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Bible verses about Intimacy with God
(From Forerunner Commentary)

Song of Solomon 7:10-13  (Go to this verse :: Verse pop-up)

This young woman is full of the love for her husband, and her marriage is so satisfying that she feels complete freedom to initiate love. Her sexual desire has a free and lawful outlet to it. She is burning with desire to be with him, and that is the point. Solomon is writing here of the love of the church for Jesus Christ, and there is passion in those who are doing . . . what? She seeks to have experiences with Him! Nobody else matters. She desires Him.

John W. Ritenbaugh
Knowing God


 

Isaiah 55:1-9  (Go to this verse :: Verse pop-up)

This paragraph presents an overall and continuous solution to this weakness in the lives of the converted. First, notice that this paragraph is in the form of a command. It is not a mere suggestion but a direct charge from our Creator. As the reference to David indicates, it is addressed to His people, so His audience already knows Him to some degree. The word "return" (verse 7) confirms this, indicating that He and they already have a relationship, but those He is speaking to have lost some resolve and drifting apart has occurred.

The mention of David appears in verses 3-4. When this was written, David had been dead for about 250 years, so this inclusion inserts some symbolism and moves the time-setting, making it a prophecy that fits it into the end time as well as Isaiah's lifetime. David is a type of Jesus Christ in His office as King, which further confirms that God is commanding this of those who already know and have a relationship with Him. Not only have these people drifted away, but they are also not making the effort to "seek" Him to strengthen the relationship.

The responsibility of those who have made the covenant with Him to seek Him is thus not that of striving to find Him in order to establish a relationship as a relationship already exists. Rather, it is seeking Him in order to be like Him and become more fully intimate with His will.

Verses 1-3 remind us that our relationship with Him is not without cost. This paragraph begins with an urgent command: "Come!" The sense is that paying the cost of seeking is obligatory if the relationship is to continue.

We need to understand our position here. God not only loves us, but He also greatly desires us to be in His Kingdom. At the same time, He wants us to show voluntarily that we desire the relationship. In addition, to reinforce our obligation, we must grasp and fully accept that He has every legal right to command us to do this.

In Isaiah 55:1-3, our part in this relationship is clearly not costly in terms of money, but it is in terms of our lives and how we spend them. Our lives must be lived by faith in the One who redeemed us. Paul describes the Christian life as a living sacrifice (Romans 12:1).

John W. Ritenbaugh
Fully Accepting God's Sovereignty (Part Two)


 

Ezekiel 33:10-11  (Go to this verse :: Verse pop-up)

The Old Testament was written without punctuation of any kind, and in fact, punctuation was not added until about 1,200 years after Ezekiel wrote this. As God's answer to the question of verse 10, verse 11 would read better if a period followed the words "Lord GOD." He replies that we should live as He would live if He were a man - sinlessly. When Jesus came as a man, He did exactly that.

Jesus declares in John 17:3, "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." A key to understanding Jesus' intent is to grasp His use of the word "eternal." We normally think of it as an endless length of time. However, William Barclay's commentary on this verse contains a simple and meaningful difference of opinion with that concept. Barclay contends that Jesus is speaking of something very good, one to be much desired. Living forever is not necessarily good unless the quality of life is also good. Therefore, "eternal" describes the quality of life God lives endlessly. Knowing God and being able to follow His example are vital to our living as He does. Jesus implies that, if one truly knows God, he will also live that way as an effect of his intimate relationship with God.

Yet, truly coming to know God creates one of the more difficult and continuous problems for church members. In fact, one commentator called it the church's biggest problem, and Romans 11:33 seems to confirm this. "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!" Paul says plainly that the full depth of God's wisdom and knowledge are unsearchable and past finding out. We can indeed find out a great deal if we are devoted to seeking Him, an endeavor that requires thorough searching, evaluating, and adjusting of our conceptions. Certainly difficult, but not impossible!

