Tag: Advice

Prayer and Supplication Part 4

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Philippians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

1John 3:22 explains that whatsoever we ask of God, we will receive because we keep His commandments and do those things that are pleasing in His sight. Here we have some of the conditions mentioned throughout Scripture for answered prayer which always includes obedience. Five secrets are noted here: Freedom from condemnation (Rom. 8:1). Confidence in God (Heb. 3:6; 10:35; 1Jn. 2:28; 3:21; 5:14). Asking (Matt. 7:7-11; Luke 11:9-13). Keeping commandments (1Jn. 3:23-24). Pleasing God (Heb. 11:6; Jas. 1:5-8).

Looking at some more reasons for unanswered prayer we can discern the following: Lusts (Jas. 4:1-3, 5; John 8:44); murders (Jas. 4:2); covetousness (Jas. 4:2); fighting and war (Jas. 4:2); asking amiss to satisfy lusts (Jas. 4:3); adulteries (Jas. 4:4); friendship; pride (Jas. 4:6); rebellion against God (Jas. 4:7); backsliding and sin (Jas. 4:8); double-mindedness or doubt (Jas. 4:8); the misuse of the tongue (Jas. 4:11-12).

This passage should never be taken by the Christian as an excuse for unanswered prayer. By so doing he automatically classes himself as lustful, murderous, covetous, adulterous, worldly, proud, sinful, and blasphemous. Is it any wonder that God does not answer the prayers of such people? Would you? No man can ask amiss if he is in Christ and asks according to the promises (John 15:7; Mark 11:22-24; Heb. 11:6; Jas. 1:5-8). The reason Christian prayers are not answered is unbelief.

Prayer and Supplication Part 3

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Philippians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 

Scriptures are full of ‘secrets for answered prayers’ which does not mean that it is hidden or hard to understand. A study on any topic must be done by prayerfully reading and meditating on God’s Word while using all Scripture on the specific subject to explain the Scripture (Deut. 19:15; Matt. 18:16; 2Cor. 13:1), not coming up with one’s own interpretation (2Pet. 1:20-21).

Hebrews 11:6 explain that when we come to God we must believe that He is [in all things God as described in Scripture: true, holy, righteous, etc.) and that He is a rewarder of them that diligently seek him – here we have four secrets of answered prayer: To please God (1Jn. 3:21-22; 5:14-15). To come to God with the right attitude and with the right motives (Matt. 6:5-15; 7:7-11; Php. 4:5-6). To believe that He is (John 16:23). To believe that He is a rewarder of them that diligently seek Him. If one can believe this as much as he believes in the existence of God, prayer will be granted. If one believes firmly in His existence and doubts His word, he makes Him a liar and God is under no obligation to answer prayer (Jas. 1:4-8). The Greek for diligently is ekzeteo, translated diligently seek (Heb. 11:6); seek after (Acts 15:17; Rom. 3:11); seek carefully (Heb. 12:17); require (Luke 11:50-51), and enquire (1Pet. 1:10).

James 1:5 states that if we lack wisdom we must ask it of God who will give it to us liberally, without reprimand and it shall be given to us.  Here we have six secrets of answered prayer: Lack of consciousness of needs (Jas. 1:5). Let him ask of God (4:6; Jas. 1:5). That gives to all men liberally (Jas. 1:5; Matt. 7:7-11; 21:22; Mark 11:22-24). It shall be given him (Jas. 1:5; Matt. 7:7-11; 17:20; 21:22; John 14:12-15; 15:7, 16; 16:23-26; 1Jn. 3:21-22; 5:13-14). But let him ask in faith, nothing wavering (Jas. 1:6; Heb. 11:6).

