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Rejoicing

Saturday, 21 January 2012 12:24 PM

Rejoicing - Philippians 4:4

Our joy doesn't depend on our circumstances, but on what we wear!

Isaiah 61:10 says 'I will greatly rejoice because He has clothed me with the garments of salvation, covered me with the robe of righteousness ...' (cleansed by the blood of Jesus) - it is our salvation that brings us joy.

Ephesians 6:11 always brings joy - there is a God and he has bestowed this upon us. The armour of God - good shoes to take the gospel out, a breastplate to cover our heart, a helmet to protect our thinking, a shield to attack our problems with faith (a defensive and offensive weapon). God has well equipped his saints to overcome all things, and in the story of the prodigal son (Luke 115:21-30) his father brought out the best robe for him (the metaphor of clothing to imply forgiveness).

Romans 13:12 tells us to cast off darkness, and put on the armour of light - God is light. The electro-magnetic spectrum is very broad and we can only see the visible spectrum in the middle. But everything warm emits light and much of the luminous quality of our armour is only visible to God - he sees this luminous quality in us (we have been clothed in his light).

Habbakuk 3:17-19. Maybe nothing is going right in our personal circumstances. A much deeper sense of joy will be ours if we spend just five minutes reflecting on our state before God. Is this how we value our salvation - 'no matter what, we will not give this up or cast it away'. Isaiah 12:2-6 says 'with joy shall you draw water from the wells of salvation'.

We are also clothed with a special type of person - we put on Christ (Galatians 3:27-29). We look like Jesus - when God looks at us he sees Jesus. It's not about us, but the work of the Holy Ghost in us. So we don't have to strive.

Colossians 3:10, Ephesians 4:24. The flesh is our default, so we have to renew our thinking through prayer. In putting on the new man, prayer is intimately linked with the garment.

The last piece of clothing is in James 1:12 - the CROWN OF LIFE.

So our joy DOES depend on what we wear!

Pastor Michael Nagy

Filed Under: Ministry Articles

Judgement

Monday, 4 July 2011 8:25 PM

The Six Foundation Doctrines - Hebrews 6:1-2

The resurrection of Christians (born of water and the Spirit and walking in the Lord) at the return of Christ, and the resurrection of everyone else (except Enoch and Elijah who have been translated already) 1000 years later, is clear, but the terms and consequences of judgment are complicated and sometimes controversial. These notes are a logical, scripturally based understanding consistent with the righteous God and Father of our Lord Jesus Christ.

The topic of eternal judgment, the sixth foundation doctrine, is divided into three sections:

1. God the judge of all - the office of judge in the Old and New Testaments, and four principles of divine judgment.
2. God's judgment in history - examples in the Old and New Testaments
3. Three stages of eternal judgment - the judgment seat of Christ, which is for true Christians at the first resurrection; the judgment of Israel and the gentiles, both before and at the first resurrection and continuing through the millennium; and the final judgment - the second resurrection and afterwards.

1. God the Judge of all

Firstly, we must understand God's right and responsibility to judge his creation, and particularly man whom he made in his image. The title for God, 'the Judge of all' is given in Hebrews 12:22-29 'but you are come unto mount Sion, and unto the city of the living God . and to God the Judge of all'. These verses are a remarkable description of where the Christian has come to, as compared to the experience of Israel under the leadership of Moses in the wilderness.

As well as coming to God the Judge of All there are three other groups named - an innumerable company of angels (who kept their first estate); the church of the firstborn (saints of the new covenant - born of water and the Spirit); and just men made perfect (Old Testament 'saints'). It describes coming unto the city of the living God. Three parts of God are also named - the Judge of all; Jesus, mediator of the new covenant and the only one able to reconcile lost sinful man to a righteous Holy God; and the blood of Jesus (referred to in verse 24 as 'speaking better things than that of Abel').

Note the wonderful differences between the shed blood of Abel and the shed blood of Jesus:
Abel's blood was shed by a murderer without his consent; it was sprinkled on the earth; and it cried out to God for vengeance against the sinner. But the blood of Jesus was freely given with his consent; it was sprinkled on the earth AND on the mercy seat in heaven AND on the heart of the Christian; and his blood pleads for mercy and forgiveness for the sinner.
Verse 25 warns us to 'refuse not him who speaks . from heaven' and verse 29 that 'our God is a consuming fire'.

Judgment is followed by consequences!

The Office and Authority of 'Judge'

Old Testament
For Old Testament references to the office and authority of 'Judge', see Genesis 18:25 'shall not the judge of all the earth do right?'; Judges 11:2 'the Lord the Judge', Psalm 58:11 'he is a God that judges' and Isaiah 33:22 'for the Lord is our judge'.
Mankind is expected to respect and fear the righteous judgment of God, but the truest and most perfect expression of God's eternal nature is NOT in judgment but in grace, NOT in wrath but in mercy.

In Isaiah 28:21 we read 'the Lord shall rise up . he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act'.  Wrath is strange or alien to God's nature but it is the only possible response to the unholy and unthankful nature of man.

New Testament
There is a specific sequence of transference of responsibility for judgment in the New Testament. Firstly, It makes it clear that judgment belongs to God the Father 'the Father judges according to every man's work' (1Peter 1:7)', but he has committed judgment to the Son - 'the Father judges no man . commits all judgment to the Son' (John 5:22 & 23), and '. has given him authority to execute judgment also' (John 5:27). Because honour is due to the holder of the office of Judge, God requires man to give the same honour to Jesus as to himself, AND because Jesus is also the Son of Man, he can bring true judgment out of his own experience.

And now Jesus has transferred final authority to the Word of God. In John 12:47,48 Jesus says 'if any man hear my words and believe not, I judge him not: for I came not to judge the world, but to save the world . the word that I have spoken, the same shall judge him in the last day'.

Note Psalm 119:160 'thy word is true from the beginning and every one of thy righteous judgments endures for ever'. All the unchanging principles of God's judgment are in his word.

ALL JUDGMENT, WHETHER IT IS DESCRIBED AS BEING BY GOD OR JESUS, IS ACCORDING TO THE WORD OF GOD WHICH IS JESUS HIMSELF, AND THE WORDS THAT HE HAS SPOKEN ARE IN ACCORDANCE WITH GOD'S WILL.

The Four Principles of God's Judgment

1. According to truth: Read Romans 2: 1, 2 'according to truth' (see also John 17:17 'thy Word is truth');

2. According to deeds: Romans 2:6 'according to his deeds' (see also 1 Peter 1:17 'according to every man's work' and Revelation 20:12 'according to their works'). Deeds include the deep thoughts and motives of the heart. See Romans 2:16 'judge the secrets of men', 1 Corinthians 4:5 'make manifest the counsels of the hearts' and Hebrews 4:12,13 'a discerner of the thoughts and intents of the heart'.

3. Without respect of persons: Romans 2:11 says that there is 'no respect of persons with God'. Therefore God will not be influenced by those things that can affect the judgment of man (1Samuel 16:7 'the Lord looks on the heart').

4. It is righteous according to individual circumstances: The Bible makes it clear that each person will be judged according to the measure of moral knowledge and understanding available to him (Romans 2:12). In the Old Testament Israel was judged according to the law that God had given through Moses, but the gentiles (everyone else) would be judged against the general revelation of God to the whole human race through the creation. An understanding of right and wrong has been given to every human being (read Romans 2:13-16).