Nevertheless, we must still seek Him, since this verse suggests that we can indeed learn much. It helps that God desires us to know Him, so He is willing to reveal Himself further.

John W. Ritenbaugh
Seeking God (Part One): Our Biggest Problem


 

Daniel 11:32  (Go to this verse :: Verse pop-up)

The word translated "know" (Hebrew, yada; Greek, ginosko) is foundational when considering God's sovereignty. Yada appears in Daniel 11:32: "Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits." "Know" indicates a close, warm, and even passionate intimacy combined with head knowledge that produces an "edge" in a person's life. This enables us to trust God and, at the same time, to perceive what He is doing. It is this factor that makes God's Word authoritative to us.

This warm, close, and passionate relationship forms the very foundation of a true, working willingness to submit to His sovereignty. Do we really believe that, because God is holy, His anger burns against sin? That, because He is righteous, His judgments fall on those who rebel? That, because God is faithful, His promises of blessing or cursing are absolute? That, because God is omnipotent, nobody can resist Him? That, because God is omniscient, there is no problem He cannot master? "The people who know their God" do! Because God is what He is, we are seeing His prophecies of the end of this age being fulfilled in the world and in the church, and that translates into tumultuous, difficult, and sometimes scary and confusing times.

John W. Ritenbaugh
The Sovereignty of God: Introduction


 

Daniel 11:32  (Go to this verse :: Verse pop-up)

Now this word "to know"—yada in Hebrew, ginöskö in Greek—indicates a combination of close, warm, and even passionate intimacy, combined with head knowledge that produces an edge in a person's life that enables him to trust God and at the same time perceive what He is doing. It is this factor that makes God's Word have authority with us. We know Him. It is not just a casual acquaintance, and it forms the very foundation of a true working relationship.

We need to ask ourselves: Do we really believe that God is holy, and because of that, His anger burns against sin; that because He is righteous, His judgments fall on those who rebel; that because He is faithful, His promises of either blessings or curses are absolute; that because He is omnipotent, nobody can resist Him; and because He is omniscient, there is no problem of which He is unaware or cannot master? Because God is what He is, we are seeing the prophecies He inspired regarding the end of the age being fulfilled in the world and in the church, and that translates into tumultuous, difficult, and sometimes scary and even confusing times for us.

John W. Ritenbaugh
The Sovereignty of God (Part 1)


 

Amos 3:1-3  (Go to this verse :: Verse pop-up)

Can two exist in a marriage relationship where one is constantly unfaithfully acting as a harlot? Yet, of all the nations that have existed on the earth, the only one that God made a covenant with did this to Him. God entered into no other relationship with any other nation in all of the history of mankind.

A person may have many friends, many family members, many business friends, fraternal friends, professional relationships, but by biblical standards for marriage, it is one spouse until death. God and Israel's relationship involved an intimacy normally associated only within marriage. Yes, God had relationships with other nations, but none even close to what He had with Israel. It was favored with gifts greater than any nation because of that intimacy, but perhaps the greatest gift of all was the revelation of God Himself, the knowledge of His purpose, and how to live life at its fullest. But because of these gifts, Israel's responsibility and deviancy was also the greatest on earth: great Jerusalem, great deviancy. The gift had never been given to any other people on earth.

John W. Ritenbaugh
Where Is the Beast? (Part 5)


 

Amos 3:2  (Go to this verse :: Verse pop-up)

The basis of God's accusation and judgment against the people of Israel is their special relationship. From the beginning of His dealings with them, God has stressed their higher responsibility because of their knowledge of Him (Deuteronomy 4:5-10).

As used here, known can be cognitive, involving the thinking process, or it can be relational, indicating experience with someone else. The word is used in this latter sense in Genesis 4:1: "Adam knew Eve his wife." He had an intimate, caring relationship with her. So with God. Of all the world's nations, He had been intimate only with Israel, watching over and caring for her in a very personal way (Ezekiel 16:1-14). Israel was so dear to Him that He called her "the apple of His eye" (Deuteronomy 32:10)!

