MAKE SURE THAT YOUR CHARACTER IS FREE FROM LOVE OF MONEY: Aphilarguros o tropos: (Character - Exodus 20:17; Joshua 7:21; Psalms 10:3-note; Ps 119:36-note; Jeremiah 6:13; Ezekiel 33:31; Mark 7:22; Luke 8:14; 12:15, 16, 17, 18, 19, 20, 21; 16:13,14; Romans 1:29-note; 1Corinthians 5:11; 6:10; Ephesians 5:3-note, Ep 5:5-note; Colossians 3:5-note; 1Timothy 3:3; 6:9,10; 2Peter 2:3-note, 2Pe 3:14-note; Jude 1:11 )

Reputation is what others think you are.
Character is what God knows you are!

Character (5158) (tropos from trépo = turn or guide towards a thing, turn one’s self, direct one’s attention to a thing, be occupied with it) originally referred to a turn or direction. In this context it speaks of the manner in which something is done or one's manner of life, with focus upon customary acts.

Tropos - 13 uses in the NT - Matt. 23:37; Lk. 13:34; Acts 1:11; 7:28; 15:11; 27:25; Ro 3:2; Phil. 1:18; 2Th 2:3; 3:16; 2Ti 3:8; Heb. 13:5; Jude 1:7

Free from the love of money (866) (aphilarguros from a = negates + philarguros = avaricious from phílos = friend or loving + árguros = silver, money) is literally "free from affection for silver". Notice the target that "love of money" takes aim at! Our character! Loving money as a dear friend must be avoided for it becomes a substitute for faith in God’s loving watchcare and produces a false sense of trust in an unreliable supply, for as Solomon reminds us  in Pr 23:5-note “wealth certainly makes itself wings.” (cp Eccl 5:10, Lk 12:15, Ps 62:10-note, Job 31:24,25, 28, Mt 6:8-note)

Aphilarguros is to be one of the character traits of prospective elders...

1 Timothy 3:3 not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money.

The law of getting and wanting - The more you get the more you want. Focus on material things, and you getting will never catch up with your wanting! This is nothing short of greed which is no small sin. Greed has kept many out of the kingdom, and causes the loss of joy in many believers. Mark it down that when you trust in money you are demonstrating a distrust in God.  Love of money displeases God and separates us from Him.

Luke 16:13 "No servant can serve two masters; for either he will hate the one, and love the other, or else he will hold to one, and despise the other. You cannot serve God and mammon." 14 Now the Pharisees, who were lovers of money, were listening to all these things, and they were scoffing at Him.

Study the following Scriptural examples of "love of money" and what it "cost of loving money" -- Achan (Joshua 7:1, 5, 25).  Gehazi, Elisha’s servant (2Ki 5:15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27), Judas (Mt 26:14,15). Ananias and Sapphira (Acts 5:12, 3, 4, 5, 6, 7, 8, 9, 10).

Wealth has its disadvantages. It is difficult to have it and not trust in it. Material possessions tend to focus one’s thoughts and interests on this world alone. It can enslave so that one becomes possessed by possessions, comforts, and recreations. The writer of Hebrews would exhort "Lay aside these temporal, worldly encumbrances." Jesus said, “the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful.” (Mk 4:19). Do not even entertain the tiniest thought of church leadership if you are a lover of money. (1Ti 3:2-3).

The psalmist writes...

Psalm 10:3 For the wicked boasts of his heart's desire, and the greedy man curses and spurns the LORD.

Spurgeon comments: The evidence is very full and conclusive upon the matter of pride, and no jury could hesitate to give a verdict against the prisoner at the bar. Let us, however, hear the witnesses one by one. The first testifies that he is a boaster.

For the wicked boasteth of his heart's desire. He is a very silly boaster, for he glories in a mere desire: a very brazen faced boaster, for that desire is villainy; and a most abandoned sinner, to boast of that which is his shame. Bragging sinners are the worst and most contemptible of men, especially when their filthy desires, -- too filthy to be carried into act, -- become the theme of their boastings. When Mr. Hate Good and Mr. Heady are joined in partnership, they drive a brisk trade in the devil's wares. This one proof is enough to condemn the prisoner at the bar. Take him away, jailor! But stay, another witness desires to be sworn and heard. This time, the impudence of the proud rebel is even more apparent; for he blesseth the covetous, whom the Lord abhorreth. This is insolence, which is pride unmasked. He is haughty enough to differ from the Judge of all the earth, and bless the men whom God hath cursed. So did the sinful generation in the days of Malachi, who called the proud happy, and set up those that worked wickedness (Malachi 3:15). These base pretenders would dispute with their Maker; they would --

"Snatch from his hand the balance and the rod,
Rejudge his justice, be the god of God."

How often have we heard the wicked man speaking in terms of honour of the covetous, the grinder of the poor, and the sharp dealer! Our old proverb hath it, --

"I wot well how the world wags;
He is most loved that hath most bags."

Pride meets covetousness, and compliments it as wise, thrifty, and prudent. We say it with sorrow, there are many professors of religion who esteem a rich man, and flatter him, even though they know that he has fattened himself upon the flesh and blood of the poor. The only sinners who are received as respectable are covetous men. If a man is a fornicator, or a drunkard, we put him out of the church; but who ever read of church discipline against that idolatrous wretch, -- the covetous man? Let us tremble, lest we be found to be partakers of this atrocious sin of pride, "blessing the covetous, whom Jehovah abhorreth." .

BEING CONTENT WITH WHAT YOU HAVE: arkoumenoi (PPPMPN) tois parousin (PAPNPD): (Exodus 2:21; Matthew 6:25-note, Mt 6:34-note; Luke 3:14; Philippians 4:11,12; 1Timothy 6:6, 7, 8)

Being content (714) (arkeo) in the active voice meant to be enough, to be sufficient, to be adequate (eg, see God's supply of grace to Paul in his weakness - 2Co 12:9). In this passage arkeo is in the passive voice which conveys the meaning to be satisfied with or contented with something. The present tense calls for this to be one's continual attitude. Does this describe you beloved? If not, ponder Paul's testimony...

Not that I speak from want; for I have learned to be (present tense = continually) content (autarkes from autos = reflexive pronoun = self + arkeo = be sufficient, suffice) in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me. (Php 4:11, 12-see note Php 4:13-note)

Comment: Be (eimi) means to exist and in the present context describes Paul's existing in a state of contentment. The verb is in the present tense which speaks of his experience as a continuous one and the indicative mood signifies that this was a real event, not a figment of his imagination. Contentment is not a hypothetical postulate available to just a few but is the practical potential available to every person in Christ. Paul was totally independent of man because he was totally dependent upon Christ. He knew that the chief end of man is not to have his needs met, but to glorify God and enjoy Him forever and because of that, he was satisfied with whatever God graciously granted him.

