By Samuel Matthews
“30 But when he (Peter) saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?” (Matthew 14:30-31). Loved ones, doubt is an experience common to all people. Even those with faith in God struggle with doubt on occasion. A working definition of doubt is “to waver in opinion, to lack confidence, to consider unlikely.” Doubt is an obstacle which needs to fly away for a Christian to be of real service to God. The Bible has much to say about the cause of doubt and provides examples of people who struggled with it. God knew we would doubt and has built into His word truths to help combat the sin of unbelief, “which doth so easily beset us” (Hebrews 12:1). The very first expression of doubt in the Bible is in Genesis 3, when Satan tempted Eve. God had given a clear command regarding the tree of the knowledge of good and evil and had specified the consequence of disobedience: “16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:16-17). Satan introduced doubt into Eve’s mind when he asked, “Hath God said, Ye shall not eat of every tree of the garden?” He wanted her to lack confidence in God’s command. When she affirmed God’s command, including the consequences, Satan replied with a denial, which is a stronger statement of doubt: “Ye shall not surely die” (Genesis 3:1-5). Doubt is a device of Satan to make us lack confidence in God’s Word and consider His judgment unlikely (2 Corinthians 2:11). However, we cannot lay all of the blame on Satan, for the Bible clearly holds us accountable for our own doubts. When the angel of the Lord told Zacharias his wife would have a son (John the baptizer), he doubted the word given to him. He logically assumed that he and Elisabeth were too old to have children. In response to his doubt, the angel said, “Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season” (Luke 1:11-20). Zacharias doubted God’s ability to overcome natural obstacles – many of God’s people today share the same doubt. Any time we allow human reason to overshadow faith in God, sinful doubt is the result. No matter how logical our reasons may seem, God has made foolish the wisdom of this world, and His (seemingly) foolish plans are far wiser than man’s (1 Corinthians 1:20, 25). The remedy for doubt is faith. Faith is trusting God even when His plan goes against human reason or experience. Faith comes by hearing the word of God (Romans 10:17). God gave us the Bible as a testimony of His works in the past, so we will have a reason to trust Him in the present. “I will remember the works of the Lord: surely I will remember thy wonders of old” (Psalm 77:11). Contrary to the humanistic view that doubt is essential to life, the Bible says that doubt is a destroyer of life. James wrote: “5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering (doubting). For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord” (James 1:5-7). If we doubt God’s ability to respond to our request, what would be the point of asking in the first place? God says that if we doubt while we ask, we will not receive anything from Him, because we are unstable: “A double minded man is unstable in all his ways” (James 1:8). In order for us to have a faith that is pleasing and approved by God, we must diligently study His word to know what He has said (2 Timothy 2:15). Once we understand what God has done in the past, what He has promised us for the present, and what we can expect from Him in the future, we can come and bow before our Lord Jesus in faith instead of doubt (John 6:44-45). The most famous doubter in the Bible was the Apostle Thomas. When the others told him they had seen the resurrected Lord, he declared he would not believe in His resurrection until he could see and touch Jesus himself. When he later saw Jesus and believed, he received the gentle rebuke, “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:24-29). Hebrews 11:1 says, “Now faith is the substance of things hoped for, the evidence of things not seen.” We can have confidence even in the things we cannot see, because God has proven Himself faithful, true, and able. Dear friends, we will close this post with several divine truths to remember when you find yourself doubting God. 1st Truth: Christ died for you. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). If God was willing to sacrifice His Son for you, there is nothing that He won't do for you! 2nd Truth: God loved you even when you were still dead in sin. “4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)” (Ephesians 2:4-5). God already knew your sins past, present, and future and loved you anyway. He still loves you now. 3rd Truth: God is your heavenly Father. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1). Your Heavenly Father is in control of ALL circumstances; therefore, you can rest in His love and provision no matter the circumstance. 4th Truth: God has compassion on you. “But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth” (Psalm 86:15). Your bad days do not disqualify you from His love or His faithfulness. His compassion will woo you back to Him in confession and repentance. 5th Truth: God has good plans for you. “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11). God has an expected end for your faith, works, trials, and afflictions. You can trust with hope because your future is with Jesus. 6th Truth: You must pray. “Lord, I believe; help thou mine unbelief” (Mark 9:24). God wants your honesty. He already knows what you are thinking and feeling. Being honest with the Lord will increase your faith and grow your walk of obedience. 7th Truth: You must be still. “Be still, and know that I am God” (Psalm 46:10). When all else is in chaos and you find yourself doubting God and His plan, remember that God is the center of the story, NOT you. Trust His word, for It has power to still you before His holy presence. May we all grow stronger in our faith and may our times of doubting God diminish as we apply all the powerful truths of the Holy Spirit’s word (Ephesians 6:17). To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel.
