Bible verses about
(From Forerunner Commentary)
2 Kings 4:31
The biblical writer uses an interesting clause to relate the child's continued state of death: "there was neither voice nor hearing." Today, we would say, "There was neither pulse nor breathing," but the Hebrew author highlights speaking and hearing as signs of life. Why?
Obviously, the Israelites knew that "the life of the flesh is in the blood" (Leviticus 17:11; see Genesis 9:4), and that God "breathed into [Adam's] nostrils the breath of life; and man became a living being" (Genesis 2:7). The writer of II Kings, then, is not giving medical or clinical proof of the child's death but commenting on the state of death. When someone is dead, they can no longer speak or hear; communication is impossible.
What makes this especially interesting is that God frequently speaks of spiritual enlightenment as "life" and spiritual darkness or degeneracy as "death." Speaking of the uncalled, Jesus tells a potential disciple, "Follow me, and let the dead bury their own dead" (Matthew 8:22). He tells the church in Sardis, "I know your works, that you have a name that you are alive, but you are dead" (Revelation 3:1). Paul writes, "And you He made alive, who were dead in trespasses and sins" (Ephesians 2:1). In Ephesians 5:14, he says, "Awake, you who sleep, arise from the dead, and Christ will give you light."
The child typifies the individual Christian. He is dead and can neither speak nor hear. What happens to the Christian who dies spiritually? No longer does he communicate God's way in any fashion—by deed or speech; he cannot "talk the talk" or "walk the walk"! Nor are his ears open and attentive to God's Word. As Jesus says in Matthew 13:15:
For the heart of this people has grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their heart and turn, so that I should heal them.
A biblical euphemism for death is sleep. For instance, in I Corinthians 11:30, Paul explains that many had died for taking the Passover unworthily: "For this reason many are weak and sick among you, and many sleep." He uses this euphemism similarly in Acts 13:36: "For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption" (see also Daniel 12:2; I Corinthians 15:20, 51; I Thessalonians 4:14).
Because the Bible connects death and sleep so closely, it also uses the metaphor of sleep for spiritual decline. The best known example of this is the Parable of the Ten Virgins in Matthew 25:1-13. The lesson is that we must stay spiritually alert, especially as Christ's return nears, but Jesus prophesies that all of God's people will fall asleep on their watch! On this point, Paul advises us:
And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. (Romans 13:11-12)
In II Kings 4:31, Gehazi reports to Elisha and the Shunammite woman, "The child has not awakened." Like the individual Christian at the end time, this child is "dead"—he "sleeps" because of overlong exposure to the "fiery darts of the wicked one" (Ephesians 6:16), from which he had no protection. His only hope of revival lies in the mercy and power of God and the faithfulness of His true minister.
Richard T. Ritenbaugh
Elisha and the Shunammite Woman, Part II: Serving God's Children
The counsel Solomon gives provides specific insight into the evils these people were committing. He says in verse 1, “Draw near to hear.” In verse 2, he advises, “Do not be rash with your mouth,” as well as, “let not your heart utter anything hastily before God” and “let your words be few.” In verse 3, he states, “A fool's voice is known by his many words.” Finally, back in verse 2, he counsels humility, “for God is in heaven, and you on earth.” Whatever they were doing was more serious than it appeared on the surface.
His initial counsel involves hearing. Jesus says in Matthew 13:8-9: “But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!” He gives the same sobering admonition in Matthew 13:41-43:
The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!
The first command to hear lies in the Parable of the Sower and the second in the Parable of the Wheat and Tares. Both have the same urgent sense and end with exclamation points, emphasizing urgent seriousness. The instruction on hearing in the Parable of the Sower is quite clear. Consider these factors in what Jesus said: The seed is the Word of God, so what the sower cast was good. In addition, the human soil the seed fell upon was also good.
