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What the Bible says about Accepting God's Sovereignty
(From Forerunner Commentary)

Genesis 1:28

A basic purpose for marriage is also found in this verse. The two key words here are "subdue" and "dominion," both of which are terms of command and control. This purpose, then, deals with marriage providing a basis for proper government.

"Dominion" has thrown many people off-track, assuming God means autocratic, despotic rule. However, any dictionary will show that dominion is nothing more than "supreme authority" or "sovereignty." The Hebrew word, radâ, implies exercising authority over those under one's control, whether a king over his kingdom or an employer over his employees. It does not necessarily suggest harsh, cruel governance.

"Subdue" (Hebrew kabaš), however, can have this implication. Nevertheless, subjecting creation to human benefit or people to God's way does not have to be done with rigor. Severity should be applied only when there is steadfast, defiant resistance, and then only as necessary. The two words together provide a wide range of means for mankind to order and govern what God has given him. Of course, God does not intend for humanity to go beyond the authority He has entrusted to it, either in terms of scope or application.

So, as these opening instructions to humanity indicate, God uses marriage to teach us how to govern. Marriage teaches us how it is done best, specifically as God Himself governs. God is a Father, and He has a Son who is the Head of the church. We in the church comprise the Son's wife, His Bride, and we are learning how to rule with the Son forever in His Kingdom. A primary institution that God created to teach us this is marriage, the very same institution into which we will soon enter with His Son. Again, we see the physical blending into the spiritual.

In our physical lives, most of us begin to live within the family as a child, and from that position of weakness and immaturity, we learn how to be ruled, to submit, and to learn and grow as a subordinate. We learn what it is like to be under authority. Later, as we grow in maturity, we take on more responsibilities and experience more freedom. If we are alert and smart, we learn many facets of how to rule ourselves and thus how to govern others.

When ready, we take up the challenge of living at the next level of authority as a husband or wife. In that role, we learn other things that teach us about government and how best to handle situations. First, we must become accustomed to living with our new mate, ruling ourselves, and providing direction to a developing family as a spouse.

Then, sometimes suddenly, we must learn how to govern little ones. As they grow, we learn different ways—better ways—to govern them at their various levels. The diverse situations that arise in life lend themselves to learning new and different approaches that will lead to better outcomes. The family and our changing roles within it teach us how to do that.

The godly family, beginning with marriage followed by the rearing of children, teaches us how to govern. Along with the Bible, it gives us most, if not all, the necessary instruction that we need. These experiences over time become part of our character, which we will carry through the grave. We will have those experiences to draw on when similar instances arise among those subject to us in God's Kingdom.

These essential tools, provided to us through God's instruction and applied in the Christian family, prepare us to rule in God's Kingdom and to teach the right and proper way to live.

Richard T. Ritenbaugh
Marriage—A God-Plane Relationship (Part Four)

Leviticus 23:23-25

Too few understand the true and wonderful meaning of the first day of the seventh month. The date on our calendar is not as important as the day itself. It occurs on the first autumnal new moon, which in most years marks the holy day called by the Jews Rosh Hashanah. This Hebrew phrase, however, obscures the significance of the day, as it simply means "the beginning of the year" - and the Jews keep it primarily as a New Years' celebration. The Bible calls it "a memorial of blowing of trumpets" (Leviticus 23:24), and thus we call it simply the "Feast of Trumpets."

The Bible actually explains very little about this particular day. Some of the other holy days have long passages devoted to their significance, but the Feast of Trumpets receives only three verses in Leviticus 23 and hardly much more anywhere else (see Numbers 29:1). We can only conclude that God feels that calling it a "memorial of blowing of trumpets" is enough for us to begin to understand.

Numbers 10:1-10 provides a slew of details about how the Israelites used trumpets in the wilderness as well as in the Promised Land. They blew trumpets to call the people together and to signal them to advance or halt in their journey. The trumpet blast called men to war or sounded the alarm of danger facing the people. Finally, God instructs them to blow the trumpets "in the day of your gladness, in your appointed feasts, and at the beginning of your months" (verse 10). Then He adds, "They shall be a memorial for you before your God: I am the LORD your God."