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In his classic novel, Robinson Crusoe (1719), author Daniel Defoe has his leading character, Crusoe, cast upon a deserted island off the coast of South America following a violent shipwreck.
For more than 28 years he languished under conditions that most would consider unbearable. On a certain occasion, however, the isolated Englishman reflected upon his circumstances — perhaps more deeply than he ever had. Defoe has Crusoe say: “I sat down to my meal with thankfulness, and admired the hand of God’s providence which had thus spread my table in the wilderness. I learned to look more on the bright side of my condition, and less on the dark side, and to consider what I had rather than what I wanted. And this at times gave me such secret comforts that I cannot express them. All our discontents about what we want appeared to me to spring from the want of thankfulness for what we have!” It would scarcely be possible to overstate the concern that Jehovah has for his people. Job once rhetorically asked: “Does he not see my ways, and number all my steps?” (Job 31:4). Or as David expressed it, “You number my wanderings. Put my tears into your bottle; are they not in your book?” (Psalm 56:8). Another of the Lord’s prophets declared: “For the eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chronicles 16:9). This does not mean, of course, that the child of God will never suffer deprivation, or pain, or even death. It does signify, however, that the Creator is working in our lives, and no matter what comes our way — even when such appears to be tragic — he still is with us and he helps us work towards an ultimate destiny of glory. The dull skeptic can never fathom such a wonderful concept; the one who walks by faith happily embraces it. Every child of God should set aside periods of reflection wherein he meditates upon the operations of divine providence in his life. What an amazing comfort it is. Providence Providence is a mysterious process; one that clearly is affirmed in scripture (cf. Genesis 45:5,7-8; 50:20; Ruth 2:3; Esther 4:14). And yet, the steps of providence are not definitively traceable in the particular events of one’s life. In the final analysis, one can only say, “perhaps” this is the operation of God (Philemon 15), though he may devoutly believe it, and thank the Lord for it — even if it has to be through tears. God’s Providence: An Antidote for Worry Jesus himself affirmed God’s providential operation in the lives of his people. Reflect upon one of his admonitions in the Sermon on the Mount. “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?”(Matthew 6:25, ESV). The word “anxious” is a term that, in its present grammatical form, suggests the idea of “don’t keep on worrying.” It acknowledges that some “anxiety” is natural to the human mind, and at times, depending upon its object, may even be justified (cf. 2 Corinthians 11:28). But the admonition cautions that one must not let his heart become enslaved by such. Rather, greater levels of faith in God will allow the devout soul to be bathed in a sweet confidence that wonderfully assists even in the most rigorous days of human existence. Life is much more than mere externals, e.g., food and clothing. The Creator has provided us with wondrous bodies and incorruptible souls. Does it not stand to reason that his operations in our lives have a greater goal than the physical aspects? It is an argument from the lesser to the greater. Therefore, trust him! (Job 13:15). The Lord proceeded to introduce several supporting arguments, designed to assist the turbulent mind (read the entire segment, Matthew 6:26-33). Let us briefly note the points made by the Savior in the context just cited. Worry is illogical. If Jehovah feeds the birds and clothes the lilies of the field, surely he has concern for those made in his very image (Genesis 1:26-27). In another place Christ emphasized this very point. Jesus taught that Jehovah’s interest in even the smallest of his creatures is genuine proof of his concern for those who serve him. “Are not two sparrows sold for a penny? And not one of them shall fall to the ground without your Father: but the very hairs of your head are numbered. Fear not, therefore, you are of more value than many sparrows” (Matthew 10:29-31). Worry is impractical. Worry is useless for it cannot add to one’s life — either in the quality of that life, or in actual longevity. The truth is, medically speaking, anxiety can precipitate numerous illnesses that shorten one’s physical life. Dr. S. I. McMillen, in his book, None of These Diseases (Fleming H. Revell, 1963, Chapter 10) has a most informative discussion of such matters. Worry is distrustful. Fretfulness is basically pagan in sentiment. As Christ noted, “for after all these things the Gentiles seek.” “Gentiles” here fundamentally stands for the philosophy of heathenism, i.e., those who have no covenant relationship with the Lord. Materialism is the main thrust of the pagan’s life. Unfortunately, far too many, who profess a relationship with Christ, live like the heathen on a practical level. Worry is distracting. Anxiety over material things is a reversal of life’s priorities. God intends more for those made in his image than a mere physical existence. Our earthly sphere is important, but only as an end to a greater goal — the kingdom of heaven. Those who do not recognize this are robbing themselves of life’s greatest treasure. Thus, we are to “seek first” God’s kingdom, and then be confident that he will supply our needs to implement the greater purpose in life. Worry is futile. One must recognize that all problems do not have to be dealt with instantly, or at the same time. Handle life’s difficulties one day at a time. The mistakes of yesterday are gone; correct them. The problems of tomorrow have not yet arrived; wait for them. Meet the challenges of today. Face the ones that will come tomorrow (and they will come) on tomorrow! Jesus did not promise that there would be no difficulties tomorrow; only this, you don’t have to deal with them until then. Each day has its individual challenge. Conclusion These principles are not a magic formula that makes pain and heartaches vanish. If, though, these concepts are absorbed into the “pores” of one’s soul, they can elicit a quality of character that makes human existence much more delightful as we play out earth’s temporary drama. Crusoe knew it; do we? [Note: The core of this article was written thirty-two years ago. I extracted it from the “moth-balls” of my files, and gave it a “fresh coat of paint.” I can say this confidently; the principles enunciated therein have grown increasingly precious over the past three decades.] Scripture References Job 31:4; Psalm 56:8; 2 Chronicles 16:9; Genesis 45:5, 7-8, 50:20; Ruth 2:3; Esther 4:14; Philemon 15; Matthew 6:25; 1 Corinthians 11:28; Job 13:15; Matthew 6:26-33; Genesis 1:26-27; Matthew 10:29-31 By Jason Jackson
The book of Ephesians is about the church — the eternal purpose of God in Christ. The epistle takes us from eternity to eternity, in contemplation of the divine plan. Obviously, God wants us to understand something about his eternal purpose. Ephesians demands our careful attention. Its theme could not be more important. What should we expect from studying this book? Will we understand God’s plan better? Yes. And what else? If we put our hearts into the inspired letter, we will love God more, and live closer to him. The book of Ephesians begins like many letters of the first century — an identification of the author, the recipients, and a greeting. But this is no ordinary letter. It is from “Paul, an apostle of Christ Jesus” (1:1). The letter has the authority that Christ gave to his apostles; it is a revelation of the mind of God (Luke 10:16; John 14:26; 16:13; Acts 22:14-15). Paul adds, “. . . by the will of God” (cf. 1:5,9,11). He was appointed by God “to see the Righteous One, and to hear a voice from his mouth” (Acts 22:14). His preaching was authoritative — and still is. We are reading what God wants us to know (3:3-4). Paul wrote to “the saints and the faithful.” The word “saints” refers to Christians — not to an alleged spiritually elite. All Christians are saints (i.e., holy ones) because they are cleansed by blood, dedicated to God, and “set apart” for divine service. They were “the faithful” because they exercised faith in Jesus Christ. They believed the gospel, obeyed it, and continuously lived in it (cf. 1 Corinthians 15:1-3). “The saints and the faithful” are “in Christ” (cf. 5:23). Being “in Christ” means that a person has been united with him, is hidden in him, and lives for him (Romans 6:5; Colossians 3:3; Philippians 1:21). Together, the faithful are his body, the church (1:22-23). Spiritual Thoughts for Spiritual People Paul greets them with spiritual thoughts of “grace and peace.” These terms were common greetings in Greek and Hebrew circles. But the words take on fuller meaning in the Christian context. “Grace” means favor. When used of God it refers to the favor bestowed in our interest, which is undeserved. God is praiseworthy because of his grace (bestowed freely, but not unconditionally). This favor is