However, one factor is still beyond the sower's power. The soil, that is, the person the seed fell on, has the power to allow or reject the seed's taking root by choosing to listen or not. That singular choice is of particular importance at this point in the parable. The same conclusion is true in verse 43 concerning the hearer choosing the Lake of Fire or the Kingdom of God. When Jesus uses the term “hear,” He means more than just hearing audible sound; we also “hear” as we read His Word. He is thus emphasizing that people have the power to shut off hearing completely even though the Word of God enters their ears or their eyes and He has opened their minds to grasp it. It is the individual's responsibility to hear, consider, and then accept or reject it.
Mark 4:23-25 contains the same urgent warning, but he adds an additional truth that is important to us, a second lesson:
“If anyone has ears to hear, let him hear.” And He said to them, “Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”
The lesson is that, not only must we first consciously turn on our hearing to be converted, but we must also selectively choose from among all we hear and thoughtfully accept or reject. In others words, we must discipline ourselves to be selective in order to grow, overcome, and glorify God.
Why are these elements of our conversion so important? Romans 10:16-17 provides a condensed foundational reason: “But they have not all obeyed the gospel. For Isaiah says, 'LORD, who has believed our report?' So then faith comes by hearing, and hearing by the word of God.” Hearing may well be our highest responsibility in our relationship with God because we must live by faith (Hebrews 11:38), and faith begins and is sustained by hearing. Hearing is serious business for the children of God.
John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Six): Listening
Isaiah 55:1-3 contains an appeal, continuing the theme that there is a spiritual food that nourishes the inner man and fills one's life in a way and with abundance that all of a person's material things cannot. That God is speaking about His Word is seen in the word "listen," which is directly connected to the phrase "eat what is good." This food is, of course, spiritual, and its source is God. Interestingly, He says to come and buy, but not with money. This food cannot be purchased with material wealth. All the money in the world cannot purchase it, but it still must be bought. Recall that the foolish virgins in Matthew 25 are advised to go out and buy oil from those who sell in preparation for the coming of the Bridegroom.
The "food" in Isaiah 55 and the "oil" in Matthew 25 can be bought only by means of the dedication and commitment of one's life in submission to Christ. By being a living sacrifice in prayer, study, meditation, and obedience, one becomes energized by the food of God's Word. In addition, one can "purchase" it only from those appointed by God to "sell" it. It can only be bought from those already converted and provided by God with the gifts to teach it to others. In most cases, this is the ministry of the true church.
Jeremiah 3:15 provides us with clear Old Testament evidence that the principle of feeding the mind with the correct instruction leads to good spiritual health: "And I will give you shepherds according to My heart, who will feed you with knowledge and understanding." God clearly states that a mind fed with the right things can produce wisdom, holiness, and happiness. In other words, He promises that those who hear Him will be fed the elements of an abundant life through shepherds who exhibit godly character. God's Word, if it is believed and practiced, produces a unique perspective of life and a balance that cannot be found through any other means. Nothing that man has produced through philosophy or religion can even come close. These elements of human society have played major roles in producing restless, anxious, violent cultures.
We must choose to secure the best diet for the mind to utilize and assimilate into one's moral and spiritual character, as well as other expressions of personality. The world produces an almost overwhelming amount of spiritual junk food and outright spiritual garbage, and it is within easy reach of any mind anywhere no matter where one lives.
John W. Ritenbaugh
Eating: How Good It Is! (Part Three)
Remember who is saying this and to whom. Jesus Christ, the God of the Old Testament and our Savior is speaking, not to the world in general as some may think, but to all those who have made the covenant with God.
Under the Old Covenant, this includes Israel and Judah, and under the New Covenant, the church. Verse 1 essentially invites us to come and eat freely, that is, without restriction, because all that He offers is good to eat. However, the English translation hides a tone of pity. In Hebrew, it pleads for us to take advantage of what God has made readily available. It bears a pleading tone because suffering and discouraged people seem to be doing all but the right things to help them overcome their difficulties. These people are "spinning their wheels" in their preoccupation with Babylon, a type of the world.
