Tag: Gospel

He is a Rewarder – Part 3

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Hebrews 11:6 But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.

The only reason for unanswered prayer to a Christian is “unbelief” (Matt. 17:17-21; Jas. 1:5-8; Heb. 11:6). Unbelief is caused by wrong teaching (Rom. 10:17). The promises are unlimited (Ps. 34:9-10; 84:11; 91:1-12; Matt. 17:20; 21:22; Mark 9:23; 11:22-24; John 15:7, 16), so if there is a limitation in answer there is a limitation of faith, not of God’s will or power.

There are many reasons given for unanswered prayer in Scripture: Refusing to listen to the truth (Pro. 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 (Pro. 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 (Jas. 1:5-8).

From James 4 another twelve reasons are given for unanswered prayer: Lusts (Jas. 4:1, 2, 3, 5; John 8:44); murders, covetousness, fighting and war, asking amiss to satisfy lusts, adultery, friendship, pride, rebellion against God, backsliding and sin, double-mindedness or doubt and the misuse of the tongue. 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. 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 because of their unbelief.

He is a Rewarder – Part 2

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Hebrews 11:6 But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.

‘Must believe that he is, and that he is a rewarder of them that diligently seek him.’ From Psalms 67:2 we have two reasons for answered prayer: That God’s way may be known upon earth and His saving health may be known among all nations.

Psalms 102:17 gives us another two facts about prayer: God will hear the prayer of the destitute and He will not despise their prayers.

John 16:24 states that we must ask and will receive so that our joy may be full. The purpose of answering prayer is to help us and to confirm the infinite Fatherhood of God (Matt. 7:11; Luke 11:9-13; Jas. 1:17), so do not hesitate to ask – and thank Him (Php. 4:6) – for any material, physical, or spiritual blessing, for no good thing will He withhold from you (Ps. 23:1; 34:9-10; 84:11; 91:1-12; Matt. 21:22; Mark 9:23; 11:22-24; John 14:12-15).

From Matthew 7:7-11 we are commanded to ask, seek and knock – five times. The idea here is to demand something due to one because of family and redemptive rights. It is God’s will that we ask and get what we want (Ps. 23:1; 34:9-10; 84:11; Mark 11:24; John 15:7, 16). Seeking must be with the whole heart (Deut. 4:29; 2Chron. 7:14; 11:16; 15:2; Pro. 8:17; Luke 15:8; Col. 3:1; Heb. 11:6; Jas. 1:5-8; 1Pet. 3:11). The third way of getting an answer to prayer (Luke 11:5-13; 18:1-18). To ask implies want; seeking implies loss; and knocking implies need. One must ask with confidence and humility, seek with care and application, and knock with earnestness and perseverance (Luke 11:4-8).

Everyone that asks will receive, that seek will find and who knocks shall be opened (Matt. 7:8). No exception to the rule for anyone. If there is it is because of the failure to ask in faith, nothing wavering (Jas. 1:5-8), to seek diligently (Heb. 11:6), and to knock with importunity (Luke 11:5-13; 18:1-8).

To be continued…

He is a Rewarder – Part 1

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Hebrews 11:6 But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him. 

‘Without faith it is impossible to please him.’ Here we see the absolute necessity of faith and the secret of pleasing God.

‘Must believe that he is, and that he is a rewarder of them that diligently seek him.’ Here are four confidences of answered prayer: To please God (1Jn. 3:21-22; 5:14-15). To come to God To come to God with the right attitude and 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 diligently seeking 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 not obligated to answer prayer (Jas. 1:4-8). The Greek for diligently is ekzeteo, translated as 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). He cannot fail to answer prayer when unwavering faith is exercised (Matt. 17:20; 21:22; Mark 11:22-24; John 14:12-15; 15:7, 16; 16:23-26; Heb. 11:6; Jas. 1:5-8).

We have liberty in prayer. The Greek word parrhesia means freedom of speech; liberty of access to God. It refers to absolute confidence in access to God because all sins that separates 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 a 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 sin is in the life 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…

Enoch

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Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. 

‘Enoch was translated that he should not see death.’ Enoch – faith’s walk: He walked with God for over 300 years. He was transported (another word for raptured) so that he would not experience death in his generation. He could not be found because God had transported (removed him from earth) him (Gen. 5:21-24). He had testimony that he pleased God by being a man of faith (Heb. 11:5-6). He has been living in heaven for 5,238 years [2024] (Gen. 5:23; Zech. 4:11-14; Rev. 11:4). He will come back and die as one of the two witnesses (Rev. 11:3-11).