priceless and saving. If God were not gracious, we would have no hope. Grace is coupled with peace. Grace is what God bestows; peace is the result of those who receive grace (cf. 2 Corinthians 5:1). We cannot be at peace with God without receiving his grace. We have peace with God and remain in his grace when we are justified through obedience to the gospel (Romans 5:1; 1:5,16). Accordingly, Paul salutes all readers of Ephesians, wanting us to know the fullness of the Lord’s favor, the sufficiency of his grace, the reconciliation it effects, and the tranquility of being right with God. The Source of Christian Life “Grace to you and peace from God our Father and the Lord Jesus Christ” (1:2). The source of spiritual life is God, our heavenly Father. The term “Father,” applied to God, is used in two ways in Scripture. He is Father of all — as Creator (Acts 17:28-29). Also, he is Father of the saved — as Redeemer (cf. John 1:12). The second sense is used here. Christians are “born again” by the will of the Father, and are in his spiritual household (John 3:5; Ephesians 1:5; 2:19). Jesus Christ is also the source of spiritual life. He is the means by which God gives eternal life to those who obey him (Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2). Christ is here identified as the “Lord.” Paul reminds his readers of the deity of Jesus (cf. Colossians 2:9). He reigns in a domain where only deity belongs. Having taken on flesh for the redemptive work, he accomplished the eternal purpose of God — to bring grace and peace to undeserving and miserable humanity. Paul in Praise Many of Paul’s letters begin with thanksgiving and prayer. A good example is Colossians. “We give thanks to God the Father of our Lord Jesus Christ, praying always for you” (1:3). This motif is also found in Ephesians, but it does not occur until 1:15. In 1:3-14, the apostle praises God. God has blessed us with every spiritual blessing in Christ. Paul “eulogizes” the work of the Father, the Son, and the Spirit (1:3,5,14). When the apostle John peered into heaven, he witnessed an anthem of praise: “Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, forever and ever” (Revelation 5:13). Will you echo Paul’s praise of Ephesians 1:3-14? Blessed Be the Father “Blessed be the God and Father of our Lord Jesus Christ. . . " (Ephesians 1:3). The word “blessed” is eulogeo — like our word “eulogy.” It means, “to speak well of.” There are related words for “blessing” men, but this word is used only of God in the New Testament. Men may be “praised” for their benevolent deeds occasionally, but God is “blessed” because of his intrinsic nature. God, because of his nature, blesses us. He is, therefore, worthy of praise (Psalm 18:3). Paul shows that God is the source of all spiritual blessings by the phrase “according to” (Grk. kata; vv. 5,7,9,11). It means “in accordance with, in conformity with, corresponding to” (Arndt, et al., p. 407). God’s redemptive blessings are “in conformity with” his good pleasure, his grace, his purpose, and his will. He chose to bless us in Christ because that is his nature. We ought, therefore, to praise him. In Christ God blesses us “in Christ.” He chose us “in him.” He adopted us “through Jesus Christ.” God’s grace is given “in the Beloved.” Redemption is “in him.” Forgiveness of sins is “in him.” God’s purpose is “in him.” Salvation is “in him.” God alone is the source of spiritual blessings, and Christ is the only way to access them. God’s plan of salvation is inseparable from his Son. Jesus said, “Except ye believe that I am he, ye shall die in your sins” (John 8:24). Likewise, he said, “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (John 14:6). Ephesians 1:7 defines salvation as redemption, the forgiveness of sins. Salvation is not just “. . . closing the gap between our real and our ideal existence and thus achieving self-fulfillment” (Cottrell, p. 49). Salvation is not finding freedom from the world and its suffering through “self-migration.” Salvation is not human achievement. Hinduism and Buddhism fail to identify the source of man’s problems; they certainly fail, therefore, to provide the solution. God revealed to us our origin, nature, sinful state, needs, purpose, and the way of salvation. Salvation is redemption by God. It is accomplished by the in-our-place death of Jesus Christ. And we must submit to him (Hebrews 5:9; cf. Acts 4:12). Sin is the problem, and salvation in Christ is the solution. In the Heavenly Places “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ” (1:3). The phrase translated “in the heavenly places” is en tois