A memorial is something remembered, so what were the Israelites to remember and how was the blare of trumpets involved? Perhaps the most notable event linking God and the blowing of trumpets occurred at Mount Sinai when "the sound of the trumpet was very loud, so that all the people who were in the camp trembled. . . . Then the LORD came down upon Mount Sinai" (Exodus 19:16, 20). Shortly thereafter, He gave them the Ten Commandments and what has become known as the Old Covenant. These events not only marked God as almighty but also as their Lawgiver and Ruler. In a word, He was their Sovereign.

We can conclude that the blast of trumpets was to be a continual reminder to them that God, their covenanted Lord, was supreme over everything. He ordered their marches, telling them to go and to stop. He called them to assemble. He sent them to war. He gave them blessings to bring them joy. He appointed their feasts. He even provided them with a calendar and the know-how to make it work! The sound of the trumpet, whenever they heard it, was to bring to their minds that God orders everything; He is in charge.

Generally, then, the Feast of Trumpets is a day to remember that God is sovereign, that He is King. But God's holy days are also forward-looking or anticipatory. The Passover looks forward to Christ's redemptive sacrifice, Unleavened Bread foreshadows the Christian's flight from the bondage of sin and walk toward the Kingdom of God, and Pentecost prefigures God's gift of the Holy Spirit and the founding of the New Testament church. What does Trumpets anticipate? What is the next big event in God's Plan - one whose theme revolves around His sovereignty?

The apostle Paul writes, "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise . . ." (I Thessalonians 4:16). Jesus Himself says:

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

Finally, the seventh trumpet proclaims the beginning of the reign of Christ: "Then the seventh angel sounded: And there were loud voices in heaven, saying, 'The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!'" (Revelation 11:15).

Now we can understand the significance of the Feast of Trumpets a little better. Once a year at this time, we remember that God is in complete control, and in a little while, His Son will return to take up power as King of kings and Lord of lords. Sounds like an excellent reason for a celebration!

Richard T. Ritenbaugh
'I Will Come Again'

Leviticus 26:33

A clear and consistent pattern in the Word of God is that He scatters as a result of sin. Large portions of the Old Testament are dedicated to warning God's people to repent to escape God's judgment, which—as Israel and Judah discovered—involved being scattered. The heavy books of Isaiah, Jeremiah, and Ezekiel are almost entirely dedicated to such alarums, and many of the "minor prophets," such as the book of Amos, are likewise aimed at helping God's people to reconsider their ways. Sadly, Israel and Judah did not really believe that God scatters—God, not Satan—because of sin. They did not believe it—until it happened to them.

The church is subject to the same principles and to an even greater degree. "For everyone to whom much is given, from him much will be required" (Luke 12:48). If we violate our covenant with God—which includes much more than simply keeping the commandments—we should not be surprised if He (not Satan) acts to bring us back around. We cannot claim that we are "delivered to do . . . abominations" (Jeremiah 7:10), as the ancient Jews did, simply because we are in the church.

Moreover, identifying Satan as the source of the division is a subtle, perhaps even subconscious, way to shift the blame. Isaiah 59:2 points out that "[our] iniquities have separated [us] from [our] God; and [our] sins have hidden His face from [us]." If the scattered peoples of Israel and Judah were to conclude somehow that they were innocent victims of Satan's attacks, their delusion and self-righteousness would be laughable—if they were not so deadly serious. It is likewise dangerously inconsistent to say that God punished Israel, but any calamity that befalls the Israel of God is because of the Devil.

The fact is that God is sovereign and consistent. God responded to the spiritual condition of His church by creating division. This can be seen as both reactive, in the sense of God reacting to the church's loss of focus (on Him), as well as proactive, to discipline His children and further instill His character in us. Our salvation was under threat by our drifting, so God—not Satan—caused a division. Put another way, perhaps, God formalized and manifested the divisions that already existed.

Nevertheless, because it came from God, it was the best possible result for us. Now it is our turn to seek God to learn in what ways we—corporately and individually—have been separated from God, so we can turn back to Him.