Matthew 11:20-24 says that because of the mighty works of God that were witnessed there, judgment upon the Israel cities of Chorazin, Bethsaida and Capernaum will be more severe than upon the gentile cities Tyre, Sidon and even Sodom.

2. God's Judgment in History

There are two distinct and separate stages of God's judgment of the human race - God's judgment in history and God's judgment in eternity (Hebrews 6:2).

In history:
Exodus 20:4-6 'visiting the iniquity of the fathers upon the children of the third and fourth generation'; Jeremiah 32:18 'the iniquity of the fathers into the bosom of their children after them.' Here we see that there is an immediate and continuing consequence in the lives of people and their families and there is an extension for the individual into eternity as well.

Read Ezekiel 18:20 - 24: 'the soul that sins shall die' and 'in the sin that he has sinned, in them shall he die'. So that is the condition of the soul when passing from time into eternity. See also John 8:21 'you shall die in your sins, where I go, you cannot come', and Ecclesiastes 11:3 'in the place where the tree falls, there it shall be'.

The destiny of each soul is settled by the condition in which it dies, but this does not necessarily mean that it will never be reconciled to God.

Other examples of God's judgment in history:
Some judgments are immediate and some extend through history.

Immediate:
2 Peter 2:6: Sodom and Gomorrah - an example (or pattern) for 'those that live ungodly';
Ezekiel 16:49: 'Sodom - pride, fullness of bread, and abundance of idleness. and did not strengthen the hand of the poor and needy' (surely a strong warning to our generation);
Acts 5:1-10 - Ananias and Sapphira who were religious hypocrites, covetous of wealth, not trusting God and lying to the holy Ghost (there was an immediate judgment of death);
An example of individual mercy in the midst of judgment is the story of how Rahab was saved from the destruction of Jericho in Joshua 6.

Future:
An example of future judgment is in Leviticus 26:14-45 and 27:36,37 - God's warning of judgments to come on Israel, but nevertheless he says his mercy will never be fully withdrawn from them.

Also see 1Timothy 5:24,25 'some men's sins are open beforehand, going before to judgment: and some men they follow after'.

3. Three Stages of Eternal Judgment

There are three main successive scenarios for eternal judgment, and Paul, in 1Corinthians 10:32, mentions the three biblical groupings for most of the human race - the church of God (Christians), the Jews (Israel in part) and the gentiles. The remaining ten tribes of Israel are not separately mentioned in this verse.

1. The Judgment of Christians before the Judgment Seat of Christ
2. Part A: The Judgment of Israel, Part B: The Judgment of the Gentiles
3. Final Judgment

Each of these scenarios is dealt with in the following discussion.

First scenario: The Judgment Seat of Christ
2Corinthians 5:10 'for we must all appear before the judgment seat of Christ' - for true Christians, (the church) of every race and every nation, born of water and the Spirit, this will happen at the first resurrection immediately following the return of Christ.

We know that true Christians, alive or in the grave, will be raised to meet Jesus in the air in the first resurrection at his return, and that those in that resurrection have therefore been judged righteous. Nevertheless they will 'all appear before the judgment seat of Christ'.

1 Peter 4:17, 18 'judgment must begin at the house of God';
Romans 14:10-12 'we shall all stand before the judgment seat of Christ..everyone shall give account of himself to God';
2 Corinthians 5:10: 'we must all appear before the judgment seat of Christ'.

THE JUDGMENT OF CHRISTIANS WILL NOT BE ONE OF CONDEMNATION
Read John 3:18 'he that believes on him is not condemned';
John 5:24: 'he that hears my word and believes on him that sent me has everlasting life and shall not come into condemnation';
Romans 8:1 'there is .no condemnation to them which are in Christ Jesus'.

So the Christian will have to give account to God (Romans 14:12), but he will not need to be judged for the sins he has committed if he continues to believe and follow 1John1:5-9. 'but if we walk in the light . the blood of Jesus Christ his son cleanses us from all sin .if we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness'.

A Christian can not be judged in respect of righteousness because his righteousness is that of Christ imputed to him by the Holy Ghost on the basis of his faith (2 Corinthians 5:21 'for he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him' (Jesus)

THE JUDGMENT OF CHRISTIANS WILL BE FOR REWARDS
The scriptures in 1Corinthians 3:11-15 are about the quality of what we build on the foundation of Christ (gold, silver etc) not the quantity (hay, wood, stubble). It is not a judgment of salvation but of work.

What is the nature of the fire that will burn up what is useless? The vision of Christ given to John in Revelation 1:14, 15, which says 'his eyes were as a flame of fire', gives us some understanding. As each of us stands before him those eyes will burn into every thought, every action, and all that is insincere and valueless. The rubbish in our works will be consumed and only that which is true and of enduring value will survive 'purified by fire'. It is also reasonable to understand that in his life the Christian may suffer the fire of persecution that will burn up much of the rubbish and purify the gold and silver prior to the resurrection.

SO WHAT ARE THE PRINCIPLES OF JUDGMENT FOR CHRISTIAN SERVICE?
They are given in the parable of the talents (Matthew 25:14-30 and the parable of the pounds (Luke 19:11-27). In both cases two servants worked with what they had been given to bring profit for their master while the third servant did nothing with it, with fearful results.

Matthew 25:51 'cut him asunder and appoint his portion with the hypocrites; there shall be weeping and gnashing of teeth'; Luke 19:36 'from him that has not, even that he has shall be taken away from him', and Luke 12:36-48 is similar - 'the lord of that servant will come. and will cut him in sunder and will appoint him his portion with the unbelievers'.

Because the judgment of Christians is for reward and not condemnation this appears to mean that some will not be in the first resurrection and will wait till judgment at the second resurrection, but will not necessarily be apart from God forever.

Remember:
James 4:17 'knows what to do and does it not it is sin'; and James 2:26 'faith without works is dead'

So if a Christian's faith is empty, worthless, insincere, and he professes faith in Christ without ever seeking to serve him then he is a hypocrite. If he continues in that state then he may be cast into outer darkness, at least until the second resurrection.
See also the parables of the wheat and the tares and the fishing dragnet referring to the Kingdom of Heaven in Matthew 13.36-50. The Kingdom of Heaven is probably not the whole world but all those that profess to be Christian (whether they are or not).

Seeking to understand and clarify, we have:

• The harvest is at the end of the world 
• Angels shall gather out of His kingdom all things that offend and them which do iniquity and cast them into the furnace of fire - weeping and gnashing of teeth. 
• Then shall the righteous shine forth

So if the unrighteous are cast into fire, when does this happen, and is it final (for eternity)? Such a judgment does not take place until the second resurrection and we must be careful not to presume what the final judgment of God will be on any individual.

The sequence appears to be:
The unrighteous:

• are not in the first resurrection 
• are in 'hell' (place of rest) 
• will be raised for judgment in the second resurrection 
• hypocrites and false Christians who are 'together' with true Christians in the world will be judged harshly because of greater revelation. (see the principle in Romans 2:5-16)

Second scenario (part A): The Judgment of Israel
This takes place before the first resurrection and continuing through the millennium (the thousand years when Jesus rules and reigns).