By contrast, the tone of verse 2 is mildly chiding as well as urgently warning. It admonishes against spiritual foods that indeed may make one feel "full" but really do not nourish the spiritual life's genuine needs. Eventually, one feels that something is missing. Our Savior does not argue but asks, "Does all this really satisfy you? Is this the end to which you are called? Is this what life is all about?" He implies that those He has invited will have to choose to change their spiritual diet. Then He urges us to listen carefully. It is almost as if He says, "Listen! Listen!"
He then exhorts us to eat what is good, that is, what He has specifically made for this purpose. In verse 3, His admonishment becomes abundantly clear when He says, "Come to Me [and] hear." What comes from Christ truly nourishes, satisfies, and produces spiritual strength and richness, fortifying the spiritual wall that protects us from falling away.
John W. Ritenbaugh
Eating: How Good It Is! (Part Seven)
This passage, along with verses 8-9, gives a simple, clear, and graphic example of why hearing God's Word, believing it, and understanding God's sovereignty is important to practical applications in our life. This is why Jesus admonishes us to listen. The Jews certainly heard Jeremiah's voice proclaim God's warning, but it did not motivate them to act. They did not fear God's sovereignty over their lives. The direct result was disruption in society, the pain of warfare, and the captivity that followed. As almost any parent would say to his child in a similar situation, God is saying, "I told you not to do that. If you had listened to me, this would not have happened."
Why did they not listen? The words spoken by God's prophets carried no authority in their minds because they had no faith in God's sovereignty. If asked, these people would have asserted they believed in God. In reality, they had no faith that God was even anywhere around, that He had the power to do what He said, or that He cared enough for them to do it. They lacked living faith.
Why is it so important to listen to God's message? Because God's summons comes to those who listen to and believe the message, and through them His work is done. Notice John 6:29: "Jesus answered and said to them, 'This is the work of God, that you believe in Him whom He sent.'" God is working salvation in all the earth (Psalm 74:12), and He is doing it in and through those who believe the Son. Only those who believe the Son will willingly submit to God's sovereignty because they look to Him as their Ruler.
John W. Ritenbaugh
The Sovereignty of God: Introduction
Jeremiah was God's prophet at this time, when Judah was just about to suffer captivity. He was God's last major prophet—the last one He sent to appeal to the Judeans before their society, their civilization, came to an end. What was Jeremiah's complaint? "For twenty-three years I've been speaking to you, and you're not listening." And because they did not listen, by the time of Jeremiah 25, the nation had already been defeated, and a small group of refugees was on the run trying to save their lives. So Jeremiah made it very plain: "You didn't listen."
This is typical of why Jesus admonishes us to listen. They heard, but they did not listen. The direct result was ultimately the pain of warfare, but also all of the disruptions in society before the war actually broke out—the kind of things that our culture is struggling with now—things similar to the drug scene, rampant murder, all kinds of disease, and so forth. God said if they would only repent, He would heal them.
They did not listen. They did not repent. They did not get healed. Instead, they went through war and into captivity, and these few had to flee for their lives. God is saying what almost any parent would say to a child in a similar situation: "I told you not to do that, but you wouldn't listen." How many times have we said that to our children?
Why did Judah not listen? The answer is not difficult. They did not listen because, to them, the word spoken by God's prophets carried no authority. They dismissed it as a little thing, of having no consequence. It carried no authority with them because the people had no faith in God's sovereignty.
Because these people had made the covenant with God and had been taught by one of God's prophets, if asked if they believed in God, these Judeans would have replied, "Yes, I believe in God." But the practical reality is that they had no faith in God; they lived as if He were nowhere around. They did not have faith that He had the power to do what He said or that He cared enough about them to do it. In a word, they did not have living faith.
Why is it so important to listen to God's message? Because it is to those who listen and believe the message that God's summons comes and through whom God's work is done.