David C. Grabbe
Unity and Division (Part Two): Who Scattered the Church?

Psalm 37:7-9

These admonitions can be broadly grouped into two categories. On one hand, we are instructed to let go of the anger, and on the other, we are told to wait on God. Both elements are vital—to be effective, they must be exercised together.

In this psalm, David counsels us not to worry about people who rile us, advising, "Do not allow them to get your ire up." "Cease from anger, and forsake wrath," he writes. If a command like this is given, it is a sure sign that it can be accomplished—especially if we have been given God's Spirit. However, for the command to be carried out, it must be accompanied by the rest of the psalmist's advice, which centers on God's sovereignty and submitting to His control over us rather than continuing a power struggle that may have begun early in our lives. If we think we are—or should be—the one in control, we will likely be upset about what everyone else is doing and whether justice is being served as we think it should be.

Nevertheless, David urges, put your mind at ease. God is on His throne. The evildoers will be taken care of, and the righteous will be rewarded—though it might take considerable patient endurance before it is all resolved. Yet, the fact that God is overseeing His physical and spiritual creation gives us the freedom to let go of the indignation, resentment, impatience, and antagonism that blossoms into anger, wrath, malice, and hatred.

Verse 9 says that those who wait on the Lord will inherit the earth, indicating that they are also meek (see Matthew 5:5). This contemplation of eternity—an everlasting inheritance—is the flipside of those practicing the works of the flesh (including ungodly anger in its various forms), who "will not inherit the Kingdom of God" (Galatians 5:21).

Unrighteous anger, no matter how well it is hidden away, will always destroy relationships. We should never forget that the essence of eternal life is our relationship with the Father and the Son (John 17:3). That relationship, though, does not exist in a vacuum; our relationships with others reflect the quality of our relationship with God (see I John 2:9; 3:15; 4:20). Those who meekly wait on God, rather than stoking the coals of anger within, will be given eternal life.

David C. Grabbe
Hidden Anger (Part Three)

Ecclesiastes 7:8-10

In Luke 11:24-26, Jesus uses the illustration of an empty house, "swept and put in order," but what fills it makes a great deal of difference in terms of its "end." When we walk through an empty house, we may see possibilities for it, but because it is empty, it is not a warm, accepting, and welcoming place. Would not making the house a wonderful place to live be a fine project? However, such a project might also produce a number of potential pitfalls. Ecclesiastes 7:8-10 lists some of the reasons why a project, good at the beginning, might not be carried through to its finish.

The contexts of Jesus' parable in Luke 11:24-26 and Peter's counsel in II Peter 2:20-22 assume the individual in question is called, forgiven, and changing, which are good things. Jesus calls this being “swept clean”; Peter describes it as having “escaped the pollutions of the world.” But in their conclusions, the individual's vision, devotion, and discipline appear to be weak. The person regresses and becomes entangled again in his pre-conversion ways.

Thus, weak character prevents a good ending. Recall that Jesus curses the fig tree that produced no figs, and in the Parable of the Talents, the man who buried his money is rejected. In other words, they showed no positive use of their gifts.

Solomon names four possibilities as to why progress ceases. They are pride, impatience, anger, and discouragement. Pride is in reality the father—the generator—of the other three. A person who can control his willfulness, as expressed by the examples of impatience, anger, and discouragement, controls them because he sees a far greater benefit to himself in what he is being asked to endure. Because he, by faith, perceives God to be involved in his trials, a Christian concludes that they are positive preparation for the Kingdom of God.

We can sometimes learn from our children what we may be like in our relationships with God. This scenario has unfolded for many of us: As a long trip begins, the family piles into the car. Invariably, it is not long before one of the children asks in a whining voice, “Are we there yet?” “When will we get there?” “How much longer will it be?” They do this because young children have little or no concept of time and distance. Their mental clocks move much faster than those of older folks because they have not had the experience to teach them such things.

In our trials as Christians, our lack of experience may be working against us in relation to God and His purposes. That is why we must come to know God and see matters from His longer, broader perspective. These verses in Ecclesiastes 7, then, really compare patient endurance with pride and its fruits of impatience, hasty frustration, and discouragement.

