that the sea has receded many miles. the old bed is indicated by the Birket-et Timsah, or "lake of the crocodile," and the more southern Bitter Lakes, the northernmost part of the former probably corresponding to the head of it the at the time of the exodus. It is necessary to endeavor to ascertain the route of the Israelites before we can attempt to discover where they crossed the sea. the point from which they started was Rameses, a place certain in the land of Goshen, which we identified with the Wadi-t-Tumeylat. they encamped at Succoth. At the end of the second day's journey the camping place was at Etham, "in the edge of the wilderness." Ex 13:20; Nu 33:6 Here the Wadi-t-Tumeylat was probably left, as it is cultivable and terminates in the desert. At the end of the third day's march for each camping place seems to mark the close of a day's journey the Israelites encamped by the sea, place of this last encampment and that of the passage would be not very far from the Persepolitan monument at Pihahiroth. It appears that Migdol was behind Pi-hahiroth and on the other hand Baalzephon and the sea. From Pi-hahiroth the Israelites crossed the sea. this was not far from halfway between the Bitter Lakes and the Gulf of Suez, where now it is dry land. the Muslims suppose Memphis to have been the city at which the Pharaoh of the exodus resided before that event occurred. From opposite Memphis a broad valley leads to the Red Sea. It is in part called the Wadi-t-Teeh, or "Valley of the Wandering." From it the traveller reaches the sea beneath the lofty Gebel-et-Takah, which rises in the north and shuts off all escape in that direction excepting by a narrow way along the seashore, which Pharaoh might have occupied. the sea here is broad and deep, as the narrative is generally held to imply. All the local features seem suited for a great event. the only points bearing on geography in the account of this event are that the sea was divided by an east wind. Whence we may reasonably infer that it was crossed from west to east, and that the whole Egyptian army perished, which shows that it must have been some miles broad. On the whole we may reasonably suppose about twelve miles as the smallest breadth of the sea. the narrative distinctly states that a path was made through the sea, and that the waters were a wall on either hand. the term "wall" does not appear to oblige us to suppose, as many have done, that the sea stood up like a cliff on either side, but should rather be considered to mean a barrier, as the former idea implies a seemingly needless addition to the miracle, while the latter seems to be not discordant with the language of the narrative. It was during the night that the Israelites crossed, and the Egyptians followed. In the morning watch, the last third or fourth of the night, or the period before sunrise Pharaoh's army was in full pursuit in the divided sea, and was there miraculously troubled, so that the Egyptians sought to flee. Ex 14:23-25 then was Moses commanded again to stretch out his hand and the sea returned to its strength, and overwhelmed the Egyptians, of whom not one remained alive, Ibid. 26-28. (But on the whole it is becoming more probable that the place where the Israelites crossed "was near the town of Suez, on extensive shoals which run toward the southeast, in the direction of Ayim Musa (the Wells of Moses). the distance is about three miles at high tide. this is the most probable thee Near here Napoleon, deceived by the tidal wave, attempted to cross in 1799, and nearly met the fate of Pharaoh. But an army of 600,000 could of course never have crossed it without a miracle."--Schaff's through Bible Lands. Several routes and places of crossing advocated by learned Egyptologists can be clearly seen by the accompanying maps. the latest theory is that which Brugsch-bey has lately revived that the word translated Red Sea is "Sea of Reeds or Weeds," and refers to the Serbonian bog in the northeastern part of Egypt, and that the Israelites crossed here instead of the Red Sea. "A gulf profound, as that Serbonian bog . . . where armies whole have sunk." --Milton. And among these armies that of Artarerxes, king of Persia, B.C. 350. But it is very difficult to make this agree with the Bible narrative, and if is the least satisfactory of all the theories. --ED.)'.

Please see the note for 3:16 about the word Egypt. 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 Acts 9:26 about the word assayed. The functional definition for this word is: 'pp. Examined; tested; proved by experiment'. Basically, the Egyptians tried to follow the Jews but God drowned all of them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 14:13-31; 15:1-21; Jos 2:10; Ne 9:11; Ps 66:6; 78:13; 106:9-11; 114:1-5; 136:13-15; Isa 11:15-16; 51:9-10; 63:11-16; Hab 3:8-10'.

Home Start of Chapter Chapter Summary

C11-S25 (Verse 30) The walls of Jericho fell by faith.

By faith the walls of Jericho fell down,
after they were compassed about seven days..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence and the next speak of the same account which is found in Joshua 2 and Joshua 6. This story is well-known and often taught, so I should not have to explain it. Going out every day and marching around the city while you kept quiet would seem stupid but, as our sentence says, they did it by faith. Often acts of faith seem stupid to the world, our flesh and the devil before we see the results and even after we see the results, many people (foolishly) argue that the same results should be possible without faith.

Please see the note for Acts 9:24 about the word wall. Easton's Bible Dictionary defines this word as: 'Cities were surrounded by walls, as distinguished from "unwalled villages" (Eze 38:11; Le 25:29-34). they were made thick and strong (Nu 13:28; De 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1Ki 6:7; 7:9-12; 20:30; Mr 13:1-2). the term is used metaphorically of security and safety (Isa 26:1; 60:18; Re 21:12-20). (See Fence.)'.

Please see the note for Mark 10:46 about Jerico. That note has aninformative note from the Easton's Bible Dictionary and links to where else it is referenced in the Bible. Our current sentence references Joshua 6.

Please see the note for Luke 19:43-44 about the word compass.. The functional definition for this word is: 'To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc'. In this sentence, the application is that the Jews not only looked all around but also marched all around the walls.

Please see the note for Matthew 15:34 about the word seven. The functional definition for this word is: 'Besides the use as an actual number, this number is often used symbolically. Please see the specified note for extensive forther notes and references for both usages.'. Please also see the note for Luke 10:1 about the word seventy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jos 6:3-20; 2Co 10:4-5 exp: De 3:5'.

Home Start of Chapter Chapter Summary

C11-S26 (Verse 31) Rahab proved her faith when she hid the spies.

By faith the harlot Rahab perished not with them that believed not,
when she had received the spies with peace..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

This sentence and the prior speak of the same account which is found in Joshua 2 and Joshua 6. This story is well-known and often taught, so I should not have to explain it. Going out every day and marching around the city while you kept quiet would seem stupid but, as our sentence says, they did it by faith. Often acts of faith seem stupid to the world, our flesh and the devil before we see the results and even after we see the results, many people (foolishly) argue that the same results should be possible without faith.

Please see the note for 1Corinthians 6:15 about the word harlot. The functional definition is: 'A woman who prostitutes her body for hire; a prostitute; a common woman. In Scripture, one who forsakes the true God and worships idols'.

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 Luke 20:20 about the words spies / spy. The Morrish Bible Dictionary defines this word as: 'The sending of spies to ascertain the strength or state of an enemy's country was known as early as Gen. 42, when Joseph treated his brethren as such. Twelve were sent by Moses to search out the land of Palestine, the adoption of this means being first desired by the people, and afterwards ordered by God. Only two brought up a faithful report, and had faith in God that He would give them possession. Num. 13. Two were also sent by Joshua, who were hidden by Rahab. Joshua 2; Jos 6:23; Heb 11:31. David and Absalom both used this stratagem. 1Sa 26:4; 2Sa 15:10; cf. Jg 1:24.
Those are called 'spies' whom the rulers of Israel sent to entrap the Lord. they were secret agents who, by feigning themselves just men, hoped to catch the Lord in His replies; but they were themselves put to shame, and confounded by His wisdom. Lu 20:20.'.

Please see the note for 7:1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. That note has several links to notes which deal with this doctrinal word. The functional definition is: 'peace. is a fruit of the Spirit (Ephesians 5:21). Galatians 6:16 tells us that only those saved people who walk according to this rule will have peace'. The functional definition, from Webster's 1828 is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the harlot. Jos 2:1-22; 6:22-25; Mt 1:1,5; Jas 2:25 believed not. or, were disobedient. Heb 3:18; 1Pe 2:8; 3:20 she had. Jos 1:1; 2:4-24'.

Home Start of Chapter Chapter Summary

C11-S27 (Verse 32) How much more evidence is required?
And what shall I more say?

This question should be self-evident, especially when considered within the context. This sentence starts the summary of this chapter which is in the last few sentences of the chapter and points out the many examples found within scripture which teach faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what shall. Ro 3:5; 4:1; 6:1; 7:7'.

Home Start of Chapter Chapter Summary

C11-S28 (Verse 32-34) Lots of others in the Bible proved their faith by their actions.

Equivalent Section: Old Testament testimonies of faith.

First Step: Non-prophets acted in faith.

for the time would fail me to tell of Gedeon,
and of Barak,
and of Samson,
and of Jephthae;.

Second Step: Prophets acted in faith.

of David also,
and Samuel,
and of the prophets:.

Equivalent Section: How they acted in faith.

Who through faith subdued kingdoms,
wrought righteousness,
obtained promises,
stopped the mouths of lions,
Quenched the violence of fire,
escaped the edge of the sword,
out of weakness were made strong,
waxed valiant in fight,
turned to flight the armies of the aliens..

This sentence is part the summary of this chapter which started in C11-S27 and is in the last few sentences of the chapter. This summary points out the many examples found within scripture which teach faith.

Please see the references below which are provided by the Treasury of Scripture Knowledge for where the Old Testament talks about the things mentioned here by the author. While each of these references could be chased down, the point of the author's sentence does not require finding them all. Like he said in the prior sentence: And what shall I more say? the point is that the Bible is full of accounts about different people doing things based upon faith and received many different blessings from God. It is not, as many religious people claim, having the right person do the right ceremony the right way at the right place and timeans, thereby, forcing God to do their will. No, it is a person having a personal relationship with God and understanding the principles of faith from the Bible and doing what God requires and God choosing to bless them His way and in His time.

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.'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

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 see the note for 1Corinthians 15:28 about the word subdue. The functional definition is: 'Conquered and reduced to subjection; oppressed; crushed; tamed; softened'.

Please see the note for 1:8 about the word kingdom. That note has links to several other notes which talk about this word. There are several different kings in the Bible and several different kingdoms and we need to be aware of these differences in order to have correct doctrine on this subject.

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition is: 'Worked; formed by work or labor; as wrought iron. Effected; performed'.

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

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for 1Thessalonians C5-S18 about the word quench. That note has links to every place in the Bible where this word is used along with the full definition from Webster's 1828 . The functional definition is: 'To extinguish; to put out; as, to quench flame'.

Please see the note for Mark 5:13 about the word violent. The functional definition for this word is: 'With force; forcibly; vehemently'. Please also see the note for Acts 5:26 about the word violence.

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

Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft'.

Please see the note for 5:7 about the word strong. The functional definition is: 'Very powerful; having great command'.

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 Mark 13:18 about the word flight. Webster's 1828 defines this word as: 'the act of fleeing; the act of running away, to escape danger or expected evil; hasty departure. Pray ye that your flight be not in winter. Matt. 24. Toput to flight, to turn to flight, is to compel to run away; to force to escape. 2. the act of flying; a passing through the air by the help of wings; volation; as the flight of birds and insects. 3. the manner of flying. Every fowl has its particular flight; the flight of the eagle is high; the flight of the swallow is rapid, with sudden turns. 4. Removal from place to place by flying. 5. A flock of birds flying in company; as a flight of pigeons or wild geese. 6. A number of beings flying or moving through the air together; as a flight of angels. 7. A number of things passing through the air together; a volley; as a flight of arrows. 8. A periodical flying of birds in flocks; as the spring flight or autumnal flight of ducks or pigeons. 9. In England, the birds produced in the same season. 10. the space passed by flying. 11. A mounting; a soaring; lofty elevation and excursion; as a flight of imagination or fancy; a flight of ambition. 12. Excursion; wandering; extravagant sally; as a flight of folly. 13. the power of flying. 14. In certain lead works, a substance that flies off in smoke.
Flight of stairs, the series of stairs from the floor, or from one platform to another.'.

Please see the note for Luke 21:20 about the words army / armies. Easton's Bible Dictionary defines this word as: 'The Israelites marched out of Egypt in military order (Ex 13:18, "harnessed;" marg., "five in a rank"). Each tribe formed a battalion, with its own banner and leader (Nu 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Nu 31:14), and also into families (Nu 2:34; 2Ch 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. the kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., "heroes"), and thus the nucleus of a standing army was formed. Saul had an army of 3,000 select warriors (1Sa 13:2; 14:52; 24:2). David also had a band of soldiers around him (1Sa 23:13; 25:13). to this band he afterwards added the Cherethites and the Pelethites (2Sa 15:18; 20:7). At first the army consisted only of infantry (1Sa 4:10; 15:4), as the use of horses was prohibited (De 17:16); but chariots and horses were afterwards added (2Sa 8:4; 1Ki 10:26,28-29; 9:19). In 1Ki 9:22 there is given a list of the various gradations of rank held by those who composed the army. the equipment and maintenance of the army were at the public expense (2Sa 17:28-29; 1Ki 4:27; 10:16-17; Jg 20:10). At the Exodus the number of males above twenty years capable of bearing arms was 600,000 (Ex 12:37). In David's time it mounted to the number of 1,300,000 (2Sa 24:9).'.

Please see the note for Ephesians 4:18 about the word alien. The functional definition of this word is: 'Having a different citizenship.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the time. Joh 21:25 Gedeon. Jg 6-8 Gideon. 1Sa 12:11 Jerubbaal. Barak. Jg 4-5 Samson. Jg 13-16 Jephthae. Jg 11:1-12:7 Jephthah. David. 1Sa 16:1,13; 17-18; Ac 2:29-31; 13:22-36 Samuel. 1Sa 1:20; 2:11,18; 3-12; 28:3-25; Ps 99:6; Jer 15:1; Ac 3:24; 13:20 the prophets. Mt 5:12; Lu 13:28; 16:31; Ac 10:43; Jas 5:10; 1Pe 1:10-12; 2Pe 1:21; 3:2 General references. exp: Jg 4:15; Eze 3:8.
through. Jos 6-13; 2Sa 5:4-25; 8:1-14; Ps 18:32-34; 44:2-6; 144:1-2,10 wrought. Heb 11:4-8,17 obtained. Heb 6:12-15; 10:36; 2Sa 7:11-17; Ga 3:16 stopped. Jg 14:5-6; 1Sa 17:33-36; Ps 91:13; Da 6:20-23; 2Ti 4:17; 1Pe 5:8 General references. exp: Nu 13:30; Jg 4:23; Eze 3:8.
Quenched. Ps 66:12; Isa 43:2; Da 3:19-28; 1Pe 4:12 escaped. 1Sa 20:1; 2Sa 21:16-17; 1Ki 19:3; 2Ki 6:16-18,32; Job 5:20; Ps 144:10; Jer 26:24 out of. Jg 7:19-25; 8:4-10; 15:14-20; 16:19-30; 2Ki 20:7-11; Job 42:10; Ps 6:8; 2Co 12:9-10 turned. 1Sa 14:13-15; 17:51-52; 2Sa 8; 2Ch 14:11-14; 16:1-9; 20:6-25; 32:20-22 General references. exp: Isa 40:29; Eze 3:8'.

Home Start of Chapter Chapter Summary

C11-S29 (Verse 35-38) Lots of others not mentioned in the Bible did the same.

Evidence not always recorded in the Bible.

Equivalent Section: Resurrection because of faith.

Women received their dead raised to life again:.

Equivalent Section: No deliverance because of faith.

First Step: No deliverance.

and others were tortured,
not accepting deliverance;.

Second Step: Greater reward through faith.

that they might obtain a better resurrection:.

Equivalent Section: Acceptance of physical pain with faith.

And others had trial of cruel mockings and scourgings,
yea,
moreover of bonds and imprisonment:.

Equivalent Section: Acceptance of death with faith.

They were stoned,
they were sawn asunder,
were tempted,
were slain with the sword:.

Equivalent Section: Acceptance of physical loss with faith.

First Step: Accepted or living conditions with faith.

they wandered about in sheepskins and goatskins;.

Second Step: Accepted poverty and abuse with faith.

being destitute,
afflicted,
tormented;.

Third Step: What they deserved.

(See Below):.

Equivalent Section: Where they lived.

they wandered in deserts,
and in mountains,
and in dens and caves of the earth..

God's judgment of their faith.

(Of whom the world was not worthy).

Please see the references below which are provided by the Treasury of Scripture Knowledge for where the Old Testament talks about the things mentioned here by the author. While each of these references could be chased down, the point of the author's sentence does not require finding them all. As was pointed out for the note above, the Bible is full of accounts about different people doing things based upon faith and received many different blessings from God. It is not, as many religious people claim, having the right person do the right ceremony the right way at the right place and timeans, thereby, forcing God to do their will. No, it is a person having a personal relationship with God and understanding the principles of faith from the Bible and doing what God requires and God choosing to bless them His way and in His time.

We see several Equivalent Sections within our sentence which give us several different general categories of the results of faith. These also teach general lessons about faith which apply to all saved.

For example, the First Equivalent Section tells us about resurrection. While all saved will be resurrected at the 'Rapture', only 3 people are recorded as being resurrected in the Old Testament.

In the Second Equivalent Section we read about people who had no deliverance from their problems, but we also read that they might obtain a better resurrection. Thus, it was their own choice to be not delivered. We also see a Biblical principal for faith in this Equivalent Section in that God's people who willingly agree to being tortured, not accepting deliverance, can also expect that they might obtain a better resurrection. In addition, the rest of our Equivalent Sections are added to this one by starting with the word and. All of the rest of this sentence describe different ways that God's people accepted physical sufferings because they expected that they might obtain a better resurrection.

Please see the note for 2Corinthians 5:9 about the word accept. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'. Please also see the note for Romans C12S1 about the word acceptable.

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

Please see the note for 2Corinthians 8:1 about the word trial. The functional definition for this word is: 'a test where the results will be revealed at our judgment by God'.

We find forms of the word cruel in: Genesis 49:7; Exodus 6:9; Deuteronomy 32:33; Job 30:21; Psalms 25:19; Psalms 71:4; Proverbs 5:9; Proverbs 11:17; Proverbs 12:10; Proverbs 17:11; Proverbs 27:4; Song 8:6; Isaiah 13:9; Isaiah 19:4; Jeremiah 6:23; Jeremiah 30:14; Jeremiah 50:42; Lamentations 4:3; Hebrews 11:36. Webster's 1828 defines this word as: 'a. L. See Crude and Rude. 1. Disposed to give pain to others, in body or mind; willing or pleased to torment, vex or afflict; inhuman; destitute of pity, compassion or kindness; fierce; ferocious; savage; barbarous; hardhearted; applied to persons or their dispositions. They are cruel, and have no mercy. Jeremiah 6. 2. Inhuman; barbarous; savage; causing pain, grief or distress; exerted in tormenting, vexing or afflicting. Cursed be their wrath, for it was cruel. Genesis 44. The tender mercies of the wicked are cruel. Proverbs 12. Others had trials of cruel mockings. Hebrews 11'.

Please see the note for Jude 1:18 about the word mock. Webster's 1828 dictionary defines a mocker as: 'One that mocks; a scorner; a scoffer; a derider'.

Please see the note for Hebrews 12:5-6 about the word scourge. The functional definition is: 'a form of punishment administered with a rod'.

Please see the note for 2:15 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'.

Please see the note for 2Corinthians 6:3 about the word imprisonment. Webster's 1828 dictionary defines imprisonment as: 'To put into a prison; to confine in a prison or jail, or to arrest and detain in custody in any place. 2. to confine; to shut up; to restrain from escape; to deprive of the liberty to move from place to place; as, to be imprisoned in a cell. He imprisoned was in chains remediless. Try to imprison the resistless winds.'

. Please also see the note for Matthew 4:12 about the word prison. Please also see the note for Philemon 1:1 about the word prisoner.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

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 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 see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'pp. of slay; so written for slayen. Killed'.

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 5:13 about the word wander. Webster's 1828 defines this word as: 'v.i. G., to wander, to walk, to change, exchange or transform. 1. to rove; to ramble here and there without any certain course or object in view; as, to wander over the fields; to wander about the town, or about the country. Men may sometimes wander for amusement or exercise. Persons sometimes wander because they have no homeans are wretched, and sometimes because they have no occupation. They wandered about in sheep-skins and goat-skins. Hebrews 11. He wandereth abroad for bread. Job 15. He was wandering in the field. Genesis 37. 2. to leave home; to depart; to migrate. When God caused me to wander from my fathers house-- Genesis 20. 3. to depart from the subject in discussion; as, to wander from the point. 4. In a moral sense, to stray; to deviate; to depart from duty or rectitude. O let me not wander from they commandments. Psalm 119. 5. to be delirious; not to be under the guidance of reason; as, the mind wanders.
WANDER, v.t. to travel over without a certain course. Wandring many a famous realm. Elliptical'.

Please see the note for James 2:15 about the word destitute. Webster's 1828 defines this word as: 'Not having or possessing; wanting; as destitute of virtue, or of peity; destitute of food and clothing. It differs from deprived, as it does not necessarily imply previous possession. 2. Needy; abject; comfortless; friendless. He will regard the prayer of the destitute. Ps. 102.
DESTITUTE, n. One who is without friends or comfort'.

Please see the note for Luke 8:28 about the word torment. Webster's 1828 defines this word as: 'Extreme pain; anguish; the utmost degree of misery, either of body or mind. The more I see Pleasure about me, so much I feel Torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. that which gives pain, vexation or misery. They brought to him all sick people that were taken with divers diseases and orments. Matt. 4'.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: '"pasture-ground;" an open tract for pasturage; the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land'.

Please see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America,the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'. Please also see the note for Matthew 17:1-LJC about the phrase Mount of Transfiguration.

Please see the note for John 11:38 about the word cave. The functional definition for this word is: 'A hollow place in the earth; a subterraneous cavern; a den'.

Please see the note for 3:3 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Women. 1Ki 17:22-24; 2Ki 4:27-37; Lu 7:12-16; Joh 11:40-45; Ac 9:41 tortured. Ac 22:24-25,29 not accepting. Ac 4:19 that they. Mt 22:30; Mr 12:25; Lu 14:14; 20:36; Joh 5:29; Ac 23:6; 24:15; 1Co 15:54; Php 3:11 General references. exp: Eze 3:8; Lu 9:24.
mockings. Jg 16:25; 2Ki 2:23; 2Ch 30:10; 36:16; Jer 20:7; Mt 20:19; Mr 10:34; Lu 18:32; 23:11,36 and scourgings. 1Ki 22:24; Jer 20:2; 37:15; Mt 21:35; 23:34; 27:26; Ac 5:40; 16:22-23; 2Co 11:24-25 bonds. Heb 10:34; Ge 39:20; 1Ki 22:27; 2Ch 16:10; Ps 105:17-18; Jer 20:2; 29:26; 32:2-3,8; 36:6; 37:15-21; 38:6-13,28; 39:15; La 3:52-55; Ac 4:3; 5:18; 8:3; 12:4-19; 16:24-40; 21:33; 24:27; 2Co 11:23; Eph 3:1; 4:1; 2Ti 1:16; 2:9; Re 2:10 General references. exp: Jer 36:5; Eze 3:8; Mt 21:35; Ac 5:18.
stoned. 1Ki 21:10,13-15; 2Ch 24:21; Mt 21:35; 23:37; Lu 13:34; Joh 10:31-33; Ac 7:58-59; 14:19; 2Co 11:25 were slain. 1Sa 22:17-19; 1Ki 18:4,13; 19:1,10,14; Jer 2:30; 26:23; La 4:13-14; Mt 23:35-37; Lu 11:51-54; Ac 7:52; 12:2-3 in sheepskins. 2Ki 1:8; Mt 3:4; Re 11:3 being destitute. Heb 12:1-3; Zec 13:9; Mt 8:20; 1Co 4:9-13; 2Co 11:23-27; 12:10; Jas 5:10-11 General references. exp: Eze 3:8; Mt 21:35; Jas 2:15.
whom. 1Ki 14:12-13; 2Ki 23:25-29; Isa 57:1 wandered. 1Sa 22:1; 23:15,19,23; 24:1-3; 26:1; 1Ki 17:3; 18:4,13; 19:9; Ps 142:1 (title) Ps 142:2-7 exp: Ps 107:4; Eze 34:6'.

Home Start of Chapter Chapter Summary

C11-S30 (Verse 39-40) They all had a good report but haven't received the promise yet.

Equivalent Section: their testimony.

And these all,
having obtained a good report through faith,
received not the promise:.

Equivalent Section: Why.

God having provided some better thing for us,
that they without us should not be made perfect..

This sentence is in the Chapter Summary for 'Attitudes' and 'Actions' of true Biblical faith. Please see that note for how this sentence fits within the context of our chapter as noted there.