Matthew 19:28: 'In the regeneration when the Son of Man shall sit in the throne of his glory, you also shall sit on twelve thrones judging the twelve tribes of Israel';

Jeremiah 30:3-9; 'I will bring again from their captivity my people Israel and Judah . to return to the land I gave to their fathers . the time of Jacob's trouble, but he shall be saved out of it . David their king whom I will raise up unto them'

In this discussion it must be remembered that All Israel consists of the two tribes of Judah and Benjamin described as Judah in the bible and known as the Jews and the other ten tribes described as Israel in the bible. With respect to judgment I am distinguishing between "Israel', the Jews, and All Israel, the twelve tribes. 'Israel,' the Jews, are descendants of the tribes of Judah and Benjamin wherever they are in the world and as represented by the nation called Israel. They are part only of ALL Israel which includes the descendents of all the other ten tribes who are scattered throughout the earth and who are the holders of a national promise represented by the Throne of David continuing in Britain. These people do not call themselves Jews and are generally nominal Christians.

Jeremiah 30:3-9 gives us the order of events for God's judgment on 'Israel'.

• God will bring 'Israel' back to their own land - this has happened. 
• There will be a time of national peril and distress - this continues to happen. 
• Eventually God will intervene against the 'strangers' - Gentile persecutors, and will save 'Israel' from them. Yet to happen. 
• The national kingdom of Israel (ALL Israel) will be restored upon the throne of David with Jesus on the throne in Jerusalem.

This is a frightening judgment on 'Israel' with world wide consequences. See Zechariah 12:2,3 and 14:1-4; Ezekiel 20:33-38; Zechariah 13:9.

Zechariah 12:9,10 and 13:6 'they shall look upon me whom they have pierced...and one shall say unto him. What are these wounds in thine hands? Then shall he answer, Those with which I was wounded in the house of my friends.'
These are amazing scriptures telling us that the Jews will finally realize who it was they put on the cross over 2000 years before!

These ones that are left of 'Israel' will be brought into a new covenant through Jesus Christ which will be in part under the law again, (it will not include animal sacrifice for example). It will not be the Holy Spirit salvation covenant of the church.

Romans 11:25, 26: '.that blindness in part has happened to Israel until the fullness of the Gentiles be come in. And so all Israel shall be saved . the Deliverer . shall turn away ungodliness from Jacob (Israel)'

Some descendents of Jacob are being saved (born of water and of the Spirit) in the gospel age, but for the remainder the word 'saved' cannot mean Holy Spirit salvation AFTER Jesus has returned. Therefore it is describing a process during the millennium when the twelve tribes, National Israel, will again become the example nation in Palestine under Jesus' rule, culminating in the 'marriage feast of the Lamb' with the fully repentant and restored Israel wedded to Jesus Christ at the opening of the 'ages of the ages' which follows the millennium. No doubt some Jews will remain rebellious and will be judged after the second resurrection.

During this time, through the millennium, when Jesus has returned, the saints (the church) will be ruling with Jesus. Some of the scriptures that describe this position and responsibility are:
Matthew 25:21, 23 'ruler over many things'
Luke 19:17, 19 'ruler over ten cities and five cities'
Matthew 19:28 the apostles 'judging the twelve tribes of Israel'
Revelation 5:9, 10 'made us unto our God kings and priests'
Revelation 20:4-6 'lived and reigned with Christ a thousand years'

Second scenario (part B): The Judgment of the Gentiles
This is the judgment of all people who are not true Christians. They are of every nation or "faith", and they may be unbelievers or rebellious Jews or believers in another god or failed/hypocritical Christians.

This takes place at the first resurrection and continues through the millennium.

Matthew 25:31-46 'the Son of man shall come in his glory . then shall he sit upon the throne of his glory . before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divides his sheep from the goats'.

Matthew 25:31-46 'the Son of man . then shall he sit upon the throne of his glory, and before him shall be gathered all nations (peoples) and he shall separate them one from another . then shall the King say to them on his right hand, Come ye blessed of my father inherit the kingdom prepared for you . then shall he say also unto them on the left hand Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels ..and these shall go away into everlasting punishment: but the righteous into life eternal'

All these are people who are not in the first resurrection. Some commentators suggest that when Jesus refers to his 'brethren' in verse 40 he is referring to Jews only. I believe this is too narrow a view and that because he is the Son of Man he is referring to the way people have treated their fellow human beings whoever and wherever they are.

Therefore it seems likely that this judging starts after the first resurrection and continues during the millennium in order to include those people who are living during that time, and is finally completed at the judgment after the second resurrection.

Third scenario: Final Judgment
Those judged here are all the remaining dead resurrected in the second resurrection at the end of the millennium.
This takes place at the second resurrection and afterwards.

Revelation 20:11,12 'and I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life and the dead were judged out of those things which were written in the books, according to their works'.

Revelation 20:10-15: The devil, the beast and the false prophet are in the lake of fire to be tormented day and night for ever and ever. God is on the great white throne and the dead, small and great stand before God to be judged according to their works. That means according to what they have done with what they know. Death and hell are cast into the lake of fire and whoever was not found written in the Book of Life was cast into the lake of fire.

Now there are some scriptures that raise interesting questions about what happens after this final judgment. For example:
Colossians 1:20: '. by him to reconcile all things to himself; by him, I say, whether they be things in earth or things in heaven'
1 Corinthians 15:24-28 '. the last enemy that shall be destroyed is death . that God may be all in all'
Philippians 2:10, 11 '. that at the name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth .'
Romans 14:11 '. as I live says the Lord, every knee shall bow to me and every tongue shall confess to God'

It is not fruitful to speculate about the 'why' and 'how' and 'when' implied in these scriptures, but rather we must make sure we are in the first resurrection and have confidence that God is, and will be, righteous in all his judgments.

Revelation 22:11,12 'He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And behold I come quickly; and my reward is with me, to give every man according as his work shall be.'

 

Filed Under: Ministry Articles

Resurrection of the Dead

Sunday, 21 November 2010 5:11 PM

The Six Foundation Doctrines - Hebrews 6:1-2

Bible Study Series Part 5: Resurrection of the Dead 

Notes prepared by Pastor Bob Beverley

To listen to Pastor Bob presenting this Bible study click here.

Introduction

Philippians 3:11 'if by any means I might attain unto the resurrection of the dead'.

The apostle Paul here speaks of his confidence in life after death and an eternal future. Eternity is a concept that our natural minds find difficult, nevertheless resurrection and eternal life are fundamental to Christian belief.

Isaiah 57 speaks of the God 'who inhabits eternity'. In Exodus 3 God calls himself 'I AM', and Revelation 10 tells us that 'in eternity there should be time no longer'. For us there comes a moment when we step out of time into eternity.

Let us consider two things that are on the other side of time - resurrection of the dead and eternal judgment.

1Corinthians 15 says that 'in Adam (natural man) all die, but in Christ (spiritual man) shall all be made alive' and we know this is only possible through the death and resurrection of Christ. Romans 14 tells us that 'Christ is the Lord of the dead and the living'.

1Corinthians 15 makes mention of those who will be alive when Christ returns (we shall not all sleep!). There are two others (Enoch and Elijah) that did not die but were taken - the Bible does not offer any further explanation.

Judgment is the sixth and final foundation doctrine, but briefly Romans 14, which was written to Christians, says 'everyone will give an account of themselves to God'. Hebrews 9 talks about 'dying once, then judgment', and 2Corinthians 5 says 'all will stand at the judgment seat of Christ'.

Resurrection of the Body

The next concept is the resurrection of the body. Hebrews 4 speaks of 'dividing soul and spirit', indicating the threefold nature of man - spirit, soul and body - and in Genesis 1 God says 'let us make man in our image, after our likeness' (God also has a threefold nature - father, son and spirit). When we die the spirit and soul are freed from the earthen vessel that was made from the dust of earth and that returns to it, until resurrection when God will make it again from the same elements.