This section, beginning in verse 7, contains a muted suggestion that the long way is frequently superior to the quick-and-easy way that the immature almost invariably seek. We often do things hurriedly just to get them done, without being all that concerned about how well those jobs are done.

In both Jesus' and Peter's illustrations, God is clearly not satisfied with the partial solutions the carnal mind so easily considers acceptable. God desires that we overcome the flaws in our character, not merely cover them. In the midst of our relationship trials with God, we must remember that He is the Creator, not us, and He knows what He wants to accomplish.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Nine): Wisdom as a Defense

Isaiah 55:1-3

Notice Isaiah 55's symbolic terminology: thirst, waters, eat, wine, milk, bread, satisfy, listen diligently, incline your ear and come to Me, and hear and live. Within the context, all of these things imply eating spiritually.

Jesus states in John 6:51, "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world." Jesus is the living Word of God. He adds in John 6:63, "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life."

Thus, the symbolic connection is made between Isaiah 55:1-3 and "eating" of Christ. Sacrificing our lives to do this, through God's grace, leads to our making an everlasting covenant, to which the phrase "the sure mercies of David" alludes. The original recipients of this prophecy had already made the Old Covenant with God, but as Hebrews 8 proves, the Old Covenant was not an everlasting covenant. Thus, the covenant promised in Isaiah 55 was a future one. He is alluding to the New Covenant made with us, bringing the church directly into this context.

Understand that, even though we have made the New Covenant with God, it is not a completely "done deal" until we are in His Kingdom. This is a stern warning: Completing the agreement depends on whether we, by faith, allow Him to be sovereign over our lives.

God has greatly increased our opportunity to enter His Kingdom over what He gave to those under the Old Covenant through the gifts that He provides when we make the New Covenant with Him. These include the forgiveness of sins to justify us, access to Him in prayer, forgiveness of sin after justification, and the great gifts of His Holy Spirit—that is, His continuous grace and enabling to overcome. All are given to help us come to know Him better and be prepared.

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

Jeremiah 28:12-17

God charges Hananiah with causing the people to trust in a lie, as well as inciting rebellion against Him. His transgressions were so grievous that God killed Hananiah two months later—a month for each year in his false vision (Jeremiah 28:1-4).

Hananiah's prophecy urged rebellion against God in a couple of ways. First, Scripture is clear that God had installed Nebuchadnezzar in a position of power over this area of the world. Though not a godly man, he filled a position that God had given him, thus to resist his rule was to rebel against the God-ordained order. When Hananiah predicted deliverance in just two years, it encouraged Judeans to think that they did not have to submit to this foreign king. In this way, he encouraged them to disregard God-instituted authority.

Second, Hananiah's lie subtly altered the reason for their crisis. He redefined the foreign domination from something that God deliberately caused (as told by the prophets) into something that He merely allowed and would soon remedy. The false prophet shifted the explanation of their pitiful circumstances from something that God had orchestrated due to the sins of His people into a time-and-chance problem that He would reverse.

This removed any need for self-examination. It exonerated the nation and its leaders, removing any thought that the people had misbehaved themselves into this crisis by rejecting God. By eliminating any thought of cause-and-effect regarding sin, Hananiah was in fact encouraging them to continue in their disobedience. Without any apparent consequences for sin, the mind begins to reason that sin is not the problem. Hananiah told them everything would be fine, but God saw it as teaching His people to rebel.

Something similar is happening today in a small way. Some are promoting an idea that the world is actually getting better. It is not a widespread belief, but some have taken such a rose-colored view of God that they believe mankind's best days are just ahead. They are convinced that there will not be catastrophe and death leading up to Jesus Christ's return.

To arrive at such a notion, one must nullify the pattern of God's prophets, just as Hananiah did. One has to find new meaning even for the words of Jesus Himself in places like the Olivet Prophecy where He plainly says that "unless those days are shortened, no flesh would be saved [alive]" (Matthew 24:22). Under this view, the bulk of Old and New Testament prophecies become either merely symbolic or already fulfilled, including all of Revelation. And a person must really cherry-pick his evidence to maintain the belief that circumstances in the world are improving! Some are actually doing this for the sole purpose of giving hope. However, like Hananiah's prophecy, it is a false hope.