Our sentence starts with the word And, which adds it to the prior sentence. There we saw many accounts from the Old Testament which told us of many different ways that people acted in faith and accepted bad things in their physical life that they might obtain a better resurrection. Now our sentence gives two things, in two Equivalent Sections, that tell us what God did as a result. In the First Equivalent Section we are told that they obtained a good report, which means that God put a record of their account into scripture. The First Equivalent Section also tells us that they received not the promise with the Second Equivalent Section telling us why God delayed their reward.

In the Second Equivalent Section we are told that they without us should not be made perfect. 1Thessalonians 4:16-17 says, For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. this, of course, is speaking about 'The 'Rapture''. It tells us that the dead in Christ shall not rise and get their new body until then because all saved will get their new body at the same time. That is exactly what the Second Equivalent Section of our current sentence is telling us. Right after 'The 'Rapture'' will be the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10), which is when all of the church will receive their rewards for obedience and their punishment for disobedience. In addition, the context shows us that this is what the author is leading into since the next sentence / chapter starts with: Wherefore seeing we also are compassed about with so great a cloud of witnesses. Witnesses testify in a court of law.

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

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Please see the note for Romans C12S15 about the word provide. The functional definition is: 'To procure beforehand; to get, collect or make ready for future use; to prepare'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 11:2,13; Lu 10:23-24; 1Pe 1:12 exp: De 32:52; Lu 5:39.
provided. or, foreseen. better. Heb 7:19,22; 8:6; 9:23; 12:24 they without. Heb 9:8-15; 10:11-14; Ro 3:25-26 made. Heb 5:9; 12:23; Re 6:11 the apostle in the early part of the chapter having given us a general account of the grace of faith, proceeds to set before us some illustrious examples of it in Old Testament times. the leading instance and example of faith recorded, is that of righteous Abel: one of the first saints and the first martyr for religion one who lived by faith and died for it, and therefore a fit pattern for the Hebrews to imitate. It is observable that the Holy Spirit has not thought fit to say anything here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed; that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. Henry. General references. exp: Jer 33:14'.

Home Start of Chapter Chapter Summary

Hebrews Chapter 12

links to sentences in this chapter:

C12-S1 (Verse 1-2), C12-S2 (Verse 3), C12-S3 (Verse 4), C12-S4 (Verse 5-6), C12-S5 (Verse 7), C12-S6 (Verse 8), C12-S7 (Verse 9), C12-S8 (Verse 10), C12-S9 (Verse 11), C12-S10 (Verse 12-13), C12-S11 (Verse 14-16), C12-S12 (Verse 17), C12-S13 (Verse 18-24), C12-S14 (Verse 25), C12-S15 (Verse 25-26), C12-S16 (Verse 27), C12-S17 (Verse 28-29)'.

Please use This link to see the chapter summary.

Chapter theme: Serve God righteously.

Chapter Summary from Treasury of Scripture Knowledge.

1-21	An exhortation to constant faith, patience, and godliness.
22-29	A commendation of the new testament above the old.

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: 'WHICH (12), YE (10), GOD (7), US (7), HIM (6), AS (5), HAVE (5)'. Formost of the chapters in this epistle the most-used words have less than normal indication of the chapter theme. in this chapter I would say they have none.

Home Chapter Summary

C12-S1 (Verse 1-2) Conclusion of how we should also do the same.

First Step: How we should react.

Wherefore seeing we also are compassed about with so great a cloud of witnesses,
let us lay aside every weight,
and the sin which doth so easily beset us,
and let us run with patience the race that is set before us,
Looking unto Jesus the author and finisher of our faith;.

Second Step: How Jesus acted.

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..

This sentence is used for the basis of preaching often enough that I remember hearing several messages based upon it. A popular theme of such messages is let us run with patience the race that is set before us. While that is a good thing to exhort God's people to do, it is not all that is in this sentence. When I mention things like this to preachers they respond with things like: 'God's people won't sit long enough for me to preach the rest of that sentence'. We can have lots of reasons why what we have to say is more important to preach than what God's Word actually has to say, but I hope the reader sticks with me while we look at what our sentence actually has to say. Yes, this is a long sentence and it has many parts to consider, but it also is a single sentence, which means that all of these details were presented as a single thought. We need to consider all of the details found within our sentence, and consider them as a single thought, before we go adding in our own thoughts.

There is a good sized note for this sentence in the Lord Jesus Christ Study that explains why our sentence uses only Jesus and not Jesus Christ, Christ Jesus, Christ, or any of the other names for the Son of God. Please be sure to read that note for the doctrine found there and not repeated here.

This sentence starts with Wherefore seeing we also are compassed about with so great a cloud of witnesses. The Wherefore, of course, refers back to all of the people and all that we are told that they did in Hebrews 11. These witnesses lived by faith while in the flesh. Religion tells us that God will understand and gives us excuses to use instead of stopping our sinning and instead of letting Christ live through our lives. When we try to give these excuses at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11), these witnesses will be called to testify at our trial. That is why they are called witnesses. They will witness how we live and explain how they lived in similar or worse circumstances than us and acted differently. Matthew 12:41-42 and Luke 11:31-32 tell us that Jesus warned that men shall rise in judgment. While some can argue that those people that Jesus talked to acted differently, the principal still applies, it matches with the use of witnesses in this sentence and I have never heard of any Biblical basis to the contrary. In addition, we have the teaching of the Bible like in Colossians 3 and Ephesians 4 which plainly teach us that we are to be different as a result of our salvation. (Also see Psalms 18:23; 119:32-33; Matthew 10:22, Matthew 10:37-38; Matthew 16:24; Matthew 24:13; Luke 8:5-18; 9:59-62; 12:15; 13:24; 14:26-33; 18:22-35; 21:34; 22:32; John 4:39; Romans 2:1-11; 5:3-5; 6:1-23; 13:11-14; 1Corinthians 9:24-27; 1Corinthians 11:1; 2Corinthians 7:1; Galatians 5:1-26; Philippians 1:6; 2:16; 3:10-14; 1Timothy 6:9-11; 2Timothy 2:4; 4:7; James 5:7-11; 1Peter 2:1; 4:2; 5:12; 1John 2:15-16; 5:4-5; Revelation 1:9.)

So, while lots of preachers like to skip right to the phrases after our first phrase, the author included the first phrase because Gods thought it was important. We need to remember that God is the true author of the word of God and that men are only His tools that He used to write His Word. With this in mind we can see the error of ignoring part of what God wrote to us.

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 9:10 about the word aside. The functional definition for this word is: 'Distinct from others, privately, to withdraw' In this sentence, we are commanded to separate ourselves from every weight, and the sin which doth so easily beset us and that will keep us from doing everything that God wants us to do. Notice that the weights are not sin but that they still keep us from accomplishing God's will for our personal life. Therefore, we are commanded to be separated from such.

As many preachers have pointed out, a weight is not a sin and we are told to lay aside both of them. A weight is a good thing which keeps us from serving God like He wants us to serve him. The 400 pound preacher who rants and raves about sins of the flesh has people in his audience thinking: 'Yea! What about your sin of gluttony?' that is an example of the weight that God wants is to lay aside.

In addition, to the weight, our sentence tells us to also lay aside...the sin which doth so easily beset us. As many preachers have pointed out, the sin which doth so easily beset you is not necessarily the one that besets me. Instead of worrying about the sin in another person's life, we are told to concentrate on the sin in our own life. Also, we are told to concentrate on the sin which doth so easily beset us, and deal with it before we worry about sins which hardly ever bother us.

Our next phrase starts with and let us run. As also has been preached, a runner, especially a long-distance runner, gets rid of every extra weight and anything else which will hinder his running and will do it before starting his run. That is what we art told to do in this First Step and that is the order that we are told to do these things.

The next phrase we see is with patience and the word definitions below have links for studying the word patience. This word is only found in the New Testament and only found 34 times in 33 verses. We learn many interesting things when we look at how this word is used. Since we are told to run with patience, it is important to understand what attitudes the Bible expects us to add (with) into our life as we run. These include:

Matthew 18:26-29 tells us that we must have patience with someone when we forgive them. Of course, we are also commanded to forgive.
Luke 8:15 is the Parable of the Sower and it tells us that But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
Luke 21:19 tells us that when we are betrayed and ortured and killed by friends and family, we are to In your patience possess ye your souls.
Romans 5:3-4 says, And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope.
Romans 8:25 also tells us that hope requires patience to wait for the results of our hope.
Romans 15:4 tells us that hope requires patience and the next verse tells us what the God of patience will give us when we are patient.
2Corinthians 6:1-4 : tells us that God gives us His grace so that we can be approving ourselves as the ministers of God by using such character traits (which comer from God) as patience.

While I could go on with what these places in the Bible tell us about patience, they are already in the note referenced below with the word definition for patience. I only included enough here to create an interest in those readers who truly want to know more and, if someone does want to know more, then they will follow the link provided.

Returning to our phrase (and let us run with patience the race that is set before us), the next part, which many preachers bring out, is the part which says the race that is set before us. Gossips and busy-bodies are sticking their noses into other people's business because they are not dealing with the race that is set before them. We are to be rightly dividing the word of truth (2Timothy 2:15) and one of the ways that we are to be rightly dividing is to separate rules from God which apply to all believers from instructions we receive through our personal relationship with God. If I am truly running with patience the race that is set before (me), I won't have time to be a gossip nor time to be a busy-body. I will be so busy doing what my Lord told me to personally do that I won't have time to stick my nose into the business of anyone else. Also, I will understand that a lot of the things which I am told to do are personal commands. Unless I am a pastor who has the job of helping others, I won't have time to be a busy-body.

The last phrase in our First Step is: Looking unto Jesus the author and finisher of our faith. As already mentioned, there is a good sized note for this sentence in the Lord Jesus Christ Study that explains why our sentence uses only Jesus and explains why this name is used by itself. In particular, the First Step of our sentence is telling us 'How we should react to all of the circumstances of life'. The finish of our instructions, within this sentence, is to Look unto Jesus with the reminder that He is the author and finisher of our faith.

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'.

As the author...of our faith, He gave us the faith which was required to be saved (Romans 3:22; Galatians 2:16-20; Ephesians 3:11-12; Revelation 14:12). He not only gave us the faith which was required to be saved but He also gives us the faith which is required to follow His example and His personal instructions on how to live by faith in this flesh and in this world using the power of the holy Ghost. That is how Jesus is the...finisher of our faith.

With these things in mind, we can now look at our Second Step, which tells us 'How Jesus acted as our example'. In our Second Step we have three phrases that could be expanded upon much, but this note will keep it simple.

Our first phrase tells us that Jesus endured the cross and that He did it for the joy that was set before him. Now there is much that can be said about the cross and how much He endured and how much we should be willing to endure in the service of God. However, the point which the author is making here is why Jesus endured the cross. It was not 'to show how much He loved God' because the author literally tells us that His motivation was for the joy that was set before him. Since we were just told, in the prior phrase of the same sentence, to be Looking unto Jesus the author and finisher of our faith, the commandment of our sentence is to follow the example of Jesus and have our main motivation to be the joy that (is) set before (us). That is, our main motivation is not to be 'to show how much we love God' but is to be Laying up Treasure in heaven.

With this motivation in mind, we can now consider the phrase endured the cross. Now people can preach all kinds of things which encourage God's people to endure anything that God puts into their life with the knowledge that the more we suffer here the more eternal rewards we will have in heaven. As has already been explained several times within this book Study, the amount of eternal rewards which we have in heaven are proportional to the amount that we suffer for the kingdom of God while here in the flesh. Jesus is our example and He endured the cross. What God lets us endure will be less, and therefore we should be willing to endure anything that God puts us through.

Once we have that attitude settled, we can look at the next phrase of our Second Step which tells us that Jesus was despising the shame even while He endure. This means that we are not to be bragging about how much we 'suffer for Jesus'.

Our last phrase is that Jesus...is set down at the right hand of the throne of God. He's not 'sitting on a cloud playing a harp' but is busy working on our behalf. When God made Adam God gave him a job. We should expect that in eternity God will give us a job to do. In addition, back in 1:13 and 10:13 we were told that Jesus was expecting till his enemies be made his footstool. What we see here is that Jesus is busy doing the work that God gave Him while He is waiting for God the Father to do as God promised. (He is busy being our advocate 1John 2:1). This matches what we are taught about God's rest back in Hebrews 4.

Please see the note for Luke 19:43-44 about the word compass.. The functional definition for this word is: 'To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc'. In this sentence, the application is that we are surrounded by Biblical witnesses who will testify against us if we try to give excuses for failing to serve God when we are at the judgment seat of Christ.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

Please see the note for Luke 9:10 about the word aside. The functional definition for this word is: 'Distinct from others, privately, to withdraw'.

Please see the note for 2Corinthians 10:10 about the word weighty. Webster's 1828 dictionary defines this word as: 'Having great weight; heavy; ponderous; as a weighty body. 2. Important; forcible; momentous; adapted to turn the balance in the mind, or to convince; as weighty reasons; weighty matters; weighty considerations or arguments. 3. Rigorous; severe; as our weightier judgment'. Please also see the note for John 6:7 about the word weights - measurements.

Please see the note for 1Peter 4:4 about the word run. The functional definition for this word is: 'To move or pass on the feet with celerity or rapidity, by leaps or long quick steps; as, men and quadrupeds run when in haste'.

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 title in this sentence is Author and finisher of our faith.

We find the word author in: 1Corinthians 14:33; Hebrews 5:9; Hebrews 12:2. The functional definition for this word is: 'one who brings or causes to come forth'. Please also see the note for 2Corinthians 10:8-9 about the word authority.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for Galatians C5-S12 about the word cross. The functional definition is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Mark 10:21 about the phrase take up your cross.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seeing. Heb 11:2-38 a cloud. Isa 60:8; Eze 38:9,16 witnesses. Lu 16:28; Joh 3:32; 4:39,44; 1Pe 5:12; Re 22:16 let us lay. Mt 10:37-38; Lu 8:14; 9:59-62; 12:15; 14:26-33; 18:22-25; 21:34; Ro 13:11-14; 2Co 7:1; Eph 4:22-24; Col 3:5-8; 1Ti 6:9-10; 2Ti 2:4; 1Pe 2:1; 4:2; 1Jo 2:15-16 and the sin. Heb 10:35-39; Ps 18:23 and let us. 1Co 9:24-27; Ga 5:7; Php 2:16; 3:10-14; 2Ti 4:7 with patience. Heb 6:15; 10:36; Mt 10:22; 24:13; Lu 8:15; Ro 2:7; 5:3-5; 8:24-25; 12:12; Jas 1:3; 5:7-11; 2Pe 1:6; Re 1:9; 3:10; 13:10 General references. exp: Mr 10:50.
Looking. Heb 12:3; 9:28; Isa 8:17; 31:1; 45:22; Mic 7:7; Zec 12:10; Joh 1:29; 6:40; 8:56; Php 3:20; 2Ti 4:8; Tit 2:13; 1Jo 1:1-3; Jude 1:21 the author. or, the beginner. Heb 2:10; Mr 9:24; Lu 17:5; Ac 5:31 (Gr) Re 1:8,11,17; 2:8 finisher. Heb 7:19; 10:14 (Gr) Ps 138:8; 1Co 1:7-8; Php 1:6 for. Heb 2:7-9; 5:9; Ps 16:9-11; Isa 49:6; 53:10-12; Lu 24:26; Joh 12:24,32; 13:3,31-32; 17:1-4; Ac 2:25-26,36; Php 2:8-11; 1Pe 1:11 exp: Heb 6:20. endured. Heb 10:5-12; Mt 16:21; 20:18-20,28; 27:31-50; Mr 14:36; Joh 12:27-28; Eph 2:16; 5:2; Tit 2:14; 1Pe 2:24; 3:18 despising. Heb 10:33; 11:36; Ps 22:6-8; 69:19-20; Isa 49:7; 50:6-7; 53:3; Mt 26:67,68; 27:27-31,38-44; Mr 9:12; Lu 23:11,35-39; Ac 5:41; 1Pe 2:23; 4:14-16 and is. Heb 1:3,13; 8:1; Ps 110:1; 1Pe 3:22 General references. exp: Jer 17:12; Mt 10:24; Mr 14:65; 15:28; Lu 23:32; Joh 15:18; 19:18; Heb 12:4'.

Home Start of Chapter Chapter Summary

C12-S2 (Verse 3) Consider Jesus Christ when getting weary.

For consider him that endured such contradiction of sinners against himself,
lest ye be wearied and faint in your minds..

Our sentence starts with the word For and gives us a reason why the prior sentence told us that we were to be Looking unto Jesus the author and finisher of our faith. Jesus is the him that our sentence is telling us to consider. We are told to consider Jesus...lest ye be wearied and faint in your minds. The ye makes this personal ('each and every one of you personally'). This is to help us in a personal way and Jesus is the role that the Son of God uses to help us personally when we are dealing with the problems of the flesh.

We find forms of the word contradiction only in Acts 13:45; Hebrews 7:7 and our current sentence. Webster's 1828 dictionary defines this word as: 'An assertion of the contrary to what has been said or affirmed; denial; contrary declaration. 2. Opposition, whether by words, reproaches or attempts to defeat. Consider him that endured such contradiction of sinners against himself. Hebrews 12. 3. Direct opposition or repugnancy; inconsistency with itself; incongruity or contrariety of things, words, thoughts or propositions. these theorems involve a contradiction. If we perceive truth, we thereby perceive whatever is false in contradiction to it'. Please also see the note for Galatians 5:17 about the word contrary. The functional definition is: 'Opposite; adverse; moving against or in an opposite direction'. Please also see the note for Gallatians 2:6-9 about the word contrariwise.

Our sentence tells us to consider Jesus Who did all that was referenced in the prior sentence (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) and not has saved people who are in 'Opposition, whether by words, reproaches or attempts to defeat' to the Son of God Who is right now working for their good.

I don't know about you, but I've only had a couple of times when I was trying to help someone and they were fighting against me. It was frustrating and made me angry. I thought about leaving them to their fate and about over-powering them so that they couldn't fight any more and of doing similar things to force them to stop fighting. But Jesus doesn't do that. God doesn't take away our free will. Jesus said Father, forgive them; for they know not what they do (Luke 23:34). Jesus is kind and gentle and longsuffering. When we get frustrated with people being brain-dead and not understanding how we are trying to help them, our sentence tells us to consider how Jesus treats us when we are also being brain-dead and not understanding how He is trying to help us. We are to not be wearied and faint in your minds but are to ask for His help and keep trying to give His help to others.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for John 4:6 about the word weary / wearied. The functional definition is: 'Having the strength much exhausted by toil or violent exertion; tired; fatigued'.

Please see the note for 2Corinthians 4:1-2 about the word faint. The functional definition is: 'weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'consider. Heb 12:2; 3:1; 1Sa 12:24; 2Ti 2:7-8 contradiction. Mt 10:24-25; 11:19; 12:24; 15:2; 21:15-16,23,46; 22:15; Lu 2:34 (Gr) Lu 4:28-29; 5:21; 11:15-16,53-54; 13:13-14; 14:1; 15:2; 16:14; 19:39,40; Joh 5:16; 7:12; 8:13,48-49,52,59; 9:40; 10:20,31-39; 12:9,10; 15:18-24; 18:22 lest. Heb 12:5; De 20:3; Pr 24:10; Isa 40:30-31; 50:4; 1Co 15:58; 2Co 4:1,16; Ga 6:9; 2Th 3:13 General references. exp: Mt 10:24; Heb 12:12; 13:13'.

Home Start of Chapter Chapter Summary

C12-S3 (Verse 4) Others have suffered more that us.

Ye have not yet resisted unto blood,
striving against sin..

Please note that the word ye means 'each and every one of you personally'. This is used for a plural situation and not a singular, such as the use of the word thou. Thus, it is possible for an individual to have personally experienced what our sentence is saying that several people have not personally experienced. That said, I personally died and was revived due to trying to obey religious rules from preachers when they were excusing sin. It is not an experience that I recommend, especially as so few people get revived from the dead.

With that said, I will add that I believe that the author is saying something different. I was trying to obey religious rules. Jesus Christ was obeying God, which is different. . If we suffer for obeying religious rules which go against the Bible, we are only receiving the consequences of our own error. God is not responsible in such a case.

The author is saying that we have not personally been obeying God and suffered a martyr's death. (If we had, we would not be revived.) So, as bad as the circumstances may have been which we experienced, our experiences can't match those of Jesus Christ.

Please note that the next sentence starts with the word And. That sentence is added to this one and both must be considered together to keep things within context. The message of the next sentence helps us understand the message of this sentence.

Please see the note for Romans C9S18 about the word resist. That note has links to every place in the Bible where we find forms of this word along with a note for each usage and the full definition from Webster's 1828 . The functional definition is: 'Literally, to stand against; to withstand; hence, to act in opposition, or to oppose. a dam or mound resists a current of water passively, by standing unmoved and interrupting its progress'.

Please see the note for Romans C15S25 about the word strive. That note has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition is: 'to make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 12:2; 10:32-34; Mt 24:9; 1Co 10:13; 2Ti 4:6-7; Re 2:13; 6:9-11; 12:11; 17:6; 18:24 exp: Mt 10:24'.

Home Start of Chapter Chapter Summary

C12-S4 (Verse 5-6) Remember that the chastening of the Lord is done in love.

Equivalent Section: Remember the explanation from scripture.

And ye have forgotten the exhortation which speaketh unto you as unto children,
My son,
despise not thou the chastening of the Lord,
nor faint when thou art rebuked of him:.

Equivalent Section: Understand that the Lord does this to express His love.

For whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth..

This sentence starts with the word And, which means it is added to the prior. The prior sentence told us that we had not personally suffered for God as much as we might want to think we did. Now this sentence is telling us that any suffering which we did because of God chastening us does not count as suffering for the kingdom of God.

The next several sentences start with words which connect them to this sentence. This means that everything from 12:3 through 12:13 is connected together and needs to be considered as a unit. Further, this unit is the detailed explanation of the reason given in 12:3, which starts with the word For and explains why the sentence of 12:1-2 is true. All of these sentences need to be considered together in order to get the proper interpretation of this sentence.

The Bible tells us that the Lord chastens and rebukes all that are His sons. There is a lot of doctrine within the Bible which supports what the author says here. There are two different notes within the Lord Jesus Christ Study which deal with the support doctrine. The note for Lord deals with the doctrine of our chastening. The note for son deals with the doctrine of our position as a son of God. Both of those notes are good-sized and provide several Bible references to support what is said in this sentence and to support the doctrine presented within those notes. Please also consider them for the full explanation of this sentence.

While there are links related to this sentence from Treasury of Scripture Knowledge (below), the links in the notes within the Lord Jesus Christ Study are more extensive.

Our sentence has two Equivalent Sections. The First Equivalent Section adds to the prior sentence and the Second Equivalent Section tells us why (for) this addition needs to be considered. The prior sentence told us that we had not suffered as much as we might think that we had suffered. Not this sentence adds that some of our suffering might not have been because we were 'suffering for Jesus' but, in fact, were being chastened of the Lord. The fact is that in both cases we suffer but the cause and desired result are different in each case.

If a child of God is obeying religious doctrine which actually goes against the truth of the Bible, they could be doing sin while they believed that they were doing right. John 16:2 says, They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. Galatians 4:8 says, Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. We could look at the religious leaders who crucified our Lord and thought they did right. We could look at a lot of other examples in the Bible also but the conclusion is clear. People think they are serving God when, in fact, they are doing terrible sin. If such people are children of God, and they won't accept correction from the word of God then God must punish them up to and including death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26).

The only way to avoid this error is to understand how to find the truth of God's Word and verify everything that is preached against what the Bible actually says. With this in mind, we need to consider what the author tells us in the next few sentences which God had him put here to help us with this truth.

We need to start with the Second Equivalent Section which tells us that the Lord chasteneth, and scourgeth. The th on the end of these words means that the Lord 'keeps on keeping on', or continues this action for the rest of our life. However, the thing to keep in mind is that when the Lord does these things it is to prove that He loveth us and that we are a son whom he receiveth. While there is more to this Second Equivalent Section, we will not deal with that until after we see how the next sentences matches what is said here.

Our next sentence tells us that we are to endure chastening because it is evidence that we are God's sons. The sentence after that says that if we don't have chastening then we are not sons but are bastards. That means that we have joined the church, and the church accepts us as sons / members, but that God does not accept us because we do not have His Holy Spirit but have the spirit from a devil.

C12-S7 uses the fathers of our flesh as an example to show us that God is not being mean but is trying to correct us so that we may live. That is to make us partakers of his holiness because the amount of life which we enjoy for eternity is proportional to the amount of his holiness which we receive in this life.