Arkeo - 8 times in the NT - Mt 25:9; Lk 3:14; Jn 6:7; 14:8; 2Co. 12:9; 1Ti 6:8; He 13:5; 3Jn 1:10. There are 7 uses in the Septuagint - Ex 12:4; Num. 11:22; Jos. 17:16; 1 Ki. 8:27; 2 Chr. 6:18; Prov. 30:15, 16.

Wuest writes that...

The word “content” is the translation of arkeo “to be possessed of unfailing strength, to be strong, to suffice, to be enough,” finally, “to be satisfied, contented.” The underlying thought is that one should be satisfied with that which meets our need, and not desire a superfluity. The cognate noun of this verb is compounded with the personal pronoun “self” in Philippians 4:11 to mean “self-sufficient.” This latter word was used by the Stoics to express the favorite doctrine of the sect, that man should be sufficient to himself for all things, able by the power of his will to resist the shock of circumstance. Paul was self-sufficient because he was Christ-dependent. The word “content,” therefore, in our Hebrew passage means more than “satisfied.” It refers to the ability of the Christian dependent upon the Holy Spirit, to be independent of outward circumstances. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Being satisfied with...Why? because of His "faithful Word" which the writer goes on to quote. The truth is that when you come to the point in a particular circumstance or relationship where you realize that all you have left is Jesus, then you come to experientially know that Jesus is all you need. (cp 2Co 12:9,10)

What you have (pareimi) means to be present and here is used to describe that which is present and at one's disposal (one's possessions). The literal idea is the things which are at present around one, especially one’s circumstances.

Pareimi - 24 uses in the NT - Matt. 26:50; Lk. 13:1; Jn. 7:6; 11:28; Acts 10:21, 33; 12:20; 17:6; 24:19; 1 Co. 5:3; 2 Co. 10:2, 11; 11:9; 13:2, 10; Gal. 4:18, 20; Col. 1:6; Heb. 12:11; 13:5; 2 Pet. 1:9, 12; Rev. 17:8

The basis for such contentment is God’s promise of His presence and His power, of His ability to supply the necessities of life (Mt 6:25, 26, 27, 28, 29, 30, 31, 32, 33, 34-see notes). It refers to the ability of the Christian dependent upon the Spirit of Christ, to be independent of outward circumstances.

Discontentment -
One of man’s greatest sins

Contentment -
One of God’s greatest blessings

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Pastor Steven Cole's sermon

Cultivating Contentment

A Jewish man in Hungary went to his rabbi and complained, “Life is unbearable. There are nine of us living in one room. What can I do?” The rabbi answered, “Take your goat into the room with you.” The man was incredulous, but the rabbi insisted, “Do as I say and come back in a week.”

A week later the man returned looking more distraught than before. “We can’t stand it,” he told the rabbi. “The goat is filthy.” The rabbi said, “Go home and let the goat out, and come back in a week.” A week later the man returned, radiant, exclaiming, “Life is beautiful. We enjoy every minute of it now that there’s no goat- only the nine of us.” (Reader's Digest [12/81].) Contentment is more a matter of our perspective than of our circumstances, isn’t it!

But even among God’s people, true contentment is not common. The Puritan Jeremiah Burroughs captured this fact by titling his book, The Rare Jewel of Christian Contentment. The philosopher, Immanuel Kant, saw this when he observed, “Give a man every-thing he wants, and at that moment, everything will not be every-thing” (cited by Richard Swenson, Margin [NavPress], p. 190).

Though rare, contentment is not just nice for believers. The participle implies a command: “Be[ing] content with what you have.” To grumble about our circumstances is to challenge the love and goodness of our heavenly Father. To be discontented implies that He has not provided us with what we need. Discontent was the sin of Israel in the wilderness. God had just miraculously delivered them from slavery in Egypt and He was miraculously meeting their needs, yet they grumbled about their hardships and threatened to return to Egypt.

The exhortation of our text may stem from what the author said in He 10:34-note, where he reminded them that in the former days (He 10:32-note), “you … accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one.” But now they needed endurance (He 10:36-note). Perhaps after their property had been unlawfully seized, anxiety had set in. Some of them now were focused on regaining their possessions, no matter what it required. But, pursuing material things can easily cross the line into loving them. And the love of money or things (He 13:5) is opposed to the love of the brethren (He 13:1-note). So the author calls them to contentment and shows them how to cultivate this rare, but essential, Christian jewel.

Contentment is cultivated by pulling the weeds of greed and by building your life on God and His promises.

1. Contentment must be cultivated.

Like a beautiful garden, contentment does not grow without deliberate aim and effort. The apostle Paul wrote from prison (Phil. 4:11-note), “I have learned to be content in whatever circumstances I am.” If Paul had to learn contentment, then so do we.

What is Christian contentment? Jeremy Burroughs defines it as

“that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God’s wise and fatherly disposal in every condition” (in Swenson, p. 200).

John Owen wrote,

 “… contentment is a gracious frame or disposition of mind, quiet and composed; without, [1.] Complaining … at God’s providential disposals of our outward concerns; [2.] All envy at the more prosperous conditions of others; [3.] Fears and anxious cares about future sup-plies; and, [4.] Desires and designs of those things which a more plentiful condition than what we are in would supply us [with]” (An Exposition of Hebrews [The National Foundation for Christian Education], pp. 411-412).

To develop and maintain contentment, we must realize that…

A. The world constantly seeks to make us feel discontented.

All advertising, whether on TV, billboards, or in catalogs, is designed to make you think, “I need this product to be happy!” A PBS television program stated that the average American sees over a million commercials by age 20 (Randy Alcorn, The Treasure Principle [Multnomah Publishers], p. 50). I don’t know how they came up with that number, but it averages out to 137 per day, if you start at birth! Even a fraction of that many commercials has got to affect us! So we have to fight the influence of the world, or its swift cur-rent will sweep us downstream.

Before we go farther, we should address the question that our text raises, “Is it wrong to seek to better our circumstances through hard work and a better income?” The opposite question would be, “Should we be unconcerned about material things and our financial condition?” Should we just drift through life without ambition, living from hand to mouth?