So where do the spirit and the soul dwell after the death of the natural body? Ecclesiastes 3 talks of the 'spirit of man ascending, and the spirit of the beast going downwards', and Ecclesiastes 12 says 'the spirit shall return to God who gave it'.

Two questions are firstly, when will this happen, and secondly, what is the difference between those who are righteous and those who are unrighteous?

The Bible tells us that the righteous will sleep awaiting resurrection at the return of Christ (the first resurrection), and the unrighteous will sleep until the second resurrection 1000 years later. There are still the intriguing questions after resurrection - will we recognise one another, will there be communication, will there be personalities? Isaiah 14:9,10, Job 19:25-27, Isaiah 26:19 & Luke 24 seem to answer yes to these questions.

In Luke 16 the story of the rich man who died and went to hell, and the beggar Lazarus who died and went to Abraham's bosom, seems to describe events prior to the resurrection (this story is also a kingdom parable about Israel and Judah). Is Abraham's bosom a state of rest, faith and obedience marked out by Abrahams' life and testimony? Is hell a place of sleep or of torment or fearful anticipation? I believe it is a place of rest and sleep for the righteous but fearful anticipation for the unrighteous. Whether the rich man is asleep or in fearful anticipation, 'tormented in this flame' is a fearful warning of future ultimate judgment for some.

After death the body goes to the grave or tomb and the spirit and soul go to the place normally translated 'hell' (Hebrew 'Sheol', Greek 'Hades'). We should not necessarily think of 'hell' in the traditional terms of fiery torment. Psalm 16, a prophecy of Christ's death and resurrection, is quoted in Acts 2:25-28 as having come to pass and there are two distinct parts:
1. Christ's body was laid in the tomb but did not suffer corruption, and
2. His soul and spirit descended to hell (Sheol) but only for three days before resurrection.
Note that there is another place called the lake of fire where the devil, the beast and the false prophet will eventually be. (Revelation 20:10)

In Luke 23 Jesus said to the thief on the cross 'this day you will be with me in paradise', meaning the garden of Gethsemane where the bodies of Jesus and the thief were laid. But their spirits and souls were in hell - the thief's until the second resurrection. 1Peter 3 speaks of Jesus being put to death in the flesh but being made alive in the Spirit, and that he then preached to the spirits in prison or hell (the place of rest).

The Bible has some comment on the nature of the resurrected body. In Luke 24 Jesus, appearing to his disciples after his resurrection, said 'behold my hands and my feet, that it is I myself. A spirit does not have flesh and bones as you see I have'. So Jesus had a body, but one no longer subject to the normal limitations of a mortal body. In Luke 21 Jesus says that enemies would put some of his followers to death, but 'not a hair of your heads shall perish' - so the resurrected righteous will have a body, but not as we know it now.

Resurrection was foretold in the Old Testament. As well as the references in Job 19, Isaiah 26:19 and Psalm 16; Daniel 1:2,3 says that 'many who sleep in the dust of the earth shall awake, some to everlasting life and some to everlasting shame and contempt'. Verse 3 makes a possible future distinction between those who are wise, probably with regard to their own salvation, ('and shall shine like the brightness of the firmament') and those who turn many to righteousness, ('like the stars forever and ever').

Hosea 6 contains a prophecy of Christ and of a general resurrection, the resurrection of Christ closely followed by the outpouring of the Holy Spirit in the former rain and latter rain.

The Firstfruits

1 Corinthians 15:22-24 says 'in Christ shall all be made alive, Jesus being the firstfruit, and afterwards those that are his at his coming'. See John 5:25, Ephesians 2:1, Ephesians 5:14, John 5:28,29 ('the time is coming when all who are in the grave will hear his voice'). Note that as in Daniel 12, the resurrection of the righteous precedes the general resurrection (which includes the wicked).

Leviticus 23 contains the Lord's instructions to Moses about the Feast of Firstfruits and describes how the first complete fruit to rise up out of the seed that had been buried in the earth was to be waved as a sheaf before the Lord 'on the morrow after the Sabbath'. The Sabbath was the seventh or last day of the week and therefore the morrow was the first day (which is when Christ rose from the dead).

In Matthew 27 straight after Jesus died, the veil of the temple was torn from top to bottom, signifying that a way into God's presence was open to all, and Old Testament 'saints' were raised from their graves and appeared to many. This was a fulfilment of the Old Testament pattern of waving the firstfruits before the people and a demonstration that God will raise everyone for judgment. What happened to these Old Testament 'saints' then? They returned to their graves and await the second resurrection, like all those who have not been filled with the Holy Spirit.

Those that are Christ's at his Coming

Ephesians 1 describes the redemption of the purchased possession - purchased, or redeemed, by the shed blood of Jesus, the Lamb of God, at his sacrifice.

There are five main purposes for the return of Christ:
1. For the Church to be resurrected and to be with him
2. The start of salvation of national Israel (Romans 11 says 'all Israel shall be saved' ) - a process begins.
3. Overthrow of the antichrist system (2 Thessalonians 2)
4. The judgment of the gentile nations.
5. To establish God's millennial kingdom on earth (Isaiah 24 and Revelation 20)

There is an important sequence:
1. 'You don't know what hour your Lord will come' (Matthew 24)
2. 'We shall all be changed, the trumpet will sound and we shall be raised incorruptible' (1Corinthians 15)
3. 'The dead in Christ will rise first, then those who are alive shall be caught up with them to meet Jesus in the air' (1Thessalonians 4)
4. They will all immediately return with Christ to rule and reign with him (Revelation 20:4)

Then comes the End

Then comes the end, after the millennium - Jesus offers up his kingdom to God and voluntarily places himself in subjection to his father's rule and authority. (1 Corinthians 15:23-26). Revelation 20 says that 'blessed and holy are those who are part of the first resurrection, who reign with Christ a thousand years'. It goes on to say that Satan will be released from his prison for a time to deceive the nations, and will then be cast into the lake of fire. Then the dead (those who were not part of the first resurrection) will stand before God and be judged according to their works by the things written in the Book of Life (the second resurrection).

Isaiah 65 describes a new heaven and a new earth where the sound of weeping will no longer be heard - 'they shall no longer hurt or destroy in all my holy mountain'.

But there is a decision for all men and women to make NOW, and then for action to follow that decision. 'The Spirit and the bride say come! And let him who hears say come! And let him who thirsts come. Whoever desires, let him take of the water of life freely' (Revelation 22).

And finally Philippians 3 again: 'that I may know him and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death. If by any means, I may attain to the resurrection of the (righteous) dead.'

A PRAYER FOR EVERYONE.

 

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Laying on of Hands

Tuesday, 7 September 2010 8:22 AM

The Six Foundation Doctrines - Hebrews 6:1-2

Bible Study Series Part 4: Laying on of Hands

 

Notes prepared by Pastor Bob Beverley

To listen to Pastor Bob presenting this Bible study click here.

Introduction

In our church, when someone places their hand on another person, it is with a definite spiritual purpose and normally takes place with prayer or a prophetic statement. It is usually to do one of three things:

• Publicly commit the person to God for a particular need, special task or ministry; 
• Convey spiritual blessing or authority, or 
• Acknowledge publicly a blessing on that person's authority already received from God.

In religion it is a natural extension of normal human behaviour to show comfort or affection.