To be continued…

Prayer and Supplication Part 2

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Philippians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 

To get answers to our prayers, we have to obey that which is clearly stated in the Word in this regard: Pray to the Father (John 16:23), in the name of Jesus (John 14:12-15), by the Holy Spirit (Rom. 8:26). With a full understanding of your rights and privileges (1Cor. 14:14-15) and in harmony with the Word (John 15:7). In faith, nothing doubting (Jas. 1:6), with praise for the answer (Php. 4:6). Diverting in any way from this will lead to frustrating unanswered prayer. Eighteen reasons are given from Scripture for unanswered prayer: Refusing to listen to the truth (Prov. 28:9). Refusing to humble self (2Chron. 7:14). Forsaking God (2Chron. 15:2). Provoking God (Deut. 3:26). Hardheartedness (Zech. 7:12-13). Lack of charity (Prov. 21:13). Regarding iniquity in the heart (Ps. 66:18). Wrong motives (Jas. 4:3). Dishonour of companion (1Pet. 3:7). Unbelief (Matt. 17:20-21; 21:22). Sin (Jas. 4:1-5; John 9:31; Isa. 59:2). Parading prayer life (Matt. 6:5). Vain repetitions (Matt. 6:7). Unforgiveness (Matt. 6:14-15; Mark 11:25-26). Hypocrisy (Luke 18:9-14). Being discouraged (Luke 18:1-8). Worry and anxiety (Php. 4:6). Doubting – double-mindedness – not making up your mind on what you want (Jas. 1:5-8). 

To be continued…

Prayer and Supplication Part 1

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Philippians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 

‘Careful for nothing’ [Greek: meden and merimnate] be anxious about nothing. Translated “be careful” (4:6; Luke 10:41); “have care” (2:20; 1Cor. 7:32-34; 12:25); and “take thought” (Matt. 6:25-34; 10:19; Luke 12:11, 22-26). Do not tolerate anxiety or worry, for it will injure your own souls. God alone can help you. And He will do it if you will pray about everything that happens and give thanks for everything (4:6; 1Thess. 5:18).

‘Requests be made known unto God.’ We are commanded here to let all requests be made known to God – requests for material, physical, and spiritual needs and wants – everything that concerns us in life along any line. It is the same as ask and receive, for we will not receive if we don’t ask (Matt. 7:7-8).

In Hebrews 3:6 we are reminded to hold fast the confidence [Greek: parrhesia] which means to have freedom of speech or liberty of access to God. Here it refers to absolute confidence in access to God because all sins which separate us from God are removed (Isa. 59:1-2). In Old Testament days men were not permitted to approach God. Even the mountain on which God gave the law was not to be touched by man or beast. Only the high priest was permitted in the holy of holies once a year, and even then he could not approach God without proper atonement. Now we all have free and daily access to God by the blood of Jesus (Heb. 10:19-23; Eph. 2:18). We are invited to come boldly to the throne of grace to obtain help in time of need (Heb. 4:14-16). As long as we hold fast to his liberty of access to God we are His house (Heb. 3:6). If we are living in sin however we do not and cannot have this liberty of access. God will not hear our prayers (1Jn. 3:20-23; 5:14-15)!!

To be continued…

Rejoice in the Lord

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Philippians 4:4-5 Rejoice in the Lord alway: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. 

‘Rejoice in the Lord always’ – several times in the Scriptures we are commanded to rejoice in the Lord always – at all times!! This means to have our happiness in Him, not in anything or anyone else, for all those things or individuals can only bring temporarily contentment and happiness (1:6; 3:1; Ps. 33:1-2; 97:12; Mark 6:3).

‘Moderation’ [Greek: epieikes] mildness; patience; kindness; moderation; meekness; gentleness (1Tim. 3:3; Tit. 3:2; Jas. 3:17; 1Pet. 2:18). By keeping a state of friendliness, we can act as representatives for the Lord who is at hand. We are warned many times in Scripture to be perfect which means utter simplicity, sincerity, being free from guile and evil intention toward any one; having no part lacking in outward life, conduct, and religion. It does not mean sinless perfection or being without any tendencies to evil, for we can still choose to act selfishly or sin.

We are commanded in fourteen ways to be like Jesus: In righteousness (John 15:10-14; 1Cor. 1:30; Eph. 1:4; 5:27; 1Jn. 3:7). In freedom from the world (John 17:14-16; Rom. 12:1; Jas. 4:4; 1Jn. 2:15). In self-crucifixion (Rom. 6:1-23; Gal. 2:20). In walking in newness of life (Rom. 6:1-23; Gal. 5:16-26; Eph. 4:1-24). In enduring persecutions (Matt. 10:25; John 15:18-20; Mark 10:30). In works (John 14:12; Mark 9:23; 16:17-18; Matt. 17:20; 21:22). In the fruit of the Spirit (Gal. 5:22-23; John 13:34; 15:11-13). In total setting apart for God’s work (John 10:36; 17:17-19; 20:21). In walking in the light (1Jn. 1:7). In unity with God (John 17:11, 21-23). In suffering for others (1Pet. 2:21-23; 3:18-4:1; Php. 3:10). In life and conduct (1Jn. 2:6; 4:17). In enduring temptations (Heb. 2:18; 4:14-16; Jas. 1:2, 12). In manifesting the fullness of God (John 3:34; 7:37-39; 14:12; Eph. 3:19).