John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)


 

Luke 21:35-36  (Go to this verse :: Verse pop-up)

He is not saying we should always pray, "Father, save me!" That would be self-centered. He says, "Develop this beautiful relationship with God that I've made possible for you. Remain in contact with Him."

Our prayers need to take on the quality of communication that is the ideal when a man and a woman date toward marriage. On the first date, they may not know much about each another, but with further contact their knowledge of each other grows. In talking back and forth, the relationship develops. They discover common interests. They find each other attractive and fascinating. As events progress, they work to improve the relationship so that they can eventually marry, continuing the relationship with greater intimacy, pleasure, and productivity. God desires this kind of relationship with His people.

Jesus Christ warns that the same factor that ruins a marriage - if one or the other begins to find another more attractive - can ruin this relationship with God. In these perilous times, divorce claims roughly 50 percent of marriages. An institution that God intends to be very beautiful is destroyed because a love of a beautiful relationship is not paired with a love of righteousness. The world has successfully squeezed the couple into its mold. Though it may have begun beautifully, the relationship has a horrible ending.

God intends prayer to be communication with Him to develop a beautiful relationship begun through the acceptance of Christ's sacrifice. As a product of keeping the relationship alive, we show our commitment by keeping our appointments with Him, upholding the vow we made at baptism, keeping His commandments, showing we are trustworthy by overcoming our sins.

While we work on this relationship, we are watching! We are on guard. We are alert, like a soldier on guard duty, making sure that what we hold to be beautiful is not destroyed. Imagine what would happen if a guard, while pacing at his post, was attracted by something to one side. If he goes over to inspect it, the enemy attacks! Babylon employs exactly the same strategy. And sadly, the duped guard exactly depicts a Laodicean, who gets distracted by desirable things. The rudiments of the cause of this distraction are illustrated in Luke 21. A Laodicean is lulled into a spiritual complacency and apathy by the attractiveness of the world. That is Christ's warning - stay alert, be on guard, and pray!

John W. Ritenbaugh
The World, the Church and Laodiceanism


 

John 11:3-5  (Go to this verse :: Verse pop-up)

His relationship with Mary, Martha, and Lazarus was different from the relationship He had with other people. Why? One reason is, as we find in other places, He stayed with this family when He was near Jerusalem. He had undoubtedly eaten quite a number of meals at their home, and they had had ample time to talk about the plan of God, as well as their hopes and dreams, problems, trials, and difficulties. Jesus likely counseled them in these matters. As a result of this fellowship, within this family atmosphere, grew an intimacy of thinking that He did not have with many others. The Bible does not say all that often that He loved somebody the way He loved these.

Trust in a historical fact can be essentially passive, but so what? It might not be a vital part of life. However, a Christian cannot have the kind of conviction needed unless he recognizes that he is fellowshipping with a very wonderful, living, dynamic, and gracious Personality. When we pray to Him, He wants us to think about that relationship, about Him, His power, His willingness, His purpose, and everything connected with Him in His relationship with us.

Trust in a Personality energizes the quality of the prayer. In this case, it infuses the trust with a firsthand knowledge of the Being to whom we are appealing. Prayer's most important fruit may well be the understanding gained of this Personality: what He is and what He does.

John W. Ritenbaugh
Prayer and Fervency


 

John 17:3  (Go to this verse :: Verse pop-up)

He refers to God's name three times in this brief and exceedingly important prayer! The name represents what He spent His ministry revealing to us about God. He keeps us through His name both by our trusting in what it means and our obedience to how it shows we should live.

He defines eternal life as "to know God." "Know" suggests a very close intimacy, just as a husband and wife are intimate in marriage (Genesis 4:1). It indicates experiential knowledge, not theoretical. In Amos 5:4, God exclaims, "Seek Me and live!" He is saying, "Turn to Me and My way of life; seek to know Me," not "Search for Me," because He has already revealed Himself to us. He is saying, "Seek to know Me by living the same way I do." That is how experiential knowledge of Him becomes an intimate knowing of Him. He will walk with such people (Amos 3:3).