As with many biblical principles, there is a balance that we must maintain by holding seemingly opposite truths in tension. On the one hand, the Bible condemns laziness and calls us to work hard to provide for our family’s and our own needs (Pr 10:4, 5; 24:30, 31, 32, 33, 34). Paul strongly states (1Ti 5:8): “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” He reminded the Thessalonians of his own example of hard work to provide for his needs (2Th 3:7, 8, 9, 10, 11, 12). He commanded them (2Th 3:10), “if anyone is not willing to work, then he is not to eat, either.”

The Bible also commends wealth as a sign of God’s blessing (Ps 112:3-note; Pr 10:22). It commands us to manage the money and possessions that God has entrusted to us carefully and to have the foresight and discipline to provide for anticipated future needs (Pr 6:6, 7, 8, 9, 10, 11; 13:22; 15:6; 21:5, 20; 27:23, 24, 25, 26, 27).

On the other hand, the Bible warns us about the dangers of wealth (Pr 11:4, 28; 30:8, 9). Jesus shocked the disciples when He said, “Truly I say to you, it is hard for a rich man to enter the kingdom of heaven” (Mt. 19:23). Paul warned (1Ti 6:9, 10),

“But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.”

As you hold these truths in tension, your motive for seeking more money is crucial. To seek to meet legitimate personal or family needs so that you don’t become a burden to the church or society is proper. To want more money so that you can give more is good (2Co 9:8; Eph. 4:28-note).

But if you drift into trusting wealth rather than the Lord for present or future security, you’re off course (Pr 11:28; Jer. 17:5, 6). If you’re storing up treasures on earth, rather than in heaven, you’ll lose it all (Mt. 6:19-34-note). If you live in abundance, but don’t help the poor, you’re committing the sin of the people of Sodom (Ezek. 16:49). If you’re seeking contentment in money or things, rather than in God Himself, you will come up empty (1Ti 6:5, 6, 7, 8, 9, 10). So, be careful so that you’re not deceived.

B. Contentment does not grow without cultivation and maintenance.

You may be content in the Lord today, but tomorrow you could be tempted toward greed or envy. Contentment and greed are attitudes that start in your mind. To cultivate contentment, you’ve got to guard your thought life and constantly work at developing a biblical view of life, of material possessions, and of eternity. You have to avoid comparing yourself with others, recognizing that God is sovereign and that He has different purposes for different people. Perhaps He knows that if He entrusted more money to you, you would stop trusting Him and be spiritually ruined.

So to cultivate and maintain contentment, you must daily bow before God’s sovereignty, trust Him to provide for all of your needs, and keep an eternal perspective. The beloved Psalm 23 is a picture of a contented sheep, enjoying the provision of the Good Shepherd. Meditate on it until it becomes your perspective.

But our text recognizes that the garden of contentment does not grow weed-free. Therefore,

2. Contentment is cultivated by constantly pulling the weeds of greed.

“Make sure that your character [or, way of life] is free from the love of money.” This is not the only place where greed is listed in the same context as sexual immorality (Ro 1:26-note, Ro 1:27-note, Ro 1:29-note; 1Co 5:10, 11; Ep 4:19-note; Ep 5:3-note, Ep 5:5-note; Col 3:5-note; 1Th 4:3-note, 1Th 4:4, 5-note, 1Th 4:6-note; 2Pe 2:14-note). The Bible presents greed as a terrible sin, equal to idolatry (Ep 5:5; Col 3:5). It ruined Balaam (2Pe 2:15-note), Achan (Jos 7:1, 20, 21), Elisha’s servant, Gehazi (2Ki 5:20, 21, 22, 23, 24, 25, 26, 27), the rich young ruler (Mt. 19:16-22), Judas Iscariot (John 12:6), Ananias and Sapphira (Acts 5:1, 2, 3, 4, 5, 6, 7, 8, 9, 10), and Felix (Acts 24:26).

Jesus mentions “worries and riches and the pleasures of this life” as the thorns that choke out the word from bearing fruit (Luke 8:14). He warned, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (Luke 12:15). He went on to tell the parable of the rich fool who planned to build bigger barns to hold his wealth, but died that night. He concluded, “So is the man who stores up treasure for himself, and is not rich toward God” (Luke 12:21).

So greed or the love of money is a dangerous weed that keeps popping up in each of our lives. You can pull it one day, and it comes back the next. You will not enjoy God’s contentment unless you keep weeding. Here are four ways to keep it from taking over:

A. To pull the weeds of greed, acknowledge God’s owner-ship of all that you have.

Psalm 24:1-note declares, “The earth is the Lord’s, and all it contains.” Paul asks rhetorically (1Co 6:19, 20), “Or do you not know … that you are not your own? For you have been bought with a price; …” Jesus frequently used parables in which God is the owner and we are His managers or stewards (Mt 25:14-30). As such, the owner entrusts us with resources that we are to use to make a profit for His purposes. The owner lets us draw a reasonable salary, but to squander the owner’s assets on frivolous things for our own use is to be an irresponsible manager. If we do that, we’re forgetting that we don’t own the store. We just work there, man-aging it for the owner. Someday He is going to check the books to see if we made a profit for His interests.

To pull out the weeds of greed and to get God’s perspective on money and possessions, yield it all to Him because He rightfully owns it. You need to manage it and take care of it for Him, but if He takes it away, that’s His business. I know that it’s painful to suffer a financial loss or to have property stolen. But it’s less painful if you can say, “Lord, they stole Your property!”

B. To pull the weeds of greed, put your treasure where you want your heart to be.

Jesus plainly taught, “for where your treasure is, there your heart will be also” (Mt 6:21-note). You’ve experienced this principle. Perhaps you invested in a stock, such as AT&T. You pick up the paper and read that some communication giant has just bought out AT&T. Do you go, “Ho hum,” and turn the page? No, you read that article carefully to learn whether your AT&T stock is going up or down. You may read the Wall Street Journal to get their take on things, and maybe call your broker. Why? Because your heart followed your treasure into AT&T.

If you want your heart in the things of God, invest your treasure there. If you support a missionary in China and you read about a government crackdown on Christianity in China, you’ll have that missionary and country on your heart in prayer. You’ll contact him to find out what’s going on. Your heart is there because you in-vested your treasure there.

C. To pull the weeds of greed, live in light of eternity.

Greed is always shortsighted, focused on this life only. Put a man on his deathbed, and offer him a billion dollars. Apart from leaving it to his heirs, the money would be worthless to him. Death isn’t a pretty good chance-it’s a certainty! And you leave it al behind. Two people were discussing the recent death of a wealthy man. One asked, “How much did he leave?” The other answered, “All of it!” You never see a hearse pulling a U-Haul!