‘The Lord is at hand’ – The phrase is similar to Maranatha, which means our Lord comes. Here it means the Lord is Judge and is at hand to punish, which will happen at His Second Coming.

The Lord Jesus Christ – Part 2

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Philippians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 

‘Vile’ [Greek: tapeinosis] humiliation (Acts 8:33); low estate (Luke 1:48; Jas. 1:10); and vile (3:21). It refers to the low state of sin and shame into which the body of a man has degenerated. Instead of it being immortal, glorious, and powerful as the ruler of all creation as originally planned (Gen. 1:26-31; Ps. 8:3-6), it is now vile, depraved, sinful, sickly, mortal, and subject to the lowest humiliation and eternal ruin (2Cor. 4:16; Rom. 1:18-32; 6:19; Gen. 3:19).

‘Fashioned like unto’ [Greek: summorphos] conformed to. It has reference, not to exact outward features, but to the substance of the body, which will be changed from mortality to immortality; from a natural body to a spiritual body; from corruption to incorruption; and from weakness and humiliation to glory and power (1Cor. 15:35-58). It will be flesh and bone like Christ’s body of glory (Luke 24:39; Zech. 13:6).

‘According to the working whereby he is able even to subdue all things unto himself.’ The power that made the body and all things originally will be the power that will make the resurrection bodies in a moment (1Cor. 15:51) and subdue all things to God again (1Cor. 15:24-28; Heb. 2:9-18).

The Lord Jesus Christ – Part 1

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Philippians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 

‘Conversation’ [Greek: politeuma] citizenship; city; civil rights; state; society; or government.

‘We look for the Saviour, the Lord Jesus Christ.’ What to look for [Greek: apekdechomai] It is scriptural to look for the rapture or coming of the Lord in the air for the saints, to take place any time (3:20; Tit. 2:13), but not the second coming. The rapture and second coming are two events separated by at least seven years. They are not two phases or two stages of one coming, but two distinct comings – one a coming in the air (not to the earth) before the tribulation, and the other a coming to the earth immediately after the tribulation (1Thess. 4:16 with Matt. 24:29). One is the coming for the saints (3:21; John 14:1-3; Luke 21:36; 1Cor. 15:23, 51-54; 1Thess. 4:13-17; 2Thess. 2:1, 7; Col. 3:4) and the other is the coming to earth with the saints to set up the kingdom (Zech. 14:5; Jude 1:14; Rev. 19:11-21).

‘Who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.’ This is the 4th and last New Testament prophecy in Philippians (3:21). The Greek word metaschematizo means to transform; change the fashion; refashion. Translated “transform” (2Cor. 11:13-15); “transfer in a figure” (1Cor. 4:6); and “change” (3:21).

To be continued…

I Follow After

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Philippians 3:12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 

‘Either were already perfect’ – two things Paul had not yet attained: [1] The resurrection or the prize (3:11-12, 14). This is another way of saying he had not finished his course and was not yet glorified (3:20-21). [2] Perfection. [Greek: teleioo] to make a full end; consummate (3:12). Translated perfect (3:12; Luke 13:32; John 17:23; 2Cor. 12:9; Heb. 2:10; 5:9; 7:19; 9:9; 10:1, 14; 11:40; 12:23; Jas. 2:22; 1Jn. 2:5; 4:12, 17-18); fulfill (Luke 2:43; John 19:28); and finish (John 4:34; 5:36; 17:4; Acts 20:24). This kind of perfection refers to the complete and glorified state. It does not imply that he was lacking in spiritual experience or that he was deficient in grace or that the body of sin was still cleaving to him or that he was yet struggling with an “old man” in him or that he was not yet sanctified.