Aionis, the word translated "eternal," deals less with duration of life (although it is included), than it does with quality of life. Living endlessly is not necessarily good. Would anyone want to live forever with a demon's quality of life? True eternal life is the life of God. To possess it means experiencing now some of its splendor because it is being lived and producing its glorious fruits.

Psalm 9:10 adds, "And those who know Your name will put their trust in You; for You, Lord, have not forsaken those who seek You." Those living by faith do not trust in what He is called, for that would be mere superstition. Their faith is in what He is, His character and nature, which they have experienced by seeking to live His way.

John W. Ritenbaugh
The Third Commandment (1997)


 

John 17:3  (Go to this verse :: Verse pop-up)

In John 17:3, Jesus describes eternal life as knowing God. "Know" does not indicate a mere casual familiarity, but a very close relationship approaching the intimacy of a sexual one. That is how we must relate to Him.

There are other verses that show that God "knows" us:

» I Corinthians 8:3: "But if anyone loves God, this one is known by Him."
» Galatians 4:9: "But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage?"
» Amos 3:2: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." Though God says this to Israel, it applies even more intimately to the Israel of God (Galatians 6:16).

These verses again show a vital key to understanding our relationship with Him: Our love for Him is merely a response to His initiative.

By way of contrast, compare these to what Jesus says to those who are not called as their disobedience shows, but who masquerade as disciples, even as ministers, as if they really knew the Father and Son:

Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven. Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness!" (Matthew 7:21-23)

Since He never knew them, is this not just another way of saying, "I never loved you"?

We are who we are, the foolish and weak of the world. We believe because God has appointed us to eternal life. We have faith because of His grace, and the love of God is shed abroad in our hearts because the Father loves us. If we understand the Scriptures correctly, God has chosen the most unlikely people upon which to pour out His grace and love and so become holy and without blame before Him.

John W. Ritenbaugh
The Sovereignty of God: Part Seven


 

John 17:3  (Go to this verse :: Verse pop-up)

He does not use the term "immortal" or "endless," but He describes a kind and quality of life in terms of knowledge and a relationship with the Father and Son, a very intimate relationship.

Do not be misled by the limited Strong's definition of the word translated "eternal" in this verse. A more complete lexicon like Spiros Zodhiates' Complete Word Study Dictionary of the New Testament gives a more precise usage—how the word is used in the Bible rather than merely in classical Greek. Zodhiates says that the word refers to the "life which is God's" (p. 107). The life of God is more than endless, and that is what is important here. He adds, "It is to be understood as referring not only to duration, but more so to quality. That is, it is not merely life that is eternal in duration, but is primarily something different from the natural life of man, i.e., the life of God."

The Daily Bible Study Commentary: John (Volume 2) by William Barclay contains this comment:

There is another important thought in this passage, for it contains the great New Testament definition of eternal life. It is eternal life to know God and to know Jesus Christ whom he has sent. Let us remind ourselves of what eternal means. In Greek, it is aionis. This word has to do, not so much with duration of life, for life which went on forever would not necessarily be a boon. Its main meaning is quality of life. There is only one person to whom the aionis can properly be applied, and that is God. Eternal life is, therefore, nothing other than the life of God. To possess it, to enter into it, is to experience here and now something of the splendor and the majesty, and the joy, and the peace, and the holiness, which are characteristic of the life of God. (p. 207)

John 17:3 also contains the word "know." To understand eternal life, we must also understand how this word is used here. It undoubtedly contains elements of intellectual knowledge, understanding, discernment, information, and familiarity. However, this word suggests more than this because the Old Testament regularly uses "know" to describe sexual knowledge. Sexual knowledge between a husband and wife is the most intimate of knowledge. Husband and wife are no longer two but one flesh. In this regard, in John 17:3, the important thing is not the sexual act but the intimacy of heart and mind that in true love precede the act. To know God, therefore, is not merely to have intellectual knowledge of Him, but it is having an intimate, personal relationship with Him like the nearest and dearest relationship between two people.