epouraniois (lit., “in the heavenlies”). This construction is only found in Ephesians. Paul uses this group of words four more times. It is “in the heavenly realm” where Christ reigns (1:20). Christians sit with him “in the heavenlies” (2:6). God’s wisdom is made known through the church to “the principalities and powers in heavenly places” (3:10). Christians war against evil forces “in the heavenly realm” (6:12). The clause appears to be synonymous with “spiritual.” As children of God, we are sojourners on earth, but we are citizens of heaven (Philippians 3:20). We acknowledge the existence of spiritual realities, spiritual influences, and spiritual goals. Life is more than the physical. The spiritual realm is the place in which God gives all spiritual blessings. It is the domain of Christ’s kingdom and God’s eternal purpose. It is the essence of life. Predestined to What? As Paul identifies some specific spiritual blessings, he says God "chose us. . . before the foundation of the world. . . having foreordained us. . . " (1:4-5). Clearly God “predestined” or “foreordained” the saved. But what is the nature of this predestination? And is it conditional or unconditional? The word translated “foreordained” (ASV) or “predestined” (KJV, et al.) is from the Greek term proginosko. It literally means “to know before,” being a compound term (pro, before, ginosko, to know – Vine, p. 459). What the Father “decided before” is a very important thing (1:4-5). Did he determine who would be believers and who would be unbelievers? Consider the following biblical truths. We read of man’s obligation to obey God throughout the Bible. We also see the continuous pleading of God for men to believe and obey him (cf. Matthew 11:28-30). It is incredulous to think that God would plead with men who allegedly could not believe. Since people can and must respond to the preaching of the gospel, the Lord commanded us to preach the gospel to every creature (Mark 16:15-16). The ones who submit to it will be saved. God did not decide who would believe and who would disobey. He did, however, determine that those who would believe would be saved. It is clear that the Lord’s predestination of a thing does not negate a person’s freewill. God chose Christ (1 Peter 1:20; 2:4). But Christ exercised his own freewill in the redemptive plan (John 10:17-18; Galatians 1:4). If we want to share in the glory God chose for the saved, we must submit to his conditions. Every Spiritual Blessing God “chose us in him. . . that we should be holy and without blemish before him” (1:4). The word “that” expresses the goal of Heaven’s scheme. This means we can be “void of offense” and “unreprovable” at the Lord’s Second Coming (Philippians 1:10; 1 Corinthians 1:8). We know, however, of our many imperfections and weaknesses. Only “in him” is this result possible. The word “sons” (1:5) shows the relationship that Christians have with God. He is our Father. A child of God receives his love (1 John 3:1). A child of God will share in the glory of the Son (Romans 8:29). God freely bestowed his grace in Christ, the Beloved (1:6). “Grace” underscores the reason he is disposed to save us, and it emphasizes our undeserving status. “But God, being rich in mercy, for his great love wherewith he loved us. . . made us alive. . . by grace have ye been saved” (2:4-5). “God so loved” that he chose to provide a way of salvation by giving his only Son. He has done what we never could do on our own (John 3:16; Romans 8:1-3). Grace is not, however, unconditional. We can be forgiven of our sins (1:7), if we obey the gospel of God (cf. 1 Peter 4:17). Apostolic preaching required a human response. “And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:38). When we, by faith, access God’s grace, we are forgiven and redeemed (1:7). “Forgiveness” means “to send away.” God sends away our trespasses by the blood of Christ. “Redemption” means deliverance or release. It contains the idea of the payment of a ransom. The blood of Christ is the purchase-price for our salvation (Acts 20:28). Together, these terms vividly express to us the idea of being released from the penalty of sin. How precious it is to be forgiven. What a blessing! God has not left us in the dark. He has, according to his eternal purpose in Christ, revealed his will (3:9-11). It is a wonderful blessing to know the nature and destiny of his plan — the mystery of his will (1:7-9). The Mystery of God’s Will In a consideration of spiritual blessings, Paul refers to the revelation of the mystery of God’s will. “Will” indicates the intentions, or desires, that eternally characterized