Tuesday, March 29, 2011
The Family of Faith You Need
The Family of Faith
(Hebrews 11:39, 40)
"And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"
(verses 39, 40). Several details in these verses call for careful consideration. First, to what does "the promise" here refer to? Second, in what sense had the O.T. saints "not received" the promise? Third, what is the "better thing" which God provided for us? Fourth, what is here meant by "be made perfect"? Widely different answers have been returned to these questions, and even the most reliable of the commentators are by no means agreed; therefore it would ill-become us to speak dogmatically, where men of God differ. Instead of wearying the reader with their diversive views, we will expound our text according to what measure of light God has granted us upon it.
As we approach our task there are several considerations which need to be borne in mind, the observing of which should aid us not a little. First, ascertaining the relation of our text to that which precedes. Second, discovering the exact relation of its several clauses. Third, studying it in the light of the distinctive and dominant theme of the particular epistle in which it occurs. Fourth, weighing its leading terms in connection with their usage in parallel passages. If these four things be duly attended to we ought not to go far wrong in our interpretation. Our purpose in enumerating them is principally to indicate to your preachers the methods which should be followed in the critical examination of any difficult passage.
As to the connection between our present verses and those which precede, there is no difficulty. The apostle, having so forcibly and largely, set out the virtue and vigor of faith, by the admirable workings and fruits thereof, both in doing and in suffering, now gives a general summary: they all "obtained a good report." The relations of the several clauses of our text to each other, may be set out thus: "and these all" refer to the entire company which has been before us in the previous verses; a "good report" is ascribed to them; yet they had not "received the promise"; because God had provided something "better" for the N.T. saints. The dominant theme of Hebrews is, The immeasurable superiority of Christianity over Judaism. The leading terms in our text will be pondered in what follows.
"And these all, having obtained a good report through faith." Two things are here in view: the persons spoken of, and that which is predicated of them. The reference is to all spoken of in the previous parts of the chapter, and by necessary inference, to all believers before the incarnation of Christ who exhibited a true faith. The words "these all" is restrictive, excluding others who had not the faith here mentioned. "Many more than these lived before Christ was exhibited, yea, lived in the time and place that some of these did, yet received no good report. Cain lived and offered a sacrifice with Abel, yet was none of these. Ham was in the ark with Shem; Ishmael in Abraham’s family with Isaac; Esau in the same womb with Jacob; Dathan and Abiram came through the Red Sea with Caleb and Joshua: many other wicked unbelievers were mixed with believers, yet they obtained not any such good report. Though their outward condition was alike, yet their inward disposition was much different" (W. Gouge).
(Hebrews 11:39, 40)
"And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"
(verses 39, 40). Several details in these verses call for careful consideration. First, to what does "the promise" here refer to? Second, in what sense had the O.T. saints "not received" the promise? Third, what is the "better thing" which God provided for us? Fourth, what is here meant by "be made perfect"? Widely different answers have been returned to these questions, and even the most reliable of the commentators are by no means agreed; therefore it would ill-become us to speak dogmatically, where men of God differ. Instead of wearying the reader with their diversive views, we will expound our text according to what measure of light God has granted us upon it.
As we approach our task there are several considerations which need to be borne in mind, the observing of which should aid us not a little. First, ascertaining the relation of our text to that which precedes. Second, discovering the exact relation of its several clauses. Third, studying it in the light of the distinctive and dominant theme of the particular epistle in which it occurs. Fourth, weighing its leading terms in connection with their usage in parallel passages. If these four things be duly attended to we ought not to go far wrong in our interpretation. Our purpose in enumerating them is principally to indicate to your preachers the methods which should be followed in the critical examination of any difficult passage.
As to the connection between our present verses and those which precede, there is no difficulty. The apostle, having so forcibly and largely, set out the virtue and vigor of faith, by the admirable workings and fruits thereof, both in doing and in suffering, now gives a general summary: they all "obtained a good report." The relations of the several clauses of our text to each other, may be set out thus: "and these all" refer to the entire company which has been before us in the previous verses; a "good report" is ascribed to them; yet they had not "received the promise"; because God had provided something "better" for the N.T. saints. The dominant theme of Hebrews is, The immeasurable superiority of Christianity over Judaism. The leading terms in our text will be pondered in what follows.
"And these all, having obtained a good report through faith." Two things are here in view: the persons spoken of, and that which is predicated of them. The reference is to all spoken of in the previous parts of the chapter, and by necessary inference, to all believers before the incarnation of Christ who exhibited a true faith. The words "these all" is restrictive, excluding others who had not the faith here mentioned. "Many more than these lived before Christ was exhibited, yea, lived in the time and place that some of these did, yet received no good report. Cain lived and offered a sacrifice with Abel, yet was none of these. Ham was in the ark with Shem; Ishmael in Abraham’s family with Isaac; Esau in the same womb with Jacob; Dathan and Abiram came through the Red Sea with Caleb and Joshua: many other wicked unbelievers were mixed with believers, yet they obtained not any such good report. Though their outward condition was alike, yet their inward disposition was much different" (W. Gouge).
Monday, March 28, 2011
The God of Hope Today
"The God of Hope"
This expression "the God of [that] hope" had special pertinency and peculiar suitability to the Gentiles—who are mentioned by name no less than four times in the verses immediately preceding. Its force is the more apparent if we consider it in the light of Ephesians 2:11-12, where Gentile believers are reminded that in time past they "were without Christ [devoid of any claim upon Him], being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world"—without any knowledge of Him, without a written revelation from Him. But the incarnation of Christ had radically altered this. The grand design of His mission was not restricted to Palestine but was worldwide, for He shed His atoning blood for sinners out of all peoples and tribes and, upon the triumphant conclusion of His mission, commissioned His servants to preach the gospel to all nations. Hence the apostle had reminded the Roman saints that God said, "Rejoice, ye Gentiles, with his people" (Rom. 15:10). He had now become to them "the God of hope."