Hosea 4:6 provides an interesting example of the practical effect of "knowing": "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children." God's implication is clear. If they had possessed knowledge of God, they would have had the power to avoid being destroyed. Nobody in his right mind wants to be destroyed. Ignorance might be bliss, but this verse shows it can be dangerously life-threatening.

Consider the implications of a lack of knowledge in the area of physical law. A person who does not know the power of electricity, nitroglycerin, carbon monoxide, drugs, or certain medications could pay for his ignorance with his life. Or, even if a person's ignorance of these things does not kill him, he might have the quality of his life severely impaired through a maiming, debilitating injury. However, when they are used with knowledge, they can do worthwhile things. Similarly, knowing God opens to men the freest and most rewarding expressions of an abundant life.

What if a person does not know of God's righteousness? Proverbs 11:6 says, "The righteousness of the upright will deliver them, but the unfaithful will be caught by their own lust." What a person does not have cannot deliver them, thus they are injured or destroyed. Isaiah 11:9 shows that during the Millennium, the knowledge of God will cover the earth like a vast ocean. This is what will make the Millennium so wonderful!

Eternal life is more than just endless life. The biblical eternal life includes power to produce quality living superabundantly far beyond merely existing forever.

We should touch briefly on its sexual aspect. Genesis 4:1, 17, 25 each contain the Hebrew word yada'. It has a wide variety of possible applications, one of which is "to lie by man." In each case in Genesis 4, it is translated as "knew," since that is its basic meaning. The Hebrews used it to describe the sexual part of the relationship between husband and wife; thus, it suggests intimacy. When applied to God, it highlights not merely being acquainted with Him but, as we would say today, being "inside His head." The corresponding Greek word, ginosko, translated "know" in John 17:3, can be and is used in the same way as yada' in Hebrew (see Luke 1:34).

To know God thus includes a wide range of mental, emotional, and experiential knowledge. The fruit of this intimacy includes love, reverence, obedience, honor, gratitude, and deep affection. We come to know Him as sovereign Ruler, Master, parent, brother, friend, Savior, and Lawgiver. We would never know this mixture of admirable qualities and authority without getting close to Him. They compel us to yield to Him with all of our heart while we strive to obey and glorify Him.

In sum, this points to Jesus indicating that eternal life is not merely endless, though that is its dominant sense, but that those who have it live intimately with God and conduct their lives as God does—otherwise, there would be no close intimacy with Him.

John W. Ritenbaugh
The Elements of Motivation (Part Six): Eternal Life


 

John 17:3  (Go to this verse :: Verse pop-up)

The term "know" implies intimate, experiential knowledge, not merely bookish or theoretical knowledge. Jesus Christ suggests that having an intimate relationship with the Father and Son causes us to become one with them. The only way we can do that is by living the way God does by faith. He walks—lives life—with those who agree with Him. The One who already had this unique relationship with God reveals to us the knowledge of how to do that.

Originally given to a spiritually faltering people, Amos 5:4 adds a vital command: "For thus says the LORD to the house of Israel: 'Seek Me and live.'" The word "seek" is not being used in the sense of "search" because God had already revealed Himself to them. Instead, it conveys the sense of "turn to Me," "seek to live as I do," "turn to My way of life," "seek to know Me in intimate detail."

In John 17:3, "eternal" is translated from the Greek aionis. Here, it deals not so much with duration of life, since by itself living forever would not necessarily be good. Rather, it implies "quality." Eternal life is the life of God, the way He lives life. To possess it is to experience a small measure of its splendor now.

Four times in this chapter (verses 6, 11, 12, and 26), Jesus uses the word "name" in reference to God. "Name" represents, identifies, signifies, and encompasses what He is revealing to us about God. It includes what He is in His Person, His attributes, and His purpose. God's name keeps, guards, and sustains us, both by our trusting what it signifies and then, through obedience, expressing what it means.