In the Old Testament Genesis 48:14 records Israel (Jacob) laying hands on Ephraim and Mannasseh - the accepted practice to pass on a blessing or inheritance. In Numbers 27:18-20 and 22-23, Moses appointed Joshua to lead Israel, and Deuteronomy 34:9 describes the result. There were two main purposes - the first to transmit to Joshua a measure of the spiritual wisdom and honour that Moses had received from God, and the second to publicly acknowledge Joshua's appointment by God before all the people.

When King Joash visited Elisha on his death bed, Elisha laid his hands on Joash's hands, acknowledging by that action God's appointment of him as the leader who would bring deliverance to Israel (2 Kings 13:14-17). Note that Joshua and Joash were both appointed primarily as military commanders, giving us the example of physical warfare in the Old Testament - a pattern of spiritual warfare in the New Testament.

In the New Testament there are five distinct purposes for laying on of hands:

• To minister healing to the sick 
• To help in seeking the Holy Spirit 
• To impart spiritual gifts 
• To send out workers (such as apostles, evangelists) 
• To ordain deacons

To minister physical healing

In Mark 16:17,18 - physical healing is to be ministered to those who are sick. While there is no specific mention of prayer, it would be a natural action to accompany the laying on of hands. In James 5:14,15 the sick are directed to call for the elders of the church who would anoint them with oil in the name of the Lord and pray. There is no specific mention here of laying on of hands, but again this would be a natural action.

Is there any difference between these two ordinances, and if so, what are the scriptural principles? There are two lessons in James, a letter addressed to professing Christians. One is that God expects every sick Christian to seek him first before seeking human medical aid. If we do the reverse we disobey Bible directions and effectively say to God 'I don't need you and I don't really believe you can help'. Secondly, Christians are to be associated with a church and the leaders must be ready in faith to pray for the physical needs of its members.

The anointing oil is simply a type or pattern of the Holy Spirit. Its use is not mandatory, with no mention in Mark 16:18 for example, but by its use we exercise faith and obedience in the particular directive to 'call for the elders of the church'. We believe the Spirit of God will minister life and healing to the sick body. Romans 8:11 says 'he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you'. It is not anointing as preparation for death that the Roman Catholic Church practices.

Back to Mark 16:15-20 - it is intended to go together with preaching the gospel. Therefore the primary purpose of the five supernatural signs listed there is to confirm the truth of the gospel message to people who have not heard it before.

THE EXACT WAY THAT HEALING IS MANIFEST IS NOT DETAILED - there may be some feeling of power or no feeling of power; sometimes healing may be immediate, sometimes as a gradual process - and in this case continue holding on in faith until it is complete; thank God for what has already happened and express belief in the completed healing happening in due course.

To receive the Holy Spirit and spiritual gifts

The Bible records five cases where believers received the Holy Spirit (Acts 2:1-4, Acts 8:14-20, Acts 9:17, Acts 10:44-46, Acts 19:1-6) and three of these mention laying on of hands. So it is normal and scriptural for believers to receive the Holy Spirit in this way. Note that Mark 16 says: 'and these signs shall follow them that believe . they shall lay hands on the sick .' 'They' means all believers.

In 1Timothy 5:22 the instruction is 'lay hands suddenly on no man' so it is obviously not to be done lightly or carelessly. There are three distinct warnings as well - it is 'not to be done suddenly', 'not partaking of other men's sins' and the third - 'keep yourself pure'. Because there is direct spiritual contact between the two believers and therefore the possibility of spiritual harm, there are four main safeguards for the one laying on hands:

• Not lightly or carelessly but in the spirit of prayer and humility. 
• Always under the guidance of the Holy Spirit - who, when, how? 
• Claiming the power and protection of the blood of Christ on himself. 
• Claiming authority over anything of the enemy in the person being prayed for.

To impart spiritual gifts

Spiritual gifts in the church today are as important as they were in the early church and the Bible gives direction and spiritual authority. In Romans 1:11-12 Paul longs to 'see them and impart some spiritual gift to establish them and to be comforted by their mutual faith'. 1Corinthians 1:4-8 says that God 'enriched them by utterance and knowledge, and that they were confirmed and strengthened in this way' ('behind in no gift' and 'blameless in the day of the Lord Jesus Christ').

So Paul teaches about how they are imparted - 1Timothy 4:14 'laying on of hands of the presbytery'; 2Timothy 1:6 'putting on of my hands'. See also 1Timothy 1:18 where Paul refers to the 'prophecies which went before'.
(Note: 'Presbytery' is simply a collective noun denoting the elders of a local church, probably those at Ephesus.) So in one case Paul himself laid hands, and in another case Paul and the elders laid hands. In both cases it was the means by which the revealed will of God for Timothy was actually made effective.

'Prophecies' are words inspired by the Holy Spirit - we can say these things to an individual first and then pray afterwards. The verse goes on to say that by them Timothy might wage a good warfare. Christian life (especially for the pastor and other leaders or elders) is a continual contest. For example Ephesians 6:12 says 'we wrestle against principalities, powers, rulers of the darkness of this world, and spiritual wickedness in high places'.

The main weapons used against the saints are 'doubt and fear'. Therefore in 2 Timothy 1:7 Paul says that God has not 'given us the spirit of fear, but of power, love and a sound mind'. So stir up the Holy Spirit within AND recall the prophecies (inspired words, not necessarily about the future) that have gone before.

To commission ministers

In Acts 13:1-4 workers for the Lord were sent out from the local church, Antioch in Syria. There were prophets and teachers there - they all prayed and fasted as a group (see the examples in Joel 1:14, Joel 2:15 of coming together to seek God and the prophecy in Joel 2:28 of the birth of the church in Acts 2); and the 'Holy Ghost said, separate me Barnabus & Saul'. This probably happened through one of them by means of the gift of prophecy or tongues with interpretation, or by inspired words in conversation or discussion.

Note: 'I have called them' - God had probably revealed his plans to Paul & Barnabus already. After this they prayed and fasted again and then sent them away. In Acts 14:4 and 14, they are called 'apostles', which means 'one sent forth', and in Acts 13:1 they are called 'prophets and teachers'.

So the laying on of hands here is open, public acknowledgement by the church leaders that God had chosen and called Paul and Barnabus to a special task and ministry. In addition, the leaders claimed for them the wisdom, grace and power they needed. Acts 14:26,27 gives us the outcome - they went back to Antioch and told them all that God had done through them amongst the gentiles.

To ordain deacons

Acts 6:1-6 records the appointment of seven men to administrative tasks (deacons), which was made effective by the laying on of hands of the church leaders. The basic structure of the local church was oversight and spiritual guidance by 'elders' with support from 'deacons'. The word episkopo, meaning overseer, is translated elder, bishop or overseer in scripture. (Acts 20:17 - elders; Acts 20:28 - overseers; Titus 1:5 - elders). We are instructed about qualifications in 1Timothy 3 and Titus 1:5-9.

The elders are to give spiritual direction and instruction to the church - 1Timothy 5:17 and deacons are to 'serve tables', Acts 6:2. There is no account in the early chapters of Acts of the way elders in Jerusalem were appointed, but later appointments by Paul and Barnabus tell us the apostles had this responsibility (for example Acts 14:23 and 16:4). There is no direct suggestion anywhere that elders were appointed with 'laying on of hands', but that would be a reasonable expectation based on other examples.

