Tag: God

Prayer

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1Timothy 2:1-4 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. 

‘Exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.’ Four duties of Christians: [1] Supplications (Eph. 6:18) [Greek: deesis] and entreating; continued strong and incessant pleadings until the prayer is answered (Luke 18:1-8). Translated “request” (Php. 1:4); “supplication” (2:1; 5:5; Acts 1:14; Eph. 6:18; Php. 4:6); and “prayer” 12 times. [2] Prayers (2:1; 5:5); [3] Intercessions (2:1; cp. Rom. 8:26-27, 34; Heb. 7:25; Isa. 53:12); [4] Giving of thanks (2:1).

We are commanded to let our hope be a joy to us, to show patience in all our trouble and to live in fervent prayer to God. Prayer should not be rehearsed, but a continuous conversation with God just as we would talk to those we love and find joy in our communion with them.

‘For all men’ – Three classes to be prayed for (2:1-3).

‘Who will have all men to be saved, and to come unto the knowledge of the truth.’ Two things always the will of God: That all men be saved (Mark 16:15; John 3:16; 2Pet. 3:9; Rev. 22:17). That all come to the knowledge of the truth (Heb. 4:12; 2Tim. 3:16).

All Things Created

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Colossians 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him 

‘By him were all things created’ – The person we now know as Jesus Christ, the only begotten Son of God, existed as an equal member of the Godhead from all eternity (Isa. 7:14; 9:6-7; Mic. 5:2; John 1:1-2; Heb. 1:8; Rev. 1:8-11). Before He became God’s Son (sonship refers to humanity). He was a spirit being and carried out the divine plan of creation. He was the direct agent of God the Father who created all things by Him (Isa. 9:6; John 1:3; Eph. 3:9; Heb. 1:3)

‘That are in heaven, and that are in earth.’ This proves that the heavens and the things in them are just as material as those on earth (Gen. 1:1; Pro. 8:27).

‘Invisible’ – Invisible things are made up of material substance which is visible in their own realm. Created things – including spirit beings such as angels, cherubim, seraphim, etc. – are all of the material substance. Some substances are of a higher type than others. Though all are visible in their own realms, some may not be visible to others of lower realms. Spirit beings are of a higher substance than flesh and blood beings and ordinary material that we see. They are not limited to ordinary substances as we know them, for they can go through closed doors, walls, and other material objects, as proved by what is recorded in Scripture of angels and others. Even the material, spiritual, and immortal body of Christ, a real flesh-and-bone body (Luke 24:39), can go through material walls without an opening (John 20:19; Luke 24:31, 24:35-43). If this is true of angels and resurrected human bodies, it must be true of God and the Holy Spirit who are spirit beings.

‘All things were created by him, and for him.’ This is the chief end of all creation (1:16-18; Eph. 3:9-11; Rev. 4:11; 5:13-14). The sole purpose of creation and the ultimate purpose of God for creation in its fallen state now is to redeem it from all rebellion and sin and to restore it to original sinlessness and perfection (Rev. 21:3-7). This is the purpose of the reign of Christ (1Cor. 15:24-28; Eph. 1:10; Rev. 22:3).

The Head of Every Man

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1Corinthians 11:1-4 Be you followers of me, even as I also am of Christ. Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonours his head. 

‘Followers’ [Greek: mimetes] imitators. Follow or imitate me as I imitate Christ (4:16; 11:1; Eph. 5:1; 1Thess. 1:6; 2:14; Heb. 6:12; 1Pet. 3:13).

‘Praise’ [Greek: epaineo] commend (Luke 16:8); laud (Rom. 15:11), and praise (1Cor. 11:2, 17, 22).

‘Keep’ [Greek: katecho] hold fast (1Thess. 5:21; Heb. 3:6, 14; 10:23).

‘Ordinances’ [Greek: paradosis] a handing down; doctrines; traditions (Matt. 15:2-6; Mark 7:3-13; Gal. 1:14; Col. 2:8; 2Thess. 2:15; 3:6). What ordinances he refers to are not listed, but they no doubt include the whole body of truth of the gospel and not only the Lord’s Supper and water baptism.

‘The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.’ Three headships in 1Corinthians11:3: God is head of Christ. Christ is head of man. Man is head of woman – the husband is the head of his wife.

‘The head of Christ is God’ – God and Christ are two separate and distinct persons (1Tim. 2:5).