Psalm 9:2, 10 declares, "I will be glad and rejoice in You; I will sing praise to Your name, O Most High. . . . And those who know Your name will put their trust in You; for You, LORD, have not forsaken those who seek You." "Name" does not refer to what He is called or the sound of that name, but to what He is like in His nature and character. We can trust what He is. This has marvelous implications for us. Matthew 28:19-20 says:

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.

The word "in" in verse 19 can just as correctly be translated as "into," meaning that we are immersed into the name of the Father and Son. We now bear that name! They are God, and we are children of God. Baptism and the receipt of the Holy Spirit are the entrance into that name and all it implies! We have entered into the Family of God! Just as a son bears his father's name, God's name is our spiritual family name.

John W. Ritenbaugh
The Third Commandment


 

John 17:23  (Go to this verse :: Verse pop-up)

Consider for a moment how much God must love Jesus Christ. After all, they have been working together side-by-side for literally countless years—all eternity—in perfect harmony.

Relatively few couples are blessed with outstanding marriages that last fifty years or more. After so long, the depth of their relationship must be close and intimate. If that happens between two human beings in fifty years, what would it be like after a few billion? It would be intimate beyond our comprehension. Such is the depth of God's love for Christ—far beyond our comprehension.

In this verse, Jesus is asking God to reveal two things to the world: that God sent Him and that God loves us as much as He loves Jesus Christ.

Understanding the full impact of this verse hinges on a little, two-letter word "as." One definition is "to the same extent or degree; equally." Equally implies no more, no less. This definition makes Jesus' request staggering in its implications! It means we can truthfully say that there is not a being in the universe—including Jesus Christ—whom God loves more than us. Each individual whom God has called can say the same thing. God loves us all at the same incredible, beyond-our-comprehension level.

This statement also shows Christ's unbelievable love for us. He has been with God forever, yet the Son feels no animosity that our Father loves us just as much, unlike the elder brother in the Parable of the Prodigal Son. In fact, in His prayer Christ is asking God to broadcast this fact to the world! Christ is preeminent in position and responsibility—but not in the Father's love. As the perfect Parent, He does not love any one child more than the others.

To underscore this equality of love, notice how other Bible translations handle the word "as." They use words like "even as," "just as," "in the same way," "with the same love as," "as much as," and "just as much as." All emphasize the equality of the Father's love.

On the authority of Jesus Christ, the same Jesus who has been with God forever, we know the Father loves us as much as He loves Jesus—no more, no less. If we consider how much He must love Christ after spending billions of years working together in perfect harmony, that is exactly how much He loves us. The true depth of that love is definitely beyond our comprehension. It takes faith to believe this simple statement of fact.

Pat Higgins
Faith to Face Our Trials


 

1 Corinthians 1:9  (Go to this verse :: Verse pop-up)

This particular verse is written in such a way as to be translated either "with" or "in": Our fellowship is with Christ, or our fellowship is in Christ. It can go either way. The case is both subjective and objective in I Corinthians 1:9.

Fellowship means "sharing," "communion with," "companionship with," or "association with." We have been called into an association—a companionship, a fellowship, a communion—with Christ. All these words are synonyms. The only difference might be the degree of the intimacy that is expressed. In addition, fellowship indicates people having things in common—they do things together because they share common interests. What we have in common is our love for Christ.

We are drawn to the brethren because of the common tie—the common love for the same Person. Even when we meet people in the church for the very first time, we do not feel as though they are perfect strangers to us because of that commonality. We recognize the spirit or attitude that emanates from them. It is almost something that we can feel or see because our senses seem to be attuned to it. This is why world travelers with the church say that they can go into another congregation and know that it is of the same Spirit as the one that they traveled from.