‘Follow after’ [Greek: dioko] to pursue. Same as persecuting in Philippians 3:6 and press in verse 14. Translated elsewhere “persecute” 30 times (Matt. 5:10-12, 44; 10:23; etc.); “follow after” (3:12; Rom. 9:30-31; 14:19; 1Cor. 14:1; 1Tim. 6:11); “ensue” (1Pet. 3:11); “follow” (Luke 17:23; 1Thess. 5:15; 2Tim. 2:22; Heb. 12:14); and “given to” (Rom. 12:13). The idea here is, I follow after and press toward the prize that others have already gained (3:12-14).

‘Apprehend’ [Greek: katalambano] to seize upon; lay hold of; take possession of; bring to an end. Translated “apprehend” (3:12-13); overtake (1Thess. 5:4); “take” (Mark 9:18; John 8:3); “attain to” (Rom. 9:30); “obtain” (1Cor. 9:24); “come upon” (John 12:35); “comprehend” (John 1:5; Eph. 3:18); “perceive” (Acts 4:1-37; 10:34); and “find” (Acts 25:25). He had not yet laid hold upon the prize of resurrection, perfection, and glorification (3:12-14, 20-21). These will be accomplished at the time of the rapture of the saints 1Thess. 4:13-18; 1Jn. 3:2).

The Power of His Resurrection

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Philippians 3:10-11 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. 

‘That I may know him’ – this is life eternal (John 17:3).

‘Power of his resurrection.’ He longed for the resurrection of the body (3:11, 21; 1Cor. 15:1-58; 2Cor. 5:1-21).

‘The fellowship of his sufferings’ – Not fellowship with Him in His vicarious sufferings, but in the offence of the cross and martyrdom for truth (2Cor. 1:5-7; Col. 1:24; 1Pet. 4:13).

‘Conformable’ [Greek: summorphoo] to be formed or fashioned like. Paul wanted to know Christ and the power which was in His resurrection, and to share in His sufferings, even to die as He died.

‘Resurrection of the dead’ – This is the 3rd New Testament prophecy in Philippians (3:11) and is unfulfilled until the coming resurrections.

‘Of the dead’ [Greek: ek and nekron] out from among the dead. This means that some of the dead will be resurrected from among the rest of the dead. It refers to the resurrection of the righteous from among the wicked dead (3:21; Luke 20:35; 21:36; 1Cor. 15:23, 51-54; 1Thess. 4:13-17; Rev. 20:4-6).

God Had Mercy on Him

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Philippians 2:26-30 For he longed after you all, and was full of heaviness, because that you had heard that he had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when you see him again, you may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. 

‘Full of heaviness’ [Greek: ademoneo] heavily burdened.

‘Sick’ – he had been sick. This proves that at the time of the writing of this epistle he was well again. For the work of the Lord, he had been “nigh unto death” (2:30). How could the work of God make him sick if not by overwork and improper rest? In such a case, it would be a physical breakdown rather than some disease. The Greek verb for “he had been sick” is astheneo, to be weak or frail in any sense. It is used 15 times of: Weak faith (Rom. 4:19; 14:1, 2, 21; 1Cor. 8:9-12); weak law (Rom. 8:3); weak (poor) people (Acts 20:35) and weak in boldness and power (2Cor. 11:21, 29; 12:10; 13:3, 4, 9).

It is used 17 times for physical sickness and 3 times for physical breakdowns because of overwork (2:26-27; 2Tim. 4:20). Thus, to conclude that the cases of Epaphroditus (here) and Trophimus (2Tim. 4:20) prove that Paul and the apostles had lost their power to heal, or that it was only occasionally that they had such power is concluding too much. Paul did have the power to do special miracles (Acts 19:11-12). He had the fullness of the blessing of the gospel of Christ (Rom. 15:18-19, 29). He even had the power to impart gifts to others (Acts 19:1-7; Rom. 1:11; 1Tim. 4:14; 2Tim. 1:6). Gifts are not given so that bodies may be abused by overwork to bypass consequences. They are not to enable man to work beyond what is sensible and best for the body.

‘But God had mercy on him.’ This proves that God did miraculously restore the man and save him from death. Prayer will do wonders even in a physical breakdown, but it will never sustain a body that is not properly taken care of by rest and nourishment.

‘Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.’ This was the cause of his physical trouble – overwork. In such a case like this, and no doubt that of Trophimus, it was best to let them recuperate before going back into the work.