‘Every man praying or prophesying, having his head covered, dishonours his head.’ Every man praying or prophesying with a cap or turban on his head dishonours his head, Christ (11:3). This was in direct contrast to the canons of the Jews which did not permit a man to pray or prophesy unless veiled. Their idea was that man is unworthy to have an open face before God.

‘Dishonours’ [Greek: kataischuno] shame (Luke 13:17; Rom. 5:5; 9:33; 10:11; 1Cor. 11:22; 2Cor. 7:14; 9:4; 1Pet. 3:16); confound (1Cor. 1:27; 1Pet. 2:6); and dishonour (11:4-5). Christianity is an open-faced religion and nothing is to be done in secret or under cover.

According to the Grace

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Romans 12:3-8 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teaches, on teaching; Or he that exhorts, on exhortation: he that gives, let him do it with simplicity; he that rules, with diligence; he that shows mercy, with cheerfulness. 

‘Unto me’ – this refers to Paul’s apostleship by the grace of God (1:5; Eph. 3:8).

‘Not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith] Not to be conceited and self-important, but to take a sane view of himself.

‘So we, being many, are one body in Christ, and every one members one of another’ Paul here compares the body of Christ to a human body (1Cor. 12:12-28).

‘Gifts differing according to the grace that is given to us’ – this refers to the spiritual gifts of 1Cor. 12:4-11, 27-31. They are given and to be exercised according to grace and the measures of faith (12:3, 6).

‘Whether prophecy’ – this gift is that of speaking to people to edify and exhort them (1Cor. 14:3-6).

‘Ministry’ [Greek: diakonia] service rendered by a diakonos, a deacon, one who executes the command of another. It is used of: Servants of kings (Matt. 22:13); servants at feasts (John 2:5, 9); ministers or officers of civil governments (13:4); men and women servants of congregations (Matt. 23:11; Mark 9:35; Rom. 16:1); deacons or business elders and distinct from bishops or teaching elders (Php. 1:1; 1Tim. 3:10-13; Acts 6:1-7); Jesus Christ as a minister to the Jews in the work of preaching, teaching and healing (15:8; Gal. 2:17; Matt. 4:23-24; 9:35; Acts 10:38); ministers of congregations (Matt. 20:26; Mark 10:43); teachers of the gospel (1Cor. 3:5; 2Cor. 3:6; Eph. 3:7; Col. 1:23, 25; 1Thess. 3:2); ministers of Christ and of God (John 12:26; 2Cor. 6:4-10; 11:23; Eph. 6:21; Col. 1:7; 4:7; 1Tim. 4:6); also used of ministers of satan to counterfeit the work of true ministers and to deceive (2Cor. 11:15)

‘Teaches’ – the teacher [Greek: didaskalos] was an instructor of others (Acts 13:1).

‘Exhorts’ [Greek: parakaleo] to call aside; make an appeal to by way of exhortation, entreaty, comfort, or instruction (Acts 4:36; Heb. 10:25). ‘Gives’ refers to the rich that give help to others (2Cor. 8:2; 9:11-13). ‘Simplicity’ [Greek: haplotes] Do not give with outward show or pride. (2Cor. 1:12; 8:2; 9:11, 13; 11:3; Eph. 6:5; Col. 3:22).

‘Rules’ [Greek: proistemi] to stand before, that is, (in rank) to preside, or (by implication) to practise: – maintain, be over, rule. ‘He that shows mercy, with cheerfulness’ – those who work with the sick and work for charity must be cheerful and sympathetic.

Not Cast Away

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Romans 11:1-4 I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people which he foreknew. Wot you not what the scripture said of Elias? how he makes intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what said the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

‘Has God cast away his people? … Wot you not what the scripture said of Elias? … But what said the answer of God unto him?’ What shall we conclude? Has God cast off Israel completely and permanently? God forbid. I am an Israelite myself and proof that God is not through with Jews, but willing to save all that will believe.

‘I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.’ Paul refers to himself here as proof that God did not cast away His people.

‘Which he foreknew’ God’s foreknowledge [Greek: prognosis] is a perceiving beforehand where it refers to God seeing ahead. God’s invitations, promises, provision, and warnings of punishment are general for all people are invited to choose life and are warned of eternal punishment if they do not do so.

‘Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life’ quoted from 1Kings 19:10-18. This proves the doctrine of the remnant, according to the election of grace (11:5-6; Isa. 1:9).

‘I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal’ – this illustrates how God can reserve 144,000 Jews to Himself after the rapture and during the first 3 1/2 years of Daniel’s 70th week (Dan. 9:27; Rev. 7:1-8; 14:1-5).

