Tag: Hebrews

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.

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 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…

The Just Shall Live By Faith

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Hebrews 10:37-39 For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. 

‘For yet a little while, and he that shall come will come, and will not tarry.’ This is the 24th Old Testament prophecy in Hebrews (10:37; Hab. 2:3). This refers to the second coming of Christ for the battle of Armageddon (9:28; Dan. 7:13-14; Zech. 14:1-5; Rev. 19:11-21).

‘Now the just shall live by faith.’ This is the 25th Old Testament prophecy in Hebrews (10:38; Hab. 2:4). Faith is the beginning of justification (Rom. 5:1; Eph. 2:8-9). Faith is also the continuation of justification (10:38-39).

‘Draw back’ [Greek: hupostello] to let down; shrink back from. Translated as “draw back” (10:38); “withdraw” (Gal. 2:12); “shun” (Acts 20:27); and “keep back” (Acts 20:20). If Christians could not do this, these scriptures would mean nothing.

‘My soul’ – God has a soul. He has a personal soul with feelings of grief (Gen. 6:6), anger (1Kin. 11:9), repentance (Gen. 6:6), jealousy (Ex. 20:5), hate (Pro. 6:16), love (John 3:16), pity (Ps. 103:13), fellowship (1Jn. 1:1-7), pleasure and delight (Ps. 147:10), and other soul passions like other beings (Gal. 5:22-23).

‘But of them that believe to the saving of the soul.’ This is proof that those who draw back unto perdition lose their souls.

Your Confidence

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Hebrews 10:34-36 For you had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance. Cast not away therefore your confidence, which has great recompence of reward. For you have need of patience, that, after you have done the will of God, you might receive the promise. 

‘In heaven a better and an enduring substance.’ An everlasting inheritance (9:15; 1Pet. 1:4; Rom. 8:17-18). Final calling and election are based upon meeting God’s terms in our probation period. It is at the end of a life of conformity to the gospel that we receive the eternal inheritance (1Cor. 9:25-27; 2Tim. 4:8; Jas. 1:12; 1Pet. 1:4-5, 9, 13; 2Pet. 1:4-10).

‘Cast … away’ [Greek: apoballo] to throw away; lose (Mark 10:50). The reference is to cowardly soldiers, who throw away their weapons and flee from battle. Your confidence is your shield. So, keep it and use it (Eph. 6:10-18)!

‘Confidence’ [Greek: parrhesia] outspokenness. Translated: Boldness of speech (2Cor. 7:4). Plainness of speech (2Cor. 3:12). Freely (Acts 2:29). Openly (Mark 8:32; John 7:4, 13; 11:54; 18:20; Col. 2:15). Boldly (John 7:26; Eph. 6:19; Heb. 4:16). Boldness (Acts 4:13, 29, 31; Eph. 3:12; Php. 1:20; 1Tim. 3:13; Heb. 10:19; 1Jn. 4:17). Confidence (Acts 28:31; Heb. 3:6; 10:35; 1Jn. 2:28; 3:21; 5:14).

To Fall Into the Hands of the Living God

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Hebrews 10:30-33 For we know him that had said, Vengeance belongs unto me, I will recompense, said the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after you were illuminated, you endured a great fight of afflictions; Partly, whilst you were made a gazingstock both by reproaches and afflictions; and partly, whilst you became companions of them that were so used. 

‘Vengeance belongs unto me, I will recompense, said the Lord.’ This is the 22nd Old Testament prophecy in Hebrews (10:30; Deut. 32:35). ‘The Lord shall judge his people.’ This is the 23rd Old Testament prophecy in Hebrews (10:30; Deut. 32:36). Quoted in Romans 12:19 and here. To God belongs vengeance, recompense, and judgment.

‘Living God’ – A God who can punish eternally for insults from His enemies.

‘Former days’ – Remembrance of former days: They were illuminated (10:32). They endured persecutions (10:32; Acts 8:1; 9:1; 12:1). They became a gazingstock (10:33). The Greek word theatrizo means to be exhibited in theatres (1Cor. 4:9). They became companions of other suffering Christians (10:33). They had compassion on Paul (10:34). The Greek word sumpatheo is translated “touched with feeling” in Hebrews 4:15. They took joyfully the spoiling of goods for the gospel’s sake (10:34). They knew their reward (10:34).

‘Afflictions’ [Greek: pathema] Translated as “suffering” (Rom. 8:18; 2Cor. 1:5-7; Php. 3:10; Col. 1:24; Heb. 2:9-10; 1Pet. 1:11; 4:13; 5:1); “affliction” (2Tim. 3:11; Heb. 10:32; 1Pet. 5:9); “affections” (Gal. 5:24); and “motions” (Rom. 7:5).

Sorer Punishment – Part 2

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Hebrews 10:28-29 He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose you, shall he be thought worthy, who had trodden under foot the Son of God, and had counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and had done despite unto the Spirit of grace?

‘Counted’ [Greek: hegeomai] Translated as “count” (10:29; Php. 3:7-8; 2Thess. 3:15; 1Tim. 1:12; 6:1; Jas. 1:2; 2Pet. 2:13; 3:9); “account” (2Pet. 3:15); “esteem” (Php. 2:3; 1Thess. 5:13; Heb. 11:26); “think” (Acts 26:2; 2Cor. 9:5; Php. 2:6; 2Pet. 1:13); “suppose” (Php. 2:25). If one does this to the blood of Christ he is worthy of eternal punishment.

‘He was sanctified.’ He was sanctified—not could have been, but was sanctified. This refers to personal holiness by the blood (13:12, 20; 1Jn. 1:7; Eph. 1:7; Rev. 1:5), and proves that sanctified people can apostatize to the point of final rejection of Christ and be lost.

‘Unholy thing’ The ultimate sin of apostates [Greek: koinon] is to make common or unclean. Translated as “an unholy thing” (10:29); “common” (Acts 2:44; 4:32; 10:14, 28; 11:8; Tit. 1:4; Jude 1:3); “unclean” (Rom. 14:14); and “defiled” (Mark 7:2). They count the blood of Christ a common thing, esteeming it of no value as an atonement. Once they did esteem it as the atonement or they could not have been sanctified by it; but later they became apostate, disregarding it all together as unfit to redeem.

‘Done despite’ [Greek: enubrizo] insulted.