his plan. But his will was not fully disclosed in the beginning; it unfolded progressively. We have this blessing. God blesses us by “making known unto us the mystery of his will” (1:9). The knowledge of his saving plan — as revealed in the Christian dispensation — should not go unappreciated. Think of what we know that was unknown in Old Testament times. Consider that life and immortality are brought to light through the gospel (2 Timothy 1:10). The term “mystery” is used in a special sense in Scripture. It means that which was hidden. It indicates that the eternal purpose was undiscoverable by man. However, God has revealed the unknowable to us. What people could not know about God’s plan was made plain through the gospel. The gospel — the death, burial, and resurrecrion of Jesus Christ — is the living message concerning God’s eternal purpose. The patriarchs were promised. The prophets foretold. But you and I see the immeasurable nature of God’s love in action. "God so loved the world that he gave. . . " (John 3:16; cf. Romans 5:8). “Who can be saved?” is another part of God’s revealed will. Paul writes that “we” were made a heritage, and “you also” were saved (1:11,13). The “we” refers to the Jews; the “you also” designates the Gentiles. Thus the apostle identifies the universal scope of the mystery (cf. Romans 1:16). This does not mean, however, that all will be saved (cf. Matthew 7:13-14). The gospel is the power of God unto salvation to every one who believes (Romans 1:16; cf. Acts 10:34). Another aspect of this blessing — what God has revealed to us — is the disclosure concerning the future. This involves both the duration of our heavenly habitation and the dignity that will be assigned to the saved. The Lord reveals to us that heaven is forever. The righteous, Jesus says, shall go away into “eternal life” (Matthew 25:46). The plan — that the Lord has now disclosed in the gospel — also includes the dignity that will be assigned to his redeemed children. "For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. . . " (Philippians 3:20-21). Christians will be "conformed to the image of his Son. . . " (Romans 8:29). This is the hope of glory (Colossians 1:27), the redemption of our body (Romans 8:23), and the salvation of our soul (Romans 8:11). What God has made known to us is so wonderful. It is powerfully motivating for us to walk in love, as Christ also loved us (Ephesians 5:2). The Redemptive Finale What a blessing! Having looked into “eternity past,” and considered some things about the redemptive present, Paul gives a glimpse of the “redemptive future.” God’s plan is ". . . unto a dispensation of the fulness of times, to sum up all things in Christ, the things in the heavens, and the things upon the earth. . . " (1:10). Paul speaks of a scheme that will certainly come to fulfillment. God’s plan is going to reach its goal, and the completion of this divine economy will sum up “all things in Christ.” What does Paul mean by the phrase “sum up”? When the divine economy is complete, there will be a unity, focused on Christ, of all things — things in heaven and on earth. All of the faithful — angelic and human — will be united “under one roof” for endless praise. Praise God! He is our Father. He adopted us, chose us, freely bestowed his grace on us, redeemed us, and forgave our sins; he revealed his will to us, saved us, confirmed his promises to us, and possesses us — in Christ, who gave himself for our sins. When we contemplate who God is, what he has done, and what we will be, we will know exactly for what we should praise. Praise him from whom all blessings flow, and walk every day according to the calling of the gospel of the Son of God. Scripture References Luke 10:16; John 14:26, 16:13; Acts 22:14-15; Acts 22:14; 1 Corinthians 15:1-3; Romans 6:5; Colossians 3:3; Philippians 1:21; 1 Corinthians 5:1; Romans 5:1, 1:5, 16; Acts 17:28-29; John 1:12; John 3:5; Ephesians 1:5, 2:19; Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2; Colossians 2:9; Revelation 5:13; Ephesians 1:3-14; Ephesians 1:3; Psalm 18:3; John 8:24; John 14:6; Hebrews 5:9; Acts 4:12; Philippians 3:20; Matthew 11:28-30; Mark 16:15-16; 1 Peter 1:20, 2:4; John 10:17-18; Galatians 1:4; Philippians 1:10; 1 Corinthians 1:8; 1 John 3:1; Romans 8:29; John 3:16; Romans 8:1-3; 1 Peter 4:17; Acts 2:38; Acts 20:28; 2 Timothy 1:10; Romans 5:8; Romans 1:16; Matthew 7:13-14; Acts 10:34; Matthew 25:46; Philippians 3:20-21; Colossians 1:27; Romans 8:23; Romans 8:11; Ephesians 5:2 “For if our heart condemn us, God is greater than our heart, and knoweth all things” (1 John 3:20) KJV.