All of this leads to the next sentence where we are told that the purpose is for it to yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Here is the desired result. God does it that we might have the peaceable fruit of righteousness. The world punishes us to make us miserable and to move us away from righteousness. Following these sentences we have the conclusion (Wherefore) of how we are to react. However, it is hoped that the reader understands how important it is to consider all of these sentences together. In addition, the main doctrine which people have problems with, that is dealt with here, is the chastening of the Lord. The second doctrine that people have problems with is how this proves that we are God's sons. As already mentioned, these two doctrines are dealt with, in detail, in the associated notes within the Lord Jesus Christ Study. Please also consider them for the full explanation of these doctrines.

As just shown, the sentences following this sentence explain what is said here. The Lord may give us severe punishment (scourgeth) but it is all to make us be like Him and for our eternal good. At times it is hard to tell the difference from correction by our Lord and what the world does, but we are given ways to tell the difference. The first is that when the Lord gives us punishment, it is aimed at our ending up with the peaceable fruit of righteousness. The second thing is that the Lord will never go against the Bible but will punish us for obeying religion which goes against the Bible. Therefore, when we are punished, we need to search the Bible, while deliberately ignoring what religion tells us that it says, and see for ourselves if our actions obey or disobey the commandments of the Bible.

The word forgot is the past-tense form of the word forget. . Please see the note for Psalms 119:16 about the word forget. Webster's 1828 dictionary defines this word is: 'v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

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 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'.

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 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 author is quoting where the original author was speaking to someone who was willing to receive his character.

Please see the note for 1Corinthians 11:32 about the word chasten. That note has links to every place in the Bible where we find forms of this word along with some explanation of the doctrine. Only sentences within this subsection use thus word within Hebrews. The functional definition is: 'Corrected; punished; afflicted for correction'.

Please see the note for 2Corinthians 4:1-2 about the word faint. The functional definition is: 'weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations'.

Please see the note for Titus 2:15 about the word rebuke. The functional definition is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

Please see the note for 1:9 about the word love. It has links to several notes where this doctrine is discussed.

We find forms of the word scourge in: Leviticus 19:20; Joshua 23:13; Job 5:21; Job 9:23; Isaiah 10:26; Isaiah 28:15; Isaiah 28:18; Matthew 10:17; Matthew 20:19; Matthew 23:34; Matthew 27:26; Mark 10:34; Mark 15:15; Luke 18:33; John 2:15; John 19:1; Acts 22:24-25; Hebrews 11:36 and 12:6. Easton's Bible Dictionary this word as: '(1Ki 12:11). Variously administered. In no case were the stripes to exceed forty (De 25:3; comp. 2Co 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Ac 16:22-37). (See Bastinado.) In the scourging of our Lord (Mt 27:26; Mr 15:15) the words of prophecy (Isa 53:5) were fulfilled'. Smith's Bible Dictionary defines this word as: 'The punishment of scourging was common among the Jews. the instrument of punishment in ancient Egypt, as it is also in modern times generally in the East, was usually the stick, applied to the soles of the feet --bastinado. Under the Roman method the culprit was stripped, stretched with cords or thongs on a frameans beaten with rods. (Another form of the scourge consisted of a handle with three lashes or thongs of leather or cord, sometimes with pieces of metal fastened to them. Roman citizens were exempt by their law from scourging.)'.

Nave's Topical Bible provides references for the word scourge as: '(Corporal punishment by stripes) Prescribed in the Mosaic law for committing the sin of fornication: Le 19:20; De 22:18. Prescribed for other offenses: De 25:2. 40 Stripes was the maximum number: De 25:3. Fatal: Job 9:23. Of servants could be avenged: Ex 21:20. Foretold by Jesus as a persecution of future Christians: Mt 10:17. Of children: INSTANCES OF: Of Jesus: Mt 20:19; 27:26; Mr 15:15; Joh 19:1. Of Paul and Silas: Ac 16:23. Of Paul: Ac 21:32; 22:24; 2Co 11:24-25. Of Sosthenes: Ac 18:17. FIGURATIVE: Of the oppressions of rulers: 1Ki 12:11. Of the evil tongue: Job 5:21'.

Thompson Chain Topics provides references for the word scourge as: 'Mt 27:26; Mr 15:15; Joh 19:1; Ac 22:24'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have forgotten. De 4:9-10; Ps 119:16,83,109; Pr 3:1; 4:5; Mt 16:9-10; Lu 24:6,8 the exhortation. Heb 12:7; Pr 3:11-12 despise. Job 5:17-18; 34:31; Ps 94:12; 118:18; 119:75; Jer 31:18; 1Co 11:32; Jas 1:12; Re 3:19 nor faint. Heb 12:3-4; Jos 7:7-11; 2Sa 6:7-10; 1Ch 13:9-13; 15:12-13; Ps 6:1-2; 2Co 4:8-9; 12:9-10 General references. exp: Heb 12:12.
whom. De 8:5; Ps 32:1-5; 73:14-15; 89:30-34; 119:71,75; Pr 3:12; 13:24; Isa 27:9; Jer 10:24; Jas 1:12; 5:11; Re 3:19 and scourgeth. Heb 12:7-8; 2Sa 7:14 General references. exp: De 4:22; Ps 89:32; Pr 13:24; Heb 12:8'.

Home Start of Chapter Chapter Summary

C12-S5 (Verse 7) Chastening proves that we are God's children.

First Step: Consider the conditional requirement.

If ye endure chastening,
God dealeth with you as with sons;.

Second Step: Evidence of this truth.

for what son is he whom the father chasteneth not?.

Starting in 12:3 we have sentences which are connected together and this connection continues through 12:13. These sentences need to be considered as a single unit. Further, this unit is the detailed explanation of the reason given in 12:3, which starts with the word For and explains why the sentence of 12:1-2 is true. All of these sentences need to be considered together in order to get the proper interpretation of this sentence. That said, most of the doctrine for these sentences is dealt with in the note for C12-S4 and the associated notes within the Lord Jesus Christ Study.

Our sentence has two Steps with the First Step telling us a conditional truth (if) and the Second Step telling is why (for) we can know the truth of the First Step. There are many people who claim that the man who produces the seed which is used to impregnate a woman is the father. However, our sentence tells us that a father will chasteneth his son. A man who is not there to guide a child and teach them how to become a functional adult does not meet this requirement for being a father. Further, as we have seen with the Biblical use of the word son, a father teaches his character to his son. Therefore, the true Biblical father is the person who actually teaches the son and, according to our sentence, chastening is part of that teaching.

Our next sentence starts with the word But, which connects it to this sentence. As already mentioned, context is very important to understanding what the author says here and all of the sentences, with their associated notes, need to be considered as a single unit of logic.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'endure. Job 34:31-32; Pr 19:18; 22:15; 23:13-14; 29:15,17; Ac 14:22 for what. 1Sa 2:29,34; 3:13; 1Ki 1:6; 2:24-25; Pr 13:24; 29:15 General references. exp: De 4:22; Ps 89:32; Pr 13:24'.

Home Start of Chapter Chapter Summary

C12-S6 (Verse 8) People who claim to be God's people, but who are not chastened, are bastards.

But if ye be without chastisement,
whereof all are partakers,
then are ye bastards,
and not sons..

Our sentence starts with the word But, which means it is continuing the subject from the last sentence while going in a different direction. The prior sentence was talking about how we identify a true father and a true son. This sentence changes to tell how we identify a non-true son, which is called a bastard.

The word bastard only occurs 3 times in the Bible and Bible dictionaries emphasize the wrong relationship, with God's rejection of someone with the wrong relationship. They also specifically state that the Biblical use of this word has nothing to do with the non-marriage of a father and a mother. Since Deuteronomy 23:2 specifically says his tenth generation as the identification of a Biblical bastard, the Bible dictionaries are correct.

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'.

We find forms of the word bastard in: Deuteronomy 23:2; Zechariah 9:6 and 12:8. Easton's Bible Dictionary defines this word as: 'In the Old Testament the rendering of the Hebrew word mamzer', which means "polluted." In De 23:2, it occurs in the ordinary sense of illegitimate offspring. In Zec 9:6, the word is used in the sense of foreigner. From the history of Jephthah we learn that there were bastard offspring among the Jews (Jg 11:1-7). In Heb 12:8, the word (Gr. nothoi) is used in its ordinary sense, and denotes those who do not share the privileges of God's children'. Smith's Bible Dictionary defines this word as: 'Among those who were excluded from entering the congregation, even to the tenth generation, was the bastard. De 23:2 the term is not, however, applied to any illegitimate offspring, born out of wedlock, but is restricted by the rabbins to the issue of any connection within the degrees prohibited by the law'. Fausset's Bible Dictionary defines this word as: 'mamzer. forbidden to enter the Lord's congregation to the tenth generation, i.e. forever (De 23:2-3). Yet Jephthah, son of a strange woman, and therefore driven out by the legitimate children, was called to be a judge to Israel (Jg 11:1-2). the Talmud and the rabbis are probably therefore right in explaining mamzer, not illegitimate children in general, but those begotten in incest or adultery: from mazar, "to be corrupt." the only other occurrence of mamzer is Zec 9:6; "a bastard (a vile alien) shall dwell in Ashdod." Arabs about that time occupied much of S. Palestine, and the prophet foretells Ashdod will be ruled by them. Bastards were not excluded from public worship ordinarily. they had no claim to the paternal inheritance, or to the standing privileges and filial discipline of children (Heb 12:7)'. The functional definition for this word is: 'Illegitimate offspring. Used symbolically for lost church members'.

Nave's Topical Bible provides references for the word bastard as: '(An illegitimate child) Excluded from the congregation De 23:2. INSTANCES OF: Ishmael: Ge 16:3,15; Ga 4:22. Moab and Ammon: Ge 19:36-37. Jephthah: Jg 11:1. David's child by Bath-sheba: 2Sa 11:2-5. FIGURATIVE: Zec 9:6; Heb 12:8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 12:6; Ps 73:1,14-15; 1Pe 5:9-10 exp: De 4:22; 23:2; Ps 89:32; Pr 13:24'.

Home Start of Chapter Chapter Summary

C12-S7 (Verse 9) We should reverence God more than our fleshly fathers.

Equivalent Section: How our fleshly fathers were treated.

Furthermore we have had fathers of our flesh which corrected us,
and we gave them reverence:.

Equivalent Section: How our spiritual Father should be treated.

shall we not much rather be in subjection unto the Father of spirits,
and live?.

Our sentence adds to what has already been said because it starts with the word Furthermore ('going further on the same logic path and adding more to what was already said'). Our sentence has two Equivalent Sections with the First Equivalent Section talking about the relationship between a human father and a human son. The Second Equivalent Section claims a similar relationship between God the Father and the spirits of people whom He is teaching to become His sons.

In addition, to what has already been presented in the notes of related sentences, we should notice that our sentence lets us know that to be in subjection is part of how we give reverence to our Earthly father.

Please notice that our sentence uses a lowercase for the word spirits. This means that the author is talking about all spirits except God's Holy Spirit. (Please see the note for this sentence in the Word Study on Spirit and also go the top of that Study to find the definition of this word and every reference within the Bible separated by application and more.) Basically, God created all spirits, even devils and those people who reject Him and end up in the lake of fire. It is in the sense that God is Creator that the author of this epistle calls God the Father of spirits. However, it also goes beyond that in that God is an active participant in the conception of every baby. men and women get together, sexually, many times but there is no baby produced unless God provides a spirit. From the story of Frankenstein through modern Science Fiction men keep imagining that they can clone, or in some other way, produce a living person while they ignore the fact that it is our spirit which makes a person alive. When the spirit abandons our body, and takes our soul with it, we have death. Thus, God is the Father of spirits because God is the one who makes us alive at conception when He produces our spirit.

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 2:14 about the word flesh. That note has the definition from Easton's Bible Dictionary.

Please see the note for 2Timothy C3S10 about the word correction. The functional definition is: 'the act of bringing back, from error or deviation, to a just standard, as to truth, rectitude, justice or propriety'.

We find forms of the word reverence in: Leviticus 19:30; Leviticus 26:2; 2Samuel 9:6; 1Kings 1:31; Esther 3:2; Esther 3:5; Psalms 89:7; Matthew 21:37; Mark 12:6; Luke 20:13; Ephesians 5:33; 12:9 and 12:28. Webster's 1828 dictionary defines this word as: 'Fear mingled with respect and esteem; veneration. When quarrels and factions are carried openly, it is a sign that the reverence of government is lost. The fear acceptable to God, is a filial fear, an awful reverence of the divine nature, proceeding from a just esteem of his perfections, which produces in us an inclination to his service and an unwillingness to offend him. Reverence is nearly equivalent to veneration, but expresses something less of the same emotion. It differs from awe, which is an emotion compounded of fear, dread or terror, with admiration of something great, but not necessarily implying love or affection. We feel reverence for a parent, and for an upright magistrate, but we stand in awe of a tyrant. this distinction may not always be observed. 2. An act of respect or obeisance; a bow or courtesy. 2Sam. 9. 3. A title of the clergy. 4. A poetical title of a father.
REV'ERENCE, v.t. to regard with reverence; to regard with fear mingled with respect and affection. We reverence superiors for their age, their authority and their virtues. We ought to reverence parents and upright judges and magistrates. We ought to reverence the Supreme Being, his word and his ordinances. Those that I reverence, those I fear, the wise. They will reverence my son. Matt. 21. Let the wife see that she reverence her husband. Eph. 5'.

Nave's Topical Bible provides references for the word reverence as: 'For God: Ge 17:3; Ex 3:5; 19:16-24; 34:29-35; Isa 45:9. ForGod's house: Le 19:30; 26:2. Forservants of God: 1Sa 16:4; Ac 28:10; 1Co 16:18; Php 2:29; 1Th 5:12-13; 1Ti 5:17; Heb 13:7,17. Forkings: 1Sa 24:6; 26:9,11; 2Sa 1:14; 16:21; Ec 10:20; 1Pe 2:17. Formagistrates: Ex 22:28; 2Pe 2:10; Jude 1:8. Forparents: Ex 20:12; Le 19:3; Isa 45:10. Forthe aged: Le 19:32; Job 32:4-7'.

Thompson Chain Topics provides references for the word reverence as: 'For God and Sacred things enjoined: Ex 3:5; Jos 5:15; Ps 4:4; 33:8; 89:7; 111:9; Hab 2:20. Forthe Aged: Le 19:32; Job 32:6; Pr 23:22; 1Ti 5:1-2 . Forthe Sanctuary: Le 19:30; Ec 5:1; Joh 2:16 . ForMen of God: Ex 33:8; Ac 28:10; Php 2:29; 1Th 5:12-13; 1Ti 5:17; Heb 13:7. ForChrist: Mt 8:2; 9:18; 15:25; 20:20; Mr 5:22; 7:25; Joh 9:38: forGod's Name: Le 22:2; De 28:58; Isa 29:23; 57:15; Eze 36:23; Da 2:20; Mt 6:9: Due to Religious Leaders: Php 2:29; 1Th 5:13; 1Ti 5:17; Heb 13:7. ForRulers: Ex 22:28; 1Sa 24:6; Ec 10:20; Ac 23:5; Ro 13:1; 1Pe 2:17; Jude 1:8. Forthe word of God: Its Words Sacred, not to be Altered: De 4:2; 12:32; Pr 30:6; Re 22:19: forGod and Sacred things enjoined: Ex 3:5; Jos 5:15; Ps 4:4; 33:8; 89:7; 111:9; Hab 2:20. Reverenced, Christ: Mt 8:2; 9:18; 15:25; 20:20; Mr 5:22; 7:25; Joh 9:38'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fathers. Joh 3:6; Ac 2:30; Ro 1:3; 9:3,5 corrected. Heb 12:7 we gave. Ex 20:12; Le 19:3; De 21:18-21; 27:16; Pr 30:17; Eze 22:7; Eph 6:1-4 shall we not. Mal 1:6; Jas 4:7,10; 1Pe 5:6 the Father. Nu 16:22; 27:16; Job 12:10; Ec 12:7; Isa 42:5; 57:16; Zec 12:1 General references. exp: De 4:22; Ps 89:32; Isa 45:10'.

Home Start of Chapter Chapter Summary

C12-S8 (Verse 10) God has a better motivation for chastening us.

First Step: How our earthly fathers treated us.

For they verily for a few days chastened us after their own pleasure;.

Second Step: How our spiritual Father treats us.

but he for our profit,
that we might be partakers of his holiness..

This sentence has two Steps which tell us why (For) the prior sentence told us that should much rather be in subjection unto the Father of spirits than we were for our Earthly fathers. The First Step says that our Earthly fathers chastened us, but only for a few days. The comparison is that God does it for our eternity. Our First Step also says that our Earthly fathers chastened us after their own pleasure. However, the Second Step says that God does it that we might be partakers of his holiness. A Bible truth is that the more holiness that we gain in this life will result in more rewards for eternity. Therefore, God is doing this for our own eternal good. The other thing to pay attention to is the face that our sentence tells us that God's purpose is that we might be partakers of his holiness. What is implied within our sentence is that if we refuse to be partakers of his (God's ) holiness, then God has no reason to give us profit and we are rejecting God's blessings.

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.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after their own pleasure. or, as seemed good, or meet, to them. but he. Heb 12:5-6 partakers. Le 11:44-45; 19:2; Ps 17:15; Eze 36:25-27; Eph 4:24; 5:26-27; Col 1:22; Tit 2:14; 1Pe 1:15-16; 2:5,9; 2Pe 1:4 General references. exp: De 4:22; Ps 89:32; Isa 38:16'.

Home Start of Chapter Chapter Summary

C12-S9 (Verse 11) Look at the long-term results.

Equivalent Section: How we feel about chastening.

Now no chastening for the present seemeth to be joyous,
but grievous:.

Equivalent Section: the results of chastening.

nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby..

Our sentence starts with the word Now, which means 'after you understand what was just said'. Thus, we see the connection and the need to keep this sentence within context. The context that we are to understand is that God chastens us for our own eternal good. With or without that understanding, the First Equivalent Section is easily understood and agreed to by all. However, the Second Equivalent Section is where we need the understanding from the prior sentences in order to agree with what it says.

Our Second Equivalent Section starts out with the word nevertheless ('without regarding the prior Equivalent Section'). That is: even though no chastening for the present seemeth to be joyous, but grievous, God still did it because it is going to give us eternal benefit where withholding chastening only yields a temporary avoidance of pain. In addition, our Second Equivalent Section tells us that the peaceable fruit of righteousness is only yielded afterward. That means that without chastening we will not have the peaceable fruit of righteousness. Furthermore, our Second Equivalent Section uses the word yieldeth, which means that the chastening 'keeps on keeping on yielding' the peaceable fruit of righteousness every time we remember the chastening.

The last thing to consider is the phrase unto them which are exercised thereby. If we do not change our attitudes and actions, then we are not exercised thereby. God provides the chastening but we have to respond properly before it does us any good.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'.

Please see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Afflictive; painful; hard to be borne'.

Please see the note for Philippians 1:23-24 about the word nevertheless. The functional definition is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

Please see the note for Romans C6S18 about the word yield. The functional definition is: 'To produce, as land, stock or funds; to give in return for labor, or as profit'. Please notice the th ending our word. This means that what God foes for His children 'keeps on keeping on returning profit of the peaceable fruit of righteousness'.

Please see the notes for Romans C1S5; 1Corinthians C9S10 about the word fruit. The functional definition is: 'a word as used in Scripture denoting produce in general, whether vegetable or animal'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: 'Use; practice; the exertions and movements customary in the performance of business; as the exercise of an art, trade, occupation, or profession'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no chastening. Ps 89:32; 118:18; Pr 15:10; 19:18 nevertheless. Heb 12:5-6,10 peaceable. Ps 119:165; Isa 32:17; Ro 5:3-5; 14:17; 2Co 4:17; Ga 5:22-23; Jas 3:17-18 exercised. Heb 5:14; 1Ti 4:7-8; 2Pe 2:14 (Gr) General references. exp: Ps 89:32; Isa 38:16'.

Home Start of Chapter Chapter Summary

C12-S10 (Verse 12-13) Act right to get the blessing.

First Step: How we are to react to God's chastening.

Wherefore lift up the hands which hang down,
and the feeble knees;.

Second Step: Warning about a wrong reaction.

And make straight paths for your feet,
lest that which is lame be turned out of the way;.

Third Step: Results of a right reaction.

but let it rather be healed..

Now we see the conclusion for this section because our sentence starts with the word Wherefore. Within our sentence we see three Steps. The First Step tells us 'How we are to react to God's chastening'. The Second Step tells us 'How to act right in order to avoid further chastening'. The third Step tells us 'How to avoid a wrong reaction to chastening'.

The third Step is possibly the most important Step. It we do not let (God's chastening) rather be healed then there is a good chance that we will get a root of bitterness (12:15). That sentence warns that this will happen if any man fail of the grace of God and God's chastening is meant to be His grace.

We need to understand this truth and we won't understand unless we understand what came before this sentence. That's why the prior sentence started with Now and this sentence starts with Wherefore. Our current sentence is the conclusion which results from prior understanding. In addition, our First Step tells us to worship God (lift up the hands) when we are feeling bad (which hang down) and weak (and the feeble knees). We must ignore how we feel, which is a result of God's chastening, and allow healing based upon our understanding that, while we hurt in the short-time, God is providing for our eternal good and that is God's grace.

Only after we have worshipped God, while we are still feeling bad (hands which hang down, and the feeble knees) do we move onto the Second Step where read to make sure that we have the right path and the right way.

We find forms of the word path occurring 65 times in 64 verses of the Bible and, in the New Testament, in: Matthew 3:3; Mark 1:3; Luke 3:4 and Hebrews 12:12-13. In every place within the New Testament we find the phrase make straight paths with the exact wording in the gospels being Prepare ye the way of the Lord, make his paths straight. This, of course, is John the Baptist quoting Isaiah 40:3-5. This follows the message of: Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. (Isaiah 40:1-2). Thus, we see that the message to make straight paths is part of bringing comfort to God's people after He had to chasten them for ongoing sin which they refused to give up.

Webster's 1828 Dictionary defines path as: 'n. plu. paths. Gr. to tread. 1. A way beaten or trodden by the feet of man or beast, or made hard by wheels; that part of a highway on which animals or carriages ordinarily pass; applied to the ground only, and never to a paved street in a city. 2. Any narrow way beaten by the foot. 3. the way, course or track where a body moves in the atmosphere or in space; as the path of a planet or comet; the path of a meteor. 4. A way or passage. 5. Course of life. He marketh all my paths. Job.33. 6. Precepts; rules prescribed. Uphold my going in thy paths. Ps.17. 7. Course of providential dealings; moral government. All the paths of the Lord are mercy and truth to such as keep his covenant. Ps.25.
PATH, v.t. to make a path by treading; to beat a path, as in snow. Topush forward; to cause to go; to make way for.
PATH, v.i. to walk abroad'. With this definition we can say that the phrase make straight paths means to make the way that people commonly go to the Lord a 'narrow and straight way' (Matthew 7:14) which leads directly to the Lord with no deviation.

The second phrase, of our Second Step, is: lest that which is lame be turned out of the way. The functional definition of the word way is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. The way, in our Second Step is a 'narrow and straight way' which leads directly to the Lord with no deviation, as we saw in the first phrase of this Step. The lame were people pushed out of the way when people were running for their life and the hope was that they could get away while the enemy slowed down to consume the lame. However, our Second Step is telling us to not leave the lame for the enemy to consume but make it easy for them to get to the Lord.

What we see here is similar to what I've done in the past when I have received healing from God. When you're hurt and in trouble and need God's help and healing, the first thing to do is to realize that God is in control. That means that God allowed whatever to happen to you. Also, God loves you. Therefore, whatever happened was for your good and because God loves you, even though you don't understand how it is for your good and you also feel like God hates you. While you are feeling these wrong things and hurting, that it the time to start worshipping God for His wisdom and love and thanking Him for what you are going through at that time. Then, ask God for His help and for Him to work through you while you witness to others. Start passing out tracts, telling others how to get saved, tell others of God's love and wisdom which is beyond our understanding. Realize that as bad as you hurt that there are others who are worse off and you help them even while you are in pain.

All of this leads to our third Step which says but let it rather be healed. The it is what caused God to chasten us to begin with. In order for that to happen, we must confess our sins and admit that the chastening was to cleanse us from all unrighteousness (1John 1:9). The healing only comes after we confess that the chastising was God's love and given to cleanse us from all unrighteousness. That said, it is possible that we are like Job and did nothing wrong to start with but, also like Job, we have something that God can teach us. Therefore, no matter what the initial cause, chastisement is for our own good and comes from God with His love. We need to realize this before we can be healed.