It is a privilege to lay hands on people in accordance with Gods word, confident of his blessing and ministry.

 

Filed Under: Ministry Articles

Baptisms

Sunday, 23 May 2010 6:28 PM

The Six Foundation Doctrines - Hebrews 6:1-2

 

Bible Study Series Part 3: Doctrines of Baptisms

 

Notes prepared by Pastor Bob Beverley

To listen to Pastor Bob presenting this Bible study click here.

Introduction

Baptism is not unique to Christianity and was a symbol of purification in many religions, for example the river Ganges in India, the Euphrates in Babylon and the Nile in Egypt were used for sacred baths. Moses and the children of Israel passed through the Red Sea, and in the Law of Moses (Leviticus 15:5,7) it was required for cleansing after contact with unclean bodily issue. The prophet Elisha commanded Naaman to dip himself in the Jordan seven times to be cleansed of leprosy (a physical type for sin) 2Kings 5.

The Word baptism is translated from the Greek 'baptizo' and 'bapto', meaning to dip. The definition in Strong's Concordance is 'to cover wholly with fluid'. So in Luke 16:24 we read 'send Lazarus that he may dip the tip of his finger in water.', in John 13:26 Jesus, speaking of the one who would betray him, said 'he it is to whom I shall give a sop when I have dipped it', and Revelation 19:13, speaking of Jesus, says the Word of God is clothed with a vesture dipped in blood.

Four types of baptisms mentioned in the Bible:

 

• John's baptism, which was baptism in water, and a response to a call to repentance by John the Baptist at the river Jordan. 
• The baptism Jesus went through. In Luke 12:50 Jesus says 'I have a baptism to be baptised with' and in Mark 10:38 he asks Zebedee's sons, 'are you able to be baptised with the baptism I am baptised with'. This probably refers to the baptism of suffering - the spiritual and physical suffering to come, and the surrender of spirit, soul and body to the will of the Father. 
• Christian baptism, which is separate from John's baptism because it is carried out in the full name and authority of the Father, Son and Holy Spirit. This was not the case with John's baptism. 
• Baptism in the Holy Spirit. Acts 1:5 says 'baptised with' but the Greek is actually 'in' - so baptised 'in' the Holy Ghost.

 

John's Baptism

In Acts 19, we read that Paul met twelve believers when he visited Ephesus, and at first thought they were disciples of Christ. However they were disciples of John the Baptist - they heard what John said about repentance and baptism but did not know about the life, death and resurrection of Jesus or baptism connected with it. Therefore after they heard and believed Paul they were baptised again and received the Holy Spirit.

 

John's baptism and Christian baptism are distinct and different. John's baptism (a brief and temporary ministry) was to prepare for the coming of the Messiah, and to provide a link between the Law and the prophets, and the gospel which came about three years later (after the death and resurrection of Jesus).

Mark 1:3-5 - John the Baptist was a voice crying in the wilderness and preaching repentance for the remission of sins. In Matthew 3:11 John says 'I indeed baptise you with water unto repentance', and here the Greek word translated 'unto' means 'with a view to'. In verses 7 and 8 the Pharisees and Sadducees were told to 'bring forth fruits meet for repentance', meaning 'let me see evidence in your lives that there has been a real change'. The whole purpose was to prepare people for the gospel. John the Baptist's calling, as prophesied in Isaiah, was 'prepare ye the way of the Lord, make his paths straight'.

The baptism of Jesus

When Jesus was baptised by John the Baptist (Matthew 3:16), it was not for repentance because he had no sins to repent of, but to fulfill (or complete) all righteousness. He was establishing a pattern of behaviour and obedience for all believing disciples to follow (a pattern of baptism). He included believers yet to come by saying it becomes us to fulfill all righteousness. Therefore he fulfilled his inward righteousness by an outward act of obedience to his heavenly Father. Acts 10:35 speaks of believers in every nation who fear God and work righteousness (BUT NOT YET RIGHTEOUS, as this is only possible through being filled with the Holy Spirit).

 

 

Conditions for Christian baptism

The last directions of Jesus to his disciples in Matthew 28:19,20 were 'teach all nations, baptising them in the name of the Father, the Son and the Holy Ghost; teaching them to observe all things whatsoever I have commanded you .' There was a need for teaching before baptism so they would understand what they were doing, and teaching after baptism so they would know how to live a Christian life.

 

Acts 2:37,38 tells how, on the day of Pentecost, when the Holy Spirit was first poured out on the disciples of Jesus, Peter preached to the crowd 'repent and be baptised every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost'.

Mark 16:15,16 says 'he who believes . AND is baptised'. Read the story in Acts 8:26-39 where Phillip met a eunuch from the court of Queen Candace of Ethiopia and expounded the scripture. The eunuch said 'I believe that Jesus Christ is the son of God', and so Philip baptised him.

So what has baptism accomplished and what is its significance? It symbolises death, then burial, then resurrection. Romans 6:3-11 talks about being dead to sin (verse 4 'we are buried with him by baptism into his death', verse 6 'knowing our old nature is crucified with him', and verse 11 'reckon yourselves dead to sin but alive to God').
Baptism itself is 'death unto sin', but it is also an outward sign or seal that the person understands that he is no longer bound by sin and determines to live accordingly and to put faith in God to live that way.

 

Baptism in the Holy Spirit

In John 3:5-8 Jesus tells Nicodemus that people must be born of water and the spirit to enter into the kingdom of God, and in John 14:17,18 he tells his disciples that 'the Spirit is with them, but shall be in them', and then goes on to teach them about the Holy Ghost (the Comforter).

 

In Christianity generally there are various opinions about when people are saved and when sins are remitted. Our doctrine is that repentance, baptism and receiving the Holy Spirit are all required, (Acts 2:38), and THEN holiness - living a holy life till Jesus comes, is also required. The story of Cornelius in Acts 10 and 11 is the example for us of a God-fearing man who still needs to receive the Holy Spirit to be saved. Ephesians 1:13,14 makes it clear that the covenant written by God is not valid until he seals it with the Holy Ghost (refer back to Acts 19 also). Hebrews 12:14 tells us that without holiness, no man will see the Lord, and 2Corinthians 7:1 says that we are to perfect holiness in the fear of God.

UNDERSTANDING THE FOUNDATION DOCTRINE OF BAPTISMS - ESSENTIAL FOR SALVATION

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Faith towards God

Monday, 25 January 2010 11:56 AM

The Six Foundation Doctrines - Hebrews 6:1-2

Bible Study Series Part 2: Faith Toward God

Notes prepared by Pastor Bob Beverley

To listen to Pastor Bob presenting this Bible study click here.

Introduction
Hebrews 6 mentions 'faith toward God' as the second foundation doctrine, without which we will not grow into spiritual maturity. A dictionary definition of faith is 'the belief or hope that a certain statement is true' - if something is true it is worthy of trust, and so the primary principle of faith is our trust in God.

Hebrews 11 says that 'faith is the evidence of things hoped for, the evidence of things not seen'. We need to see the distinction between faith and hope - hope is directed towards the future, while faith is established in the present. Hope is in the mind, but faith is in the heart!

1Thessalonians 5 tells us to 'put on the breastplate of faith and love; and for a helmet, the hope of salvation'. Romans 10 says that 'with the heart man believes unto righteousness, and with the mouth confession is made unto salvation', so 'believes' becomes an action. In John 6, Jesus says 'he that believes on me has everlasting life'. True scriptural faith in action produces everlasting life here and now within the believer.

