As we conclude the first third of the programme, we must appreciate the Lord for His wonderful provision of grace.
To recapitulate the messages, we showed the mechanism of victory revealed by the angel of God to the church which is identifying with the will of God and making the right arguments before the Lord. Then, we proceeded to explore knowledge that would improve our treasury and enable our arguments (Pro.24:4) namely First Fruits Factor – Factual or Fiction? Festivity from Fasting; Faithfulness of the Father; Faith to Function and Flourish; The Word Works.
Today, we shall be looking at
Topic: PROMISES FOR THE PILGRIM Subtexts: 1Kgs.8:56; Ps.105:42-45; Heb.6:12; 8:6
The word translated as “promise” in the Old Testament is dabar (pron. daw-baw) means ‘a word’: by implication a matter (as spoken of ) or thing. The idea is that of a person of integrity giving his word. In the New Testament the Greek epaggelia (pron. eip.ang-el-ee-ah) which means “an announcement (for information, assent or pledge) was used. The word is primarily a law term denoting a summons, and also meant an undertaking to do or give something. However, it is used of the promises of God not as a pledge secured through negotiation, but as a gift graciously bestowed.
Another interesting word translated promises in 2Pet.1:4; 3:13 is epaggelma (pronounced ep-ang-el-mah) which means a self–committal (an assurance of conferring some good).
The Lord presents Himself as a bountiful sovereign, magnanimous Shepherd, and caring Guide Who should be followed in a relationship. So in a covenant, he makes great proposals to those that will do His bidding (Deut.28:1-14; Gen.17:1-9). The proposals are therefore usually conditional (Num.23:21; Deut.28:1; 1 Sam.2:30; Isa.1:20) and always in the overall interest of the beneficiary or covenant partner. (Deut.5:33; 6:2,24; Ps.105:42; 1Tim.4:8).
The covenant with the associated promises can be made with individuals or groups of people – nation (Gen.13:14-17; 2Chro.1:9; Deut.28:1; 2Cor.6:18; 7:1).
When an individual gets excellent in commitment to God’s cause, unconditional promises or oaths are sworn (Heb.6:13-16; Ps.89:3,35). The word “oath” (Gk. Horkos) means a limit i.e. a sacred restraint; a fence; an enclosure; that which restrains a person.
So an oath is a divine proposal that is not subject to any conditionalities; it can be seen as a divine announcement without attachment, which must be.
Promises can come in form of sure information given (Gen.2:17; ), assurance of divine commitment (Gen12:2,3; 28:13-15), declarations of intention (Jer.29:11; 2Cor.8:9). Information on divine character or ability (2Cor.9:8; ).
Promises cover a wide range of goodness from provision to protection to preservation/prolonging of life to promotion, power, prosperity/productivity ( ).
The New Testament saints/Israel are in a covenant that covers the promises of the Old Covenant and much more (comp. Gal.3:13-14; Heb.8:6; 1Jn.2:25). The divine promises remain latent/passive until they are activated. The Lord as a Father delights to hear the voice of His children and desires and demands that they speak to Him on their issues making reference to His proposals/promises (Isa.1:18; 41:21; Heb.11:23).
When promises are quoted, God’s integrity is put to test, and also the petitioner’s patience is assayed (Num.23:19; Mal.3:6; Heb.6:12; 10:38).
The awareness/understanding that promises are graciously bestowed gifts (for what God said He will do, He has already done), will make the child of God put on the right attitude to approach God in prayers (1 Cor.13:11).
Passage of time does not whittle God’s commitment to the fulfillment of His promises (cons. Gen.15:13-16; cp. Exo.2:24; 2Pet.3:9).
Anyone that fulfills the conditionalities of a promise shall have access to it.
The child of God is therefore required to search the Scriptures, procure the promises (Pro.23:23), and appropriate and apply them in his life (Heb.6:12).