Please see the note for about the word feeble. 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: 'Weakness of body or mind, from any cause; imbecility; infirmity; want of strength, physical or intellectual; as feebleness of the body or limbs; feebleness of the mind or understanding'.

Please see the note for Philippians 2:9-11 about the word knee. That note has links to every place in the New Testament where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'In anatomy, the articulation of the thigh and leg bones'. Please also see the note for Mark 1:40 about the word kneeling.

Please see the note for Mark 1:18 about the word straight / straightway. The functional definition for this word is: 'It is customary to write straight, for direct or right, and strait, for narrow, but this is a practice wholly arbitrary, both being the same word.'.

The word path was dealt with earlier within this note.

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).'.

We find forms of the word lame occurring 28 times in 26 verses of the Bible and, in the New Testament, in: Matthew 11:5; Matthew 15:30-31; Matthew 21:14; Luke 7:22; Luke 14:13; Acts 3:2; Acts 3:11; Acts 8:7; Hebrews 12:13. Webster's 1828 defines this word as: 'a. 1. Crippled or disabled in a limb, or otherwise injured so as to be unsound and impaired in strength; as a lame arm or leg, or a person lame in one leg. 2. Imperfect; not satisfactory; as a lame excuse. 3. Hobbling; not smooth; as numbers in verse.
LAME, v.t. to make lame; to cripple or disable; to render imperfect and unsound; as, to lame an arm or a leg'.

Please see the note for 3:10 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'.

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 1Corinthians C12S29 about the word heal. The functional definition is: 'To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed; as, to heal the sick'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 12:3,5; Job 4:3-4; Isa 35:3; Eze 7:17; 21:7; Da 5:6; Na 2:10; 1Th 5:14 exp: Le 11:22.
make. Pr 4:26-27; Isa 35:3,8-10; 40:3-4; 42:16; 58:12; Jer 18:15; Lu 3:5 exp: Ps 5:8. straight. or, even. lame. Isa 35:6; Jer 31:8-9 but let. Ga 6:1; Jude 1:22-23 General references. exp: Le 11:22; De 19:3'.

Home Start of Chapter Chapter Summary

C12-S11 (Verse 14-16) Act morally right.

Equivalent Section: Warning to act right.

Follow peace with all men,
and holiness,
without which no man shall see the Lord :.

Equivalent Section: Consequence of acting wrong.

First Step: Warning about God.

Looking diligently lest any man fail of the grace of God;.

Second Step: Warning about consequence to us.

lest any root of bitterness springing up trouble you,
and thereby many be defiled;.

Third Step: Warning to avoid sinful attitudes.

Lest there be any fornicator,
or profane person,
as Esau,
who for one morsel of meat sold his birthright..

Our epistle started out with the author telling us, in great detail, how we have it better than any other people in any time during the history of the world. This led up to Chapter 11 where we were told how to live by faith (10:38) with references to many Old Testament accounts of people living by faith, then our current chapter started with Wherefore seeing we also are compassed about with so great a cloud of witnesses because all of these Old Testament saints will testify against us, at the judgment seat of Christ, if we try to claim that we couldn't live by faith when they did so under worse conditions and with less help from God than we receive. from this basis we were about God's chastisement, because it's probably the main cause of our problems, and because it is designed that we might be partakers of his (God's ) holiness regardless of the true cause of any chastisement.

With this basis we now receive general spiritual advice and understanding. This continues through the end of the chapter with the next chapter given to specific spiritual commands and understanding that all saved are to obey. However, before we get to specific instructions, we are told we receiving a kingdom which cannot be moved. Further, our chapter ends with For our God is a consuming fire. The remainder of this chapter, and the next chapter, give us instructions and understanding which are based upon all that came before and with the understanding that the kingdom which we will receive is spiritual and comes after this physical life. However, our position in that kingdom is based upon how much we let God use our current physical life and For our God is a consuming fire. Therefore, we are to let God completely consume this life in the hope that we might obtain a better resurrection (11:35).

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what to do and the Second Equivalent Section warning us of the consequences if we fail to obey. Any time we make a decision we need to consider all of the consequences if we want to be wise, and God wants His children to be wise.

This sentence is dealing with a basic Bible truth which is denied by many who claim to be Bible fundamentalists. If you really are Biblically saved then you will have a changed life. It won't be just that you obey certain religious laws or religious commandments, as the legalists' claim, but that you will have a spirit that can only come from God. In addition, there is a direct relationship between how much we let God change our life and how many rewards (blessings) we receive from God. Those who fight against God and limit His working in their life will also limit the rewards from God and they will not receive some of the rewards (like a mansion) that erroneous doctrine promises them.

The First Equivalent Section of this sentence says that if we don't act in a way that can only be done through a God changed life then we will not see the Lord. Consider Romans 3:21-265 which tells us that all have sinned, and come short of the glory of God and also to declare his (Christ Jesus) righteousness for the remission of sins that are past, through the forbearance of God. We can not follow peace with all men unless we first have peace with God (Romans 10:15; Hebrews 12:14-LJC) and the peace of God (Philippians 4:7; Colossians 3:15). Having these requires us to allow God to change our lives.

Since the First Equivalent Section is dealing with how we act now (before we go to heaven), the phrase no man shall see the Lord definitely applies to this life. Think about it. How many people do you know, or have met, who claim to be saved but never see God working in their life? How many feel that their prayers are never answered, admit that they do not receive personal guidance for their life and admit to other things that show that they do not see the Lord here in this life? (Please see 2Samuel 14:24; Matthew 5:8 and 1John 3:2-3 for more on this doctrine.) In addition, according to Revelation 1:7, all hum and on Earth shall see him and wail when He returns to rule this world.

As far as this condemnation (not seeing the Lord) also applying in heaven, I will only say that every saved person will see the Lord at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). I also personally believe that there is a direct relationship between how often we see the Lord in heaven and how much we become like Christ while we are in this life. While I realize that many will object to this belief, I would like to see any of them provide properly interpreted Bible scripture that says our Lord will not work through others and that no saved person can possibly be just part of the masses who worship from far away and are not allowed to get any closed in heaven than they choose to get in this life. Consider our Second Equivalent Section which provides Esau as an example of someone who permanently lost God's blessings. The First Step of our Second Equivalent Section warns that we might fail of the grace of God. Are you so foolish as to believe that you can do that and it not have eternal consequences?

in this sentence, we are told to Follow holiness. The simple explanation of Follow holiness is to 'do righteousness' but we can only do that after we 'stop our sinning'. The commandment to Follow holiness is part of our personal relationship with God that will be rewarded by our Lord at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) but only in relationship to how much we obey this command here in this life.

In addition, we are told to Follow peace with all men. This is not a passive sitting on our 'blessed assurance' and avoiding personally offending people because devils will destroy peace with all men unless we actively work against their efforts. The best way to have peace with all men is to show all men how the have the peace of God and have peace with God. (See Psalms 34:11-22; Malachi 2:6; Matthew 5:8; Romans 14:19; 1Corinthians 10:32; 13:4-7; Ephesians 4:24; 5:5; 1Peter 1:15-16; 3:10-11.) this is best seen, in this context, by looking at the Second Equivalent Section of this sentence where we are told to be diligent as we look unto Jesus the author and finisher of our faith. If we are diligent in doing this, we shall see the Lord and we will Follow peace with all men and will Follow holiness (stop our sinning). If anyone claims to be diligent as they look unto Jesus the author and finisher of our faith but does not have the results of the First Equivalent Section of this sentence; then they have a problem with their claim.

Further, in the Second Equivalent Section of this sentence we are told three different consequences that we will have if we are not diligent as we look unto Jesus the author and finisher of our faith. If we are not diligent or do not look unto Jesus (as explained in the note for 12:1-2), we may become bitter when people continue to take advantage of us or mistreat and abuse us. In addition, we probable will fail of grace of God. That is, we will not allow the grace of God to control our dealings with other men and we will loose the reward that God wanted to give us (Deuteronomy 29:18-20; Acts 15:24-29; 2Corinthians 6:1; Galatians 2:21; Titus 2:11-12; James 3:13-18.)

Finally, we probably will be trapped by some addictive sin such as becoming defiled or a fornicator or a profane person, as Esau (trusting in some legalistic religious person instead of living a personal relationship with the Son of God).

This sentence is basically saying that if your life doesn't display the change caused by a true personal relationship with the Son of God, then the Lord has not made you His son and you won't even see Him to argue your case. Most of these people end up arguing their case before men because the Lord won't see or hear them. Those saved people who are diligent as they look unto Jesus the author and finisher of our faith are so busy seeing what Jesus shows them that they don't have time to consider the opinion of other men. That is, the politically correct people can't see the Lord and those who truly do see the Lord can't be politically correct.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'that part of a plant which enters and fixes itself in the earth, and serves to support the plant in an erect position, while by means of its fibrils it imbibes nutriment for the stem, branches and fruit. Root of bitterness, in Scripture, any error, sin or evil that produces discord or immorality'.

Please see the notes for Ephesians C4S15 and Colossians C3S14 about the word bitterness. The note for Colossians has links to every place in the New Testament where We find this word along with a short note on the usage in each place and the full definition from Easton's Bible Dictionary. The note for Ephesians has the full definition from Webster's 1828 . The functional definition is: 'Bitterness is symbolical of affliction, misery, and servitude (Ex 1:14; Ru 1:20; Jer 9:15)'.

Please see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To proceed, as from the seed or cause'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the notes for 7:26 and James 3:6 about the word defile. The functional definition is: 'To make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid'.

Please see the notes for Romans C1S16; 1Corinthians C5S1; Galatians C5S20; Ephesians C5S2 about the word fornication. The Easton's Bible Dictionary points out that fornication is : 'more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols'. While all sexual sin is fornication, fornication. is not limited to sexual sin as we see even in our current sentence. In truth, fornication is 'Any violation of a sanctified relationship'.

Please see the note for 1Timothy 1:8-11 about the word profane. Webster's 1828 dictionary defines this word as: 'Irreverent to anything sacred; applied to persons. A man is profane when he takes the name of God in vain, or treats sacred things with abuse and irreverence. 2. Irreverent; proceeding from a contempt of sacred things, or implying it; as profane words or language; profane swearing. 3. Not sacred; secular; relating to secular things; as profane history. 4. Polluted; not pure. Nothing is profane that serveth to holy things. 5. Not purified or holy; allowed for common use; as a profane place. Ezek.42. and 48. 6. Obscene; heathenish; tending to bring reproach on religion; as profane fables. 1 Tim.4. Profane is used chiefly in Scripture in opposition to holy, or qualified ceremonially for sacred services.
PROFA'NE, v.t. to violate anything sacred, or treat it with abuse,irreverence, obloquy or contempt; as, to profane the name of God; to profane the sabbath; to profane the Scriptures or the ordinances of God. 1. to pollute; to defile; to apply to temporal uses; to use as base or common. Ezek.24. 2. to violate. Mal.2. 3. to pollute; to debase.Lev.21. 4. to put to a wrong use'.

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'.

Please see the note for Hebrews 11:20 about Esau. Esau was the brother of Jacob. Please also see the next sentence which gives us more information about Esau and the birthright.

Please see the note for 5:12 about the word meats. The functional definition is: 'Food in general; anything eaten for nourishment, either by man or beast'. in this sentence the author uses this word for physical food which is seen as having spiritual significance.

Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition, for the word birth, is: 'Life coming into the world. This is different from conception, which is when life starts. The Bible also makes the distinction n between physical birth and spiritual birth'. The functional definition, for the word birthday, is: 'The day that birth occurs'. The functional definition, for the word birthright, is: 'The rights received at the point of birth. These are distinguished from rights received later in life'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Follow. Ge 13:7-9; Ps 34:14; 38:20; 120:6; 133:1; Pr 15:1; 16:7; 17:14; Isa 11:6-9; Mt 5:9; Mr 9:50; Ro 12:18; 14:19; 1Co 1:10; Ga 5:22-23; Eph 4:1-8; 1Th 5:15; 1Ti 6:11; 2Ti 2:22; Jas 3:17-18; 1Pe 3:11 exp: 1Co 14:1. and holiness. Heb 12:10; Ps 94:15; Isa 51:1; Lu 1:75; Ro 6:22; 2Co 6:17; 7:1; Php 3:12; 1Th 3:13; 4:7; 1Pe 1:15-16; 3:13; 2Pe 3:11,18; 3Jo 1:11 no man. Ge 32:30; Job 19:26; 33:26; Mt 5:8; 1Co 13:12; 2Co 7:1; Eph 5:5; Ga 3:21; 1Jo 3:2-3; Re 21:24-27; 22:3-4,11-15 General references. exp: Ge 23:7; 26:30; Le 20:7; Ro 12:18; Eph 4:3.
Looking. Heb 2:1-2; 3:12; 4:1,11; 6:11; 10:23-35; De 4:9; Pr 4:23; 1Co 9:24-27; 10:12; 2Co 6:1; 13:5; 2Pe 1:10; 3:11,14; 2Jo 1:8; Jude 1:20-21 any man. Lu 22:32; 1Co 13:8; Ga 5:4 fail of. or, fall from. Ga 5:4 any root. Heb 3:12; De 29:18; 32:32; Isa 5:4,7; Jer 2:21; Mt 7:16-18 trouble. Jos 6:18; 7:25-26; 22:17-20; Eph 5:3; Col 3:5 and thereby. Ex 32:21; 1Ki 14:16; Ac 20:30-31; 1Co 5:6; 15:33; Ga 2:13; 2Ti 2:16-17; 2Pe 2:1-2,18 General references. exp: Mr 13:33; Ac 5:11.
any fornicator. Heb 13:4; Mr 7:21; Ac 15:20,29; 1Co 5:1-6,9-11; 6:15-20; 10:8; 2Co 12:21; Ga 5:19-21; Eph 5:3,5; Col 3:5; 1Th 4:3-7; Re 2:20-23; 21:8; 22:15 as Esau. Ge 25:31-34; 27:36 General references. exp: De 21:16'.

Home Start of Chapter Chapter Summary

C12-S12 (Verse 17) God does not always accept repentance.

Equivalent Section: Esau was rejected.

For ye know how that afterward,
when he would have inherited the blessing,
he was rejected:.

Equivalent Section: Esau tried to be accepted.

for he found no place of repentance,
though he sought it carefully with tears..

In Genesis 25:31-34 we read about Esau selling his birthright to Jacob. In Genesis 27:36 we read about Esau crying about Jacob taking his birthright and...blessing. Later, when Jacob returned, in Genesis 33, Esau was no longer concerned because he was rich in this world. In fact, Genesis 36 we read that Esau had to move away from Jacob For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. Thus, we see that Esau was happy so long as he had the riches of this world but was profane (as our prior sentence said) because he counted the birthright and blessings from God as 'common or defiled'. While he cared for the riches of this world, he treated the things from God as if they were 'defiled'.

In our sentence we see a very important doctrine, but one that is presented like the parables. That is: the spiritually immature and the lost will have a hard time understanding the spiritual lesson. Our sentence says that Esau sought repentance carefully with tears. See, he wanted repentance from the consequence of his sin but he refused to 'turn to God to obey the commands of God'. This is a worldly type of repentance and one that is rejected by God, as our sentence says.

Please notice that our Second Equivalent Section says that he found no place of repentance. Esau sought it carefully with tears but did not find it because he sought it in this world instead of seeking it from God.

Again, in the First Equivalent Section we read that Esau did this when he would have inherited the blessing. As we already have seen in the references (within Genesis) provided, Esau only wanted the physical blessings and rejected the spiritual blessings. That is why he was rejected. Thus, we see, as already explained, Esau was rejected because while he sought repentance carefully with tears, he wanted repentance from the consequence of his sin but he refused to 'turn to God to obey the commands of God'. This is why saved people can claim to repent, and seriously believe that they did so, and yet still be rejected by God. In all things, we must have the right attitude in order to be righteous.

Both of our Equivalent Sections start with the word For and each gives us a reason why the prior sentence says that Esau was a fornicator (and) profane person.

Please see the note for 1Corinthians C6S16 about the kingdom of God is rejected by lifestyle sins.

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer'.

Please see the note for Romans 11:29 for links to every place in the Bible where the word repentance is used. The functional definition is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the note for Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

Please see the note for 2Corinthians C2S4 about the word tears. Webster's 1828 dictionary define this word as: 'Tears are the limpid fluid secreted by the lacrymal gland, and appearing in the eyes, or flowing from them. A tear, in the singular, is a drop or a small quantity of that fluid. Tears are excited by passions, particularly by grief. this fluid is also called forth by any injury done to the eye. It serves to moisten the cornea and preserve its transparency, and to remove any dust or fine substance that enters the eye and gives pain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when he. Ge 27:31-41 he was. Heb 6:8; Pr 1:24-31; Jer 6:30; Mt 7:23; 25:11-12; Lu 13:24-27 for he. Heb 6:4-6; 10:26-29 place of repentance. or, way to change his mind. General references. exp: Ge 27:38; De 1:45; 21:16'.

Home Start of Chapter Chapter Summary

C12-S13 (Verse 18-24) We have a better relationship with God.

We have a different Testament.

Equivalent Section: We are not under the Old Testament.

First Step: We are not coming to where the Old Testament was given.

For ye are not come unto the mount that might be touched,
and that burned with fire,
nor unto blackness,
and darkness,
and tempest,
And the sound of a trumpet,
and the voice of words;.

Second Step: We do not have the fear they had.

which voice they that heard intreated that the word should not be spoken to them any more:.

Equivalent Section: Why they feared.

(See Below):.

Equivalent Section: We are under the New Testament.

But ye are come unto mount Sion,
and unto the city of the living God,
the heavenly Jerusalem,
and to an innumerable company of angels,
To the general assembly and church of the firstborn,
which are written in heaven,
and to God the Judge of all,
and to the spirit of just men made perfect,
and to Jesus the mediator of the new covenant,
and to the blood of sprinkling,
that speaketh better things than that of Abel..

Below is the part of the sentence from the parenthesis.

Why they feared.

Equivalent Section: Error resulted in death.

(For they could not endure that which was commanded,
And if so much as a beast touch the mountain,
it shall be stoned,
or thrust through with a dart:.

Equivalent Section: Reaction from Moses.

And so terrible was the sight,
that Moses said,
I exceedingly fear and quake).

Our sentence starts with the word For and gives more reasons why we need to seek true Biblical repentance (like the prior sentence said that Esau did not do) and why we need to Follow peace with all men, and holiness and make sure that we do not fail of the grace of God, like the second prior sentence warned us.

Our sentence has four Equivalent Sections with the Included Part being added in by the translators so that we would get the full message and not miss what a (wrong) word-for-word translation would yield. Two of the Equivalent Sections are within the Included Part and they tell us how Moses was afraid at the mount, just like the rest of the Jews were afraid. The Included Part is separated, in the sentence outline above, like it is in order to follow proper outlining procedures. However, concept and understanding wise, it could have been put where we see the '(see below)' in the outline and not be separated. That makes it like a single Equivalent Section within the main sentence. Forsimplicity's sake, the rest of this note will treat the entire Included Part as a single Equivalent Section which tells us about the fear of Moses and the Jews. It will be identified as the Second Equivalent Section (where the '(see below)' is) throughout the remainder of this note.

Each of our three Equivalent Sections give us reasons for believing the prior two sentences. The First Equivalent Section tells us that under the Old Testament the people heard the consequences for disobedience. Within them were the consequences of fail of the grace of God, as our second prior sentence warned us to not do. Those consequences also included the possibility of being rejected and not being able to inherited the blessing, like our prior sentence told us happened to Esau.

The Second Equivalent Section tells us that the people were afraid because they knew that they could not keep the law perfectly using their own ability. Therefore, they knew that they were heading the same treatment from God that Esau received.

The third Equivalent Section tells us that under the New Testament we have help and a much better relationship with God and, with the help of the indwelling Holy Spirit as well as the other things mentioned, can avoid the fate of Esau.

In addition, to giving reasons related to the prior sentences, this sentence is also in context with the rest of the chapter and those sentences should also be considered for context. The notes for the rest of the sentences within our chapter will explain how this sentence fits within the context of those sentences.

Within our First Equivalent Section we see references to an Old Testament event. In Exodus 19 and 20 we read the story of Moses leading the children of Israel to the mount to meet God after he led them out of Egypt and across the Red Sea. Before they met God, God reminded them of His judgment upon the Egyptians and old them to not come before Him having just sinned. God promised to make them His people, a kingdom of priests, and an holy nation. God warned them not to trespass or there would be a judgment of death. This warning is what caused the fear and the things mentioned in our First Equivalent Section happened then. We also see Moses remind them of this in Deuteronomy 4:9-13 and Deuteronomy 5:22-24.

While it may not be obvious, God actually offered something similar to what we have in the New Testament when He offered to make them a kingdom of priests, and an holy nation. However, they rejected God's offer. Think about how little children can become very afraid and cry when their parents are trying to get the child to do a safe, but scary, thing. The parents can promise to catch the child, but many children are scared to jump when they look at how high up they are. Likewise, God's people rejected the kingdom, at this time, and were given the Law as a temporary replacement. This is just like giving little children a bunch of rules for them to follow until they get mature enough that they can do right without having to follow a bunch of rules. However, when Jesus came they rejected the kingdom another time and we see the consequence to the Jews since. The lesson, which the author is trying to bring out another way, is that it can be very bad if we also reject the kingdom of God within our own life, especially after God gave us so mush more under the New Testament. (For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. [Romans 14:17 ]). .

There is more to this First Equivalent Section besides what has been given thus far. The phrases blackness, and darkness, and tempest, And the sound of a trumpet speak of other events within the history of the Jews and events within the Bible. A trumpet was used for several things, including a call to war and a warning of danger. The phrases blackness, and darkness, and tempest, And the sound of a trumpet certainly all speak of these things and of the judgment of God. On the mount, that our First Equivalent Section is referring to, God was certainly warning His people about judgment upon sin, especially when this was when God gave the Mosaic Law, which speaks to judgment and not to grace nor to mercy.

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.

Please see the notes for Light and Darkness in 1John; Romans C13S15 about light and darkness. In general, light. is used symbolically of God and darkness is usually opposed to God, but not always. We need to remember that symbolism is not a definition and, therefore, true only when the context supports the symbolism. in this case, darkness represents the source of fear.

Easton's Bible Dictionary defines the word darkness as: 'The plague (the ninth) of darkness in Egypt (Ex 10:21) is described as darkness "which may be felt." It covered "all the land of Egypt," so that "they saw not one another." It did not extend to the land of Goshen (ver. Ex 10:23). When Jesus hung upon the cross (Mt 27:45; Lu 23:44), from the "sixth hour there was darkness over all the land unto the ninth hour." On Mount Sinai, Moses (Ex 20:21) "drew near unto the thick darkness where God was." this was the "thick cloud upon the mount" in which Jehovah was when he spake unto Moses there. the Lord dwelt in the cloud upon the mercy-seat (1Ki 8:12), the cloud of glory. When the psalmist (Ps 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, "Clouds and darkness are round about him." God dwells in thick darkness. Darkness (Isa 13:9-10; Mt 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Ps 107:10; Isa 8:22; Eze 30:18). the "day of darkness" in Joe 2:2, caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. "Works of darkness" are impure actions (Eph 5:11). "Outer darkness" refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isa 9:2; 60:2; Mt 6:23) and of death (Job 10:21; 17:13).'

Fausset's Bible Dictionary defines the word darkness as: 'The ninth Egyptian plague (Ex 10:21, etc.). Especially calculated to affect the Egyptians who worshipped Ra, the sun god. Its sudden and intense coming when Moses stretched out his hand marked it as supernatural. Its basis was natural, namely, the chamsin or sandstorm (see Septuagint), from the S.W. desert. It produces a darkness denser than the densest fog, so that no man rises from his place; men and beasts hide until it is over, for it penetrates even through well closed windows. this explains the peculiar phrase "darkness which may be felt." What still more marked its judicial character was (compare Isa 13:9-10; Joe 2:31; 3:15; Mt 24:29) "the children of Israel had light in their dwellings." the date of Am 8:9 coincides with a total eclipse visible at Jerusalem shortly after noon, Feb. 9th, 784 B.C.; the date of Mic 3:6 with the eclipse June 5th, 716 B.C. (Dionys. Hal., 2:56); the date of Jer 15:9 with the eclipse of Sept. 30th, 610 B.C. (Herodotus, 1:74,103.) the darkness over all the land (Juaea) from the sixth to the ninth hour during Christ's crucifixion (Mt 27:45) cannot have been an eclipse, for it would not last three hours, seldom intensely more than six minutes. the eclipse, darkness and earthquake in Bithynia, noted by Phlegon of Tralles, was probably in the year before. this darkness at Christ's crucifixion was nature's sympathy with her suffering Lord; perhaps partly intended by the prophecy Am 8:9. As the glory of the Lord shone around the scene of His birth (Lu 2:9), so a pall of darkness was fitly spread over His dying scene. By the paschal reckoning the moon must then have been at its full phase, when the sun could not be eclipsed. Darkness is the image of spiritual ignorance and unbelief (Isa 60:2; Joh 1:5; 3:19; 1Jo 2:8). "Outer darkness" expresses exclusion from the brightness of the heavenly banquet (Mt 8:12). "The works of darkness," i.e. sins (Eph 5:11). God dwells in thick darkness; i.e., we cannot penetrate the awe inspiring mysteries of His person and His dealings. But God is light, and in Him is no darkness at all (1Jo 1:5; 1Ki 8:12; Ps 97:2)'.