This expression "the God of [that] hope" had special pertinency and peculiar suitability to the Gentiles—who are mentioned by name no less than four times in the verses immediately preceding. Its force is the more apparent if we consider it in the light of Ephesians 2:11-12, where Gentile believers are reminded that in time past they "were without Christ [devoid of any claim upon Him], being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world"—without any knowledge of Him, without a written revelation from Him. But the incarnation of Christ had radically altered this. The grand design of His mission was not restricted to Palestine but was worldwide, for He shed His atoning blood for sinners out of all peoples and tribes and, upon the triumphant conclusion of His mission, commissioned His servants to preach the gospel to all nations. Hence the apostle had reminded the Roman saints that God said, "Rejoice, ye Gentiles, with his people" (Rom. 15:10). He had now become to them "the God of hope."
Sunday, March 27, 2011
Saturday, March 26, 2011
Prayer and The Word of God
The Scriptures and Prayer
A prayerless Christian is a contradiction in terms. Just as a still-born child is a dead one, so a professing believer who does not pray is devoid of spiritual life. Prayer is the breath of the new nature in the saint, as the Word of God is its food. When the Lord would assure the Damascus disciple, Ananias, that Saul of Tarsus had been truly converted, he told him, "Behold, he prayeth" (Acts 9:11). On many occasions had that self-righteous Pharisee bowed his knees before God and gone through his "devotions", but this was the first time he had ever really prayed. This important distinction needs emphasizing in this day of powerless forms (2 Tim. 3:5). They who content themselves with formal addresses to God know him not; for "the spirit of grace and supplications" (Zech. 12:10) are never separated. God has no dumb children in his regenerated family: ‘shall not God avenge his own elect, which cry day and night unto him?" (Luke 18:7). Yes, "cry" unto him, not merely ‘say" their prayers.
But will the reader be surprised when the writer declares it is his deepening conviction that, probably, the Lord’s own people sin more in their efforts to pray than in connection with any other thing they engage in? What hypocrisy there is, where there should be reality! What presumptuous demands, where there should be submissiveness! What formality, where there should be brokenness of heart! How little we really feel the sins we confess, and what little sense of deep need for the mercies we seek! And even where God grants a measure of deliverance from these awful sins, how much coldness of heart, how much unbelief, how much self-will and self-pleasing have we to bewail! Those who have no conscience upon these things are strangers to the spirit of holiness.
Now the Word of God should be our directory in prayer. Alas, how often we have made our own fleshly inclinations the rule of our asking. The Holy Scriptures have been given to us "that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:17). Since we are required to "pray in the Spirit" (Jude 20), it follows that our prayers ought to be according to the Scriptures, seeing that he is their Author throughout. It equally follows that according to the measure in which the Word of Christ dwells in us "richly" (Col. 3:16)or sparsely, the more or the less will our petitions be in harmony with the mind of the Spirit, for "out of the abundance of the heart the mouth speaketh" (Matthew 12:34). In proportion as we hide the Word in our hearts, and it cleanses, moulds and regulates our inner man, will our prayers be acceptable in God’s sight. Then shall we be able to say, as David did in another connection, "Of thine own have we given thee" (1 Chron. 29:14).
A prayerless Christian is a contradiction in terms. Just as a still-born child is a dead one, so a professing believer who does not pray is devoid of spiritual life. Prayer is the breath of the new nature in the saint, as the Word of God is its food. When the Lord would assure the Damascus disciple, Ananias, that Saul of Tarsus had been truly converted, he told him, "Behold, he prayeth" (Acts 9:11). On many occasions had that self-righteous Pharisee bowed his knees before God and gone through his "devotions", but this was the first time he had ever really prayed. This important distinction needs emphasizing in this day of powerless forms (2 Tim. 3:5). They who content themselves with formal addresses to God know him not; for "the spirit of grace and supplications" (Zech. 12:10) are never separated. God has no dumb children in his regenerated family: ‘shall not God avenge his own elect, which cry day and night unto him?" (Luke 18:7). Yes, "cry" unto him, not merely ‘say" their prayers.
But will the reader be surprised when the writer declares it is his deepening conviction that, probably, the Lord’s own people sin more in their efforts to pray than in connection with any other thing they engage in? What hypocrisy there is, where there should be reality! What presumptuous demands, where there should be submissiveness! What formality, where there should be brokenness of heart! How little we really feel the sins we confess, and what little sense of deep need for the mercies we seek! And even where God grants a measure of deliverance from these awful sins, how much coldness of heart, how much unbelief, how much self-will and self-pleasing have we to bewail! Those who have no conscience upon these things are strangers to the spirit of holiness.
Now the Word of God should be our directory in prayer. Alas, how often we have made our own fleshly inclinations the rule of our asking. The Holy Scriptures have been given to us "that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:17). Since we are required to "pray in the Spirit" (Jude 20), it follows that our prayers ought to be according to the Scriptures, seeing that he is their Author throughout. It equally follows that according to the measure in which the Word of Christ dwells in us "richly" (Col. 3:16)or sparsely, the more or the less will our petitions be in harmony with the mind of the Spirit, for "out of the abundance of the heart the mouth speaketh" (Matthew 12:34). In proportion as we hide the Word in our hearts, and it cleanses, moulds and regulates our inner man, will our prayers be acceptable in God’s sight. Then shall we be able to say, as David did in another connection, "Of thine own have we given thee" (1 Chron. 29:14).
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