‘Baal’ the name of the idol god of Moab, and Peor was the name of the place where the idol was worshipped (Num. 25:18; 23:28; Jos. 22:17; Hos. 9:10). Baal-worship was the state religion of Israel under Ahab and Jezebel. It was with this god that Elijah had his great contest (1Kin. 18:1-46). Baal was the male sun-god worshipped as the chief deity among heathen nations in western Asia (Num. 22:41; Jud. 2:13; 6:25-32; 1Kin. 16:31-32; 18:19-26,40; 19:18; 1Kin. 22:53; 2Kin. 3:2; 10:18-28; 11:18; 17:16; 21:3; 23:4-5; 1Chron. 4:33; 5:5; 8:30; 9:36; 2Chron. 23:17; Jer. 2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35; Hos. 2:8; 13:1; Zeph. 1:4; Rom. 11:4). His altars and sanctuaries were located on high places-even the summits of high mountains-in order to get the first view of the rising sun, the last of the setting sun. The sun was believed to be the source and emblem of all life and the generative power of nature.

Who Shall Separate Us

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Romans 8:31-35 What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifies. Who is he that condemns? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 

‘What shall we then say to these things? If God be for us, who can be against us? … how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? … Who is he that condemns? … Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?’ We must conclude from these doctrines that God is for us and will freely give us all things; that God alone is our judge; that Christ and the Holy Spirit are our helpers; that nothing can separate us from the love of Christ; and that we are more than conquerors over all enemies through Jesus Christ our Lord. Please note that sin will remove us from His grace and one cannot sin and claim these Scriptures for oneself (Isa. 59:1-2; Heb. 10:26-31).

‘Lay … to the charge of’ [Greek: engkaleo] call to judicial account (Acts 19:38). God justifies the elect.

‘Elect’ [Greek: eklektos] anyone chosen of God at any time, Jew or Gentile, is the elect of God (9:11; 11:5, 7, 28; 1Thess. 1:4; 1Pet. 5:13; 2Pet. 1:10). All men are called to become God’s elect or chosen ones and can be if they will choose God (Matt. 11:28-30; 20:16; John 1:12; 3:16-20; 6:37; Eph. 1:4; 2Thess. 2:13; Jas. 2:5; 1Tim. 2:4; 2Pet. 3:9; Rev. 17:14; 22:17).

‘It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also makes intercession for us’ four redemptive acts of Christ: His death and resurrection, His ascension (Eph. 1:20) and intercession (8:27).

‘Who also makes intercession for us’ because He is an everlasting priest, and has made the only true atonement for sin, He is able to save from all sin to the uttermost, in all places, at all times, and under all circumstances. The condition of salvation is coming to God by Him.

‘Intercession’ [Greek: entungchano] to light upon; fall in with; meet with; intercede with and for (8:27, 34; 11:2; Heb. 7:25) and “deal with” (Acts 25:24).

Seven purposes of intercession: To come to or meet a person for any cause whatever (8:27, 34; Heb. 7:25); to plead the cause of others as in a civil court (Isa. 59:9-18; 1Tim. 2:1); to pray for others (8:26-27, 34; Isa. 53:12; Luke 22:44; Heb. 7:25); to defend or vindicate a person or thing (Jer. 7:16; 27:18; 36:25); to commend others to a person (8:26-27); to furnish any kind of assistance or help (8:26-27); to accuse or act against a person in a judicial way (11:2; Acts 25:24).

‘Who shall separate us from the love of Christ’ not who shall keep Christ from loving us, but who or what shall keep us from loving Him? This is the true idea, for the things listed here might affect people, but not Christ. If we will not permit them to affect our love for Christ, then we are safe from all danger of backsliding.

Into This Grace

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Romans 5:1-2 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 

‘Access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.’ We are not merely introduced to God by Jesus Christ for an interview, but we are to remain with Him as part of His household (Eph. 2:18-22; 3:12).

‘Grace’ the primary meaning of grace in connection with God is: free, eternal, and unmerited love and favour of God toward free moral agents who are the product of His own creation, whether human or spirit beings, and who are capable of God; consciousness and moral responsibility. Grace is the spring, source, and the very fountain-head of all the manifold benefits and blessings of God to all of His creation (3:24; 5:17-21; 11:5, 6; John 1:14-17; 3:16; 2Cor. 9:8; Eph. 1:6,7; 2:5-8; Jas. 4:6; 1Pet. 5:5). Grace is also used to mean the favour and friendship of man with man (Gen. 32:5; 33:8-15; 34:11; 39:4; 47:25, 29; Ruth 2:10; Esther 2:17).