We do not base our faith on what we see or experience. If we did it would not be faith. We base our faith on what the Word of God says - 'we walk by faith not by sight' (2Corinthians 5:7). We believe first, and then we see the results of our faith. Nevertheless our own past experiences and the testimony and experiences of others can greatly encourage us.

The experience of Abraham
As soon as God said 'I have made you a father of many nations' Abraham believed that him. Romans 4:18 says that Abraham, against hope, believed in hope, that he might become the father of many nations. He had both faith and hope - hope for the future and faith in the present. His hope for the future was the outcome of his faith in the present. In Romans 4:11 he is called 'the father of all them that believe'.

So our Christian faith must follow Abraham's example, rather than the testimony of our senses, feelings and emotions which can be variable, subjective and unreliable. We must have complete confidence that what the Bible says is true. In John 17 Jesus says to his Father 'thy Word is truth'.

In Romans 10:10 we read that 'with the mouth confession is made unto salvation'. There is a basic principle here of the connection between the heart and the mouth - faith and belief in the heart and confession with the mouth.
In Hebrews 1 we are told that Christ is the apostle and high priest of our profession (confession). If we fail to confess our faith on earth we don't give Christ the opportunity to act on our behalf in heaven.

So in summary, scriptural faith is a condition of the heart, not the mind, and it is in the present, not just hope for the future. It produces a positive change in our behaviour and experience. It is based solely on God's word and accepts the testimony of the senses only when this agrees with the testimony of God's word. It is expressed by confession with the mouth.

The scripture in Habakkuk 2 'the just (righteous) shall live by his faith', is also quoted in Romans 1, Galatians 3 and Hebrews 10, and is the basic scriptural authority for the gospel message preached by the apostolic church in the first three centuries and ever since. The word 'live' covers all human experience - spiritual, mental, physical and material. Everything we do must be motivated and controlled by this one great basic principle of faith.

For instance, what does the scripture in Romans 14:23 mean? 'He that doubts is condemned if he eats, because he eats not from faith'. We acknowledge that God has been the provider, we therefore thank him for it, and we appreciate that the health and strength we receive through our food belong to God and use them accordingly. Compare this to Ecclesiastes 5 'all his days he eats in darkness and has much sorrow and sickness and anger' - a statement about natural man.

Faith is united with Humility
We must acknowledge our own limitations. True faith understands those things which can be done by man and those which can be done by God. We do the simple, small, possible thing and God will do the complicated, great, impossible thing. Matthew 19 says that 'with men this is impossible, but with God all things are possible', and in Mark 9, Jesus said 'if you believe, all things are possible'. Through faith, God's possibilities become ours.

For example in Joshua 1 God says to Joshua 'every place that the sole of your foot shall tread upon, that I have given unto you.' Joshua leading his people accordingly is an example of active, personal, appropriating faith!

The promises of God are true. Even though we may not see all things come to pass in our physical lives as we might have hoped, we rest assured and we have the evidence in our hearts of the things we cannot see. The most important promise and evidence is that Jesus Christ died for our sins, he lives inside us through the gift of the Holy Spirit, and gives us eternal life through our continued belief in him.

What is 'the evidence of things not seen''?
In Galatians 2 Paul talks about having 'the faith OF the Son of God', (as opposed to his own faith). The evidence of things not seen is Jesus Christ living inside us, and the major change this has brought about in our lives. The more we allow our own spirit to be in submission to the Holy Spirit, to the 'faith of the Son of God', the more fruitful we will be and the more evidence we will show of our faith.

Faith is directly linked to the Word of Truth, and is an integral part of salvation.

How do we obtain Faith?
Ephesians 2 tells us 'by grace you are saved through faith and that not of yourselves lest anyone should boast'. We are saved by having faith. When God first calls us by his grace, we have the chance to respond with confidence believing that his promises are true (this is faith), and by beginning to believe in Jesus and the opportunity to be saved.

Romans 10:14-17 asks: 'how then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? . so then faith comes by hearing and hearing by the Word of God'.

Faith is the result of teaching, and of hearing the Word of God preached. Once the word has been heard and understood we are confronted with a choice - believe it or reject it. By believing it, and by believing those things that cannot be seen, we putting faith in God. A mustard seed of belief from within us brings the faith of Jesus Christ through the gift of the Holy Spirit, and this is the only way we can receive the faith of Christ. We are therefore sent to preach, so that others that hear can believe and come to him and be saved.

Who is eligible for Faith?
Romans 3 says that all those who believe are justified freely by his grace, which means that when we believe Jesus took our sin, and are born of water and the Holy Spirit we are washed clean and not judged guilty. We are declared 'righteous'. Romans 5 says that we have peace with God, and access by faith into the 'grace in which we stand' - faith brings peace with God and access into his grace.

If we are 'declared righteous' by being justified, does anything else makes us righteous? 'To him who works, the reward is not reckoned of grace, but of debt. But to him who does not work but believes on him who justifies the ungodly, his faith is counted for righteousness, even as David also describes the blessedness of the man to whom God imputes righteousness without works.' (Romans 4:4-8).

So if faith makes us righteous - can works make us righteous? See Galatians 2:16-21 '..Christ lives in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me'. No amount of good works can make us righteous and Isaiah tells us that all our righteous deeds are as filthy rags. That is why we must be born again and have the righteousness of Christ imputed to us. But having been made righteous and received His faith we are then to work the works of faith. James 2:17&18 says: 'faith by itself, if it does not have works, is dead. But someone will say "you have faith, and I have works". Show me your faith without your works, and I will show you my faith by my works.'

Saving Faith
As we recognize that it is only by the grace of God that we have received the faith to be saved, we then 'cease from our own works' (Hebrews 4:10) and rest upon him alone for salvation at the day that he returns.

Belief is the specific continuing act of faith by which a sinner is justified before God, and this trust, this reliance, this hope, is the essence of Christian faith.

Other important characteristics of faith

• Faith allows us to discern spiritually. 1Corinthians 2:14-16 says that things that come from the spirit of God are spiritually discerned and that the natural man cannot understand them - but we have the mind of Christ, by the Holy Spirit. 
• Faith allows us to become enlightened. John 6:44 - we can only come to Jesus if God the father draws us. 2 Corinthians 4:6 'God commanded light to shine out of darkness, giving knowledge of the glory of God in the face of Jesus Christ'. 
• Faith gives us wisdom and understanding. In Ephesians 1:17-19 Paul prays that God would give them the spirit of wisdom and revelation in the knowledge of Him. 
• Faith depends on the attitude 'thus says the Lord'. Read 1John 5:9-15 which ends with a statement of faith - 'if we ask anything according to his will, he hears us and if we know that he hears us we know we have the petitions we desired of him'. 
• We are to live by faith. Romans 1:16-17 says that 'the gospel of Christ is the power of God to salvation . the righteousness of God is revealed . the just shall live by faith' (a quote from Habakkuk 2:4) 
• We can overcome the world (sin) by faith. 1John 5:4 'whatever is born of God overcomes the world. And this is the victory that has overcome the world - our faith'. 
• Knowledge and obedience are essential ingredients of faith. See 1John 2:3 'now by this we know that we know him, if we keep his commandments'. 
• Without faith it is impossible to please God. Hebrews 11:6 says that 'he who comes to God must believe that he is (exists) and that he is a rewarder of those who diligently seek him'. 
• Faith without love is useless. 1Corinthians 13:13 'and now abides faith, hope, charity (love of God), these three; but the greatest of these is love'. 
• It is possible to move mountains with faith. See Mark 11:21-26 - Jesus said 'have faith in God . whatever you desire when you pray, believe that you receive them, and you shall have them'. The mountain you are trying to move - will it bring glory to God? 1 John 5:14,15 'according to his will'. 
• Great things can be accomplished with faith. Hebrews 11:32-40 'Gideon, Barak, Samson, Jephthae, David, Samuel and the prophets . who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong . had trial of cruel mockings and scourgings, bonds and imprisonment .'. The world was not worthy of them, they were all commended for their faith yet none of them received what had been promised. 'God having provided some better thing for us, that they without us (outside the Holy Spirit ministry) should not be made perfect'.