Enoch will be one of the two witnesses of Revelation 11:3-12, for he and Elijah – the other witness – were the only men transported so that they would not experience death in their lifetime on earth (Gen. 5:21-24; Mal. 4:5-6; Heb. 11:5; 2Kin. 2:1-25). Both were prophets of judgment (Jude 1:14-15; 1 Kings 17-18). Both must come back and die their own appointed death on earth, as all men who live before the rapture must (Heb. 9:27; 1Cor. 15:51-58). If either Enoch or Elijah had been transported in immortal, glorified bodies, they would have been the first fruits of the resurrection instead of Christ (1Cor. 15:20-23). This proves they are in heaven in their natural bodies. They will continue there until their return to fulfil Revelation 11:1-19. The lives of Enoch and Elijah are parallel in every sense, so their cases rise or fall together to be the two witnesses.

Abel

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Hebrews 11:4 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: and by it he being dead yet spoke. 

‘Abel offered unto God a more excellent sacrifice.’ Abel – faith’s worship: Offered a sin offering, acknowledging his own sinfulness and need for mercy. Cain offered a eucharistic offering of the fruit of the ground, ignoring his sinfulness and personal need of God. Abel was justified by faith in Christ’s blood which he acknowledged in type. God testified to his righteousness by accepting his sacrifice (Gen. 4:4). By his faith in blood atonement, he still preaches to men of such need. The word “gifts” indicates more than one offering, thus testifying of his faith in the utter insufficiency of what he did offer, but true faith in what they typified.

Burnt offerings were made to God from the earliest times, as a token of faith in the coming Redeemer (Gen. 4:1-8; 8:20; 22:2-13; Ex. 10:25). Sacrifices are often distinguished from burnt offerings, though burnt offerings were also sacrifices (Ex. 20:24; Lev. 1:3-17). Sacrifices were not all burnt offerings; some were poured out and others eaten. Anything offered to God is a sacrifice: firstborn sons (Ex. 13:15); praise (Ps. 107:22; 116:17; Heb. 13:15); a broken and contrite heart and spirit (Ps. 51:17); the offering of Christ on the cross (2Cor. 5:7); and many other kinds as well.

All the types of sacrifices and offerings from Abel picture the sufferings of Christ; so beginning with Moses and all the prophets God made it clear why these events had to take place before the coming of glory and the kingdom (Luke 24:25-27). Many offerings were made under the old covenant (9:12-13), but only ONE offering for us under the new (10:10-14).

The Worlds Were Framed

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Hebrews 11:3 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. 

‘Worlds’ [Greek: aion and ages] age – a period of time whether long or short. Translated “world” (1:2; Matt. 12:32; 13:39); “age” (Eph. 2:7; Col. 1:26); “course” (Eph. 2:2); and other ways. Here it means Christ was the agent in planning the ages and making God’s plan for man. In this sense, He is the everlasting Father (Isa. 9:6). He not only planned the ages but all creations (Col. 1:15-18; John 1:3; Eph. 3:9).

Colossians 1:15 calls Christ Jesus the firstborn of every creature. He is the firstborn of creation. The Greek word prototokos means firstborn (Col. 1:15, 18; Matt. 1:25; Luke 2:7; Rom. 8:29; Heb. 11:28; 12:23) and first-begotten (Heb. 1:6; Rev. 1:5). It is used of Jesus the firstborn of Mary (Matt. 1:25; Luke 2:7) and of the firstborn of Egyptians (Heb. 11:28). It means the first one born in the family. It must also be understood in this literal sense in connection with Jesus being the firstborn in God’s family. However, Sonship in this case refers to His humanity and not to deity. Jesus took a human body to redeem (Php. 2:5-11; Isa. 7:14; 9:6). It was when God had a Son through Mary (Matt. 1:18-25; Luke 1:35; John 1:14). This happened on a certain day: “This day have I begotten thee” (Heb. 1:5-7). Therefore, we cannot say that God had a Son before this time. This proves that sonship in connection with God had to refer to humanity and not to deity.

With these facts it is clear in what sense Jesus is “the firstborn of every creature” or of all creation (Col. 1:15), and “the firstborn among many brethren” (Rom. 8:29). All creation came into existence by creative acts, not by a begetting as in the case of Jesus. Even the “many brethren” are not begotten in the sense Jesus was by the Holy Spirit. They were begotten by people, not by God, and were thus brought into the human family, not the family of God. The only way one gets into God’s family is by adoption (Rom. 8:14-16; Gal. 4:5-6; Eph. 1:5). Jesus is the only begotten Son … the first of all creatures to be begotten of God, the only one of all beings begotten of God, the first and only one of the family of adopted and “created” brethren begotten of God (Eph. 4:24; Col. 3:10), the first-begotten of or from the dead, and the firstfruit of the resurrection of all men (1Cor. 15:23-33; Col. 1:18; Rev. 1:5). Christians are the called-out people of the one who is the firstborn (Heb. 12:23). Adam and angels were by creation, not by begetting (Luke 3:38; Gen. 6:1-4; Job 1:6; 38:4-7).