David C. Grabbe
Hananiah's Error

Matthew 6:9

“Hallow” (hagiazo) has the basic meaning of “to separate.” It pictures one thing separated from another or many things into groups. For instance, when growers reap their crops—say, apples—they divide the produce into various categories according to size and quality. Workers segregate the usable but less attractive apples for crushing into applesauce while packaging the high-quality fruit for sale at grocery stores.

A similar idea is present in hallowing or sanctifying something: The best is put in its own category and treated with greater care. In the case of God, people are to put Him in His own exalted category, in which He has no rivals. As He says of Himself in Isaiah 46:9, “For I am God, and there is no other; I am God, and there is none like Me.”

The apostle Paul declares in Ephesians 3:14-15 that “the whole family in heaven and earth is named” from the Father, meaning that He is the ultimate Ruler over all things. Further, “God has highly exalted [Jesus Christ] and given Him the name which is above every name” (Philippians 2:9). These facts should establish that His excellent name is truly the highest in all the universe, and He is due all praise and honor and obedience for His sovereign position over all things in heaven and earth.

The proper response of His people, then, is to come to a true understanding of God and learn to follow His teachings, as He prophesies Israel will do once He gives them His Spirit in the age to come. The elect are currently experiencing this process in this age, absorbing His teaching and through many trials figuring out how to practice His ways, continually keeping Him in the center of their lives. They hallow His name in their praise of Him and in their obedience to Him in every word and deed.

In the end, “Hallowed be Your name” expresses the supplicant's desire to please the Father in every facet of life and witness His glory to the world.

Richard T. Ritenbaugh
The Model Prayer (Part Three): Hallowed Be Your Name

Matthew 6:9-10

In the salutation to His Model Prayer, Jesus draws immediate attention to the Father's divine nature and holiness (Matthew 6:9). His intention is to fix the petitioner's mind on the preeminence and purity of Almighty God so that the individual realizes his place within the relationship. The person who prays to the Father is a lowly supplicant seeking favor and help from the most high and holy God.

Jesus' words in Matthew 6:10 continue this theme of God's superiority. In English, “Your kingdom come” sounds like a request or desire for a future, divine government to establish righteous rule over this world. While this prophetic interpretation is a correct view—and probably the most common one—it points to far more: God's ultimate sovereignty. His rule is not limited to the future Kingdom that Jesus Christ will bring with Him at His return but is a present reality, especially for those He has called into it in this age.

When added to the traits of divinity and holiness, God's sovereignty completes a powerful triad that both humbles and assures a petitioner before His throne. He has brought his requests before One who has the right, the character, and the authority to grant them, which sparks and sustains confidence—faith—that God will decide in his favor. Every prayer reminds the child of God that he can trust his divine Sovereign to act in his best interests.

Richard T. Ritenbaugh
The Model Prayer (Part Four): Your Kingdom Come

Matthew 26:39

A number of years ago, bumper stickers proudly bearing the motto, "God is my co-pilot," became popular. A short time later, astute individuals began promoting an answer to this pithy saying: "If God is your co-pilot, switch seats!"

This vignette shows two sides of the same coin. On the one hand, we are most comfortable leading the way in whatever charge captures our fancy at the time, trusting—often erroneously—that God is right there with us. On the other hand is the unassailable truth that, if God is not leading the charge, we are in the wrong role—and dabbling with disaster.

Allowing God to direct our lives, without continually advising, complaining, recommending, suggesting, and giving input on the details, goes against the natural inclination within us. Yet, experience has taught us that it is only when we finally give up, ceding sovereignty to the Almighty—who really had it all along—that things begin moving. Ultimately, matters work out far better with God in control than anything we could accomplish with our limited vision. Truly, the crucial first step on the journey—surrendering—is most often the hardest. A man can be nominally obedient to God's instructions, yet still not be surrendered to the rule of God.