Loved ones, please do not view the title of this post as a contradiction to the above text. If there is anything plainly taught in the Scriptures, it is the omniscience of God (Psalm 139). However, using a play on words to cause you to think, this lesson will present an answer to some of the blasphemous and irreverent things that have been said about our Heavenly Father and His everlasting Word. Believe it or not, there are some things that God does not know. 1. God does not know a person who did not descend from Adam and Eve. Contrary to what atheists and evolutionists may think, all mankind descended from Adam (Genesis 1:26-28; 2:21-23; 3:20; Acts 17:26; Romans 5:12). 2. God does not know an accountable person who is sinlessly perfect. The Scriptures define sin as "the transgression of the law" of God (1 John 3:4). A sin is something committed. Every person who is accountable for his/her own actions has sinned (Romans 3:10, 23). Some have said that they have never sinned. Well, just making that statement was a sin. The Bible says, “If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:10). Notice what this passage says, "...we make Him [God] a liar..." Well, we know that this is impossible, for it is impossible for God to lie (Hebrews 6:18). 3. God does not know a sin He does not hate. Proverbs 6:16-19 begins, “These six things doth the Lord hate: yea, seven are an abomination unto him.” This is followed by a list of certain sins. God hates sin. In fact, God wants us to hate sin. WHY? Because sin separates us from God (Isaiah 59:1-2). The Psalmist wrote, “Ye that love the Lord, hate evil” (Psalms 97:10; cf. Psalm 45:7). When we talk about God hating sin, we need to emphasize that we are talking about any sin. You and I tend to size sin; i.e., big sins and little sins. Sins may vary in consequences in this life, and there are some sins harder to undo, but God hates every sin. Every sin is a transgression of God’s law (1 John 3:4; James 2:10). 4. God does not know of a sinner whom He does not love. Probably one of the verses that everyone could quote is John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Another parallel verse is Romans 5:8, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” God loves the whole world, but that does not excuse us from our responsibility to obey His will (Matthew 7:21). We read in Ephesians 3:19 of “the love of Christ, which passeth knowledge…” We may never fully understand it. But we thank God that it is true. God does not know a sinner that He does not love. 5. God does not know a man under this Gospel Age who will be saved “outside” of Christ and in disobedience to the Gospel (Romans 10:16; 2 Thessalonians 1:8). Salvation and all other spiritual blessings are "in Christ" (2 Timothy 2:10; Ephesians 1:3). So the most pertinent question is how does one get "into Christ" to receive these blessings? The Bible says we are baptized "into Christ" (Romans 6:3-4); thus, this is the point in which we "put on Christ" (Galatians 3:27). 6. God does not know of a person who will be saved without confessing that Jesus is Lord, the Son of God (Romans 10:9-10). Jesus says, “32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matthew 10:32-33; cf. 16:15-16). Denying Christ is not just denying that He is God's Son. Denying Him can also mean that we deny His teachings. Many individuals deny Christ by not obeying and abiding in His Word (Luke 6:46; John 12:48). 7. God does not know an accountable person under the New Covenant who can be saved without faith, repentance, and being immersed (baptized) in water. One cannot say that they have faith in God's Word, and not believe that baptism is essential (Matthew 28:19). That is not faith in God's Word. That is not the faith which God requires. One trying to be saved by “faith only” is actually trying to be saved by his own works (Titus 3:5), for faith is a work, according to the inspired Word (John 6:29). Paul said it best, concerning those who would try to be saved by their own works of righteousness and disbelieving the true righteousness of God: “3 For what if some did not believe? shall their unbelief make the faith of God without effect? 4 God forbid: yea, let God be true, but every man a liar…” (Romans 3:3-4). God is true, and any man who would dispute His everlasting Word is a liar! After being taught about Jesus, the Ethiopian eunuch asked Philip, “See, here is water; what doth hinder me to be baptized?” When he confessed his belief that Jesus Christ “is the Son of God,” Philip immersed him in water (Acts 8:36-39). Mark 16:16 and 1 Peter 3:21 teach that baptism saves. Faith, repentance, and baptism are all essential to salvation (Acts 2:38). No matter how many Protestants say that baptism is unnecessary, the word of God will NOT be altered. God said it, that settles it, whether one believes it or not. 8. God does not know a sinner who was saved after death. After one has died, there is no second chance (Hebrew 9:27). John 8:21 and 24 also teach that after death one cannot be saved. All Catholics with their “purgatory” and all Mormons with their “baptism for the dead” should heed these passages. The Bible makes it clear that it is imperative that one obey the Gospel before it is too late: “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation)” (2 Corinthians 6:2). This is not saying that we have eternal salvation in its actuality at that moment; it is stressing the fact that salvation must be attained before it is everlastingly too late. King David wisely said, “And now, Lord, what wait I for? my hope is in thee” (Psalm 39:7). 9. God does not know of a “faithful” Christian who is in rebellion against Him. The Apostle John wrote, “3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4). The writer of Hebrews said, “26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses’ law died without mercy under two or three witnesses: 29 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?” (Hebrews 10:26-29). The word "despite " in this verse 29 actually means “to insult.” Christians insult God by sinning willfully! Those individuals are told to repent or perish (Luke 13:3; 2 Peter 3:9). To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel Matthews By: Brian A. Yeager