John W. Ritenbaugh
The Sovereignty of God (Part 1)
How were Simeon and Anna able to recognize the Messiah three decades before His first witness actually began? Luke provides the answer. He shows us that, in aggregate, the people of this group displayed the following characteristics:
1. They had God's Spirit. As a result, they were able to understand "the deep things of God. . . . No one knows the things of God except [by] the Spirit of God" (I Corinthians 2:10-11). When He promised the Spirit to His disciples, Christ called it
the Spirit of truth [which] . . . will guide you into all truth; for [it] will not speak on [its] own authority, but whatever [it] hears [it] will speak; and [it] will tell you things to come. (John 16:13)
The Spirit taught Simeon and Anna, just as it taught the apostles—just as it teaches us today.
2. They heard God's Word. Anna "did not depart from the Temple . . . night and day." She often heard the reading of God's Word, which Christ defined as truth (John 17:17). That Word "is profitable for . . . instruction in righteousness" (II Timothy 3:16). The Devout received frequent instruction from God's Word.
3. They talked with others of like mind. Simeon was not alone; neither was Anna. Luke 2:38 says Anna "spoke of [Christ] to all those who looked for redemption in Jerusalem." An unspecified number of other people also waited for the Messiah! They fellowshipped with those who were "just and devout, waiting for the Consolation of Israel" (verse 25).
4. They fasted often. Notice the plural: Anna "served God with fastings" (Luke 2:37). These were not the fastings of vanity (see Matthew 6:16-18), but she fasted in service to God. A result of proper fasting is knowledge (see Daniel 9:1-22; 10:1-21). Surely, Anna's frequent fastings contributed to her ability to recognize the Messiah.
5. They prayed regularly. Again, notice the plural, "prayers" (Luke 2:37). Many hours of prayer lay behind Anna's recognition of her Messiah.
Solomon writes in Proverbs 2:3-5, "If you cry out for discernment, and lift up your voice for understanding, . . . then you will . . . find the knowledge of God." Solomon should know. God greatly increased his knowledge and wisdom as a result of his prayer (II Chronicles 1:10).
6. The Devout made the right connections. As a result of hearing God's Word, they were aware of the Seventy-Weeks Prophecy (Daniel 9:20-27). They realized that it was about 69 prophetic weeks since the rebuilding of Jerusalem, and the Messiah's coming was imminent. That is what Luke 2:26 tells us: God's Spirit revealed to Simeon that he would not die before seeing the Messiah.
7. The Devout saw the Day approaching and did not forsake the assembling of themselves together (Hebrews 10:25). They understood the value of Christian fellowship. The prophet wrote of them and their sort through the ages: "Then those who feared the LORD spoke to one another, and the LORD listened and heard them" (Malachi 3:16).
Discussing God's Word in frequent fellowship, with humble fastings and prayers, the Devout received understanding from God. Thus, they recognized their Messiah while the superstitious and the proud did not.
Recognizing the Second Witness
Jesus Christ's declaration is interesting because the subject directly involves a resurrection, and it is also tied to a vital process that sets the elect apart. The key words in this verse are "hear" and "dead."
We need to add a thought from Ephesians 2:1: "And you He made alive, who were dead in trespasses and sins." Before God's calling, even though we were physically alive, we were spiritually dead because of sin. However, John 5:25 says that the dead "hear" His voice. Similarly, those who are spiritually dead cannot "hear" God's Word until they are called, made part of the elect, and enabled by God to hear and thus understand His Word clearly.
Another important factor appears in Hebrews 10:38: "The just shall live by faith." Also, Ephesians 2:8 says that we are "saved by grace through faith." Romans 10:17 adds, "Faith comes by hearing, and hearing by the word of God." Finally, in John 6:63, Jesus clinches the point: "The words that I speak to you, they are spirit and they are life."
This linkage of truths makes vitally clear the importance of the calling and election by God. His enabling of us to "hear" is what begins to sweep away the spiritual blindness that has kept us ignorant of the purpose He is working out here below. This miracle of hearing gives rise to truly effective faith. It makes God's Word truly logical and believable, making commitment in obedience to His purpose possible.
Yet, what if a person cannot "hear" what God is saying? None of these saving elements comes to pass in life because no faith is produced!