The Morrish Bible Dictionary defines the word darkness as: 'Used in various significations in scripture. 1. State of the earth before God said, Let there be light. Ge 1:2. 2. Temporary absence of light in the night. Ge 1:5. 3. Extraordinary darkness sent by God. Ex 10:21; 14:20; Mt 27:45. 4. the darkness by which God shrouded His glory. Ex 20:21; Ps 18:9,11; 97:2; Heb 12:18. 5. State of death as compared with natural life. Job 10:21-22. 6. Moral darkness as the consequent state of man fallen. Ps 82:5; Isa 9:2; Mt 4:16; Joh 1:5; 3:19; 2Co 6:14; 1Pe 2:9. 7. It characterises Satan and his agents. Lu 22:53; Eph 6:12; Re 16:10. 8. It is the abode of wicked spirits and will characterise the place of punishment of the wicked. Mt 8:12; 2Pe 2:4; Jude 1:6,13. God is light, and Christ came into the world as the true light: everything shut out from God, or opposed to God and to the Lord Jesus, must partake of moral darkness.'

Thompson Chain Topics provides references for the word darkness as: 'Physical: Ge 1:2,18; Job 3:6; 38:19; Ps 104:20; Am 4:13. Supernatural: Ex 10:22; Ps 105:28; Mt 27:45; Re 6:12 . Figurative of Punishment: Job 18:5; Pr 20:20; Mt 8:12; 22:13; 2Pe 2:17; Jude 1:6. Spiritual: (General References to: Isa 9:2; Mic 3:6; Mt 6:23; Joh 1:5; 3:19; Ro 13:12; Eph 5:8; 1Th 5:4. Works of: Job 24:14; Pr 7:8-9; Joh 3:20; Ro 13:12; Eph 5:11; 1Th 5:7. Dark Days: 2Sa 22:29; Job 19:8; 30:26; Ps 88:6; Ec 11:8; Isa 24:11; Mic 7:8; Lu 22:53; Joh 8:12; 16:20; Ac 27:20. Dark Way: WALKING IN DARKNESS, the experience of the wicked: De 28:29; Ps 35:6; 82:5; Pr 2:13; 4:19; Isa 59:9; Jer 23:12; Zep 1:17; Mt 15:14; Joh 11:10; 1Jo 1:6'.

Torrey's Topical Textbook provides references for the word darkness as: 'Created by God: Ps 104:20; Isa 45:7. Originally covered the earth: Ge 1:2. Separated from the light: Ge 1:4. Called night: Ge 1:5. Caused by the setting of the sun: Ge 15:17; Joh 6:17. Inexplicable nature of: Job 38:19-20. Exhibits God's power and greatness: Job 38:8-9. DEGREES OF, MENTIONED;: Great: Ge 15:12. That may be felt: Ex 10:21. Thick: De 5:22; Joe 2:2. Gross: Jer 13:16. Outer or extreme: Mt 8:12. EFFECTS OF: Keeps us from seeing objects: Ex 10:23. Causes us to go astray: Joh 12:35; 1Jo 2:11. Causes us to stumble: Isa 59:10. Often put for night: Ps 91:6. Called the swaddling band of the sea: Job 38:9. Cannot hide us from God: Ps 139:11-12. ThE WICKED: the children of: 1Th 5:5. Live in: Ps 107:10. Walk in: Ps 82:5. Perpetrate their designs in: Job 24:16. Are full of: Mt 6:23. MIRACULOUS: On mount Sinai: Ex 19:16; Heb 12:18. Over the land of Egypt: Ex 10:21-22. At the death of Christ: Mt 27:45. Before the destruction of Jerusalem: Mt 24:29. ILLUSTRATIVE OF: Greatness and unsearchableness of God: Ex 20:21; 2Sa 22:10,12; 1Ki 8:12; Ps 97:2. Abstruse and deep subjects: Job 28:3. Secrecy: Isa 45:19; Mt 10:27. Ignorance and error: Job 37:19; Isa 60:2; Joh 1:5; 3:19; 12:35; Ac 26:18. Anything hateful: Job 3:4-9. A course of sin: Pr 2:13; Eph 5:11. Heavy afflictions: Job 23:17; Ps 112:4; Ec 5:17; Isa 5:30; 8:22; 59:9. The power of Satan: Eph 6:12; Col 1:13. The grave: 1Sa 2:9; Job 10:21-22. The punishment of devils and wicked men: Mt 22:13; 2Pe 2:4,17'.

Please see the note for Matthew 8:24 about the word tempest. International Standard Bible Encyclopedia defines this word as: 'tem'-pest (ce`-arah, or se`-arah, "a whirlwind," zerem, "overflowing rain"; cheimon, thuella): Heavy storms of wind and rain are common in Palestine and the Mediterranean. the storms particularly mentioned in the Bible are: (1) the 40 days' rain of ~the great flood of Noah (Ge 7:4); (2) hail and rain as a plague in Egypt (Ex 9:18); (3) the great rain after the drought and the contest of Elijah on Carmel (1Ki 18:45); (4) the tempest on the sea in the story of Jonah (1:4); (5) the storm on the Lake of Galilee when Jesus was awakened to calm the waves (Mt 8:24; Mr 4:37; Lu 8:23); (6) the storm causing the shipwreck of Paul at Melita (Ac 27:18). Frequent references are found to God's power over storm and use of the tempest in His anger: "He maketh the storm a calm" (Ps 107:29); He sends the "tempest of hail, a destroying storm" (Isa 28:2). See also Job 9:17; 21:18; Isa 30:30. Yahweh overwhelms His enemies as with a storm: "She shall be visited of Yahweh of hosts with thunder, and with earthquake, and great noise, with whirlwind and tempest" (Isa 29:6). Yahweh is a "refuge from the storm" (Isa 25:4; 4:6). Alfred H. Joy'. If the reader looks at the references, in Acts in particular, for the word tempest they will see that this word describes a storm which wrecks boats and endangers lives. As former fishermen on this lake, the disciples knew this and fully understood that their literal physical lives were at stake. Therefore, anyone who claims that this was a lesser test is wither ignorant, deceived or a liar.

Within our Second Equivalent Section we see references to the reaction by the children of Israel as recorded in Exodus 19; Exodus 20:18-19 and Deuteronomy 5:25-26. As already mentioned, both they and Moses reacted with fear. We are to Fear the Lord, but it should not keep us from serving Him. Instead, like king David shows us, we should seek the personal relationship which gives us God's love, mercy, and grace.

With these two Equivalent Sections we see God dealing with His people as a just and lawful God. Since we are all sinners, this can be a fearful way for God to deal with us. The end of our sentence brings us to the sacrifice by Abel. Cain and Able both brought sacrifices but Cain was punished for not doing things right. What we see here is that God offered to deal with them and make then His people, but they had to do things correctly, like Able did, or they would suffer the judgment brought upon Cain.

Our third Equivalent Section starts with the word but, which means it is still dealing with the relationship that God offers His people while telling us the changes offered under the new covenant. Here the author gives us many details on these differences and the reader should also look at the associated notes for this Equivalent Section which are in the Word Study on Spirit and the Lord Jesus Christ Study.

Please note that our third Equivalent Section starts with But ye are come. The ye means 'each and every one of you personally' while the but continues the subject of the prior Equivalent Sections while going in a different direction. In particular it is telling us how our personal relationship with God is different from what God offered His people under the Old Testament. In addition, the emphasis is on the 'personal' nature of this relationship. The 'personal' nature will be seen emphasized more as we look at the various phrases of our third Equivalent Section.

In the first phrase of our third Equivalent Section we read ye are come unto mount Sion. Sion is also spelled Zion in the Bible and is the location of Jerusalem and is associated, in the Bible, with king David. King David represents the saved person who has a personal relationship with God because he was a man after God's own heart. Galatians 4:22-31 is a symbolic and spiritual comparison of Sinai, and of Sion. Mount Sinai is where Moses took the Jews and is referenced in the first two Equivalent Sections of our sentence. It represents the law, keeping religious rules and a fear based relationship with God. Sion represents a personal relationship with God, such as we have in the Church Age, and a love based relationship with God. Sion represents grace and mercy as opposed to law.

In the second phrase of our third Equivalent Section we read ye are come unto...the city of the living God. When we combine this phrase with the next phrase, we see that the particular city of God, which this phrase is referring to, is the city of Revelation 21 and 22. This is symbolic of the promise for the saved to be with the Lord for ever. The Jews were only promised an Earthly kingdom.

In the third phrase of our third Equivalent Section we read ye are come unto...the heavenly Jerusalem. As mentioned in the prior note, this clarifies which city of God is meant. It also clearly states that our promised rewards are heavenly and not of this Earth.

In the fourth phrase of our third Equivalent Section we read ye are come unto... an innumerable company of angels. These heavenly beings are God's messengers and warriors. They symbolically represent God's guidance and protection. Since they are innumerable, we will never exhaust God's guidance and protection.

In the fifth phrase of our third Equivalent Section we read ye are come unto...the general assembly and church of the firstborn. Here is the basis of the doctrinal error which claims a 'one world church'. Right now it is in Heaven, which we can see from our current phrase combined with the next phrase. It will come to the Earth when the Lord Jesus Christ returns to rule and reign for 1,000-years. However, at this time, we have churches (Plural) in: Acts 9:31; Acts 15:41; Acts 16:5; Acts 19:37; Romans 16:3-4; Romans 16:16; 1Corinthians 7:17; 1Corinthians 11:16; 1Corinthians 14:33-34; 1Corinthians 16:1; 1Corinthians 16:19; 2Corinthians 8:1; 2Corinthians 8:18-19; 2Corinthians 8:23; 2Corinthians 8:24; 2Corinthians 11:8; 2Corinthians 11:28; 2Corinthians 12:13; Galatians 1:2; Galatians 1:22; 1Th 2:14; 2Th 1:4; Revelation 1:4; Revelation 1:11; Revelation 1:20; Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:23; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22; Revelation 22:16. That said, the main thing within this phrase is church of the firstborn. Unless someone is born again (John 3:3; John 3:7; 1Peter 1:23) they do not belong to the church of the firstborn, neither will they be in the general assembly, which is in Heaven.

In the sixth phrase of our third Equivalent Section we read ye are come unto...the general assembly...which are written in heaven. This lets us know that no matter who joins a 'church', nor who claims to be 'Christian', it is only those people whose names are in the book of life (Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12; Revelation 20:15; Revelation 21:27; Revelation 22:19) / which are written in heaven, that meet God's definition of saved and who are come unto...the general assembly and church of the firstborn.

In the seventh phrase of our third Equivalent Section we read ye are come unto...to God the Judge of all. Here we are reminded of the two judgment seats of God. The judgment seat of Christ (Romans C14S16; 2Corinthians 5:10) is for only the saved and the great white throne judgment (Revelation 20:11) for the lost. This, of course, reminds us of the consequences to all who failed to get saved and to all who are saved but fail to do all they can to serve God while in this life and of the rewards to those saved people who do devote their life to the service of God.

In the eighth phrase of our third Equivalent Section we read ye are come unto...to the spirit of just men made perfect. The functional definition of the word perfect is: 'achieved maturity'. Thus, our phrase is telling us that ye are come unto...to the spirit of just men (who have been) made 'spiritually mature'. What this is telling us is that there are spiritually mature people whom God gives to the church to help them to also become spiritually mature. This is a reference to Ephesians 4:11-16. In addition, our phrase tells us that these are . They have been justified and their life justifies God saving them because their life displays the changes which God brings into a life. These changes cause a person to stop sinning and to let God work through their life. We are to le3arn from this type of person who is in the church and reject teachings by all others. Please see the note for this phrase within the Lord Jesus Christ Study for more details.

In the ninth phrase of our third Equivalent Section we read ye are come unto...to Jesus the mediator of the new covenant. Please also see the note for this phrase within Word Study on Spirit for more details.

In the tenth phrase of our third Equivalent Section we read ye are come unto...to the blood of sprinkling. The functional definition for the word sprinkling is: 'a symbolic action signifying protection and purification when done with blood and purification and confirmation when done with water'. (Please see the note for 9:13 about this word.) As mentioned there, 1Peter 1:2 tells us that the spiritual result is that we are God's elect.

In the eleventh phrase of our third Equivalent Section we read ye are come unto...better things than that of Abel. Please see the note for Hebrews 11:4 about Abel. Basically, this phrase is telling us that we have it better than anyone in human history. This is not just the people under the old covenant but even those who lived before it.

Obviously, each of these phrases could be developed more than done within this note. However, like the author did, we are only giving the reference and a high-level explanation of how these things fit into this sentence and into the message of this chapter. It is hoped that the references provided help those readers who wish to pursue a deeper study of the things only referenced here. With this thought, we can look at the entire Equivalent Section and see the great contrast of what is offered to God's people under the New Testament as opposed to what was offered to God's people under the Old Testament.

Please see earlier in this note about the word mount.

Please see the note for Colossians 2S11 about the word touch. The functional definition is: 'To perceive by the sense of feeling'.

Please see earlier in this note about the word burn.

Please see earlier in this note about the word fire.

We find forms of the word black in: Leviticus 13:31; Leviticus 13:37; 1Kings 18:45; Esther 1:6; Job 3:5; Job 30:30; Proverbs 7:9; Song 1:5-6; Song 5:11; Isaiah 50:3; Jeremiah 4:28; Jeremiah 8:21; Jeremiah 14:2; Lamentations 5:10; Joel 2:6; Nahum 2:10; Zechariah 6:2; Zechariah 6:6; Matthew 5:36; Hebrews 12:18; Jude 1:13; Revelation 6:5; Revelation 6:12. Webster's 1828 defines the word blackness as: 'The color of back. Also used, symbolically, for darkness; atrociousness or enormity in wickedness'.

Please see earlier in this note about the word darkness. Please also see the note for Romans C13S15 about this word.

Please see earlier in this note about the word tempest.

Please see the note for 1Corinthians 13:1 about the word sound. The functional definition is: 'Entire; unbroken; not shaky, split or defective; as sound timber'. While this definition might seem wrong, we must remember that the use in 1Corinthians 13:1, and of our current sentence, is for a sounding brass / trumpet and the context makes it clear that it is talking about an 'Entire; unbroken; not shaky, split or defective' signal which is understood by all even in the confusion of war.

Please see the note for 1Corinthians C14S8 about the word trumpet. That note has links to every place in the New Testament where We find this word along with a note for each reference, the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'A wind instrument of music, used chiefly in war and military exercises'.

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 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.

Please see the note for 1Corinthians C4S13 about the word intreat. Webster's 1828 dictionary defines this word as: ': 'n. L. fama; Gr. from to speak. 1. Public report or rumor. the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come. Gen. 14. 2. Favorable report; report of good or great actions; report that exalts the character; celebrity; renown; as the fame of Howard or of Washington; the fame of Solomon. And the fame of Jesus went throughout all Syria. Matt. 4.
FAME, v.t. 1. to make famous. 2. to report'.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for 4:15 about the word touch. The functional definition is: 'To perceive by the sense of feeling'.

The word stoned means: 'To hit someone or some animal with stones until dead'. Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

Please see the note for Luke 4:28-29 about the word thrust. The functional definition for this word is: 'To push or drive with force. Note. Push and shove do not exactly express the sense of thrust. the two former imply the application of force by one body already in contact with the body to be impelled. thrust on the contrary, often implies the impulse or application of force by a moving body, a body in motion before it reaches the body to be impelled. this distinction does not extend to every case.'.

We find forms of the word dart in: 2Samuel 18:14; 2Chronicles 32:5; Job 41:26; Job 41:29; Proverbs 7:23; Ephesians 6:16; Hebrews 12:16. Easton's Bible Dictionary defines this word as: 'an instrument of war; a light spear. "Fiery darts" (Eph 6:16) are so called in allusion to the habit of discharging darts from the bow while they are on fire or armed with some combustible material. Arrows are compared to lightning (De 32:23,42; Ps 7:13; 120:4)'.

Please see the note for Ephesians C2S2 about the word exceed. Webster's 1828 dictionary defines this word as: 'ppr. Going beyond; surpassing; excelling; outdoing. 1. Great in extent, quantity or duration; very extensive. Cities were built an exceeding space of time before the flood. this sense is unusual. 2. adv. In a very great degree; unusually; as exceeding rich. the Genoese were exceeding powerful by sea. I am thy shield, and thy exceeding great reward. Gen.15.
EXCEE'DING, n. Excess; superfluity'.

We find forms of the word quake in: Exodus 19:18; 1Samuel 14:15; Ezekiel 12:18; Daniel 10:7; Joel 2:10; Nahum 1:5; Matthew 27:51; Hebrews 12:21. Webster's 1828 defines this word as: 'v. t. (Ex 19:18; 1Sa 14:15; Heb 12:21). to shake, tremble; A. S. cwacian, whence 'quagmire.''. Please also see the note for Luke 21:10-11 about the word earthquake.

Please see the note for John 12:14-15 about the words Sion / Zion. The functional definition for this word is: 'This was in reality a part of Jerusalem, being one of the mountains on which Jerusalem was built. Zion is often called 'the city of David,''.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons; a collection of men, or other animals, in a very indefinite sense'.

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 note for Hebrews 10:23-25 about the word assembly. The functional definition is: 'A congregation or religious society convened'. Please also see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'.

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'.

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 title in this sentence is firstborn.

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 title in this sentence is Judge of all.

Please see the note for Galatians C3S22 about the word mediator. That note has the full definition from Webster's 1828 along with links to every place in the New Testament where We find this word. The functional definition is: 'One that interposes between parties at variance for the purpose of reconciling them'.

Please see the note for Hebrews 9:13-14 about the word sprinkle. The functional definition is: 'This mode of applying blood as a witness of death was 1. forprotection. when all the firstborn in Egypt were to be smitten, the Israelites were told to 'strike,' that is 'sprinkle'.

Please see the note for Hebrews 11:4 about Abel. The functional definition for this word is: 'He was the second person born and the first recorded to offer a righteous sacrifice. His name is also used, symbolically, for the first example of true Biblical faith. The Old Testament references outside of Genesis speak of a place and not the person.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 19:12-19; 20:18; 24:17; De 4:11; 5:22-26; Ro 6:14; 8:15; 2Ti 1:7 exp: De 4:36; Ps 83:15.
the sound. Ex 19:16-19; 1Co 15:52; 1Th 4:16 and the voice. Ex 20:1-17,22; De 4:12,33; 5:3-22 they that. Ex 20:18-19; De 5:24-27; 18:16 General references. exp: De 5:23,27.
For they. De 33:2; Ro 3:19-20; Ga 2:19; 3:10 if so much. Ex 19:13,16 General references. exp: Ex 34:3; De 5:23.
Moses. Ex 19:16,19; Ps 119:120; Isa 6:3-5; Da 10:8,17; Re 1:17 General references. exp: De 5:23.
ye are come. Ps 2:6; 48:2; 132:13-14; Isa 12:6; 14:32; 28:16; 51:11,16; 59:20; 60:14; Joe 2:32; Ro 11:26; Ga 4:26; Re 14:1 the city. Heb 13:14; Ps 48:2; 87:3; Mt 5:35; Php 3:20 (margin) Re 3:12; 21:2,10; 22:19 exp: 1Ki 11:36; Isa 60:14. of the. Heb 3:12; 9:14; 10:31; De 5:26; Jos 3:10; 2Ki 19:4; Ps 42:2; 84:2; Jer 10:10; Da 6:26; Ho 1:10; Mt 16:16; Ro 9:26; 1Th 1:9; Re 7:2 an innumerable. De 33:2; Ps 68:17; Da 7:10; Jude 1:14; Re 5:11-12 General references. exp: Heb 13:14.
the general. Ps 89:7; 111:1; Ac 20:28; Eph 1:22; 5:24-27; Col 1:24; 1Ti 3:5 the firstborn. Ex 4:22; 13:2; De 21:17; Ps 89:27; Jer 31:9; Jas 1:18; Re 14:4 which. Ex 32:32; Ps 69:28; Lu 10:20; Php 4:3; Re 13:8; 20:15 written. or, enrolled. God. Heb 6:10-12; 9:27; Ge 18:25; Ps 50:5-6; 94:2; 96:13; 98:9; Mt 25:31-34; Joh 5:27; 2Th 1:5-7; 1Pe 2:23 exp: Ec 12:7. The spirits. Heb 11:4,40; Ec 12:7; 1Co 13:12; 15:49,54; 2Co 5:8; Php 1:21-23; 3:12-21; Col 1:12; Re 7:14-17 General references. exp: Nu 3:40.
Jesus. Heb 7:22; 8:6,8; 1Ti 2:5 new. Heb 13:20; Isa 55:3; Jer 31:31-33 covenant. or, testament. Heb 9:15; Mt 26:28; Mr 14:24; Lu 22:20 to the blood. Heb 9:21; 10:22; 11:28; Ex 24:8; 1Pe 1:2 speaketh. Heb 11:4; Ge 4:10; Mt 23:35; Lu 11:51 General references. exp: Le 16:14'.

Home Start of Chapter Chapter Summary

C12-S14 (Verse 25) Don't refuse to listen.
See that ye refuse not him that speaketh.

The him that speaketh is referring to Jesus the mediator of the new covenant, as mentioned in the prior sentence. As the note for the prior sentence, within the Lord Jesus Christ Study, explains, Jesus shows us how to live in this flesh using the Power of the Holy Ghost. Thus, we are warned th not ignore the instructions which we get from Him and, therefore, warned to live this life in obedience to God.

As explained in the note for the next sentence, C12-S14 through the end of the chapter are all the conclusion of this chapter. Please consider all of the sentences and associated notes together as a single unit.

Please be sure to see the links provided by Treasury of Scripture Knowledge (below) where the Bible presented this warning in the past.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speaketh. Heb 11:4; Ge 4:10; Mt 23:35; Lu 11:51 General references. exp: Le 16:14'.

Home Start of Chapter Chapter Summary

C12-S15 (Verse 25-26) Old Testament people were judged and they had less of a relationship than we have.

Equivalent Section: Punishment under the Old Testament.

For if they escaped not who refused him that spake on earth,
much more shall not we escape,
if we turn away from him that speaketh from heaven:.

Equivalent Section: Punishment because it was God Who spoke.

Whose voice then shook the earth:.

Equivalent Section: Promise of New Testament.

but now he hath promised,
saying,
Yet once more I shake not the earth only,
but also heaven..

Our sentence starts with the word For and explains why the prior sentence warned us t: See that ye refuse not him that speaketh. Within our sentence we have three Equivalent Sections with the Second Equivalent Section referencing Exodus 19:18, which chapter was already referenced by the author in 12:18-24. In addition, our third Equivalent Section references Psalms 114:6-7; Isaiah 2:19; Joel 3:16; Habakkuk 3:10; Haggai 2:6-7; Haggai 2:22 and Hebrews 27 (the next sentence). Thus, we see, in our Second Equivalent Section, a reference to a past action by God, and in our third Equivalent Section we see a prophesized action by God. Therefore, our First Equivalent Section is warnings about a similar action by God and all three Equivalent Sections are telling us why the prior sentence warned us t: See that ye refuse not him that speaketh.

In addition, to the prior sentence being in context of this one, by our sentence starting with the word For, our next sentence is also within the context because it starts with the word And. Then the last sentence of our chapter starts with the word Wherefore, which gives us the conclusion of these warnings. Therefore, C12-S14 through the end of the chapter are all the conclusion of this chapter.

The links from Treasury of Scripture Knowledge (below) show places in the Bible where people suffered the Judgment of God because they refused to heed the warning given. This, of course, matches the warnings found within the references of the Second and third Equivalent Section, which shows that all Equivalent Sections provide the same warning. Further, these warnings are given to show why (For) the prior sentence told us: See that ye refuse not him that speaketh.