You can’t take it with you, but you can send it ahead to the Bank of Heaven. Both Jesus and Paul talked about laying up treasures in heaven (Mt 6:19-note; 1Ti 6:17, 18, 19). Jesus told the parable about the unrighteous steward (Luke 16:1, 2, 3, 4, 5, 6, 7, 8), who knew that he was going to get fired. So he quickly used what he had to make friends for himself for the future. Jesus applied it (Luke 16:9), “And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings.” He did not say, “if it fails,” but, “when it fails.” Money will fail us at death. Jesus is telling us to use unrighteous money now to make friends for eternity. Use your money that undoubtedly will fail to invest in something that certainly will succeed, namely, bringing people to heaven.

D. To pull the weeds of greed, make it your aim to give more, not to accumulate more.

Giving is God’s antidote for the poison of greed. But when we get more money, we’re all tempted to spend or keep it for our-selves. God may be sending you more to help you get some things to make life more comfortable. As a loving Father, He does not deny His children good things. But He may be sending you more so that you can channel it to further His purposes. If you assume that it’s all to spend on yourself, you may be misusing it.

As I’ve often taught, tithing (giving 10 percent) is not God’s standard for New Testament giving. It may be a convenient low amount to start with, but the New Testament standard is, as God has prospered you (1Co 16:2). Remember, He owns it al, not just ten percent! In the context of an appeal for giving, Paul wrote, “And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every new toy” (2Cor. 9:8). No, he didn't say that! He said, “for every good deed”! When God gives you an abundance, if your needs are met, prayerfully consider giving the surplus to the Lord’s work.

George Muller, who depended on God’s people for his sup-port, lived simply and gave away the rest. For many years, he al-most, if not completely, supported the entire staff of 33 missionaries with the China Inland Mission (Roger Steer, George Muller: Delighted in God [Harold Shaw Publishers], p. 224)! In a typical year, 1874, he lived on eight percent of his income, and gave away 92 percent (A. T. Pierson, George Muller of Bristol [Revell], pp. 183, 338). Muller could have been a wealthy man, living lavishly. He chose instead to live simply and lay up treasures in heaven. Giving is God’s way to pull the weeds of greed.

Contentment must be cultivated, and it comes by constantly pulling the weeds of greed. But what’s the motivation for this?

3. Contentment comes by building your life on God and His promises.

“For He Himself has said, ‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘The Lord is my helper, I will not be afraid. What will man do to me?’”

The first quote is not found in this exact form in the Old Testament, but there are many similar quotes (Dt. 31:6, 8; Jos 1:5; 1Chr 28:20; Isa. 41:10, 11, 12, 13). Perhaps the author was lumping them together in summary form. The second quote is from Psalm 118:6-note. These verses could easily be expanded into another sermon, but note briefly:

A. Contentment comes through building your life on God Himself, not on something you want Him to give you.

If you are “using” God to give you what you want, you will never be content, because things can never satisfy our hearts. You get what you thought would make you happy, but the glitter quickly wears off, and you go searching for something else. Only God can satisfy our hearts. Israel in the wilderness craved intensely for meat. God sent them meat, but with it they got leanness of soul (Ps. 106:15-note, NASB, margin). Rachel told Jacob, “Give me children, or else I die” (Ge 30:1). God gave her children, but she did die at the birth of the second son.

By way of contrast, in Psalm 73, the psalmist was envious of the prosperity of the wicked until he considered things in light of eternity. He realized that God would judge the wicked, but that he would go to heaven. Then he exclaimed (Ps 73:25-note, Ps 73:26-note),

“Whom have I in heaven, but You? And besides You, I desire nothing on earth. My flesh and my heart may fail, but God is the strength of my heart and my portion forever.”

Yes! Build your life on God Him-self and your soul will be satisfied. David was in a barren desert, with enemies seeking his life. But because he sought God, he wrote, “My soul is satisfied as with marrow and fatness, and my mouth offers praises with joyful lips” (Ps. 63:5-note).

B. Contentment comes through building your life on God’s certain promises.

“He Himself has promised!” These promises are not the words of fickle men, who may mean well, but who often fail. These are the promises of the living God, who spoke the universe into existence, who never fails! The author mentions two promises:

(1) Build your life on God’s promise never to desert or forsake you.

Our English translations do not bring out the Greek, which has five negatives for emphasis. Perhaps the best English rendering is the hymn, “How Firm a Foundation”:

“The soul that on Jesus hath leaned for repose,
I will not, I will not, desert to his foes;
That soul, though all hell should endeavor to shake,
I’ll never, no never, no never forsake!”

God hammers home the assurance that there are no circumstances, ever or anywhere, in which He abandons His children. Even when His saints go through horrible persecution or tortuous deaths, He is there with them and uses the trial to take them to be with Him in heaven for all eternity. The reality of that comforting truth enables us to be content in all circumstances. Our money, our health, or our loved ones may all be taken, but God Himself re-mains! Having God is all that we need for contentment!

(2) Build your life on God’s promise to be your helper.

The Hebrews were facing persecution, which is scary. But the author quotes Psalm 118:6 to make the point, if God is your helper, what can man do to you? In fear, you may say, “Man can take all my earthly possessions! Man can torture me or kill me or my family!” True, but no one can take the Lord or His riches in heaven from you, and that’s what matters. As Martin Luther put it (“A Mighty Fortress is Our God”), “The body they may kill: God’s truth abideth still. His kingdom is forever.”

Conclusion

Henry Kissinger observed,

“To Americans usually tragedy is wanting something very badly and not getting it. Many people have had to learn in their private lives, and nations have had to learn in their historical experience, that perhaps the worst form of tragedy is wanting something badly, getting it, and finding it empty” (cited by Swenson, p. 196).

So, where do you begin to cultivate contentment that will never disappoint? You have to start in the right place. A. W. Tozer had it right when he said,

“The man who has God for his treasure has all things in One” (Online Book - AW Tozer - The Pursuit of God - Introduction).

A Puritan sat down to his meal and found that he had only a little bread and some water. His response was to exclaim, “What? All this and Jesus Christ, too!”

George Muller used to say that the first business of every day is to be truly at rest and happy in God (Pierson, pp. 257, 315). Start there! And make sure to spend some time each day pulling the weeds of greed.