There is a bond or union between us because we love the same Person. To the Christian, then, Christ's friend is our friend. We are members of the same body. We are children in the same Family. We are soldiers in the same army. We are pilgrims on the same road. These same analogies are used many places in the Bible.

John W. Ritenbaugh
How to Know We Love Christ


 

Philippians 1:7  (Go to this verse :: Verse pop-up)

Christian union is built around the fact that we are all partakers with one another in the grace of God. Unity, then, will vary from person to person. With some, it will be tenuous because the relationships and experiences together are just not that strong. On the one end, we have casual acquaintances. We know these acquaintances are part of the church of God, and thus we share a Spirit with them, as well as a hope, a dream, a goal. We are on a pilgrimage with them to God's Kingdom. Because they are in our minds, we have a tenuous union with them.

On the other extreme is the union that we have with our mate, who likewise shares with us the same Spirit, the same hopes and dreams. However, with our spouse, we share a great deal more intimacy and far more experience. Our union with him or her is far deeper. Spiritually, this also applies to our unity with the Father in heaven.

This epistle was written while Paul languished in prison. His fond memories of his experiences with the Philippians made him feel confident, as if he were not alone, as if they were with him in his chains, giving him encouragement in his desperate situation. It is as if he is saying, "Because of our unity, I can feel your support."

John W. Ritenbaugh
Image and Likeness of God (Part 4)


 

Philippians 3:8-10  (Go to this verse :: Verse pop-up)

At times, the Bible uses "to know" as a euphemism for sexual intimacy. Paul is not saying here that he desires sexual intimacy with Christ, but that he greatly desires spiritual intimacy with Him. He wants to be so close to Him that he experiences the same level of life as Jesus did—even to the point of suffering or dying as He died, if that is necessary to be made like Him in every possible way. He desires to glorify God in every aspect of his life just as Jesus did (John 17:4).

To achieve this requires a clear vision of where one wants his life to go; dogged, disciplined determination to work toward that end; rigid concentration to avoid becoming distracted; and an unflagging willingness to pay whatever price might be required.

John W. Ritenbaugh
The Offerings of Leviticus (Part Nine): Conclusion (Part Two)


 

1 Timothy 2:1  (Go to this verse :: Verse pop-up)

"Intercession" is exactly the same Greek word as is translated "prayer" in I Timothy 4:5. It has an interesting etymology that instructs us on an important aspect of prayer. The word, a verb, is entugchanein.

It began to appear in Greek centuries before Christ, meaning simply "to meet a person," as if a person would meet another along the way. However, through the centuries, the word took on a somewhat different meaning. Eventually, it meant, not just "to meet," but "to meet and converse." This is natural because, if a person falls in with another along the way, he usually does not ignore the other but strikes up a conversation.

Then, as time went by, it began to take on yet a different meaning: "to have intimate fellowship with the person." To this point, the word describes how to have a right approach to God. In practical fact, it illustrates that we are not conversing with God from a distance. We are so intimately associated with Him that we are His children. This word is describing an intimate family relationship. God is not way off on the top of a mountain somewhere. Even as early as Deuteronomy 30:14, He says, "The word is very near you, in your mouth and in your heart"!

If we are going to have the right kind of fellowship and relationship with God in prayer, we have to understand that we are in His very presence. Looking at this humanly and physically, this is how He can rub off on us. We are in His fellowship, in His presence. He is not far off. When Christ gave His life for us, the veil of the Temple was torn from top to bottom, symbolizing that access to God was completely open to Him, and now we have this same access to the Father through Christ. We are right before His throne when we are talking to Him.

However, entugchanein continued to change. The change shows up in the noun form of the word, enteuxis, meaning "a petition to a king." It can be used in the sense of the king summoning someone into his presence or of someone presenting a request to the king. Putting these together, it sugests that we have "intimate access to petition the king." We do not have intimate fellowship with just anybody, but to the King of all the universe!

We have both privilege and power in prayer. This is where the concept "the power of prayer" comes from. Because we have the privilege to come before the King in intimate fellowship, we have access to His power. It is not that prayer itself has the power, but that we have access to the One who has the power.