In our First Equivalent Section we have three phrases. The first phrase matches the Second Equivalent Section which tells of past judgment. The second phrase matches the third Equivalent Section which is prophecy of future judgment. The third phrase matches the prior sentence. Thus, we see all of this connected in a way which matches the connections within the context.

Please see the note for 1:2 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'See. Heb 8:5; Ex 16:29; 1Ki 12:16; Isa 48:6; 64:9; Mt 8:4; 1Th 5:15; 1Pe 1:22; Re 19:10; 22:9 exp: Eph 5:15. refuse. Pr 1:24; 8:33; 13:18; 15:32; Jer 11:10; Eze 5:6; Zec 7:11; Mt 17:5; Ac 7:35 if they. Heb 2:1-3; 3:17; 10:28-29 turn away. Nu 32:15; De 30:17; Jos 22:16; 2Ch 7:19; Pr 1:32; 2Ti 4:4 General references. exp: Le 26:14; De 4:36; 18:19; Jer 29:19; Lu 14:24.
voice. Ex 19:18; Ps 114:6-7; Hab 3:10 Yet once. Heb 12:27; Isa 2:19; 13:13; Joe 3:16; Hag 2:6-7,22 General references. exp: De 18:19; Lu 14:24'.

Home Start of Chapter Chapter Summary

C12-S16 (Verse 27) God removes what can't last and leaves what is permanent.

And this word,
Yet once more,
signifieth the removing of those things that are shaken,
as of things that are made,
that those things which cannot be shaken may remain..

As explained in the note for C12-S15, C12-S14 through the end of the chapter are all the conclusion of this chapter. Please consider all of the sentences and associated notes together as a single unit.

Our sentence starts with the word And, which adds it to the prior sentence. It is referencing the prophecies of the third Equivalent Section in the prior sentence but adds signifieth the removing of those things that are shaken. The links from the Treasury of Scripture Knowledge (below) point to places where the replacement of heaven and earth are prophesied. We also see the prophecy that God's home (the third heaven) and God will remain. Thus, we see the prophecy of all of this physical reality (things that are made) being destroyed and this is added to the prior sentence which told us of the past and future judgment by God. Therefore, we don't just have a terrible judgment that few will survive but we have total destruction where nothing physical will survive and only those in the third heaven with God will survive (those things which cannot be shaken may remain). Once we really think about what the author is saying, the conclusion of the next sentence becomes obvious. Only those people who foolishly refuse to consider these warnings, and all of the Biblical support provided with them, would reject the conclusion of our next sentence.

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 Mark 11:23 about the word remove. The functional definition for this word is: 'Changed in place; carried to a distance; displaced from office; placed far off'.

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 is the only place in Hebrews where we see the word remain and do not see the word remainest. This is a one-time occurrence of remain.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'signifieth. Ps 102:26-27; Eze 21:27; Mt 24:35; 2Pe 3:10-11; Re 11:15; 21:1 are shaken. or, may be shaken'.

Home Start of Chapter Chapter Summary

C12-S17 (Verse 28-29) Conclusion: serve God acceptably with reverence and Godly fear.

Equivalent Section: Act as fits our reward.

Wherefore we receiving a kingdom which cannot be moved,
let us have grace,
whereby we may serve God acceptably with reverence and Godly fear:.

Equivalent Section: Fear acting wrong.

For our God is a consuming fire..

The Second Equivalent Section is a quote of Deuteronomy 4:24 and Deuteronomy 9:3. In those places we are warned about the consequence of ignoring the warning from God and continuing to live in sin.

Here we see our conclusion that we are going to receive a (spiritual) kingdom which cannot be moved. We know that the kingdom which cannot be moved is spiritual and in the third heaven from the prior sentences which led up to this conclusion (Wherefore). Based upon this conclusion, our second phrase says let us have grace, which comes from God and is required in order to serve God, as our chapter has shown us. Then our third phrase tells us why we should have grace when it says whereby we may serve God acceptably with reverence and Godly fear.

Our sentence tells us to serve God acceptably with...Godly fear. This is fear that He will hurt us if we refuse to serve and continue to live in sin. It is also coupled with the knowledge that God will bless and reward us in proportion th how much we serve Him. In addition, we have our Second Equivalent Section which tells us the same message but only says it a different way. Yes, our God is a consuming fire and will use up all of our physical life, but we are going to lose it anyway. Therefore, it is foolish to live for sin and the flesh when we will lose it all very shortly. The wise thing is to serve God acceptably.

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 notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition is: 'To work for; to bestow the labor of boky and mind in the employment of another'.

Please see the note for Hebrews 12:9 about the word reverence. The functional definition is: 'Fear mingled with respect and esteem; veneration'.

Please see the note for Romans C15S5 about the word consume. The functional definition is: 'To destroy, by separating the parts of a thing, by decomposition, as by fire, or eating, devouring, and annihilating the form of a substance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a kingdom. Isa 9:7; Da 2:44; 7:14,27; Mt 25:34; Lu 1:33; 17:20-21; 1Pe 1:4-5; Re 1:6; 5:10 have. or, hold fast. Heb 3:6; 10:23 we may. Ps 19:14; Isa 56:7; Ro 12:1-2; Eph 1:6; 5:10; Php 4:18; 1Pe 2:5,20 with reverence. Heb 4:16; 5:7; 10:19,22; Le 10:3; Ps 2:11; 89:7; Pr 28:24; Ro 11:20; 1Pe 1:17; Re 15:4 General references. exp: Ge 18:30; Ps 89:7; Ac 5:11.
General references. Heb 10:27; Ex 24:17; Nu 11:1; 16:35; De 4:24; 9:3; Ps 50:3; 97:3; Isa 66:15; Da 7:9; 2Th 1:8 exp: Ge 18:30; Ps 89:7; 106:18; Lu 3:9'.

Home Start of Chapter Chapter Summary

Hebrews Chapter 13

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2), C13-S3 (Verse 3), C13-S4 (Verse 4), C13-S5 (Verse 5), C13-S6 (Verse 6), C13-S7 (Verse 7), C13-S8 (Verse 8), C13-S9 (Verse 9), C13-S10 (Verse 9), C13-S11 (Verse 10), C13-S12 (Verse 11), C13-S13 (Verse 12), C13-S14 (Verse 13), C13-S15 (Verse 14), C13-S16 (Verse 15), C13-S17 (Verse 16), C13-S18 (Verse 17), C13-S19 (Verse 18), C13-S20 (Verse 19), C13-S21 (Verse 20-21), C13-S22 (Verse 21), C13-S23 (Verse 22), C13-S24 (Verse 23), C13-S25 (Verse 24), C13-S26 (Verse 24), C13-S27 (Verse 24), C13-S28 (Verse 25)'.

Please use This link to see the chapter summary.

Chapter theme: Have a righteous life.

Chapter Summary from Treasury of Scripture Knowledge.

1-3	Divers admonitions as to charity;
4	to honest life;
5-6	to avoid covetousness;
7-8	to regard God's preachers;
9	to take heed of strange doctrines;
10-15	to confess Christ;
16	to give alms;
17	to obey governors;
18-19	to pray for the apostles.
20-25	The conclusion.

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: 'YOU (14), HAVE (13), thEM (7), ALL (5), DO (5), GOD (5), WHICH (5)'. Our chapter is telling us what to do to others in order to represent God properly.

Home Chapter Summary

C13-S1 (Verse 1) Let brotherly love continue.

when this is preached people like to go into the Greek words in order to explain the three types of love that the Greek language identified. Once people have hit puberty, all who are not seriously damaged in the brain understand the difference between love of brothers, or sisters, and love of a mate or love of a child. What really causes problems is the world trying to convince us that lust is love. We need to start our separating lust from love. Then we need to agree that the definition of love is different from the expression of true love. After that, we can deal with the expression of true love and see that it depends on the individuals involved and the relationship that the individual have.

God deals with sinful lust in Genesis and Romans 1 and elsewhere. We don't need to go into the details, beyond what Romans 1 says, because Ephesians 5:11-12 tells us And have no fellowship with the unfruitful works of darkness, but rather reprove them. forit is a shame even to speak of those things which are done of them in secret. While we don't need to go into details, we do need to identify lust well enough to separate it from true Biblical love.

The Bible has a wonderful account of true brotherly love that existed between king David and Saul's son Jonathan. However, the Sodomites want to pervert that account in order to justify their sin. While it is obvious, in the true Biblical account, that God approved of this example of true brotherly love, it is also abundantly evident that God never approves of sin but rather reproves sin. If identify lust using the Biblical identifications of it, and clearly separate it from true Biblical love before going into more details on true Biblical love, we can deal with these perversions and doctrinal error without going into the details of their doctrinal error. We can simply say that anything in this category is sinful and wrong and them move on without the shame (to) even to speak of those things which are done of them in secret.

Another area that is often confused by Bible teachers and preachers is the difference between love and charity. While many claim that they are the same, they are not and we can know this simply because both words are in the Bible. God would have to change the word that He put to a meaning between the time when God used love and when He used charity, If this were true. However, God does not change and no two Biblical words have the same true definition. The fact is that, within the Bible, we see that love expresses certain attitudes and actions towards someone, or something, that is known while charity expresses similar attitudes and actions towards strangers.

While I could go into the different expressions of Biblical love, I will leave that to the many excellent preachers and books that are out there. I will simply say that if people will truly do the separation that I already presented then they can eliminate most of the error taught about true love. For example, almost all worldly sources call lust love. Just look at the 'female porn' called 'true love' and 'romance novels'. Simply put, if it is teaching doctrinal error or trying to justify sin such as calling lust love, then pitch it without even opening the cover. Read the Biblical accounts, such as the one about king David and Saul's son Jonathan. Get your truth from the Bible and beware even of popular religious preaching because even that is often wrong because it accepts things like confusing love and charity.

That said, the main part of this command is to have an attitude that your brother is better and more important than you are. We are to be willing to suffer personal loss in order to advance our brother and we are to rejoice when they are advanced, even if we suffer loss at the same time.

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 1:9 about the word love. It has links to several notes where this doctrine is discussed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 6:10-11; 10:24; Joh 13:34-35; 15:17; Ac 2:1,44-46; 4:32; Ro 12:9-10; Ga 5:6,13,22; Eph 4:3; 5:2; Php 2:1-3; 1Th 4:9-10; 2Th 1:3; 1Pe 1:22; 2:17; 3:8; 4:8; 2Pe 1:7; 1Jo 2:9-10; 3:10-18,23; 4:7-11,20-21; 5:1; 2Jo 1:5-6; Re 2:4'.

Home Start of Chapter Chapter Summary

C13-S2 (Verse 2) Entertain strangers.

Equivalent Section: What to do.

Be not forgetful to entertain strangers:.

Equivalent Section: Why.

for thereby some have entertained angels unawares..

While our prior sentence dealt with love, this sentence deals with charity. When our sentence says for thereby some have entertained angels unawares, it really tells a truth about the word unawares because few people think about this command even when they know it. The only way that we will do this is if we make a point to add this behaviour to our regular life.

Please see the note for Psalms 119:16 about the word forget. Webster's 1828 dictionary defines this word is: 'v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Le 19:34; De 10:18-19; 1Ki 17:10-16; 2Ki 4:8; Job 31:19,32; Isa 58:7; Mt 25:35,43; Ac 16:15; Ro 12:13; 16:23; 1Ti 3:2; 5:10; Tit 1:8; 1Pe 4:9 some. Ge 18:2-10; 19:1-3; Jg 13:15-25; Mt 25:40'.

Home Start of Chapter Chapter Summary

C13-S3 (Verse 3) Remember those who suffer.

First Step: Remember prisoners.

Remember them that are in bonds,
as bound with them;.

Second Step: Remember the down-trodden.

and them which suffer adversity,
as being yourselves also in the body..

Our first sentence told us about love. Our second sentence told us about charity. This third sentence can be love or charity depending on if we know, or don't know, the people involved.

The First Step is the basis for 'Jail ministries'. The Second Step is the basis for 'Charity ministries'. One of the problems that we have in modern times is that a lot of money is taken from Christians, by governments, and then used to support sin such as abortion clinics. It took a long time to get here but Satan is subtil and patient. The results that we see today started with God's people failing to obey the commands of this sentence. The only 'fix' is for God's people to get back to obeying these commands.

Rights and responsibilities are two sides of the same coin. Satan is subtil and tells people they can have 'their rights' while passing off the responsibilities to someone else. It takes time, sometimes a generation or more, but eventually the people who accept the responsibilities also end up with all of the rights.

Churches used to have charitable works in order to obey the commands of this sentence. Then the government offered to take care of these responsibilities and claimed that they could do a better job. Churches gave the responsibilities to the government and the people receiving the benefits of the charitable works heard the wisdom of this world, instead of hearing the Gospel, with the benefits of the charity. Over time more and more people believed the lie that churches lied about their care for their fellow man and were convinced that the government was right to forcibly take from these selfish rich people and 'share the wealth'. As a result, governments now tax more and more with taxes targeted at Christian values and the distribution of those tax funds aimed at promoting sinful lifestyle s and addictive sin so that the government has more control over the lives of people. John 8:32 says, And ye shall know the truth, and the truth shall make you free. However, today we have governments taxing Christians in order to fund lies which enslave people and make them addicted to sinful lifestyle s. It all started with God's people not obeying the commands of this sentence and allowing the government to take the responsibilities for doing these things.

Please see the note for 2:15 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'.

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'the past-tense form of the word bind'. Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

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'.

We find forms of the word adversity in: 1Samuel 10:19; 2Samuel 4:9; 2Chronicles 15:6; Psalms 10:6; Psalms 31:7; Psalms 35:15; Psalms 94:13; Proverbs 17:17; Proverbs 24:10; Ecclesiastes 7:14; Isaiah 30:20 and Hebrews 13:3. Webster's 1828 dictionary defines this word as: 'n. An event, or series of events, which oppose success or desire; misfortune; calamity; affliction; distress; state of unhappiness. In the day of adversity, consider. Eccl. 7. Ye have rejected God, who saved you out of all you adversities. 1Sam. 10'.

Thompson Chain Topics provides references for the word adversity as: 'Sometimes the result of sin and folly: Le 26:16; De 28:31,48,65; 32:24; Ps 16:4; Pr 24:22; Isa 8:22'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'them that. Heb 10:34; Ge 40:14-15,23; Jer 38:7-13; Mt 25:36,43; Ac 16:29-34; 24:23; 27:3; Eph 4:1; Php 4:14-19; Col 4:18; 2Ti 1:16-18 which suffer. Ne 1:3-4; Ro 12:15; 1Co 12:26; Ga 6:1-2; 1Pe 3:8 General references. exp: 1Co 12:26'.

Home Start of Chapter Chapter Summary

C13-S4 (Verse 4) Keep sex to the marriage bed.

Equivalent Section: Don't let outsiders interfere with your marriage.

Marriage is honourable in all,
and the bed undefiled:.

Equivalent Section: Let God judge those who handle sex wrong.

but whoremongers and adulterers God will judge..

Once more we have a subject (marriage) that the Bible says a lot about and that different cultures also say a lot about and that a lot of people have very emotional feelings on. However, when we look at the equivalency of our sentence we can say that the author limited his comments to a very specific aspect of marriage. Whoremongers are 'people who pay for sex outside of marriage'. Adulterers are 'people who violate the vows of marriage'. Most whoremongers are that because they don't want to make the 'vows of marriage'.

With this in mind we can look at our First Equivalent Section. There are many cultures which try to make married people ashamed of what God allows. Basically, if it does not go against the Bible limits, such as found in Romans 1, it not only is OK but our sentence says that it is honourable and the bed undefiled. As in the prior sentence, we see sinful people wanting 'their rights' while refusing the associated responsibilities. We also see God saying that we can't have 'our rights' while refusing the associated responsibilities.

Please see the note for Mark 10:11 and Revelation 19:7-LJC about the words marriage / Wedding. Please see the note for Mark 10:11 about the word marry. The functional definition is: 'The act of uniting a man and woman for life; wedlock; the legal union of a man and woman for life. Marriage is a contract both civil and religious, by which the parties engage to live together in mutual affection and fidelity, till death shall separate them. Marriage was instituted by God himself for the purpose of preventing the promiscuous intercourse of the sexes, for promoting domestic felicity, and for securing the maintenance and education of children'.

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.

Please see the note for John 5:10 about the word bed. Easton's Bible Dictionary defines this word as: '(Heb. mittah), for rest at night (Ex 8:3; 1Sa 19:13,15-16, etc.); during sickness (Ge 47:31; 48:2; 49:33, etc.); as a sofa for rest (1Sa 28:23; Am 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (De 3:11; Ps 132:3), for sickness (Ps 6:6; 41:3). In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15).
The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. the only material for bed-clothes is mentioned in 1Sa 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex 22:26-27; De 24:12-13)'.

Please see the notes for 7:26 and James 3:6 about the word defile. The functional definition is: 'To make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid'.

Please see the note for Ephesians 5:5 about the word whoremonger. The functional definition is: 'One who practices lewdness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Marriage. Ge 1:27-28; 2:21,24; Le 21:13-15; 2Ki 22:14; Pr 5:15-23; Isa 8:3; 1Co 7:2-16; 9:5; 1Ti 3:2,4,12; 5:14; Tit 1:6 and the bed. Heb 12:16; 1Co 6:9; Ga 5:19,21; Eph 5:5; Col 3:5-6; Re 22:15 God. Ps 50:16-22; Mal 3:5; 1Co 5:13; 2Co 5:10 exp: Mt 19:6. General references. exp: Ge 12:17; Ex 20:14; Le 15:24; 18:20; De 22:22; Job 31:2,12; Pr 5:15; 1Co 16:14'.

Home Start of Chapter Chapter Summary

C13-S5 (Verse 5) Do not covet.

Equivalent Section: Control your lifestyle .

First Step: Don't sin.

Let your conversation be without covetousness;.

Second Step: Do right.

and be content with such things as ye have:.

Equivalent Section: Trust God for your needs.

for he hath said,
I will never leave thee,
nor forsake thee..

Please use This link to see how this sentence is related to the 'Ten Commandments' along with links to other places in the gospels where Jesus gave instructions based upon the 'Ten Commandments'.

In the Bible, the word conversation is defined as 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Thus, our first Equivalent Section could be summed up as: 'Don't live a covetous life'. Our Second Equivalent Section tells us why (for) we should do this, only many people will not understand the message. The he of this sentence is God. as mentioned in our prior sentence and as seen throughout the Bible in reference to the saying of; I will never leave thee, nor forsake thee (Genesis 28:15; Deuteronomy 31:6; Deuteronomy 31:8; Joshua 1:5; 1Samuel 12:22; 1Chronicles28:20; Psalms 37:25; Psalms 37:28; Isaiah 41:10; Isaiah 41:17).

Now, there is a lot of doctrinal error taught about this subject and I am most concerned by doctrinal error taught by preachers who claim to be 'Good Godly Bible believi9ng fundamental Kin James only preachers'. A related teaching on this subject is also often taught as doctrinal error and clearing up the error of that will help people understand this sentence.

In Matthew 18:21-35 we have Peter asking Jesus about forgiveness and Jesus answering with a parable. What most people ignore is the fact that Matthew 18:34 says, And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. the man who was delivered him to the tormentors was the man who had already been forgiven (Matthew 18:27). In addition, since he had not to pay (Matthew 18:25), he was literally tormented to death after he had already been forgiven.

The doctrinal error which is taught about that passage is that people deny the Bible truth that forgiveness carries with it a requirement to truly repent (I tell you, Nay: but, except ye repent, ye shall all likewise perish. [Luke 13:3, 5 ]).

We know that this man was covetous because he owed his master money. The Bible very clearly teaches us to not borrow money. (See lessons in Biblical Financial principles.) He borrowed money because he was covetous of things which he could not afford with the pay that he received. In addition, he proved that he was still covetous when he refused to forgive his fellow servant of a minor debt. Therefore, he did not meet the requirement to truly repent and his lord was right to turn him over to the tormenters until he died.

We can give lots of reasons for going into debt but they all boil down to wanting things which our Lord has not provided. That means that we are not obeying the command of this sentence to not live a covetous lifestyle (conversation be without covetousness). In addition, when we borrow money to buy things we are disobeying the Second Step which tells us to be content with such things as ye have. We may tell ourselves that we 'need' something but it is not true or our Lord provided but we spent the money on something that we really did not 'need' or our Lord wants us to trust Him and wait for Him to provide what we need.

When we borrow money from the world, we call out Lord a liar with our actions because if He does not provide our needs that He is not a true Lord or He has left us or He has forsaken us. Basically, our actions call the Second Equivalent Section of this sentence a lie. Please notice the thee in our Second Equivalent Section. This means that this is a personal promise which does not depend upon what happens to anyone around us, including others within the church.

I am not just saying what is in the Bible but am giving lessons which I learned the hard way (because I am a hard-head) and now live.

Lots of God's people were told that they were obeying the Bible so long as their income was more than their payments on debts. People believed that and did things like buy bigger houses because the mortgage payments were going down with interest going down. Then people lost jobs and interest and inflation went up and God's people could no longer make their payments. Many destroyed their testimonies by declaring bankruptcy. In addition, some churches had banks restricting 'offensive preaching' because it 'would drive people away and lower offerings'. Churches found out that 'their buildings' really belonged to the bank and that the bank had a legal right to restrict what was preached because the church disobeyed the Bible and went to the world to fund church buildings.

There is much more that could be said on this subject but the simple truth is that if God's people owe people in the world money then they have disobeyed this sentence.

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 Galatians C1-S11 about the word conversation. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. In other words: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'.

Please see the note for 1Timothy 6:6 about the words content / contentment. The functional definition for this word is: 'a resting or satisfaction of mind without disquiet; acquiescence'. Please also see the notes for 1Corinthians C11S16; Philippians 1:15-17 about the words contentious / contention / contend. These words are in opposition to content / contentment.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition is: 'Deserted; left; abandoned'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'conversation. Ex 20:17; Jos 7:21; Ps 10:3; 119:36; Jer 6:13; Eze 33:31; Mr 7:22; Lu 8:14; 12:15-21; 16:13-14; Ro 1:29; 1Co 5:11; 6:10; Eph 5:3,5; Col 3:5; 1Ti 3:3; 6:9-10; 2Pe 2:3,14; Jude 1:11 and be. Ex 2:21; Mt 6:25,34; Lu 3:14; Php 4:11-12; 1Ti 6:6-8 I will. Ge 28:15; De 31:6,8; Jos 1:5; 1Sa 12:22; 1Ch 28:20; Ps 37:25,28; Isa 41:10,17 exp: Ge 23:13. General references. exp: Ge 30:31; Le 25:20; De 5:21; 1Ki 8:57; Mt 6:19; Lu 12:31; 1Ti 6:8'.

Home Start of Chapter Chapter Summary

C13-S6 (Verse 6) Rely upon help from the Lord.

So that we may boldly say,
The Lord is my helper,
and I will not fear what man shall do unto me..

There is a good-sized note for this sentence within the Lord Jesus Christ Study which covers the doctrine of this sentence. Please see it.

Please see the notes for 4:16 about the word bold. The functional definition is: 'Requiring courage in the execution'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'boldly. Heb 4:16; 10:19; Eph 3:12 The Lord. Ge 15:1; Ex 18:4; De 33:26,29; Ps 18:1-2; 27:1-3,9; 33:20; 40:17; 54:4; 63:7; 94:17; 115:9-11; 118:7-9; 124:8; 146:3; Isa 41:10,14; Ro 8:31 exp: Ps 118:6; 124:1; Isa 50:7. I will. Ps 56:4,11-12; 118:6; Da 3:16-18; Mt 10:28; Lu 12:4-5 General references. exp: Le 25:20; Ps 54:4; Lu 1:30; 1Ti 6:8'.

Home Start of Chapter Chapter Summary

C13-S7 (Verse 7) Treat church leaders right.

Equivalent Section: Remember their help to you.

Remember them which have the rule over you,
who have spoken unto you the word of God :.

Equivalent Section: Remember their testimony.

whose faith follow,
considering the end of their conversation..

We all remember certain people and follow their example. Our sentence tells us to do this especially with people who have spoken unto you the word of God. Forsome people this command is not a problem much of the time. However, most people have problems with this command some of the time because what we are told to do goes against the desires of our flesh and against the wisdom of this world.

Our Second Equivalent Section helps us understand why this command is for our benefit. It says considering the end of their conversation. (Conversation is defined in the Bible as 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.) Psalms 73 deals with this subject when it explains that it may seem like the ungodly are getting ahead, but that is only if we consider them before their end. There are many stories of such people screamaining in terror as they died while there are many stories of the Godly dying with a smile. Indeed, it is claimed that Paul ran to the headsman's block to put his neck on it. Thus, if we really do considering the end of their conversation, we should be able to understand the personal advantage in making people who have spoken unto you the word of God the model for our personal life.