The story of Jonah is about such a man, a prophet who grudgingly complies but never truly surrenders to God's will. Just three verses into the book, he is fleeing from God's presence rather than yielding to His instructions. God sends a mighty tempest to create a crisis, a point of decision on the part of Jonah and the sailors (Jonah 1:4-16). To a degree, Jonah surrenders when he instructs the sailors to cast him overboard, yet it appears to be the capitulation of a man giving up on life rather than giving his life in obedience (Jonah 1:12).

When God commands Jonah a second time, he complies, preaching the message God gave him for the Ninevites (Jonah 3:1-4). However, he becomes angry when God's Word—through him—accomplishes its purpose, and Nineveh repents (see Isaiah 55:11). Jonah is obedient in terms of following orders, but he does not surrender to God's will when things turn out differently than he expects. As when he was on the ship, he would have rather died than live with circumstances that were not to his liking (Jonah 4:3, 8-9). Up to the abrupt ending of the book, we see a nominally obedient Jonah, yet a man never fully surrendered to the rule of God. The last we see of him, he is in despair over a life that is not according to his terms.

In stark contrast to Jonah is Jesus Christ. He did not seek His own will, but that of the Father (John 5:30). He always did what pleased the Father (John 8:29)—not merely obeying, but surrendering to His Sovereign. He taught His followers to pray, "Your will be done on earth as it is in heaven" (Luke 11:2). The night before He surrendered His life for us, He plaintively told His Father, "Not as I will, but as You will" (Matthew 26:39; Mark 14:36); "Your will be done" (Matthew 26:42); and ". . . nevertheless not My will, but Yours, be done" (Luke 22:42). "I do not want to go through this," He said in essence, "but, Father, I surrender."

The outcome of this supreme surrender to God's rule is without parallel. Not only have all things been put under Jesus Christ, but the way was opened for the blotting out of sin and the beginning of the restoration of the relationship between God and man that was fractured in the Garden of Eden. When a man cedes sovereignty to the Almighty, things begin moving and ultimately work out far better than anything that could be accomplished with limited human vision.

The apostle Paul teaches in Ephesians 5:24 that "the church is subject to Christ." An ancillary meaning of this is that the church is composed of those who are subject to Christ. The church—the Body of Christ—consists of those who are subject to the rule of God in all of its implications and not merely grudgingly obedient. Those who are regenerated by the Father are those who, like their Elder Brother, regularly and continually come to the place in their lives where they say, "Father, I surrender. Not my will, but Yours, be done." When we truly give up, we tell God that we are finally ready for Him to act.

David C. Grabbe
Surrender

Romans 2:11-16

Mankind, even before an individual's calling and conversion, is equipped with some basic knowledge and guidance regarding right and wrong. But most conclusive of all is Romans 1:18-20, where God confirms that all humanity, including the unconverted, are to some degree “without excuse.” Thus, He warns that, despite His being out of sight, we must be aware that, though merciful, He is watching and exercising His authority.

Theologian Cornelius Van Til perceptively observed:

There is not a place in all the universe where man can go and say, “This is my private realm.” No button he can press and say, “Here I step outside God's jurisdiction.” There is not a square inch in God's creation over which Christ is not Sovereign, that He cannot say, “This is mine.”

John W. Ritenbaugh
Leadership and Covenants (Part Four)

Romans 8:28

Attitude is an important factor in our Christian lives. The frame of mind from which we approach situations is a major dynamic in how we react to them. Our attitude could easily mean the difference between solving a problem and making it worse, and this has obvious ramifications to our growth in the image of God.

Man's natural state seems to lean toward pessimism. This springs from the fact that human nature and the flesh that clothes us are never satisfied; they always want more. Solomon notes, "The eye is not satisfied with seeing, nor the ear filled with hearing" (Ecclesiastes 1:8). Our desire for more of even good things is like an addiction to drugs or alcohol. An addict will use a small amount at first, but soon, he needs more to give him the same feeling of euphoria or mellowness because the body and brain compensate to manage it. Before long, he is taking far greater amounts of the drug, and ultimately, the dose is lethal.