Discussion Questions
1. How can a believer know when “enough is enough” with regard to our level of affluence?

2. Should Christians have investments, savings and retirement accounts? If so, how do we know how much?

3. How can a Christian determine whether to take a job promotion that requires a move and more of his time?

4. Where is the line between seeking God for something you want Him to give you, and seeking God for Himself? (Hebrews 13:5-6 Cultivating Contentment - See Archive of all of his sermons which function like a verse by verse commentary - highly recommended)

FOR HE HIMSELF HAS SAID I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU: autos gar eireken (3SRAI) ou me se ano oud ou me se egkatalipo (1SAAS): (Genesis 28:15; Deuteronomy 31:6,8; Joshua 1:5; 1Samuel 12:22; 1Chronicles 28:20; Psalms 37:25-note, Ps 37:28-note; Isaiah 41:10,17)

It is notable that there are 5 separate Greek words (ou me...oud ou me) that convey a negative sense. God wants to make it very clear that this is an irrefutable, eternal promise to all of His children. Amen!

For (gar) is always important to identify because it often introduces an explanation. In the present context it introduces the reason why the child of God can and should obey the preceding admonitions.

Has said - Mark it down that the phrase "has said" is intensive and adds emphasis to the fact that the following promise was spoken by the Lord Himself! Furthermore, the verb said is in the perfect tense which means that God's statement has been made at some point in time in the past and has not been retracted or reversed but is still in effect. His Word is a faithful (trustworthy) Word (Titus 1:9-note).

I like Wuest's rendering...

For He himself has said, and the statement is on record, I will not, I will not cease to sustain and uphold you

The context of Dt 31:6,8 (cp Jos 1:5) is a promise by the Lord to all Israel first & then specifically to Joshua as he prepared to lead the Israelites across the Jordan and into the promised land (of "rest" Jos 1:13). The writer exhorts his Jewish readers with this well-known OT promise, the promise of God’s presence going with before them and with them. Jesus has made the same promise for us to claim as well (Mt 28:20). And He has also entered in as a Forerunner for us into the very presence of God, our Source of eternal Rest (Heb 6:19,20-note).

IF you really believe this promise, if you believe it is true, and your heart is satisfied with the God Who promises to be there for you and help you, THEN you will not crave money, you will keep your marriage vows, you care for prisoners, welcome strangers and love each other.

Faith in the promises of God is the power to live a radical, normal Christian life.

Never - This is a double negative - Never, ever is the idea. He could not state this point any stronger! In the Greek, the promise is very emphatic

I will never, never, never leave thee.

Desert (447) (aniemi) has a range of meetings (see below) including to send back, to relax, to loosen, not to uphold, to let sink but in this verse in Hebrews refers to the fact that God will not abandon us. He is not going to leave us, fail to uphold us or let us sink!

Aniemi is used in [Acts 16:26; 27:40] meaning to loosen and in [Eph 6:9-note] meaning to give up or forbear. Aniemi is used somewhat in this last sense here in Hebrews, so that one might translate this phrase -- “I will in no way let you go.” "I will not relax my hold on you." This is God's good medicine for our anxious doubting souls (Mt 6:25-note, Mt 6:30-note, Mt 6:32-note) This promise is of His presence the  Old Testament promise he quotes one which assures His power! This Truth should be cause for contentment regardless of our circumstances!

Forsake (1459) (egkataleipo from en = in + kataleípo = forsake, desert <> kata = intensifies or strengthens the next word + leipo = leave behind, idea of forsaking) means to abandon, desert, or leave in straits. It speaks of forsaking someone in a state of defeat or helplessness, even in midst of hostile circumstances. Paul uses this verb to describe the way Demas left him in a lurch, utterly forsaking him, letting him down and bring disappointment to the great apostle who sat in a prison cell!

Wuest writes that forsake...

is a compound of three Greek words, eg meaning “in,” kata meaning “down,” and leipo meaning “to leave.” Leipo has the idea of forsaking one, kata suggests rejection, defeat, helplessness, and eg refers to some place or circumstance in which a person may find himself helpless, forsaken. The meaning of the word is that of forsaking someone in a state of defeat or helplessness in the midst of hostile circumstances. The word in its totality means “to abandon, desert, leave in straits, leave helpless, leave destitute, leave in the lurch, let one down.” There are three negatives before this word, making the promise one of triple assurance. It is, “I will not, I will not, I will not let thee down, leave thee in the lurch, leave thee destitute, leave thee in straits and helpless, abandon thee.” All of which means that our God will come to our rescue when we find ourselves in difficult circumstances. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) (Amen! Praise be to His Holy Name!)

Egkataleipo - 10 uses in NT - Matt. 27:46; Mk. 15:34; Acts 2:27, 31; Rom. 9:29; 2 Co. 4:9; 2 Tim. 4:10, 16; Heb. 10:25; 13:5

The promise to never leave was made to Joshua when he succeeded Moses : [Dt 1:7-8, Jos 1:5,9] and is fulfilled in Jesus [Mt 28:20, Acts 18:9, 10 1Ch 28:20]

The two quotations, one from Dt 31:6 and the other from Ps 118:6, reveal that the answer to any kind of fear, including the fear of poverty, is found in the commitment of God to ever be with us. There are many warnings in Scripture against loving money. Jesus said it was impossible to serve both God and money, and Paul had written young Timothy in 1Ti 6:9.

Though credit cards were unknown in the first century, they often constitute a trap today that results in financial ruin and destruction. The point of danger is the love of money which cancels out the sense of God’s love and promised supply, and launches the believer into worldly schemes for financial security that belie all trust in God. This is not to set aside the recognition that God can and often does supply methods of financial support using banks, insurance, securities and other means. But all these must be seen as coming from his hand. It is always spiritually dangerous to grow financially discontent. Remember Paul’s words in 1Ti 6:10.

C. H. Spurgeon said

I’ve been in a lot of testimony meetings, and I’ve heard a lot of people share how they’ve sinned, and I’ve had people come to me and make confession of sin. But in all my life I’ve never had one person confess the sin of covetousness to me.

Spurgeon adds that...

It is not possible to satisfy the greedy. If God gave them one whole world to themselves they would cry for another; and if it were possible for them to possess heaven as they now are, they would feel themselves in hell, because others were in heaven too, for their greed is such that they must have everything or else they have nothing.

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The King & the Contented Man: A story received from ancient times tells of a king who was suffering from a certain malady and was advised by his wise men that he would be cured if the shirt of a contented man were brought to him to wear. The search began for a contented man, but none could be found. So emissaries were sent to the edge of the realm, and after a long search a man was found who was truly content. But he had no shirt! The consensus of enduring wisdom is that contentment comes from a Source other than things or possessions.