Our physical life here is a vapour, that appeareth for a little time, and then vanisheth away (James 4:1). Therefore, the end of (our) conversation and the start of our spiritual life, which lasts for eternity, is what is really important. Therefore, we should do as our first phrase says and whose faith follow.

With that considered, we need to return to the first phrase of our sentence which tells us them which have the rule over you. 13:17 tells us they watch for your souls, as they that must give account. Since they will give account to God, they have motivation to live the best example before their followers as they can. As mentioned in the note below in the word definitions, the phrase of the rule over you occurs three times within this chapter and all three sentences should be considered together.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition is: 'Government; sway; empire; control; supreme command or authority'. We find the phrase the rule over you in 13:7 (Remember them which have the rule over you), 13:17 (Obey them that have the rule over you), and 13:24 (Salute all them that have the rule over you).

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Heb 13:17,24; Mt 24:45; Lu 12:42; Ac 14:23; 1Th 5:12-13; 1Ti 3:5 have the rule. or, are the guides. word. Lu 8:11; Ac 4:31; 13:46; Ro 10:17; 1Th 2:13; Re 1:9; 6:9; 20:4 whose. Heb 6:12; Song 1:8; 1Co 4:16; 11:1; Php 3:17; 1Th 1:6; 2Th 3:7,9 considering. Ac 7:55-60 the end. 1Co 10:13 (Gr) General references. exp: Ge 31:40; Jg 7:17; Pr 5:13; Ac 15:6; 1Co 4:16'.

Home Start of Chapter Chapter Summary

C13-S8 (Verse 8) The basis of our confidence.

Jesus Christ the same yesterday,
and to day,
and for ever..

There is a good-sized note for this sentence within the Lord Jesus Christ Study which covers the doctrine of this sentence. Please see it.

This sentence is often used in combination with Malachi 3:6 (For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.) to show two witnesses that the Bible tells us that God does not change.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 1:12; Ps 90:2,4; 102:27-28; 103:17; Isa 41:4; 44:6; Mal 3:6; Joh 8:56-58; Jas 1:17; Re 1:4,8,11,17-18'.

Home Start of Chapter Chapter Summary

C13-S9 (Verse 9) Don't get caught up in strange doctrines
Be not carried about with divers and strange doctrines.

This sentence tells us the same thing as Ephesians 4:14.

This command stands alone and yet makes more sense when we consider the prior sentence in context with this one. Since Jesus Christ (is) the same yesterday, and to day, and for ever, the doctrine from Him can not change. Therefore, divers and strange doctrines are not from Jesus Christ and, as a result, must be from the world, our flesh or the devil. Since the first three chapters of 1Corinthians warn us that these are the source of the wisdom of this world, and are the opposite of the wisdom of God, we want to avoid them as much as possible and only deal with them when we must show the error in them to other people.

In addition, to what this sentence says, the next sentence starts with the word For and gives us further reasons to obey this command. Please also consider the next sentence and attached note for contextual requirements.

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

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 C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) 'manner of teaching'. Please also see the Lord Jesus Christ Overview for more on the doctrine of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'carried. Mt 24:4,24; Ac 20:30; Ro 16:17-18; 2Co 11:11-15; Ga 1:6-9; Eph 4:14; 5:6; Col 2:4,8; 2Th 2:2; 1Ti 4:1-3; 6:3-5,20; 1Jo 4:1; Jude 1:3 exp: Ga 2:13. General references. exp: Le 11:2; Lu 5:38'.

Home Start of Chapter Chapter Summary

C13-S10 (Verse 9) choose grace over religion.

First Step: Make grace the basis of your stability.

For it is a good thing that the heart be established with grace;.

Second Step: Don't trust in religious activities.

not with meats,
which have not profited them that have been occupied therein..

Our sentence starts with the word For, which means it is giving us the reason why the prior sentence is true. However, each of these sentences have truths which could stand on their own. Therefore, this sentence will be considered as a stand-alone doctrine and as support for the doctrine of the prior sentence.

Within our sentence, the phrase not with meats is symbolic of 'not by religious rules'. We can see this if we look at the places in the Bible where we find the word meats used.

Proverbs 23:6-7 says, Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: foras he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.. Here we see that eating meats is a trap for the unwary.
Mark 7:18-19 says, And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?. Here we see a teaching from Jesus that physical meats don't defile him but the things which entereth...into his heart is what defiles him. All of the decisions of our heart are accumulated to become our soul, which is what Jesus came to save. It is not the physical things which we eat but is 'how we think and how we make decisions of our will and how we react emotionally to the circumstances of life' which defile us or make us like Christ.
Acts 15:29 says, That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. this is part of the decision from the 'Jerusalem Council' which met to determine the correct doctrine about keeping the Mosaic Law in the New Testament church. They determined that the only part of the Mosaic Law, which was to be retained, was the 'Moral Law', which was established before the Mosaic Law and had to do with our personal relationship with God. Unfortunately, the use of meats here was taken literally by many and not as symbolic of the 'Moral Law'. A literal interpretation here goes against the teaching of Jesus in Mark 7:18-19 (see note above). Regardless of what people may argue that they thing the people who lived a long time ago meant, we can see that the non-conflicting message from God is that this entire command is to be understood as being symbolic for the 'Moral Law'. In addition, we can see all of the conflict within the early church which resulted from a literal interpretation of this to mean physical meats. (See other references for the word meat within the New Testament.) Finally, we can see that also of the resulting conflict would have been eliminated if people understood this passage as being symbolic for the 'Moral Law'. Please accept the non-confusing usage of this passage within Acts (For God is not the author of confusion, but of peace, as in all churches of the saints. [1Corinthians 14:33 ]).
1Corinthians 6:13 says, Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. please see the note for this sentence within the Book Study on 1Corinthians for more details. This verse basically tells us that physical meats are not important. What is important is our personal relationship with God
1Timothy 4:3 says, Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. this is the end of the sentence which started in 1Timothy 4:1 and is warning us about people who teach doctrinal error which comes from devils. (Please see the note for this sentence within the Book Study on 1Timothy for more details.) What we see here is that the religious arguments about controlling the eating of physical meats are all from devils.
Hebrews 9:10 says, Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.. This is part of a sentence which told us that the physical religious laws of the Mosaic Law, which deal with physical things, was a figure for the time then present. These no longer apply to us, as explained in the note for that sentence within this study.
Our current sentence is the final reference and is in the same verse as the prior sentence. It literally tells us to Be not carried about with divers and strange doctrines. Thus, once more, we are told to not follow doctrines which control the usage of physical meats.

Thus, we see that every place in the Bible agrees with the doctrine of this sentence when it comes to physical meats. Once more, we are told to not follow doctrines which control the usage of physical meats. We also see that that the word meats is used symbolically for 'religious rules'. Therefore, we can say that our Second Step is telling us to not let our heart be established with physical meats nor with 'religious rules'. Instead, we are to do as our First Step says and let our heart be established with grace.

That said, we see that the Bible teaches us that what it calls good is 'what comes from God' and 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'. Thus, we see that our First Step is telling us is that 'what comes from God' and the word grace which is given to 'make God look good' when our heart ('short-term form of our soul') is established ('fixed; firm; settled in a state for permanence'). Therefore, we have evidence that we have good things from God when our short-term thoughts, decisions and emotional reactions are (almost) always determined by God and not by just keeping a bunch of religious rules.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

We find forms of the word occupy in: Exodus 38:24; Judges 16:11; Ezekiel 27:9; Ezekiel 27:16; Ezekiel 27:19; Ezekiel 27:21; Ezekiel 27:22; Ezekiel 27:27; Luke 19:13; 1Corinthians 14:16; Hebrews 13:9. Webster's 1828 defines this word as: 'v.t. L. occupo; ob and capio, to seize or take. 1. to take possession. the person who first occupies land which has no owner, has the right of property. 2. to keep in possession; to possess; to hold or keep for use. the tenant occupies a farm under a lease of twenty one years. A lodger occupies an apartment; a man occupies the chair in which he sits. 3. to take up; to possess; to cover or fill. the camp occupies five acres of ground. Air may be so rarefied as to occupy a vast space. the writing occupies a sheet of paper, or it occupies five lines only. 4. to employ; to use. The archbishop may have occasion to occupy more chaplains than six. 5. to employ; to busy one's self. Every man should be occupied, or should occupy himself, in some useful labor. 6. to follow, as business. All the ships of the sea with their mariners were in thee to occupy thy merchandise. Ezek. 27. 7. to use; to expend.
OC'CUPY, v.i. to follow business; to negotiate. Occupy till I come. Luke 19.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Ac 20:32; 2Co 1:21; Ga 6:1; 2Th 2:17; 2Ti 2:1-2 not with. Heb 9:9-10; Le 11; De 14:3-21; Ac 10:14-16; Ro 14:2,6,17; 1Co 6:13; 8:8; Col 2:16-20; 1Ti 4:3-5; Tit 1:14-15 General references. exp: Le 11:2; Lu 5:38'.

Home Start of Chapter Chapter Summary

C13-S11 (Verse 10) We have access to God which other religions don't have.

We have an altar,
whereof they have no right to eat which serve the tabernacle..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

This is the start on our section about the priesthood of the saved. The phrase We have an altar, combined with the phrase right to eat which serve the tabernacle makes the subject of our sentence the priesthood. Leviticus 10:12-13 and Deuteronomy 12:27 clearly state that the priests, and not others, were to eat from what was offered on the altar. This, of course, was symbolic of their fellowship with God that was to be different from the fellowship of religious Jews, which was why the religious Jews were forbidden to eat from what was offered on there altar. We also see Jesus deal with this in Matthew 12:3-4 and Mark 2:25-26 and Luke 6:3-4. God did not bring judgment upon king David when he violated the religious rules because king David had a personal relationship with God which was only symbolized by the relationship that the priests had with God. Thus, our sentence is telling us that they (the people in the prior sentence who were identified as them that have been occupied therein) have no right to eat what was served on the altar, even though they...serve the tabernacle, (do religious service) because they did not have the personal relationship wit God which allows people to fellowship with God, as symbolized by sharing a meal.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

Please see the notes for Romans C14S2 and 1Corinthians C11S37 about the word eat. The note for 1Corinthians shows that this word is related to the Lord's Supper. The note for Romans shows that this word is related to foolish religious arguments made by people who are too spiritually immature to understand the symbolic use for fellowship. Easton's Bible Dictionary defines this word as: 'The ancient Hebrews would not eat with the Egyptians (Ge 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with public and and sinners (Mt 9:11). the Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Lu 7:36-50). their principal meal was at noon (Ge 43:16; 1Ki 20:16; Ru 2:14; Lu 14:12). the word "eat" is used metaphorically in Jer 15:16; Eze 3:1; Re 10:9. In Joh 6:53-58, "eating and drinking" means believing in Christ. Women were never present as guests at meals (q.v.)'. The Morrish Bible Dictionary defines this word as: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words: "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, of Lord God of hosts." Jer 15:16. to eat together of the same bread or food is a token of friendship. Jos 9:14; Ps 41:9; Cant. 5:1; Joh 13:18; and such an expression of intimacy is forbidden towards those walking disorderly. 1Co 5:11. It is used to express the satisfaction of doing the work that is before the soul: the Lord said, "I have meat to eat that ye know not of." Joh 4:32. Also to express appropriation to the eater of the death of Christ: "except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Joh 6:53. (In Joh 6:51,53 there is eating for reception, and in Joh 6:54,56-57, eating as a present thing for the maintenance of life.) In the Lord's Supper the Christian eats that which is a symbol of the body of Christ, Mt 26:26, and in eating he has communion with Christ's death. 1Co 10:16'. The functional definition is: 'This word is often used symbolically for fellowship with God'.

Thompson Chain Topics provides references for the word eating as: 'Admonitions Concerning Eating Ps 141:4; Pr 23:1-2; 25:27; Lu 10:8; 12:22; 1Co 10:25,31; 1Ti 4:4'.

Nave's Topical Bible provides references for the word eating as: 'The host acting as waiter: Ge 18:8. Favored guests served a double portion: Ge 43:34. Table used in: Jg 1:7. Sitting at table: Ex 32:6. Reclining on couches: Am 6:4,7; Lu 7:37-38; Joh 13:25. Ablutions before: Mt 15:2'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: 'A temporary habitation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an altar. 1Co 5:7-8; 9:13; 10:17,20 serve. Nu 3:7-8; 7:5 General references. exp: Ex 37:25; 40:6; Isa 19:19; Lu 5:38'.

Home Start of Chapter Chapter Summary

C13-S12 (Verse 11) The bodies of animals used for sin offerings were burned outside of the camp.

For the bodies of those beasts,
whose blood is brought into the sanctuary by the high priest for sin,
are burned without the camp..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

Our sentence starts with the word For, which means it is giving the reason why the prior sentence is true. In addition, the next sentence starts with Wherefore and provides a conclusion based upon these sentences.

Our sentence is talking about the requirements within the Mosaic Law for a sin offering. (Please see the references from the Treasury of Scripture Knowledge, below, for where the Bible tells us about this requirement.) With the sin offering, the blood was taken into the sanctuary and all of the rest of the body was taken outside of the camp of the Jews and completely burned. Nothing from the body was eaten so that there was no symbolic fellowship with the body which represented the sin. However, the blood was taken into the sanctuary to represent atonement for sin.

Our next sentence tells us how Jesus did a similar thing and the symbolism of the next sentence is explained in the notes for that sentence. However, Our current sentence is linked to the prior by starting with the word For. The note for the prior sentence showed how that sentence referenced the Lord's Supper, where do symbolically eat the body of our Saviour and, thereby, show our fellowship with His suffering because of sin. That is: the people who have a personal relationship with Him are allowed this symbolic fellowship. However, the religious people, whether lost or backslidden, who are relying upon keeping religious rules, are denied the same symbolic fellowship. That is: when our sentence says the bodies... are burned without the camp, the people in the camp (the religious Jews) were denied eating the bodies and, thereby, denied the symbolic fellowship. Our second-next sentence explains how we do share in this fellowship. However, the symbolic message of our current sentence is that religious people, who do not have a personal relationship with the Son of God, are not allowed to fellowship with God like saved people who do have a personal relationship with the Son of God, are allowed to have that fellowship.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for Hebrews 8:2 about the word sanctuary. The functional definition is: 'a part of the tabernacle which represents our personal fellowship with God and provides for our protection'.

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'.

We find forms of the word camp occurring 144 times in 130 verses of the Bible and, in the New Testament, in: Hebrews 13:11; Hebrews 13:13; Revelation 20:9. Webster's 1828 defines this word as: 'n. 1. the ground on which an army pitch their tents, whether for a night or a longer time. 2. the order or arrangement of tents, or disposition of an army, for rest; as, to pitch a camp. Also, the troops encamped on the same field. 3. An army.
CAMP, v.t. or I. to rest or lodge, as an army, usually in tents; to pitch a camp; to fix tents; but seldom used. See Encamp'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the bodies. Ex 29:14; Le 4:5-7,11-12,16-21; 6:30; 9:9,11; 16:14-19,27; Nu 19:3 General references. exp: Le 4:11; 6:30; 8:17; 9:11'.

Home Start of Chapter Chapter Summary

C13-S13 (Verse 12) That's why Jesus also suffered outside of religion.

Wherefore Jesus also,
that he might sanctify the people with his own blood,
suffered without the gate..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

Our sentence starts with Wherefore and provides a conclusion based upon prior sentences. Those sentences were telling us the symbolic meaning of the sin offering. This sentence tells us how this symbolism is carried into the New Testament. In addition, to what is below, please also see the note for this verse within the Lord Jesus Christ Study.

The prior sentences made it clear that eating the sacrifices was symbolic fellowship with God and that this is tied into the Lord's Supper. However, under the Mosaic Law, while the religious Jewish priests ate from most sacrifices, they were denied eating the sin offering and everything from the body, except the blood, was taken outside of the camp and burned. Thus, the religious people were denied the symbolic fellowship of the sin offering. However, with the Lord's Supper, people who have a personal relationship with the Son of God are included within this fellowship.

Please notice that our sentence says that Jesus did what He did that he might sanctify the people. Sanctification happened after someone is truly Biblically saved and has a personal relationship with God. Someone who is sanctified is 'set aside from the sins of the world, of the flesh and of the devil and is dedicated to the service of God'. As explained in the note for this verse within the Lord Jesus Christ Study, this verse uses Jesus for the physical man who died for our sanctification (Romans 3:26, etc) and lived to give us an example of how to live in the flesh by the power of the Holy Ghost.

What we see here is that God deliberately had Jesus separated from religious people (the Last supper was very private) and had Him suffer without the gate (Golgotha was literally without the gate of Jerusalem). With this, God was symbolically separating His sin offering from religious people and offering it only to people who are willing to leave religion in order to be identified with Jesus. Those are the people who are offered the fellowship offered in this symbolism and also offered the sanctification which results from such fellowship.

Please see the note for 2:11 about the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'.

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 Luke 13:23-24 about the word gate. This word not only is used for the physical gate, but also has several significant symbolic spiritual applications such as life and death and of salvation or damnation. Please consider all of those significant symbolic spiritual applications and also consider all that comes from the following dictionaries. Easton's Bible Dictionary defines this word as: '(1.) Of cities, as of Jerusalem (Jer 37:13; Ne 1:3; 2:3; 3:3), of Sodom (Ge 19:1), of Gaza (Jg 16:3). (2.) Of royal palaces (Ne 2:8). (3.) Of the temple of Solomon (1Ki 6:34-35; 2Ki 18:16); of the holy place (1Ki 6:31-32; Eze 41:23-24); of the outer courts of the temple, the beautiful gate (Ac 3:2). (4.) Tombs (Mt 27:60). (5.) Prisons (Ac 12:10; 16:27). (6.) Caverns (1Ki 19:13). (7.) Camps (Ex 32:26-27; Heb 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps 107:16; Isa 45:2; Ac 12:10). (2.) Stones and pearls (Isa 54:12; Re 21:21). (3.) Wood (Jg 16:3) probably. At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (De 16:18; 17:8; 21:19; 25:6-7, etc.). At the gates prophets also frequently delivered their messages (Pr 1:21; 8:3; Isa 29:21; Jer 17:19-20; 26:10). Criminals were punished without the gates (1Ki 21:13; Ac 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps 118:19). "The gates of hell" (R.V., "gates of Hades") Mt 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die'.
The Morrish Bible Dictionary defines this word as: 'Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted. When Boaz wanted the question settled respecting Ruth and the inheritance, he went up to the gate: the subject was debated with a nearer relative, then concluded, and witnessed by the elders. Ru 4:1-12; cf. Jos 20:4; 1Sa 4:18; 2Sa 15:2; Ac 14:13. to 'sit in the gate' was a place of honour: "they that sit in the gate speak against me." Ps 69:12. It should have been the place of true judgement and justice, but was not always so. Isa 29:21; Am 5:10,12; Zec 8:16. It was, at least at times, the king's chief place of audience. 2Sa 19:8; 1Ki 22:10; Job 29:7; La 5:14. from this it would be a symbol of power: thus the gates of hell shall not prevail against the church which Christ builds. Mt 16:18. The gates of cities were of wood cased with iron to strengthen them and prevent them being burnt with fire. cf. Jg 9:52. the prison at Jerusalem had an outer gate of iron, the only iron one we read of. Ac 12:10. Doubtless the gates of Solomon's temple were adorned to agree with the rest of the work. In the N.T. we read of thE BEAUTIFUL GATE of the temple, Ac 3:10; and Josephus relates that Herod made an outer gate of Corinthian brass, costing more than those adorned with gold and silver. the gates of the New Jerusalem are described as pearls: "every several gate was of one pearl," Re 21:12-25: the entrances must be in keeping with the rest of the city. the pearls represent the glories of Christ as seen in the church: cf. Mt 13:46. The gate is used symbolically as the entrance both to life and to destruction: the former is narrow and the way straitened, and alas, there are but few that find it; whereas for the latter the gate is wide and the way is broad, and many there are that enter through it. Mt 7:13-14'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sanctify. Heb 2:11; 9:13-14,18-19; 10:29; Joh 17:19; 19:34; 1Co 6:11; Eph 5:26; 1Jo 5:6-8 suffered. Le 24:23; Nu 15:36; Jos 7:24; Mr 15:20-24; Joh 19:17-18; Ac 7:58 General references. exp: Le 4:11; 8:17; 9:11'.

Home Start of Chapter Chapter Summary

C13-S14 (Verse 13) We heed to also go outside of religion to be identified with Him.

Let us go forth therefore unto him without the camp,
bearing his reproach..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

The therefore in our sentence makes this a direct result of the prior sentence. In the prior sentence we saw the spiritual conclusion of what proceeded it. Here we see the physical action (go forth) which is required from that spiritual conclusion and has all of the force of creation (Let) behind the command. This command to go forth...unto him without the camp is a command to leave the people who are following religious rules in order to deal with God, and go to a personal relationship with God which requires us to follow the example of Jesus, in this physical world, and to bear his reproach. That reproach is from the religious people because you are not following their religious rules.

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 2:4 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition is: 'To censure in terms of opprobrium or contempt'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 11:26; 12:3; Mt 5:11; 10:24-25; 16:24; 27:32,39-44; Lu 6:22; Ac 5:41; 1Co 4:10-13; 2Co 12:10; 1Pe 4:4,14-16 exp: Le 4:11; 8:17'.

Home Start of Chapter Chapter Summary

C13-S15 (Verse 14) Our reward isn't here but comes later.

For here have we no continuing city,
but we seek one to come..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

Our sentence starts with the word For and tells us why we should obey the command to act in the flesh that our prior sentence gave us. When it says here have we no continuing city, it is telling us that we have no continuing place to live in this physical world, because we will all die and leave this physical reality. When our sentence says but we seek one to come, it means that instead (but) we are to seek (a continuing city which is) to come when we leave this physical reality and go to the spiritual reality.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 4:9; 11:9-10,12-16; 12:22; Mic 2:10; 1Co 7:29; 2Co 4:17-18; 5:1-8; Php 3:20 (Gr) Col 3:1-3; 1Pe 4:7; 2Pe 3:13-14'.

Home Start of Chapter Chapter Summary

C13-S16 (Verse 15) We need to thank and praise God.

By him therefore let us offer the sacrifice of praise to God continually,
that is,
the fruit of our lips giving thanks to his name..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

The phrase by him means 'Jesus is how we go to God'. Thus, we see that we are to obey this sentence (let us) as a result (therefore) of our prior sentence telling us that we had no future in the physical reality while our future is in the spiritual reality. Since that is where we are going to end up, we can go to God through Jesus (by him) and prepare our way before getting there by offering the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. All throughout the Bible, especially in Psalms, we are told to continually thank and praise God. Now our sentence tells us, once more, to do this but also makes it clear that this will prepare the level of acceptance and reward that we receive when we get there. In addition, we are told to do this by (Jesus) and this is because He is our high priest, as we were told earlier in this epistle, and because of what we have been told in our last few sentences.

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 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.

Please see the note for Mark 7:7 about the word lips. Easton's Bible Dictionary defines this word as: 'besides its literal sense (Isa 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1Ki 7:26), a garment (Ex 28:32), a curtain (Ex 26:4), the sea (Ge 22:17), the Jordan (2Ki 2:13). to "open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep silence (Ps 40:9; 1Pe 3:10). the "fruit of the lips" (Heb 13:15) is praise, and the "calves of the lips" thank-offerings (Ho 14:2). to "shoot out the lip" is to manifest scorn and defiance (Ps 22:7). Many similar forms of expression are found in Scripture'.

Please see the note 2Corinthians 5:5 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 1Corinthians C14S19; Ephesians C5S2 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him. Heb 7:25; Joh 10:9; 14:6; Eph 2:18; Col 3:17; 1Pe 2:5 the sacrifice. Le 7:12; 2Ch 7:6; 29:31; 33:16; Ezr 3:11; Ne 12:40,43; Ps 50:14,23; 69:30-31; 107:21-22; 116:17-19; 118:19; 136; 145; Isa 12:1-2; Eph 5:19-20; Col 1:12; 3:16; 1Pe 4:11; Re 4:8-11; 5:9-14; 7:9-12; 19:1-6 exp: Php 2:17. The fruit. Ge 4:3-4; Ho 14:2; Ro 6:19; 12:1 exp: Isa 57:19. giving thanks to. Gr. confessing to. Ps 18:49 (margin) Mt 11:25; Lu 10:21 (Gr) General references. exp: Le 22:29; Nu 7:62; 29:25; De 12:14; Ps 118:2; Isa 43:21; Jer 33:18'.