Jesus utters another awesome, humbling truth in John 10:3-4, 6, 16:
"To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice." . . . Jesus used this illustration, but they did not understand the things which He spoke to them. . . . "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd."
He describes our calling and relationship with our Shepherd—Himself—in intimate and personal terms. "He calls them by name." He personally leads them out of their pen, a symbol of the world in which we are held captive, enslaved, and spiritually dead. Conversely, verse 6 plainly depicts the spiritual condition of the uncalled: They did not understand. God had not enabled them because He was not calling them to be a part of His purpose at that time. Thus, the miracle that opens our minds so we could "hear" was not performed on them.
Romans 8:30 adds another startling truth: "Moreover whom He predestined, these He also called; whom He called, these He also justified; and who He justified, these He also glorified." Only the called are justified! Justification through repentance and the atoning blood of Jesus Christ is what permits us into the presence of God, enabling further growth to glorification in God's Kingdom!
John W. Ritenbaugh
The Christian Fight (Part Six)
Faith comes by hearing—hearing the Word of God. Those words contain the evidence by which one can reason, judge, and choose what one will do with his life. God's Word is truth (John 17:17). He cannot lie. He has never gone back on a promise. If He did, He would cease to be God. God expects us to reason with His truth as our foundation. Understand that God's Word is not everything in terms of life, but His Word is the foundation against which we evaluate all the other words that we have heard and been taught all through the years.
John W. Ritenbaugh
Faith (Part 1)
The word of Christ is what brought us out of the world and that to which we were converted. When we drift away from it, we become confused, and we begin dividing, bickering and fighting among ourselves. The solution is given elsewhere in the Bible: Get back to what brought us together in the first place—the combination of the word of Christ and devotion to Him, to the love that we had at the beginning (Revelation 2:4-5).
Genuine ignorance may be a defense before God, but neglect never is. We need to remember Hebrews 2:3, "How shall we escape if we neglect so great a salvation?" God can forgive ignorance because we cannot believe what we did not know, and even though we may be punished in our ignorance, it is far different from being punished when we know better. Yet, "to whom much is given, from him much will be required" (Luke 12:48). We are not in ignorance. If we are slipping away, it is because of neglect.
One way we can be unworthy at Passover time (I Corinthians 11:27) is by neglecting or forgetting what we are now. We need to evaluate faith in light of the Passover and the state of our minds and our hearts as we approach it. Moffatt translates Romans 10:17 as, "Faith must come from what is heard, and what is heard comes from the word of Christ." We are saved by grace through faith, and faith comes from knowledge of God and His Word, so the importance of studying His Word, meditating on it, seeking practical applications for our life, cannot be overstated.
Along with obedience, practical application of God's Word is a must if we want to have saving faith. We must check ourselves before Passover to see whether we have passed up or neglected opportunities to make practical use of our faith. This means so much to our attitude, the way we approach life on a daily basis.
John W. Ritenbaugh
A Pre-Passover Look
Faith comes by hearing the Word of God, the Bible. Unless the words spoken conform to it, they are merely doctrines of men and do not reflect the true God, for those that worship Him must worship in spirit and truth. This requires searching the Scripture as the Bereans did to verify if the preacher's words are true (Acts 17:11). One cannot know the true God unless one knows the truth of God.
Martin G. Collins
Basic Doctrines: Faith Toward God
What is being heard (in the phrase "faith comes by hearing") is not specified. If we lift it from its context, without considering the rest of what Paul says, we still get a truism: Faith, or belief, follows hearing (or reading). However, the rest of the verse says, ". . . and hearing by the word of God." This relates directly to faith. The faith, the belief, that God is interested in will come from a specific message—one that has its origin in God, not the world.
Therefore, it is the message of the Bible because it is the Word of God. It is not limited merely to the gospel—or even to the New Testament—but the whole Book is part of the gospel! A number of commentators say they believe that it is more understandable if the very last word of verse 17 is translated into the word "Christ." "Word of God" is not wrong, but they feel it is more specifically correct as "Christ" because He is God.