The soul that on Jesus hath lean’d for repose,
I will not, I will not, desert to his foes;
That soul, tho' all hell should endeavour to shake,
I will never, no never, no never forsake!

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Ps 118:6: Lxx: kurios emoi boethos ou phobethesomai (1SFPI) ti poiesei (3SFAI) moi anthropos

Ps 56:11: Lxx: ti poiesei (3SFAI) moi anthropos (what can man do to me)

SO THAT WE CONFIDENTLY SAY: hoste tharrountas (PAPMPA) hemas legein (PAN): (He 4:16-note; He 10:19-note; Ephesians 3:12-note)

So that (hoste) is a conclusion based upon the truth that God will never leave or forsake us. This truth gives us confidence and courage to proclaim what follows.

Confidently (2292) (tharreo from tharsos = cheer, cheerful, courage - Ac 28:15) means to be of good cheer or to have confidence or certainty in a matter. In the present context the writer is saying we continually (present tense) being full of courage, can act boldly in speaking or claiming the OT promise that Jehovah is our Helper. Are you confident of this wonderful truth beloved?

Tharreo - 5 uses in the NT - 2Co. 5:6, 8; 7:16; 10:1, 2; Heb. 13:6

God has said he will never leave us nor forsake us. This should evoke the bold statement -- “The Lord is my helper; I will not be afraid. What can man do to me?”

Say - To whom do we say the following? Our confidence in God gives us the courage to say to people that He is our Helper. Don't read this too fast. Ponder the thought a moment -- that the Almighty One, the Living God, the infinite, transcendent, omnipotent, etc God, the very God of gods and Lord of lords is our personal Helper! Do I really grasp the significance and practical import of this awesome truth?

THE LORD...MY HELPER: kurios emoi boethos: (Genesis 15:1; Exodus 18:4; Deuteronomy 33:26,29; Psalms 18:1,2-note; Ps 27:1-3,9-note; Ps 33:20-note; Ps 40:17-note; Psalms 54:4-note; Ps 63:7-note; Ps 94:17-note; Ps 115:9-11-note; Ps 118:7-9-note; Ps 124:8-note; Ps 146:3-note; Isaiah 41:10,14; Romans 8:31-note)

Related Resource: See study on Jehovah Ezer: The LORD our Helper

Genesis 15:1 After these things the word of the LORD came to Abram in a vision, saying, "Do not fear, Abram, I am a shield to you; Your reward shall be very great."

Deuteronomy 33:26 "There is none like the God of Jeshurun (upright one" - a poetic or symbolic name for Israel describing her ideal character), Who rides the heavens to your help, And through the skies in His majesty.

Deuteronomy 33:29 "Blessed are you, O Israel; Who is like you, a people saved by the LORD, Who is the shield of your help, And the sword of your majesty! So your enemies shall cringe before you, And you shall tread upon their high places."

Psalm 18:1 For the choir director. A Psalm of David the servant of the Lord, who spoke to the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul. And he said, "I Love Thee, O LORD, my strength." 2 The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.

Psalm 27:9 Do not hide Thy face from me, Do not turn Thy servant away in anger; Thou hast been my help; Do not abandon me nor forsake me, O God of my salvation!

Psalm 33:20 Our soul waits for the LORD; He is our help and our shield.

Psalm 40:17 Since I am afflicted and needy, Let the Lord be mindful of me; Thou art my help and my deliverer; Do not delay, O my God.

Psalm 54:4 Behold, God is my helper; The Lord is the sustainer of my soul.

Psalm 63:7 For Thou hast been my help, and in the shadow of Thy wings I sing for joy.

Psalm 94:17 If the LORD had not been my help, my soul would soon have dwelt in the abode of silence.

Psalm 115:9 O Israel, trust in the LORD; He is their help and their shield. 10 O house of Aaron, trust in the LORD; He is their help and their shield. 11 You who fear the LORD, trust in the LORD; He is their help and their shield (Who are those who can call God "their help and their shield"?).

Spurgeon comments: He is their help and their shield. He is the friend of his servants, both actively and passively, giving them both aid in labour and defence in danger. In the use of the pronoun "their," the Psalmist may have spoken to himself, in a sort of soliloquy: he had given the exhortation, "trust in Jehovah," and then he whispers to himself, "They may well do so, for he is at all times the strength and security of his servants."

He does aid and protect all those who worship him in filial fear, to whatever nation they may belong. No doubt these repeated exhortations were rendered necessary by the trying condition in which the children of Israel were found: the sneers of the adversary would assail all the people, they would most bitterly be felt by the priests and ministers, and those who were secret proselytes would groan in secret under the contempt forced upon their religion and their God. All this would be very staggering to faith, and therefore they were bidden again and again and again to trust in Jehovah.

John Gill: He is the help of his people; they are helpless in themselves, and vain is the help of man, for there is none in him; there is no help but in the Lord, and he is a present, seasonable, and sufficient help. Jehovah the Father has promised them help, and he is both able and faithful to make it good; he has laid help upon his Son for them; and has set up a throne of grace, where they may come for grace to help them in time of need. Christ has helped them out of the miserable estate they were fallen into by sin; he helps them on in their way to heaven, by his power and grace, and at last brings them thither. The Spirit of God helps them to the things of Christ; to many exceeding great and precious promises; and out of many difficulties, snares and temptations; and he helps them in prayer under all their infirmities, and makes intercession for them, according to the will of God; and therefore they should trust in the Lord, Father, Son, and Spirit.

Lord (2962)(kurios) refers to master or the one who exercises absolute control and is the Greek word used to translate the Hebrew word Jehovah (in Ps 118:6).

Helper (998) (boethos is the noun form of the verb boetheo) describes one (Jehovah in context) who runs on hearing a cry to give assistance. Ponder this picture for a moment! Praise should be the natural outcome of meditation on this awesome truth!

The Lord is my Helper - There is no verb "is" in the Greek, so it's almost like its God's name = "My Helper"! (see Jehovah Ezer: The LORD our Helper) Awesome! Ps 19:14-note translates David's affirmation of "O LORD, my rock" in the Lxx with "kurie boethe mou" or literally "Lord my Helper", very similar to Heb 13:6.