Home Start of Chapter Chapter Summary

C13-S17 (Verse 16) Keep doing good.

Equivalent Section: Help others.

But to do good and to communicate forget not:.

Equivalent Section: Do it as a service to God.

for with such sacrifices God is well pleased..

All of the sentences from C13-S11 through C13-S17 are a single unit speaking about the priesthood of the saved. Please consider all of these sentences, and their associated notes, as a single unit.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. Where the prior sentence told us how to deal with God, as a conclusion of all that was said in our section of this chapter, our current sentence tells us the concluding action which we are to do to our fellow man. The phrase to do good...forget not means: 'Don't forget to do the things that God gives you to do for others'. The phrase to communicate forget not means: 'Don't forget to make your lifestyle , including giving financial help, one aimed at helping others'. Our Second Equivalent Section tells us why we should do this, because it starts with the word for. When it says with such sacrifices God is well pleased, it is letting us know how to Please God and Lay up Treasure in heaven.

In addition, to those considerations, our sentence specifically says with such sacrifice. We should remember the account of the certain poor widow casting in thither two mites (Mark 12:41-44 and Luke 21:2-4). There we read about the people who gave much, but not in sacrifice (that this poor widow hath cast in more than they all: forall these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.) thus, we are wasting our time if we act to lay up treasure in heaven and fail to make a sacrifice.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for Galatians C2-S2 about the word communicate. The functional definition is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to do. Heb 13:1-2; Ps 37:3; Mt 25:35-40; Lu 6:35-36; Ac 9:36; 10:38; Ga 6:10; 1Th 5:15; 2Th 3:13; 3Jo 1:11 communicate. Lu 18:22; Ro 12:13; 2Co 9:12-13; Ga 6:6; Eph 4:28; Php 4:14; 1Ti 6:18; Phm 1:6 with such. Heb 6:10; Ps 51:19; Mic 6:7-8; Php 4:18 General references. exp: Jer 33:18; Mt 5:42'.

Home Start of Chapter Chapter Summary

C13-S18 (Verse 17) Follow your leaders.

Equivalent Section: Obey.

Obey them that have the rule over you,
and submit yourselves:.

Equivalent Section: Realize what they do for you.

for they watch for your souls,
as they that must give account,
that they may do it with joy,
and not with grief:.

Equivalent Section: Realize the consequences to you.

for that is unprofitable for you..

Please also see the Message called Record Keeping. Our sentence tells us that them that have the rule over you...must give account. However, the truth is that we will each give account for the deeds done in our life and God has anges recording all of the deeds of our life. People who do not keep presonal records will forget some of the thing that they must answer for until it is too late to correct errors.

Our sentence has three Equivalent Sections with the Second Equivalent Section and third Equivalent Section giving two reasons why the First Equivalent Section is true.

at this point, the author has pretty much finished his epistle and is giving a last few instructions before closing his epistle. These last few sentences can be taken as pretty much independent of each other and each sentence taken as stand-alone and not dependent upon context. That is how this sentence is to be viewed.

This sentence has been preached several times, and rightly so. However, it is also one which is difficult to preach because the message is clear but goes against our flesh at the most basic level. The promise of Satan was that we shall be as gods (Genesis 3:5). This means that Satan promised that we would not have to submit to anyone. This, of course, was a lie. However, the basic sin nature, which we each inherited, wants to believe this lie. Thus, we all rebel from a command to submit, especially when the person telling us to submit is the person whom we need to submit to.

This is a command which very much must be accepted and obeyed by faith. Having said that, I can testify from personal experience that obeying this command works but it also shows God is the Being that makes it work because it does not make any sense to our fleshly nature even when we experience it working.

As I have told the Filipinos several times, I am far more comfortable in my flesh when I am in the U.S., but the Filipinos are far more noble (Acts 17:11), in general, than the people in the U.S. This is because most people in the U.S. will say 'I don't believe you!' and feel that even God has to accept their non-belief as controlling everything (For what if some did not believe? shall their unbelief make the faith of God without effect? [Romans 3:3 ]). However, the Filipinos will often at least look in the Bible before rejecting what someone tells them is there. Thus, I have personally experienced, many times, what I tell people that the Bible teaches. God will bless us spiritually when we are willing to suffer in the flesh in order to serve Him and help others to enter the kingdom of God.

As I have explained many times, I was on a mission trip, in Costa Rica, with the Missions Pastor from my home church when he told me to do two things: 'Take the way that I studied the Bible and make a series of lessons so that others could do the same', and 'Pray about going to the Philippines'. I did both because I knew the command of this sentence. I prayed: 'God: I'm praying about going to the Philippines and I don't want to go'. I had lots of reasons, which are still valid, but one year later I had sold or given away most of what I owned and prepared to move the Philippines even though I had never been on that half of the world and didn't know anyone there. Since that time I've had many spiritual blessings which make no sense for me to have received, if we look for any reason other than God blessing me for obeying the command found within this sentence.

I could do lots of research and give lots of Bible references, but the simple fact is that none of that is as strong of evidence as someone who has understood what the Bible says and obeyed, even while going against all of the wisdom of this world, and can personally state that God keeps His promises. Therefore, beyond a little explanation, I will only say 'Try it. You'll like it.'

Our third Equivalent Section says for that is unprofitable for you. It is telling us that causing grief to them that have the rule over you is unprofitable. That means that we will not have 'Any gain' from any action which causes grief to our spiritual leaders when they are trying to get us to do what God wants us to do. The reason that we will have 'no gain' is because God will prevent it.

On the other side, God will make sure that we are profitable if we obey this command. With this truth you would think that most people would obey in order to gain profit. However, most of the profit that God gives is spiritual and much is kept in our heavenly account for our use in eternity. Therefore, people who look mainly at the physical, and rarely consider the spiritual if they ever consider it, will not see the profit. Most will only see God's punishment for disobedience and only complain about being punished 'for no reason at all!' thus, there is gain but many saved people don't see it because they are looking at the physical instead of the spiritual.

Our Second Equivalent Section tells us what is the Godly motivation of them that have the rule over you. It says that they...must give account. When the leaders get to the judgment seat of Christ, they must give account for the souls of the people that God put into their care. What many saved people fail to realize is that they are a leader of their own family, if not also of their friends. The truth is that each of us must give account for the influence that we have upon others.

In addition, to that consideration, we also see that our Second Equivalent Section tells us when each of us gives account for our influence, it may result in joy or in grief. Where we have influenced others to draw closer to God, we will have joy. Where we have failed or even influenced others to draw away from God, we will have grief.

Please see the notes for Romans C13S1 and Colossians 3:18 about the word submit. Those notes say a lot about this doctrine. The functional definition is: 'To yield, resign or surrender to the power, will or authority of another; with the reciprocal pronoun'.

Please see the note for Colossians C4S2 about the word watch. The functional definition is: 'Guard; vigilance for keeping or protecting against danger'.

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.

We find forms of the word grief occurring 27 times in the Bible and, in the New Testament, in: 2Corinthians 2:5; Hebrews 13:17; 1Peter 2:19. Webster's 1828 defines this word as: 'the pain of mind produced by loss, misfortune, injury or evils of any kind; sorrow; regret. We experience grief when we lose a friend, when we incur loss, when we consider ourselves injured, and by sympathy, we feel grief at the misfortunes of others. 2. the pain of mind occasioned by our own misconduct; sorrow or regret that we have done wrong; pain accompanying repentance. We feel grief when we have offended or injured a friend, and the consciousness of having offended the Supreme Being, fills the penitent heart with the most poignant grief. 3. Cause of sorrow; that which afflicts. Who were a grief of mind to Isaac and Rebekah. Gen.26. A foolish son is a grief to his father. Prov.17'. Please also see the note for Romans 14:15 about the word grieve. Please also 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 see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25 '. Please also see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: 'to proceed forward, to advance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Obey. Heb 13:7; 1Sa 8:19; 15:19-20; Pr 5:13; Php 2:12,29; 1Th 5:12-13; 2Th 3:14; 1Ti 5:17 have the rule over. or, guide. submit. Ge 16:9; 1Co 16:16; Eph 5:21; Jas 4:7; 1Pe 5:5 watch. Eze 3:17-21; 33:2,7-9; Ac 20:24-26,28; 1Co 4:1-2; 1Pe 5:2-3 exp: Ac 20:31; 2Ti 4:5. give account. Lu 16:2; Ro 14:12; 2Co 5:10-11 with joy. Php 1:4; 2:16; 4:1; 1Th 2:19-20; 3:9-10 with grief. Ex 32:31; Jer 13:17; Php 3:18 General references. exp: Ac 15:6'.

Home Start of Chapter Chapter Summary

C13-S19 (Verse 18) Pray for church leaders.

Equivalent Section: Pray.

Pray for us:.

Equivalent Section: Why.

for we trust we have a good conscience,
in all things willing to live honestly..

In our Second Equivalent Section we are told how to have a good conscience. We need to be in all things willing to live honestly. That is something which sounds simple to do but, in practice, is hard. Many people try to get us to do what they want and can cause many problems if we don't do what they want. Therefore, we are often tempted to agree with the other person while we secretly do differently. It can be quite difficult to live honestly when you serve the Lord and all around you want you to agree that they will be blessed as they live for the world, the flesh and the devil. That is one reason why we need to pray for our leaders, especially when they are tempted and tried. Satan goes after leaders more than followers because he can do more damage by destroying a leader than by destroying a follower. Thus, we must keep in mind that our leaders need more prayers than others do. This is especially true if the leader has been arrested for obeying God, as our next sentence indicates about the author.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

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.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for Romans C12S15 about the word honest. The functional definition is: 'Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons'. Please also see the note for 2Corinthians 4:1-2 about the word dishonesty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pray. Ro 15:30; Eph 6:19-20; Col 4:3; 1Th 5:25; 2Th 3:1 exp: Jas 5:16. we have. Ac 23:1; 24:16; 2Co 1:12; 1Ti 1:5; 1Pe 3:16,21 exp: Ge 43:21. in all. Ro 12:17; 13:13; Php 4:8; 1Th 4:12; 1Pe 2:12 General references. exp: Ge 44:7; Ac 24:16; 1Th 5:25'.

Home Start of Chapter Chapter Summary

C13-S20 (Verse 19) Pray for the author's return.

But I beseech you the rather to do this,
that I may be restored to you the sooner..

Our sentence starts with the word But and lets us know that while the author lived honestly, he was not applauded but, apparently, was arrested. Also, while he asked for prayer, there is no guarantee that God will answer a prayer to release someone. We are to pray because it may happen and God is waiting for us to realize our potential loss and become sincere in our prayer. But, we are to realize that even the most sincere prayer might get an answer of No.

Please see the note for Romans C12S1 about the word beseech. That note has the full definition from Webster's 1828 dictionary, links to every place in the New Testament where this word is used and a short note for each usage. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the note for Galatians 6:1 about the word restore. The functional definition for this word is: 'To return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that I. Ro 1:10-12; 15:31-32; Phm 1:22 General references. exp: 1Th 5:25'.

Home Start of Chapter Chapter Summary

C13-S21 (Verse 20-21) Blessing from God.

First Step: Get God's blessing.

Now the God of peace,
that brought again from the dead our Lord Jesus,
that great shepherd of the sheep,
through the blood of the everlasting covenant,
Make you perfect in every good work to do his will,
working in you that which is wellpleasing in his sight,
through Jesus Christ;.

Second Step: Praise God for His blessing.

to whom be glory for ever and ever..

This sentence is the start of the closing of this book. It starts with Now because this epistle is to be considered closed only after we understand all that was said earlier in this epistle.

Our sentence has two Steps with the First Step telling us to prayer that God the Father might make us perfect in every good work to do his will because we have peace through the blood of the everlasting covenant that was provided by Jesus Christ. Our Second Step tells us that God the Father is to be given glory for ever and ever because He made the plan of salvation that His Son executed and He is the one who brought again from the dead our Lord Jesus.

this book deals with a lot of the Mosaic Law and how the New Testament has replaced the religious part of the Mosaic Law. A lot of what is said in this book is very offensive to the Jewish religion. in this closing, the author is giving several reasons for the reader to submit to the instructions of this book and give up old dead religious practices now that we have a new relationship with the Son of God. with this in mind, we can take a quick look at some of the phrases in our sentence.

the God of peace = 'Don't be a fool': God made peace with us while we were yet sinners (Romans 5:8). There should be no question in any saved person's mind that they were going to loose the war they were waging against the Lord. It is completely foolish to restart a war with God after he did so much to make peace between us (Matthew 7:26-27; Romans 10:15; Romans 15:33; 16:20; 2Corinthians 13:11; Philippians 4:7; Colossians 3:15; 1Thessalonians 5:23; 2Thessalonians 3:16; Hebrews 12:14-LJC).
that brought again from the dead = Be thankful: Only God can bring us from the dead and give us everlasting life (Luke 10:19-20; Acts 2:36; Romans 4:23-25; 1Peter 1:21; Revelation 1:17). We should submit out of thankfulness if for no other reason.
our Lord Jesus = the judge we will each personally face and give an account for the deeds of our life. This is personal (our) and no one else will be there to take the blame. Hebrews 12:1 warns us that there will be so great a cloud of witnesses (some mentioned in Hebrews 11) at that trial. If we try to make excuses the Lord Jesus will call one of those witnesses who went through the same or worse circumstances and they will testify against us before all of the saints of heaven. We should obey so that we aren't embarrassed from the time we get to heaven until God wipes away all tears (Revelation 21:4). He not only is a physical man (Jesus) Who understands all of our weaknesses and strengths, but He is God and uses the power and judgment of God within His role as Lord.
that great shepherd of the sheep = the one who loved us, cared for us and died for us (Isaiah 40:11; 63:11; Ezekiel 34:23; Zechariah 13:7; John 10:2, 11-18; 1Peter 5:1-4; etc). If you can't understand why this gives us motivation to submit, ask a good Godly preacher to explain the doctrine of the Sheppard and of the sheep and see all of the references to Lamb in the verses section of the Lord Jesus Christ Study.
through the blood = the reader is reminded of all that was taught in Hebrews 2:14; 9:7, 12-14, 18-22, 25; 10:4, 19, 29; 11:28; 12:4, 24; 13:11-12, 20 about blood. Blood is talked about in the Bible more than almost any other subject other than God the Father and God the Son. All / almost all verses that refer to the blood can be divided into verses that are talking about the blood of the saints or the blood of the Son of God with the division being almost equal. When the Bible talks about the blood of the saints, it is talking about God bringing judgment upon those that shed the blood of the saints. When the Bible talks about the blood of the Son of God, it always talks about our judgment being set aside because of His willing sacrifice. While I have done this detailed study in the past, I no longer have the study document. However, the reader is invited too do the study and prove the truth of this claim for themselves.
the everlasting covenant is a reminder of what was taught in Hebrews 8:6-10, 13; 9:1, 4; 10:16, 29; 12:24; 13:20 about covenants. Please remember that our epistle explains that God replaced the old covenant but this one will never be4 replaced.
Make you perfect in every good work to do his will =

perfect = 'spiritually mature'. This is the work of Jesus Christ in in our lives through the ongoing personal relationship that we have with Him.
Make is an ongoing verb, not just a one time occurrence (Philippians 2:13).
you, not everyone else. Again, we are reminded that our relationship with the Lord Jesus is personal.
in every good work Ephesians 2:10 tells us that good works are the result of God working through us. However, Good won't work through someone who refuses to submit.
to do his will, not our will.

working in you that which is wellpleasing in his sight Repeat of points above. Said twice to make it established by God but said two different ways so that everyone should be able to understand one way or the other.
through Jesus Christ = our personal relationship with the Son of God who is our personal Saviour. As Jesus He got us out of Hell and into heaven and shows us how to serve God while we live in the flesh. As Christ He spiritually matures us and shows us how to relate to God and how to change so that we will enjoy heaven. See verses on Jesus and Christ in this study.
to whom be glory for ever and ever = because of everything that God the Father did for us (Philippians 2:9-11).

Our First Step told us how God works in our personal life. Our Second Step tells us that the result of our salvation and sanctification is supposed to give God glory for ever and ever. If God does not get glory from our life then He wasted His time saving us.

Please see the note for 1Peter 2:25 about the word shepherd. The functional definition is: 'a word naturally of frequent occurrence in Scripture. Sometimes the word "pastor" is used instead (Jer 2:8; 3:15; 10:21; 12:10; 17:16). this word is used figuratively to represent the relation of rulers to their subjects and of God to his people'.

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 a title of great shepherd.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from shepherd God'.

Please see the note for 1Corinthians C10S2 about the phrase well pleased. That note has links to every place in the Bible where we find this phrase.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the God. Ro 15:33; 16:20; 1Co 14:33; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16 exp: 1Pe 5:10. brought. Ac 2:24,32; 3:15; 4:10; 5:30; 10:40-41; 13:30; 17:31; Ro 1:4; 4:24-25; 8:11; 1Co 6:14; 15:15; 2Co 4:14; Ga 1:1; Eph 1:20; Col 2:12; 1Th 1:10; 1Pe 1:21 that great. Ps 23:1; 80:1; Isa 40:11; 63:11; Eze 34:23; 37:24; Joh 10:11,14; 1Pe 2:25; 5:4 the blood. Heb 9:20; 10:22; Ex 24:8; Zec 9:11; Mt 26:28; Mr 14:24; Lu 22:20 exp: Heb 10:29. everlasting. 2Sa 23:5; 1Ch 16:17; Isa 55:3; 61:8; Jer 32:40; Eze 37:26 exp: Ge 9:16; Re 14:6. covenant. or, testament. Heb 9:16-17 General references. exp: De 29:9; Ac 10:40; 13:30; 1Co 15:13.
Make. Heb 12:23; De 32:4; Ps 138:8; Joh 17:23; Eph 3:16-19; Col 1:9-12; 4:12; 1Th 3:13; 5:23; 2Th 2:17; 1Pe 5:10 every. 2Co 9:8; Eph 2:10; Php 1:11; 2Th 2:17; 1Ti 5:10 to do. Heb 10:36; Mt 7:21; 12:50; 21:31; Joh 7:17; Ro 12:2; 1Th 4:3; 1Pe 4:2; 1Jo 2:17 working. or, doing. Php 2:13 well pleasing. Heb 13:16; Ro 12:1; 14:17-18; Php 4:18; Col 3:20; 1Jo 3:22 through. Joh 16:23-24; Eph 2:18; Php 1:11; 4:13; Col 3:17; 1Pe 2:5 to whom. Ps 72:18-19; Ro 16:27; Ga 1:5; Php 2:11; 1Ti 1:17; 6:16; 2Ti 4:18; 1Pe 5:11; 2Pe 3:18; Jude 1:25; Re 4:6; 5:9,13 exp: Ro 11:36. General references. exp: De 29:9; Ps 119:5'.

Home Start of Chapter Chapter Summary

C13-S22 (Verse 21) Amen.

This doubles the prior sentence and makes it something that all saved are to believe. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13; 28:20 General references. exp: De 29:9; Ps 119:5'.

Home Start of Chapter Chapter Summary

C13-S23 (Verse 22) Listen to exhortation.

Equivalent Section: Pay attention.

And I beseech you,
brethren,
suffer the word of exhortation:.

Equivalent Section: the wording needs to be carefully considered.

for I have written a letter unto you in few words..

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what the author begs (beseech) us to do and the Second Equivalent Section saying why (for).

The First Equivalent Section begs (beseech) us to suffer the word of exhortation. That is: the author is 'giving advice and counsel' and has to beg his listeners to suffer it because the author understands that his message is spiritual and the natural person rejects the spiritual. Indeed, although I have not done a count, I believe this epistle has more Old Testament references and symbolism than any other epistle. It takes work to study and find the Old Testament references and to understand the context of that Old Testament reference and then understand how the message of that reference fits within what is being said within the New Testament. The same can be said about the symbolism.

The fact is that many people want to claim to be some type of 'Bible expert' even while they refuse to suffer enough to truly study their Bible and understand what is really said. That is why so many believe error about things like prophecy. People understand that you have to be some type of 'Bible expert' to truly understand prophecy. So they listen to someone that they believe is a 'Bible expert' and take their answers and present those answers as their own, so that they can claim to be a 'Bible expert'. The problem is that popular ideas are all wrong because they appeal to the flesh and go against the true Biblical wisdom of God. Getting the true Biblical wisdom of God requires prayerful study and effort. It requires us to suffer in order to receive God's truth. Thus, we see the author begging (beseech) the reader to do what is necessary to get the spiritual truth of his message and to not settle for error which appeals to the flesh but which goes against the true Biblical wisdom of God.

In our Second Equivalent Section we read I have written a letter unto you in few words. Back in 6:1 the author wrote Hebrews 6:1-2 therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. Many people have trouble understanding the principles of the doctrine of Christ based upon what the author had written before that point. The fact is that within this epistle, manythings were covered lightly even though those subjects are considered to be the meat of the Word. The author uses the principal of the parable: he tells his lesson and those who are willing to suffer to prayerfully study get the lesson while the reader who won't suffer through the required effort misses the lesson and has less than what is presented or even can be led into doctrinal error.

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 Romans C7S6 about the word letter. The functional definition is: 'a writing or precept, which is without authority or force'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'suffer. Heb 13:1-3,12-16; 2:1; 3:1,12-13; 4:1,11; 6:11-12; 10:19-39; 12:1-2,12-16,25-28; 2Co 5:20; 6:1; 10:1; Phm 1:8-9 exp: Job 36:2. For. Ga 6:11; 1Pe 5:12'.

Home Start of Chapter Chapter Summary

C13-S24 (Verse 23) Timothy is set free.

First Step: the news.

Know ye that our brother Timothy is set at liberty;.

Second Step: the plan.

with whom,
if he come shortly,
I will see you..

Here we see that Timothy was apparently in jail because he is set at liberty. We do not read of him being jailed while Paul was alive nor did Paul expect to leave Rome after he arrived there as a prisoner. This is just one of the problems that occurs when people insist that Paul wrote this epistle.

Please see the notes for Romans C16S27; Philippians 2:19 about Timothy / Timotheus. The note in Romans tells about him and the note in Philippians provides links to every place in the Bible where we read about him.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'brother. Ac 16:1-3; 1Th 3:2; Phm 1:1 is set. 1Ti 6:12; 2Ti 1:8; Re 7:14 I will. Ro 15:25,28; Phm 1:22'.

Home Start of Chapter Chapter Summary

C13-S25 (Verse 24) Salute God's people.

Salute all them that have the rule over you,
and all the saints..

Here we are to 'greet with well wishes' all them that have the rule over you. We are also told to 'greet with well wishes' all the saints. When we think that all them that have the rule over you include government officials, it should be easy to see that many church members don't obey this command. In addition, if we really look at how people in the church treat each other, we should see even more failures.

Please see the note for Philippians 4:21 about the word salute. The functional definition is: 'To greet; to hail; to address with expressions of kind wishes'.

Please see the note for Romans 16:1 for a dictionary definition of the word saint and links to every place in Romans where this word is used. It is used in Hebrews in: 6:10 and, 13:24. It is used to identify saved people who have a testimony to back their claim of salvation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Salute. Ro 16:1-16 the rule. Heb 13:7,17 and all. 2Co 1:1; 13:13; Php 1:1; 4:22; Col 1:2; Phm 1:5 General references. exp: 2Co 13:13'.

Home Start of Chapter Chapter Summary

C13-S26 (Verse 24) Greetings from others.
They of Italy salute you.

Here we see the well wishes from other saved people in another part of the world. Even though we have not met them, we should wish the best for all saved and be willing to help others in general but especially the brethren.

Please see the note for Philippians 4:21 about the word salute. The functional definition is: 'To greet; to hail; to address with expressions of kind wishes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They. Ro 16:21-23 Italy. Ac 18:2; 27:1 General references. exp: 2Co 13:13'.

Home Start of Chapter Chapter Summary

C13-S27 (Verse 24) Final blessing.
Grace be with you all.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 1:7; 16:20,24; Eph 6:24; 2Ti 4:22; Tit 3:15; Re 22:21'.

Home Start of Chapter Chapter Summary

C13-S28 (Verse 25) Amen.

This doubles the prior sentence and makes it something that all saved are to believe. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Home Start of Chapter Chapter Summary

Interpretive Study of Hebrews 10-13

Hebrews Chapter 10

links to sentences in this chapter:

Chapter theme: We have a better relationship with God.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 11

links to sentences in this chapter:

Chapter theme: Faith.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 12

links to sentences in this chapter:

Chapter theme: Serve God righteously.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 13

links to sentences in this chapter:

Chapter theme: Have a righteous life.

Chapter Summary from Treasury of Scripture Knowledge.

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/10/24.