All of God’s great benefits come through His marvellous grace. We deserve nothing but He gives us everything. Grace moves God to act in behalf of and for the best and eternal good of the whole creation. Grace is seen in acts of judgment as well as in acts of mercy. It works for the benefits of the few as well as of the many. All living creatures have an eternal guarantee of God’s benefits and loving providence through grace. We get through grace “every good and perfect gift” and “all things that pertain unto life and godliness” (3:24; 5:2, 17-21; 6:14; 8:32; John 3:16; 2Cor. 8:9; 9:8; Jas. 1:17; 4:6; 2Pet. 1:3-4). Such benefits are received solely by free moral agents upon the principle of humiliation and entire dependence upon God by faith, realizing that the creature is nothing, and the Creator is all and the source of all Such blessings are wholly apart from works (3:24-31; 4:1-4, 16; 5:15-21; 6:14, 15; 11:6; Gal. 2:16; 3:1-12; Eph. 2:7-9).

Four secrets of continued grace: Live and walk in the Spirit (8:1-13; Gal. 5:5; 16-26; Col. 3:5-10). Be patient in hope (8:24; Gal. 5:5; Heb. 3:6, 12-14; 6:19). Continue in Christ (Gal. 5:6; John 15:1-8; Col. 2:6-7; Heb. 3:14). Continue in faith (Gal. 5:6; Col. 1:23).

‘We glory in tribulations also: knowing that tribulation works patience’ we have grace to endure trials without sustaining loss or deterioration. We are like silver and gold when refined (Pro. 17:3; 1Pet. 1:7). Just as silver and gold are purified by fire, so the Lord purifies the hearts of men by fiery trials (Jas. 1:2, 12; 1Pet. 4:12; Rev. 3:18). Fire only separates all the foreign and impure materials from gold. It loses nothing of its nature, weight, colour, or any other property. Gold has been kept in a state of fusion for months without the smallest change. Genuine faith also will be proved by trials.

No One Is Righteous

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Romans 3:9-10 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one 

‘What then? are we better than they? No, in no wise’ Paul states here clearly that the Jews do not have a better claim to the gospel than Gentiles. This is the last Jewish part of the dialogue of Romans 3:1-9. Paul answers that they have no more claim before God than Gentiles. The Jew has asked nine questions in this dialogue (3:1, 3, 5, 7, 9). Paul has answered them in verses 3:2, 4, 6, 8, 9.

‘Before proved both Jews and Gentiles, that they are all under sin’ in his last answer Paul comes back to the main subject of this section (Romans 1:18-3:20). The sum of the proof of world guilt: The 40 sins and the 20-fold apostasy of the Gentile world (1:18-32); an indictment of the self-righteous Jews who condemned the Gentiles, but were guilty of the same sins (2:1-2); impenitence of both Jews and Gentiles proved them sinners (2:3-6); the refusal of both classes in obeying the gospel (2:7-11); failure of both classes in walking in the light (knowledge of the Word) received (3:12-16); the Jews were exceedingly sinful because of their failure to live up to the law and superior advantages (2:17-29); the Jews were deeper sinners because of seeking excuses for their sinfulness contrary to the law and their own high profession of godliness (3:1-9).

‘Under sin’ sin is a real force that dominates and enslaves (5:12-21).

‘As it is written, There is none righteous, no, not one’ this passage (3:10-18) is from several Old Testament books on the same subject. Romans 3:10-12 are from Psalms 14:2-3; 52:2-4; Ecclesiastes 7:20. Romans 3:13-18 are from Psalms 5:9-10; 10:7; 36:1-2; 140:3; Isaiah 59:7-8.

‘There is none righteous’ having stated (3:9) that he had already proved both Jews and Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures which they could not deny. ‘Righteous’ no one is righteous in himself.

God’s Righteousness Upheld

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Romans 3:1-5 What advantage then has the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou might be justified in thy sayings, and might overcome when thou are judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man) 

‘What advantage then has the Jew? or what profit is there of circumcision?’ Circumcision only profited if the law was kept (3:25).

‘Much every way: chiefly, because that unto them were committed the oracles of God’ This answers the questions of Romans 3:1. Being entrusted with the oracles of God and all the external advantages were not sufficient to save the soul (3:21-31; 4:1-25; 8:3-4; Gal. 3:10-14).