This means we have to be extra careful what we ask God: He may give us what we ask, and we will be sorry. Mighty forces can be unleashed when we ask God for things. God's people have a responsibility to ask of Him things that are according to His will.

As a tool, prayer is to be used to accomplish a wide variety of things within God's purpose. It is to be used in regard to the things of this life. God wants us to pray about this life, as in supplying our daily need. However, He will primarily use it, not for this life, but for His eternal purpose, reproducing Himself and creating His holiness in us. His purpose is in preparing us for the Kingdom of God.

So be warned that His purpose will supersede ours when we pray.

John W. Ritenbaugh
What Is Prayer?


 

Hebrews 11:6  (Go to this verse :: Verse pop-up)

Notice that Hebrews 11:6 reads, "he who comes to God," and I Peter 2:3-4 uses a similar phrase. "Coming to God" means that one approaches nearer to God, seeks Him, or he walks with Him. It signifies fellowship with Him.

The Bible shows three stages of coming to God. The first is at God's calling when one begins to draw near. It results in justification and the imputing of Christ's righteousness. The second is more continuous, occurring during sanctification, as a person seeks to be like God, conform to His image, and have His laws written, engraved, into his character. The third stage occurs at the resurrection when the individual is glorified.

John 6:44 clarifies our first coming to God: "No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day." Nobody comes to God, no one seeks the God of the Bible, until he becomes aware of his need of Him. Nobody comes to God until he realizes he is far from Him and out of His favor—in fact, he is under God's condemnation and separated from the quality of life called in the Bible "eternal life." God reveals a measure of these things through His calling.

The Parable of the Prodigal Son illustrates this (Luke 15:14-19). The son did not return or draw near to his father until he was aware of his need. This sense of need motivates us to seek God and draw near to Him. This sense of need is a gift of God's grace working on a person's mind and is initially given when God summons the individual to approach Him.

Ephesians 4:17-24 covers the second "coming to God":

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness on their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness. But you have not so learned Christ. If indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.

Verse 30 adds an instructive, albeit sobering, thought: "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption." The Holy Spirit mentioned here is God Himself, who is hurt, sorrowed, by our sinful neglect of His gift. Once He bestows this sense of need, it is a continuous impulse unless we stifle it by neglecting to follow through, as those in the book of Hebrews were doing.

John W. Ritenbaugh
The Christian Fight (Part Five)


 

Revelation 2:4-5  (Go to this verse :: Verse pop-up)

If we love a person, we are glad to be able to consult with him, to seek his tastes and opinions. Why? So we can please him. We act on his advice; we do the things that he approves of. In fact, we will even deny ourselves to meet his wishes and abstain from the things that we know that he dislikes.

Anybody who has gone through a courtship understands this. If we find that the object of our affection does not like the way we do certain things, the colors that we wear in our clothing, the style of our dress, the car we drive, or the same foods we like, what will we do? We will try to conform to him or her as long as it is lawful. If we love that person, we will try to please him or her in any way that we possibly can. But, if we are indifferent to the person, who cares what he or she thinks?

It is easy to see why this love is so important, for love is the mainspring of the right kind of works.

The people who do not love Christ, they are working, active, expending their energies on things that they love, but what they love is not Christ. And because it is not Christ, they do the wrong works.

When we are in love, we will even learn things that we are not naturally inclined toward because we think it will give the other person pleasure. Some guys are nuts over baseball, golf, or whatever sport—perhaps hunting or fishing—and the poor girl will put herself through agony to watch a boring baseball game with him or go golfing, hunting, or fishing with him just to please him because she loves him.

Are we that way with Christ? Do we do what we can, everything we can, denying ourselves or learning new things because we want to please Him? We want to please Him because we love Him. These are areas that we must evaluate ourselves on.

John W. Ritenbaugh
How to Know We Love Christ


 

 




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