Have you ever contemplated why God requires faith to please Him? We know from Hebrews 11:6 that it is not only a requirement, but that not having faith in Him makes it impossible to please Him!
But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.
That verse explains that God is also “a rewarder of those who diligently seek Him.”
In Dr. David Jeremiah’s current series, “Ten Questions Christians Are Asking,” this past Sunday’s broadcast on faith was one of the best!
Readers can view it at this link:
When I come across skeptics, (seekers and/or outright deniers of Jesus Christ included) they often cite humanistic reasons for not being able to believe in Jesus Christ as Lord and Savior. They use the same humanistic “wisdom” (minus the Wisdom of God in the Scriptures) to claim that any and all of their “reasons” for unbelief are valid. For them, the following verse either offers confusion or an excuse for their unbelief:
Now faith is the substance of things hoped for, the evidence of things not seen.
Matthew Henry’s commentary explains:
1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith.
2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.
Christians would inevitably nod their heads in agreement with what Henry wrote in his commentary. On the other hand, it is likely that nonbelievers might have the tendency to deem what he has written as “opinion or fancy.”
Because he or she cannot (or refuses to learn) “the invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.”
Rejection of the Gospel truth in the Bible is often likely because of ignorance about the Scriptures and the Person in whom the Scriptures point to as Savior and Lord – Jesus Christ. But what about those who claim to have studied Scripture and yet do not believe? Henry explained quite well why they might reach such a conclusion.
Another way of putting it is the fact that no Christian can MAKE someone believe in Jesus Christ. All we are to do is to point the way towards the truth of the Gospel. The knocking on the door of the heart of the hearer of the gospel message is done by the Holy Spirit, who was sent by Jesus Christ to indwell believers.
For by it the elders obtained a good testimony.
II. An account of the honour it reflects upon all those who have lived in the exercise of it (v. 2): By it the elders obtained a good report-the ancient believers, who lived in the first ages of the world. Observe,
1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers.
2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.
Notice how Henry includes the word “true” when he describes believers. This brings to mind the need to avoid those who have fallen into, ( and in today’s era, unfortunately preach), the heretic and apostate beliefs as described in this Syncretism Stew post.
The book of Jude provides the warnings and signs about those who have “crept in unnoticed” and, “who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God[fn] and our Lord Jesus Christ.”
NU-Text omits God.
By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.
III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, v. 3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe?
1. That these worlds were not eternal, nor did they produce themselves, but they were made by another.
2. That the maker of the worlds is God; he is the maker of all things; and whoever is so must be God.
3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator.
4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Ps. 33:9.
5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that “out of nothing, nothing can be made,’ which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.
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