In the context of the book of Romans, the gospel is called the "gospel of Christ," because Paul says, for instance, in Romans 1:16, "For I am not ashamed of the gospel of Christ." In other words, it is the message that He brought.
It is His message that produces the faith that will save.
John W. Ritenbaugh
The Wisdom of Men and Faith
1 Corinthians 1:18-21
We need a voice - a preacher, a true minister of God - to make the message clear.
By nature, our desires are likely to run amok. We think we know what we want, but we do not always know what we need. A minister's function within the church is to lead us from what we want to what we need.
A brief article excerpted from an old Fortune magazine article chided church pastors for following rather than leading their flocks. The result, it said, was a vicious, downward spiral of spiritual disillusionment in the congregates. The following quotation from that article is quite insightful:
There is only one way out of the spiral. The way out is the sound of a voice. Not our voice, but a voice coming from something not ourselves, in the existence of which we cannot disbelieve. It is the earthly task of the pastors to hear this voice, to cause us to hear it, and to tell us what it says.
This statement is backed up by Romans 10:13-17:
For "whoever shall call upon the name of the LORD shall be saved." 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 unless they are sent? As it is written, "How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!" But they have not all obeyed the gospel. For Isaiah said, "Lord, who has believed our report?" So then faith comes by hearing, and hearing by the word of God.
How can people call on God if they never heard of Him and do not know Him? Paul answers that they cannot hear without a preacher. A preacher cannot go unless he is sent, commissioned as an ambassador with a message revealed to him. Paul's summary is that faith - saving faith - arises from this combination of acts after the message is heard and believed. Faith comes by hearing the Voice of God spoken through a duly ordained messenger of God. This, in effect, means that only He who sends the message can designate who bears it!
In addition, Paul is not simply describing the beginning of faith, but its beginning and all of the progress made by faith throughout a person's conversion. The very strength of faith is by hearing and believing. Salvation is by grace through faith (Ephesians 2:8). Faith is the key that opens the door of salvation, but only to those who will hear and believe and redirect their lives accordingly.
John W. Ritenbaugh
Unity (Part 4)
Paul is continuing his stern rebuke here, and it seems he intends his argument to settle the question ("this only would I learn of you"). His rhetorical question is whether the Galatians received God's Spirit through their personal accomplishments or by hearing and believing. This is in no way a condemnation of "works of the law," as Christ Himself commands that we display "good works" to set the proper example to the world, after which He says in no uncertain terms that He did not come to destroy the law (Matthew 5:16-17). These are the same works that Jesus did (Matthew 11:2) and praised (John 3:21; 8:39; Revelation 2:26). Acts 26:20 shows that there are works involved in repentance, and much of James 2 shows the place that works have within our responsibility. To each of the seven churches in Revelation 2-3, Christ says He knows their works—and they are judged accordingly.
Clearly, there is nothing wrong with following God's law; indeed, the New Testament is filled with verses that show that lawbreakers will not enter the Kingdom of God. The question in this verse is not about whether the law is still in effect, whether following it is still required, or whether there is anything wrong with the set of laws that God codified. Rather, the critical point is what part the law plays within our conversion and sanctification, and consequently, what part God plays in the process as well.
On the one hand, there is the implication here that a person does not receive the Spirit by the works of the law, and on the other hand there is the definite statement in Acts 5:32 that the Spirit is only given to those who obey God—those following His law. As with the apparent disparity between Galatians 2:16 and Romans 2:13, these statements are easily rectified when we separate the means by which something is accomplished from the requirements.
According to Acts 5:32, one of the requirements for a person to receive the Holy Spirit, even in a small measure, is obedience to God (lawkeeping). God will not give a measure of His life-giving Spirit to someone who is rebellious or disobedient to Him! The story of Simon Magus (Acts 8:9-24) illustrates this. Simon had the gospel preached to him, and he "believed" and was baptized. These events seem to fulfill Paul's statement in Galatians 3:2: He heard the gospel, and he believed. Would this not qualify as "the hearing [having the gospel preached] of faith [he believed]"? Should he not have then received the Holy Spirit?