Practically how would you come to know God as your Helper even as David had come to know Him in such an intimate way? We have to remember to cry out to Him for help in the midst of the testing circumstances (which we do because we trust Him and know He is faithful), when the waters are rising and all we can see is disaster and doom. As we learn to do this as a lifestyle, we will grow (like David did as he learned to depend on God while fleeing from Saul) in our experiential knowledge that God alone is our Rock, our Helper in times of temptation and like Paul we will come to know that Jesus is our ever present Friend Who sticks closer than a brother and Who will come to our cry for help. (see Paul's testimonies in Php 4:11,12-note, Php 4:13-note, 2Co 12:9,10, cp Jesus desire to come when we cry out for His help - Heb 2:18-note).

The writer is quoting from the Septuagint (LXX) translation of Ps 118:6-note a Messianic psalm (see below) which is therefore fulfilled in Jesus Christ the One Who sticks closer than a brother. Contented Christians are people with priorities, and material things are not high on their priority list. They have begun to more and more lay aside those things that weigh them down and which impede fruitful, focused ministry (cp He 12:1-note "encumbrances"; "20/20" spiritual vision in He 12:2-note).

Hebrew translation = NAS Psalm 118:7 The LORD is for me among those who help me; Therefore I shall look with satisfaction on those who hate me. 8 It is better to take refuge in the LORD Than to trust in man. 9 It is better to take refuge in the LORD Than to trust in princes.

Septuagint (LXX) translation = LXE Psalm 118:7 The Lord is my helper; and I shall see my desire upon mine enemies. 8 It is better to trust in the Lord than to trust in man. 9 It is better to hope in the Lord, than to hope in princes.

I WILL NOT BE AFRAID. WHAT SHALL MAN DO TO ME?: (kai) ou phobethesomai (1SFPI) ti poiesei (3SFAI) moi anthropos: (Ps 56:4,11,12-note; Ps 118:6-note; Daniel 3:16, 17, 18; Matthew 10:28; Luke 12:4,5, Isa 41:10)

Ps 56:4 In God, whose word I praise, In God I have put my trust; I shall not be afraid. What can mere man do to me?

Spurgeon comments: In God I will praise his word. Faith brings forth praise. He who can trust will soon sing. God's promise, when fulfilled, is a noble subject for praise, and even before fulfilment it should be the theme of song. It is in or through God that we are able to praise. We praise as well as pray in the Spirit. Or we may read it -- in extolling the Lord one of the main points for thanksgiving is his revealed will in the Scriptures, and the fidelity with which he keeps his word of promise.

In God I have put my trust. Altogether and alone should we stay ourselves on God. What was a gracious resolve in the former verse, is here asserted as already done.

I will not fear what flesh can do unto me. Faith exercised, fear is banished, and holy triumph ensues, so that the soul asks, "What can flesh do unto me?" What indeed? He can do me no real injury; all his malice shall be overruled for my good. Man is flesh, flesh is grass -- Lord, in thy name I defy its utmost wrath. There were two verses of complaint (Ps 56:1,2-note), and here are two of confidence (Ps 56:3,4-note); it is well to weigh out a sufficient quantity of the sweet to counteract the sour.

Hebrew translation = NAS Psalm 56:11 In God I have put my trust, I shall not be afraid. What can man do to me?

Septuagint (LXX) translation = Psalm 56:11 I have hoped in God; I will not be afraid of what man shall do to me.

Spurgeon comments: In God have I put my trust. This and the former verse are evidently the chorus of the Psalm. We cannot be too careful of our faith, or see too sedulously that it is grounded on the Lord alone.

I will not be afraid what man can do unto me. Faith has banished fear. He views his foes in their most forcible character, calling them not flesh, but indicating them as man, yet he dreads them not; though the whole race were his enemies he would not be afraid now that his trust is stayed on God. He is not afraid of what they threaten to do, for much of that they cannot do; and even what is in their power, what they can do, he defies with holy daring. He speaks for the future, "I will not," for he is sure that the security of the present will suffice for days to come.

Be afraid (5399) (phobeo) means to be in an apprehensive state in which one is frightened or alarmed.

Fear God (offer service with reverence and awe because God is a consuming fire) not men.

Isaiah 41:10 'Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.'

Isaiah 41:14 "Do not fear, you worm Jacob, you men of Israel; I will help you," declares the LORD, "and your Redeemer is the Holy One of Israel.

Romans 8:31 What then shall we say to these things? If God is for us, who is against us?

Shadrach, et al are a perfect OT illustration of application of this truth...

Daniel 3:16 Shadrach, Meshach and Abed-nego (faced with certain death at least from a human perspective) answered and said to the king, "O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17 "If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. 18 "But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up."

This is the mind-set that will ride the waves no matter how high the water rises or how hard the wind blows—just as Chrysostom did when he was brought before the Roman emperor and was threatened with banishment:

“Thou canst not banish me for this world is my father’s house.” “But I will slay thee,” said the Emperor. “Nay, thou canst not,” said the noble champion of the faith, “for my life is hid with Christ in God.” “I will take away thy treasures.” “Nay, but thou canst not for my treasure is in heaven and my heart is there.” “But I will drive thee away from man and thou shalt have no friend left.” “Nay, thou canst not, for I have a friend in heaven from whom thou canst not separate me. I defy thee; for there is nothing that thou canst do to hurt me.”

REMEMBER THOSE WHO LED YOU: Mnemoneuete (2PPAM) ton hegoumenon (PMPMPG) humon: (He 13:17,24; Matthew 24:45; Luke 12:42; Acts 14:23; 1Thessalonians 5:12,13; 1 Timothy 3:5) (Luke 8:11; Acts 4:31; 13:46; Romans 10:17; 1Thessalonians 2:13; Revelation 1:9; 6:9; 20:4

Remember - present imperative = keep on remembering! Think back into the past, to leaders who have passed on to glory (cp current leaders in He 13:17, 24). Remember those whose conduct you can survey from beginning to end, and consider all of it but consider especially how they ended! By way of application, a fruitful, encouraging practice for modern believers would be to read sound, well written biographies of saints who have finished their race and done so with "gusto". A great "starting point" would be to read (and I also highly recommend listening to) John Piper's biographical messages (click here) which will challenge and encourage your faith.

Pastor Cole agrees exhorting believers to that...