‘Were framed’ [Greek: katartizo] The ages were planned by the Word of God and the things that are now seen were not made of existing material. Both the ages and dispensations as well as the material creations are referred to here (Gen. 1:1; Heb. 1:2).

Elders

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Hebrews 11:2 For by it the elders obtained a good report. 

‘Elders’ [Greek: presbuteros] The word “elders” in the Old Testament meant the heads or rulers of the tribes, cities, and nations. In the Gospels and Acts, it generally refers to the Sanhedrin (Matt. 15:2; 16:21; 21:23; 26:3; Acts 4:5, 8, 23). In the early congregational period, elders were the ministers and deacons, or preaching elders and business elders of the local congregations (Acts 11:30; 14:23; 16:4; 20:17, 28; 21:18; 1Tim. 5:17; Tit. 1:5; Jas. 5:14). All apostles were elders (Acts 11:30; 1Pet. 5:1; 2Jn. 1:1; 3Jn. 1:1), but all elders were not apostles (Acts 15:2, 4, 6, 22, 23; 16:4). The elders of Acts 20:17, were the overseers of Acts 20:28. The elders of 1Timothy 5:17; Titus 1:5-10 and 1Peter 5:1-2 were preaching elders or bishops – the ones that were commanded to preach (bring) the Word of God to men – they wrote the gospels and epistles as record of what they received from Christ. The business elders were deacons (Acts 6:1-15). Bishops and deacons are mentioned in Philippians 1:1 and 1Titus 3:1-13. The word presbuteros is also used of older men and women (Luke 15:25; John 8:9; Acts 4:22; 17:1-34; 1Tim. 5:2). It is used also of heavenly ranks (Rev. 4:4, 10; 5:6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4). It is found 68 times and is translated “elder” except in John 8:9 and Acts 2:17; 4:22.

The list of faith-worthies begins with Abel (11:4). No report is given of Adam and Eve – not a word of any repentance, faith, or holiness of life. We read in Geneses 6:3 God’s final warning to Adam: “My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” This was the 5th prophecy in Genesis and was fulfilled in Adam; it gave him 120 more years to live before being cut off. This was given when he was 810 years old, making Genesis 6:1-2 refer to the 810 years since Adam’s creation, and Genesis 6:4 refer to the days after this to the flood. Scripture does not state that Adam or Eve repented or reconciled with God. From Genesis 4 we see God continuing His redemptive work through the next generation bypassing Adam and Eve completely.  Abel, Enoch and Noah were the only godly people mentioned in this period (Gen. 4:4; 5:22; 7:1; Luke 17:26-27; Heb. 11:1-7; 1Pet. 3:20; 2Pet. 2:4-5; Jude 1:14).

Faith Part 3

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Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.

‘Things hoped for.’ Twelve things Christians hope for: Salvation (Rom. 8:24-25; 1Thess. 5:8). Righteousness (Gal. 5:5). Hope of his calling (Eph. 1:18; 4:4). Christ in them (Col. 1:27; 1Tim. 1:1). Greater New Testament glory (2Cor. 3:7-12). Future life (1Cor. 15:19; Pro. 14:32). Resurrection (Acts 23:6; 24:15; 26:6-7). Final rewards (1Thess. 2:19). Final grace (1Pet. 1:13). Coming of the Lord (Tit. 2:13). Being like Christ (1Jn. 3:1-3). Eternal life (Tit. 1:2; 3:7; Heb. 3:6; 6:11, 18-19; 1Pet. 1:3).

Unforfeitable eternal life is now a hope. Hope that is seen is not hope (Rom. 8:24-25). How can it be a hope and a present possession, as stated in John 3:16, 36; 5:24; 10:28-29? Why do we yet hope for it if we have it, as stated in Titus 1:2; 3:7 and 1Timothy 1:1? The simple truth is that it is now given to everyone who is in Christ on condition of remaining in Him (1Jn. 5:11-12; John 15:1-8; Gal. 1:6-8; 4:19; 5:4; etc.).

‘Things not seen’ Twelve kinds of things not yet seen: The restoration of all things (Acts 3:21). Invisible things (Rom. 1:20). Things of the Spirit (Rom. 8:5). Things to come (Rom. 8:38). Things prepared for us (1Cor. 2:9). Eternal things (2Cor. 4:18). Things in heaven (Php. 2:10). Things under the earth (Php. 2:10). Future things (Php. 3:13). Things above (Col. 3:1-2). The Lord (1Pet. 1:8; 1Tim. 6:16). Final salvation (Rom. 8:24-25; 1Pet. 1:5, 9, 13).