The book of Hebrews opens with: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets…” (Hebrews 1:1). The context is going to bear out that the reference to God in this passage is God the Father. This is important because when talking about God, we could be discussing Jesus (Romans 9:1-5) and the Holy Spirit as well (Acts 5:1-4). When we read the wording of “sundry times” it is hard to do a word study on this. It only appears this one time in the New Testament. The term is defined as this: “In many portions, i.e. variously as to time and agency (piecemeal): — at sundry times. By many portions, by many times and in many ways” (Strong’s # 4181). Similarly, a word study on “divers manners” is difficult because it too only appears here in this one passage. The definition for “divers manners” is: “in many ways, i.e. variously as to method or form: — in divers manners. In many manners” (Strong’s # 4187). When we examine the wording “time past” we can do a little more research on that wording. The Greek term “πάλαι” appears six times in the original text. It is defined as: “any while, a great while ago, (of) old, in time past. Of old, former; long ago” (Strong’s # 3819). It is translated in Matthew 11:21 as “long ago”. In Luke 10:13 it is translated “a great while ago”. The “fathers” is a genealogical reference to those of times past (i.e. Luke 1:55, John 6:49, Acts 3:13, etc.). The “prophets” are those, in connection to the rest of the statements, who prophesied a great while ago (James 5:10 and I Peter 1:10). That is an important distinction, because during the first century there were also prophets prophesying (Acts 15:32, Acts 19:1-7, I Corinthians 12:28, and I Corinthians 14:29-32). The Hebrew writer is not referring to those first century prophets, but rather the prophets of long ago. So, this letter opens with reminding the reader that God the Father spoke many times in many ways long ago to their fathers by the prophets. Think about the importance of that opening declaration. As we go through this book it is going to be obvious that it was Jewish Christians that were the audience of these writings (i.e. Hebrews 3:9). There are going to be many references, throughout this letter, to things stated during the times of the Law of Moses, the prophets, and the Psalms. So, what does it mean that God spoke by the prophets? Consider this: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). The prophets were not speaking their own words. The prophets were not telling their audiences what they thought the Lord meant. Think about this: “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:1-2). We, who are God’s people, should understand that all Scriptures are inspired of God [God-breathed] (II Timothy 3:15-17). Whether it was times past or in the first century, we see that those teaching were inspired of God (Exodus 4:10-17, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, John 16:13, I Corinthians 2:9-13, I Corinthians 14:37, and Galatians 1:10-12). When we consider God speaking by the prophets of old in many times, by many ways, and in various portions; there are some more things to consider. God did not reveal everything before Moses, during the days of Moses, or immediately after the days of Moses. Revelation in times past came over many generations. From the days of Noah, to Abraham, to Moses, to the prophets following; God declared His instructions over time (Luke 24:27, Luke 24:44, Acts 7:2-53, and Acts 13:13-40). For these Jewish Christians that are being instructed in the letter to the Hebrews, they needed to realize that the authority for the things about to be taught was given long ago. Moses instructed about Jesus long ago (Deuteronomy 18:15-19 and Acts 3:22-26). The prophets taught about Jesus long ago (Isaiah 7:14, Isaiah 9:6-7, Isaiah 53:1-12, and Jeremiah 23:5-6). First century Jewish Christians struggled letting go of the Law and the prophets as their standard (Acts 10:1-11:18, Acts 21:17-22, Galatians 5:1-12, and Galatians 6:12-15). When Jesus was teaching, prior to His law coming into full effect, He had to deal with this problem (Matthew 12:1-8, Matthew 19:1-12, John 8:1-11, etc.). One way in which He did so was to refer those struggling with what He said to turn to the things written of old for verification (John 5:1-47). Things written aforetime continue to this very day to be profitable unto men to study (Romans 15:4 and I Corinthians 10:1-12). First century saints verified the things they were being taught by searching Old Testament Scriptures (Acts 17:10-11). It is therefore fitting that this letter opens in that direction. The first verse of the book of Hebrews is not the end of the statement though. This one sentence starts at verse one, but proceeds through verse four. The thought goes on from there. We will be looking at verse two next in our study. We will be looking at the last days, Jesus Christ our Lord, and the things said from those points forward. As we study this letter, build upon the knowledge we gain in our looking at every verse from here forward. |
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