Simon the Sorcerer did not receive the power of the Holy Spirit because he did not fulfill the requirement of Acts 5:32. Simon was not obedient to God—he did not submit himself to God but tried to bribe the apostles to lay hands on him. His heart was not right in the sight of God; his actions and intents were "wickedness"; he was "poisoned by bitterness and bound by iniquity." This was not someone that God wanted to entrust with a measure of His mind and power! God only gives His Spirit to those who obey Him.
Even though keeping the commandments is a requirement, it does not entitle one to receive the Holy Spirit. The Holy Spirit is a gift (Acts 2:38; 10:45; Hebrews 2:4), something freely given and not earned. This is the point the Galatians were stumbling over: They did not understand, or did not want to believe, that God's forgiveness, justification, sanctification, Holy Spirit, etc. are all things that God is responsible for. These are His prerogatives, and nothing we do can force Him into doing anything! Romans 9:11 shows that it is by God's election that determines who has his mind opened, not the choice (or the works—same verse) of the individual. John 6:44 shows clearly that God chooses who will enter into the covenant relationship, and without God drawing a person to Him, it is impossible for that person to even know God. I Corinthians 1:26-29 also illustrates that God does the "calling," and He purposefully chooses the weak, the foolish, the base things of the world. A large part of the reason is that nobody can boast (glory) that God called them because they were exceptionally righteous or in any way deserved to be called.
The Galatians seem to have rejected the overwhelming part that God and Jesus Christ play in the salvation process. They thought they were righteous enough, on their own, to have been justified, to receive the Holy Spirit, to attain salvation, etc. The reality is that we are God's workmanship, and He is the only one that can bring our salvation to pass (Ephesians 2:10). While we have a responsibility—to yield, submit, obey, overcome, etc.—even if we perfectly fulfill this responsibility, we are still then doing only the bare minimum. Our works are necessary, but they are not the means by which we are saved, nor, as Paul is saying here, are they the means by which we receive the Holy Spirit.
David C. Grabbe
In regard to faith, we must understand what the Bible means by its frequent admonitions to "hear." Paul writes in Hebrews 3:15, "Today, if you will hear His voice." He is not pressing us to hear the sound of His voice, but to understand what God wants us to learn through what Paul, the preacher, is expounding in his epistle. Paul is urging us to take the time now to "get" it, to "see" or "grasp" what God is teaching.
Hebrews 3:17-18; 4:2 will help us reach a conclusion about what God intends regarding hearing. Whether a person physically hears the actual voice of God Himself is of little importance. Whether "hearing" in our personal reading or "hearing" the preaching of a minister, what is critical is that we obey the godly instruction, because unless we actually obey, we have not yet truly heard. If a person continues to sin, he has not really heard, in the biblical sense, what God has taught.
Put in another way, if a person continues to sin because God's Word does not motivate him to obedience to what He teaches, then he, in a worst-case scenario, either does not believe God or at this point his belief is so weak that he cannot bring himself to trust Him. Such are the ones who died in the wilderness. The weakness is not that people do not believe that He exists, but that they do not trust what He says because, in reality, they do not know Him. Thus, in the biblical sense, they have not yet truly heard.
In Hebrews 4:2, Paul uses the Greek word pistis for the first time in his letter. He will use it 31 more times. Pistis is translated either as "faith" or as "faithfulness." I believe that "faithfulness" is better here because that is what the Israelites lacked. Faithfulness is trusting God in continuous fashion as shown by conduct. God has given us a great deal, but it is our responsibility to hold firmly to His instructions by living them. Living them engrains them into our characters as habits, and this is good. Through habitual use, they become so entrenched in our behavior that we do not even have to call them to mind.
The unbelief that Paul is speaking of here is that our weak trust results in weak Christian living because we do not know and "see" God with the clarity that we should have. It can be rectified, but that is not always easy and at times may seem costly.
John W. Ritenbaugh
Fully Accepting God's Sovereignty (Part Two)
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