Faith Part 2

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Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.

The word “believe” denotes the act and process of faith. It comes from the Greek verb pisteuo which occurs 248 times in the New Testament. This use of the present tense indicates that faith must be continued, to receive its benefits (Acts 14:22; Eph. 6:16; Col. 1:23; 2:5-7; 1Thess. 5:8; 1Tim. 2:15; 3:9; 6:12; 2Tim. 3:8; 4:7; Tit. 1:13; Heb. 10:23-38; 2Pet. 1:5-10). It can be lost (Luke 8:13; 1Tim. 1:19; 4:1; 5:8, 12; 6:10, 21; 2Tim. 2:18; 3:8; Jude 1:3; Rev. 2:13). Faith means: To be persuaded of (Rom. 4:17-22; 8:38-39; 2Tim. 1:12). Place confidence in (Eph. 3:12; Php. 1:6; Heb. 3:6, 12-14; 10:35; 1Jn. 3:21; 5:14). The substance or conviction of things hoped for, the assurance of things not seen (Heb. 10:19-38; 11:1, 6; Rom. 4:17; 8:24). Absolute dependence upon and reliance in the Word of God and of Christ (Matt. 8:8-10; 15:28; Rom. 10:17; Heb. 11:1-12:3). Full surrender, yieldedness, and obedience to all known truth (Rom. 1:5; 6:11-23; 16:26; Jas. 2:14-26; 2Cor. 10:4-7; Heb. 11:6). Trust wholly and unreservedly in the faithfulness of God (Matt. 6:25-34; 12:21; Luke 12:28-31; Eph. 1:13; 1Tim. 4:11; 6:17; 1Cor. 10:13). Give one’s self over to a new way of life (Rom. 1:17; 6:11-23; 8:1-16; 2Cor. 10:4-7; Gal. 5:16-26; Col. 3:5-10; Heb. 12:1-15; Tit. 2:11-14; 1Jn. 1:7; 2:6; 3:8-10; 4:17; 5:1-5, 18). The attribute of God and restored faculty of man whereby both can bring into existence unseen things (Rom. 4:17; Gal. 5:22; Matt. 17:20; 21:22; Mark 9:23; 11:22-24; Luke 17:6; Heb. 11:1-40). The whole body of revealed truth (Luke 18:8; Jude 1:3; Rom. 10:17; 1Tim. 4:1, 6; 6:10; 2Tim. 3:16-17). Joyful faith in, and acceptance of Christ as the substitute for sin and our Saviour whereby one receives salvation (Mark 16:16; Acts 4:12; 10:43; Rom. 1:16; 3:24-31; Eph. 2:8-9); access into grace (Rom. 5:2); fulfilment of the promises (Heb. 6:12); the Holy Spirit (Gal. 3:14); righteousness (Rom. 4:1-25; 9:30, 32; 10:6; Php. 3:9); sonship (Gal. 3:26); healing (Jas. 5:14-16; 1Pet. 2:24); eternal life (John 3:15-18, 36; 5:24; 6:47); and answers to every prayer (Matt. 7:7-11; 21:21; Mark 11:22-24; Luke 18:1-8; John 14:12-15; 15:7, 16).

To be continued…

Faith Part 1

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Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen. 

‘Faith’ [Greek: pistis] faith – eighteen definitions of faith: Substance of things hoped for (11:1). Evidence of things not seen (11:1, 7). Invisible backing of elders (11:2). Creative power of divine works (11:3). Divine testimony of right doing (11:4). Cancellation of natural laws (11:5). Basis of pleasing God (11:6). Dependence upon God’s word (11:7). Trust in an unknown future (11:8-10). Counting things that are not as though they were (11:11-12; Rom. 4:17). Seeing invisible things (11:13-16). Assurance of God’s faithfulness (11:17-19; 10:23). Confidence in things to come (11:20-31; 3:6, 14; 10:35; Eph. 3:12; 1Jn. 3:21). Stimulus of the Christian faith (11:32 – 12:2). The life-blood of the just (10:38). Shield of Christian armour (Eph. 6:16). The down payment of things desired (3:6, 12-14; 6:11-12; 10:22-23, 35-39). Guarantee of answered prayer (11:6; Matt. 21:22; Mark 11:22-24; Jas. 1:1-27).

The law of faith: “According to your faith be it unto you” (Matt. 8:13; 9:29; Jas. 1:5-8; Heb. 11:6; Mark 11:22-24).

‘Substance’ [Greek: hupostasis] is a support; ground work; confidence; subsistence; reality; and essence. Used in the Papyri of title deeds.

To be continued…