‘For what if some did not believe? shall their unbelief make the faith of God without effect?’ People’s unbelief cannot undo the effects of God’s faithfulness.

‘God forbid’ this answers the questions of Romans 3:3. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘Let God be true, but every man a liar’ let no man say that God has failed in keeping His word with any man. Let man examine himself and his ways to see if he has not failed to meet conditions so God can fulfil His promise. ‘That thou might be justified in thy sayings, and might overcome when thou art judged’ quoted from Psalm 51:4.

‘Thou are judged’ when God is judged or when He judges man by man, He always comes out justified because He is faithful in all His ways (Ps. 119:86, 138; Deut. 7:9; 1Cor. 1:9; 10:13). ‘But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? … for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather … Let us do evil, that good may come? … What then? are we better than they?’ Paul states that if their sins magnify the mercy and goodness of God then, the more wicked they are the more God can be glorified. If they thus glorify God, would He not be unjust in casting them off? It is only natural for Paul to reason this way for all his countrymen are involved. Typical how most people believe today: they think because Christ has died for their sin, they can continue therein. Nothing is more further from the truth, because Christ came to set us free from the bondage of sin not to provide a way for us to keep on living in sin (1Jn. 3).

Righteous Judgment

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Romans 2:5-11 But after thy hardness and impenitent heart treasures up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that works good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. 

‘Hardness’ caused by a long course of rebellion (Ps. 81:11-15; 2Cor. 3:14; Heb. 3:8-19). ‘Impenitent heart’ caused by the hardness of heart (Eph. 4:18-19). ‘Treasures up’ [Greek: thesaurizo] increase or store up – here it is storing up things that will call for the wrath of God. The treasure of wrath is varied to the extent one rejects the goodness of God and punishment will be according to its contents (2:6; Matt. 11:22-24; 23:14; Rev. 20:11-15).

‘The day of wrath and revelation of the righteous judgment of God’ Paul no doubt refers here to the final judgment when all rebels will receive full retribution for their sins (2:16; Acts 17:31; Rev. 20:11-15). It is called “the wrath to come” (Matt. 3:7; 1Thess. 1:10). All rebels are “children of wrath” (Eph. 2:3; 5:6). Many days of wrath have come upon people locally and in this life because of rebellion (Num. 11:33; 16:46; Deut. 9:7-8; Luke 21:23; 1Thess. 2:16; etc.). One more great day of wrath is coming upon people on earth (Rev. 6:16-17; 14:19; 15:1, 7; 16:1, 19; 18:3; 19:15), but the great day of wrath is that of the final judgment and eternal hell (Rev. 14:9-11; 20:11-15; 21:8).

‘Render to every man according to his deeds’ repay every man reward or punishment.

‘Patient continuance in well doing’ a must for all (John 6:27; 10:28; 1Tim. 6:12, 19). We are commanded to “do good” to those who hate us (Matt. 5:44; Luke 6:27; Gal. 6:10; Heb. 13:16).

‘Seek for glory and honour and immortality, eternal life’ four things to seek: Glory (2:7, 10; 8:18; 2Pet. 1:3); honour (2:7, 10; John 12:26; 1Thess. 4:4); immortality (1Pet. 3:4), and eternal life (John 6:27; 10:28).

These are given on conditions of seeking them (2:7) and by “continuance in well doing” and “working good” (2:7, 10). Acts of obedience do not merit such blessings, which are already provided for by grace, but they demonstrate acceptance of them by man and proof to God of conformity to His will (Php. 2:12; Jas. 1:21-27).

‘Indignation and wrath’ note the contrasted destinies of two classes – good and evil (2:7-11). They care clearly described in Matthew 7:13; 25:46; John 5:28-29; Galatians 6:7-8. Up to physical death, destruction can be cancelled by repentance (Luke 13:1-5; John 3:16-20; Acts 3:19; 1Jn. 1:9) and life can be cancelled by sin (Gen. 2:17; Ezek. 18:4; Rom. 8:12-13).

‘No respect of persons with God’ God cannot be anything but infinitely impartial in His dealings with all men. He cannot prefer one above another nor bless one above another when all meet the same terms and love Him with all the heart. The seeming preference of God between two men is based upon the attitude and disposition of the men toward God and conformity to His plan. Naturally, God cannot bless two men the same when one is in obedience and the other in rebellion. God will bless the ones more who conform more fully to His holiness.