Because we are never truly satisfied, then, we tend to think that our best days are behind us and things can only get worse. Notice that, in literature, the Golden Age is almost always in the remote past, and though the author may express hope for the future, a lingering feeling of nostalgia remains for a time that can never be recovered. Even among Americans, known worldwide as a most optimistic people, many recall some era of our past as the "glory days" or "happy days." Some yearn to turn the country back to the principles generally followed by the nation's founders because they are what made America truly great, and this yearning is fed by dissatisfaction with present-day America and little hope for a more-principled tomorrow.

If one dwells on his dissatisfaction long and deeply enough, he will not only be pessimistic, he will soon become downright bitter. The author of Hebrews tells us that this was among Esau's problems. He allowed a root of bitterness, a constant gnawing of dissatisfaction, an empty feeling of deserving better, to drag him down (Hebrews 12:15-17). He reached a point where his bitterness was so much a part of his nature that he could not change for the better.

The story of Job instructs us more positively. We could call Job the "anti-Esau." God allowed Satan to take everything of value from him short of his own life: his children, his wealth, his health. Even his wife told him, "Curse God and die!" (Job 2:9). To make matters worse, his three friends—supposedly there to encourage him—sat around and lectured him on how he must be some kind of sinner to have attracted such stupendous curses on himself!

Sure, Job was depressed. Who would not be? He says, "May the day perish on which I was born. . . . Why did I not die at birth?" (Job 3:3, 11). Yet, as we progress through the story, we find that Job is not really a pessimistic man. Though he loathes what has happened to him, he maintains his integrity with feisty arguments and a keen desire to know why God has dealt with him in this way. As soon as God reveals His sovereignty to Job, the man humbly submits to it and repents (Job 42:1-6). Unlike Esau, Job does not let his sorry state drag him down. Instead, he optimistically chooses to do something positive to change his situation for the better.

The epilogue to the story reveals a lesson we can take from this: "Now the LORD blessed the latter days of Job more than his beginning" (Job 42:12). Job's "golden age" is before him, not behind, and the key to his optimism is his relationship with God. Because he knows that God is in control of events—from the spinning of the cosmos to the smallest detail of his life—things would only turn out for the best. Jesus certainly echoes this in Luke 12:32-33: "Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom."

So, are you optimistic or pessimistic? If we are confident that God is with us—and He tells us positively that He is not only with us but in us (John 14:20; 15:4; 17:21)—our glass should not be half-full but brim-full and running over!

Richard T. Ritenbaugh
Reasons for Optimism

Ephesians 1:11-12

Do we get the significance of the truth that He works all things in our lives too, according to the counsel of His will? This truth does not apply to just the "big" things of His overall purpose but even to us! Do we really perceive our relationship to Him as being one of the Potter to the clay?

As He formed and shaped Adam and Eve, He is forming and shaping us, and it is our responsibility to accept and submit. Do we live our lives as though He truly is omnipotent, omniscient, and individually aware of us? Do we conduct our lives in such a manner that we fully understand that this awesome Being is actively and personally involved in what we do?

By viewing Him as Potter, do we grasp that He has every right to mold the clay into whatever form or state and make whatever use of it as He chooses? He can fashion from the same lump one person to honor and another to dishonor. He can determine our sex, race, ethnicity, level of wealth, or location. He is under no law or rule outside of His own nature and purpose. He is a law unto Himself, under no obligation to give an account of His actions to anybody else. He exercises His power as, where, and when He wills.

He is not merely overseeing our lives but actively participating in them, and He is ultimately responsible for what happens in them just as much as those national and worldwide occurrences that we hear in the news. The sovereignty of the Bible's God is absolute, irresistible, and infinite. Our trust is to be in Him.

God's purpose and plan has been and is being carried out as He purposed, and nobody can turn Him aside. Now His purpose and plan has reached out to include us just as He predestined when He declared the end from the beginning. Have we caught the vision?

Are we willing to completely turn our lives over to this Being who does not always act in a way that is pleasant to us? God immediately struck Aaron's sons and Uzzah dead, but He has allowed countless others who perhaps did far worse things to live long and seemingly full lives.