It can be difficult, but it is critical to understand that we should not be discouraged if our faith does not reap all the rewards of the promises of God as we understand them while we are on this earth. Most of the Old Testament men and women of faith never received what had been promised them - but they had real faith. Remember the original definition 'faith is the evidence of things not seen'. They had trust in what cannot be seen - in the promises of God and eternal life. Lack of understanding on our part must not be allowed to bring condemnation. Romans 8:1 encourages us: 'there is therefore no condemnation to them which are in Christ Jesus ..'

John 20:27-29 'then he (Jesus) said to Thomas, reach your finger here and behold my hands; and reach your hand here and thrust it into my side; and do not be unbelieving but believing. And Thomas answered and said to Him, "my Lord and my God". Jesus said to him "Thomas, because you have seen me you have believed: blessed are they who have not seen, and yet have believed".

THIS IS FAITH!

Filed Under: Ministry Articles

Repentance

Friday, 30 October 2009 2:00 PM

The Six Foundation Doctrines - Hebrews 6:1-2

Bible Study Series Part 1: Repentance from Dead Works

Notes prepared by Pastor Bob Beverley

To listen to Pastor Bob presenting this Bible study click here.

Introduction

Repentance toward God is not a once off event that precedes baptism; it is to be a continuing state or attitude for the whole of our life as Christians. 

Before looking at repentance itself, we must first understand how repentance is part of the foundation doctrine of Christ. 1Corinthians 3:10,11 tells us that the only foundation is Jesus Christ, and Luke 6:46-49 says a house that will withstand the worst storms and floods must be built on a rock.  Here the life of a believer is compared to the construction of a building.

In 1Corinthians 3:9-11 we see that we are God's building, on the foundation of Jesus, and this is expanded in Ephesians 2:20-22 to include the apostles and prophets with Jesus as the chief cornerstone.  In Acts 20:32 Paul tells the elders at Ephesus that 'the word of his grace is able to build you up'. Finally in 1Peter 2:3-7 we are told we are lively stones in a spiritual house built on the head of the corner (the cornerstone).

Building Repentance on Christ the Foundation

We can learn from the discussion between Jesus and Peter in Matthew 16:13-18. Remember the word for Peter is 'petros = small stone' and the word for 'this rock' is 'petra = large rock'.

In this discussion Peter himself is not the rock, but his statement of faith that 'thou art the Christ the Son of the living God' is 'this rock' on which Jesus said he would build his church.
 
Four things happen, two during this discussion and two at Pentecost (Acts 2:1-40):

Personal confrontation - Peter and Christ
Personal revelation - the Father revealed it to Peter
Personal confirmation - at Pentecost by the Holy Spirit
Public confession - at Pentecost by the Holy Spirit through Peter

Now coming back to 'the word of his grace', Matthew 7:24-27 says to be a wise man we are to HEAR and DO what Jesus says, and in John 14:21-24 a disciple who loves Jesus will KEEP HIS WORDS. 

Your attitude towards God's Word is your attitude toward God himself!

• You do not love God more than you love his Word
• You do not obey God more than you obey his Word
• You do not honour God more than you honour his Word
• You do not have more room in your heart and life for God than you have for his Word

God wants us 'to be taught, to be meek, and to fear (respect) to keep his covenant' (Psalm 25:8-14). It is the 'engrafted word which saves your soul' (James 1:21)

THE KEY TO REPENTANCE IS TO LOVE AND OBEY GOD.

We can now look at repentance itself

Repentance (Greek: 'metanoien' - to change one's mind).  It is a decision - an inner change of mind resulting in outward action and turning away or turning back.  It is NOT feeling sorry for one's self, for example, Judas in Matthew 27:3-5 and Esau in Hebrews 12:16. These responses are understood in the Greek word 'metamelein' meaning emotion, remorse and anguish, which are not necessarily repentance.  The perfect example of real repentance is the prodigal son - we will return to this story later.

For everyone it means to stop, have a change of mind, change direction, turn around, face the opposite way, turn your back on shadow and walk toward light.

Think about this principle:  True repentance goes before true faith.  There are many scriptures, apart from those we are working from in Hebrews 6, for example:

• Mark 1:3,4 - Israel had to be called to repentance BEFORE Jesus could come.
• Mark 1:14,15 - Jesus' first commandment was to FIRST repent, AND THEN believe.
• Luke 24:47 - some of Jesus' last words were that 'repentance and remission of sins should be preached in his name'.
• Acts 2:37,38 - Peter commanded 'repentance...baptism...remission of sins.Holy Spirit.'
• Acts 20:20,21 - Paul taught and testified of 'repentance towards God and faith towards our Lord Jesus Christ'.

Without true repentance there is no true faith!

It is important to understand that to repent is not just 'to believe' - Christ and the apostles preached 'repent and believe'.  For example, when he was in Athens, Paul said 'God commands all men everywhere to repent' (Acts 17:30)
What are we called to repent from?

Our scripture is Hebrews 6:1: - repentance from dead works, which means to repent from everything that we have done that was not based on repentance and faith - EVEN RELIGION - because Isaiah 64:4-6 says that 'all our righteousness is as filthy rags ..' This means that not only sin and wickedness, but things done in the name of religion and morality, if they are not based on true scriptural repentance and faith, are not acceptable to God.

This repentance begins with God and not with man.  Without God's grace and the moving of God's spirit, man on his own is incapable of true repentance. John 6:44 'No man can come to me except the Father draw him and I will raise him up at the last day'.  It means we are to reach a crisis point where we decide to REJECT the grave and eternity apart from God, and ACCEPT faith and eternal life.  This decision is made before salvation and continues after salvation.

There is a stern warning in Luke 13:3&5: - 'except you repent you shall all likewise perish', which was given to some men referring to others who perished in the middle of a religious rite. RELIGIOUS ACTIVITY OF ITSELF IS NOT OF ANY VALUE UNLESS IT IS BASED ON AN ATTITUDE OF REPENTANCE.  The example of Naaman in 2Kings 5:1-15 shows repentance followed by works of faith.

The exciting sequence to follow is:
Pride gives way to humility which produces repentance which allows the power of God to heal and bring new life and wonderful testimony. 

As previously mentioned, Luke 15 - the story of the prodigal son - is a perfect example of repentance for those who must turn from carnal, ungodly living to the ways of God, and for Christians who have left the ways of God for the world and must turn back to Him.

Finally, for Christians, 1John 1:5-7 outlines the principle of dealing with sin by repentance (the decision to turn from darkness to light) which brings forgiveness, healing and salvation.

In a single statement:

REPENTANCE IS A DECISION FOLLOWED BY ACTION IN ACCORDANCE WITH GOD'S WORD 

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