Read the biographies of godly Christians. I’m not talking about the biography of some sports hero or movie star who claims to be a Christian. Read about the Reformers or other great preachers, who proclaimed God’s truth in previous times. Read about missionaries who braved all sorts of difficult conditions to take the gospel to remote places. I have gained more from reading such biographies than from any other source outside of the Bible. (I have a bibliography, “Reading Christian Biographies,” click to open Pdf). There is also on the web site an article I wrote on the benefits of reading biographies, “Mining for Gold.” (Hebrews 13:7-14 The Antidote for False Teaching)

Remember (3421) (mnemoneuo from mnaomai = remember, call to mind, recall information) means to use the faculty of memory given by God and keep in one’s mind people, things, and circumstances because memory is basis of learning and of motivation for future action.

Led (2233)(hegeomai) means first to lead, then to think or regard. Obviously the former meaning describing men in any leading position.

John Piper in his message on this section of Hebrews said...

Some of you may wonder why for 11 years at our pastors' conference I have given biographical lectures on people in church history - Luther, Calvin, Edwards, Brainerd, Spurgeon, Machen, Lloyd-Jones, etc. It's not just because they're interesting. It's because God said, "Remember those who led you and spoke the word of God to you. (Read Piper's message "Be Strengthened by Grace")

WHO SPOKE THE WORD OF GOD TO YOU: hoitines elalesan (3PAAI) humin ton logon tou theou: cp Heb2:3; see Heb6:12 "imitators of those who through faith and patience inherit the promises."

Who (hoitines)  whoever they were...no one specific in mind here.

Spoke (2980) (laleo) (word study) which originally referred to the chattering of birds or prattling of children and evolved in use to the highest form of speech, the thrice holy God choosing language as His primary medium of communication to fallen, sinful mankind. 

The Word of God - What a great "legacy". It should be every pastor and teacher and elder and father's goal that this likewise be their "legacy" - that they were those who spoke the Word of God!

Pastor Cole comments that...

God’s Word is the only source for sound teaching. Yet we live in a day when very few pastors devote themselves to teaching God’s Word in a systematic way. Many evangelical churches, in an attempt to reach the unchurched (“seekers”), have abandoned teaching through the Bible verse by verse, for fear that some of the difficult doctrines may offend people (Ed: Church should be a place where the pastor preaches to comfort the afflicted and afflict the comfortable!). They aim the church service at giving the “customers” what they want: topical messages on how to have a happy life. They avoid talking about sin or judgment or anything controversial. In many cases, their messages could have come out of Reader's Digest rather than the Bible! You should evaluate any teaching by the criteria, “Does it explain the text of Scripture in its context and apply it to my life?” (Hebrews 13:7-14 The Antidote for False Teaching)

AND CONSIDERING THE RESULT OF THEIR CONDUCT: anatheorountes (PAPMPN) ten ekbasin tes anastrophes: (Acts 7:55, 56, 57, 58, 59, 60)

Considering (anatheoreo) means to look again and again (and the use of the present tense even further emphasizes the importance of this "looking"!). Thayer says the idea is "to survey a series of things from the lowest to the highest". Clearly the meaning is to look attentively making certain that one observes accurately and considers carefully. There is only one other NT use...

Acts 17:23 (Paul in Athens where his spirit within was provoked as he saw a city full of idols Ac 17:16) "For while I was passing through and examining (anatheoreo) the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I proclaim to you.

Result (ekbasis) speaks of the endpoint of an event, the outcome, and here in the context of the result of one's way of life (with the implication of it being spiritually "successful").

Thayer comments that ekbasis refers

not merely the end of their physical life, but the manner in which they closed a well-spent life as exhibited by their spirit in dying.

The result of their conduct - Its not just what they say but how they live (lips and live must match!). Look closely at the outcome, literally, the "exit" of their way of life.

Pastor John Piper feels that the idea is to look at the whole course of their life, especially the end of it. How did they run? Did they hold fast until the end? Did they finish well? (cp Heb 3:6,14, 4:14, 10:23, 12:1) Did they do what this whole letter of Hebrews is written to help us do - To persevere to the end and be saved (Note: perseverance does not earn salvation, but is a "marker" of genuine salvation, for the only one who would persevere to the end would be the person who has the supernatural power to do so, i.e., one who is born again and has the enabling, indwelling power of the Holy Spirit of God.)

In a sense, one might then consider that dead heroes are more important even than living heroes. The latter are important to be sure, but we have yet to see the end of their race. What if they cease to be "heroes" before they die? When this occurs (as is all too common in modern day Christendom!), we are disappointed, disillusioned, let down, even discouraged.

IMITATE THEIR FAITH: mimeisthe (2PPMM) ten pistin: (He 6:12; Song 1:8; 1Corinthians 4:16; 11:1; Philippians 3:17; 1Th 1:6; 2Th 3:7,9)

mimos = mimic; in N.T. only here and 2Th 3:7,9; 3Jn 1:11

So ''Keep on imitating the faith of the leaders.''

Considering how well these leaders lived,  imitate their faith, where faith of course speaks to both their faith and their conduct. The author emphasizes their faith because he wants us to see that faith in Christ  is the firm foundation for Christian conduct. In other words our behavior is not to be an outward conformity to rules or rituals. Paul has a similar thought in his letter to the Galatians...

For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (Gal. 5:6)

Not those who have an external "form of godliness". If you try to imitate these men's conduct, you become a religious fake, deceived just as they are. This is a frightening reality when you see it - people who have learned the form of godliness and know nothing of the power that comes from genuine faith (2Ti3:5). Instead the author says: look at the whole course of their conduct and how they finished their course, and get the same motor that made them what they were: their faith.

The memorial marker to John Wesley in Westminster Abbey bears the inscription:

God buries his workmen, but he carries on his work.

Memories of godly lives help best when they turn us to the One who never needs to be replaced and who is permanently available to his people.

Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it.

See related studies on the specific phrases (1) "the faith" and (2) the "obedience of faith". See also study on pistos

Faith is manifest by not believing in spite of evidence but obeying in spite of consequence. John uses the related verb pisteuo to demonstrate the relationship between genuine faith and obedience writing...

When missionary John Paton  was translating the Scripture for the South Sea islanders, he was unable to find a word in their vocabulary for the concept of believing, trusting, or having faith. He had no idea how he would convey that to them. One day while he was in his hut translating, a native came running up the stairs into Paton's study and flopped in a chair, exhausted. He said to Paton,

Without “confidence” in God - in his fidelity, his truth, his wisdom, his promises. The essence of faith consists in believing and receiving what God has revealed, and may be defined as that trust in the God of the Scriptures and in Jesus Christ whom He has sent, which receives Him as Lord and Savior and impels to loving obedience and good works (Jn 1:12; Ja 2:14 - 26).