God permitted Methuselah to live almost a thousand years. He chose to endow Samson with strength as no other person ever had. Jesus went to the pool of Siloam and chose one man to heal, paying no attention to the others. Why did He allow the Morgans, Carnegies, Vanderbilts, Rockefellers, and many others to amass incredible wealth, while allowing perhaps billions of people around the world barely to scrape by in miserable poverty?

When the Israelites entered the Promised Land, the city of Jericho and its citizens stood barring their progress. God brought the walls down, and the city's defenses collapsed—the one and only time God did such a thing. Every other city had to be conquered by warfare, risking Israelite lives to take them.

Clearly, He treats and responds to individuals according to the counsel of His own mind, and He answers to no one. He does this even in the lives of His children. The apostle John lived to be around one hundred years old, yet Stephen was stoned to death, Peter crucified, and Paul beheaded.

Considering the witnesses of those great servants, what right do we have to complain about the discomforts He creates for us to endure and grow within? He could rescue everybody in every uncomfortable circumstance, but He does not. Have we fully accepted that He may choose difficult things for us?

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

2 Timothy 2:10-13

The apostle gives this warning directly to God's children. Despite how we may personally relate to Him in how we live, God cannot deny what He truly is. We may be highly variable in our attitude and conduct because we are lackadaisical and tolerate human nature having its way. We may yield to this world's influence on us and backslide into the same careless way of life that dominated us before God called us into His church (Ephesians 2:3). Yet, our God and Savior is constant and faithful to what He is. His character and purpose never change. God loves, and because He does, He also judges. Does not Proverbs 13:24 instruct, "He who spares his rod hates his son, but he who loves him disciplines him promptly"? Our Savior will not overlook this need in us.

Sometimes His discipline can be very stressful (Hebrews 12:11), but that is the cost of following Him where He leads. He will act as He truly is regardless of what we personally think or fail to think or whether we allow Him to be closely or only marginally involved in how we live our lives.

This world's nominal Christianity has so wrongly overemphasized God's grace that it makes salvation assured if we will only accept Jesus Christ. However, it does so without equally teaching that we must meet the responsibilities that God also clearly reveals. We must faithfully walk to the Promised Land. To keep our part of the New Covenant, we must live His way of life to be prepared to live in the Promised Land.

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

Hebrews 3:12

We know the overall story of Israel's failure in the wilderness. Of all the people who began the journey, only a handful actually entered the Promised Land. This reality is intended to illustrate how much the personal relationship with God means to our salvation. By and large, the Israelites of old had no personal relationship with Him.

This is the broad answer as to why this great mass of people failed. They did not believe God. The author really drives this point home by emphasizing it as an "evil heart of unbelief." It was evil because it would not permit them to faithfully submit to Him; it caused a struggle within them and led them to disobey. Israel's failure, despite God's many works in their behalf, illustrates that just believing that God exists is not sufficient for salvation.

This weakness of faith is not unique to them. The extensive coverage given in the Bible to the Israelites' release from Egyptian slavery and their subsequent failure in the wilderness is fully intended for our learning. Their failure followed their symbolic calling from the world, baptism in the Red Sea, receipt of the law, and acceptance of the covenant at Mount Sinai.

Their failure occurred at a time equivalent to our doing so after conversion. They failed to grow, overcome, and remain faithful during their testing in the wilderness. Are we not now making our spiritual wilderness journey? Have we not had people who once fellowshipped with us stop walking with us spiritually?

I firmly believe that the current scattered condition of the church was deliberately caused and executed by God, not Satan. Why? To test and to build our faith. Being in a church with large congregations is deceivingly comfortable. Such a circumstance tends to produce complacency, as Christ's message to the Laodiceans shows. But over the past 15-20 years, the practical day-to-day faith of those in the church of God has been seriously challenged.

Many have departed from fellowshipping with their brethren. Consider the use of the term "departing" in Hebrews 3:12. As seen from God's point of view, this is a strong warning, since He considers their hearts to have been "evil." The translators smoothed over the Greek term, aphistemi, underlying "departing from." Strong's Concordance says that it means "remove," "instigate," "revolt," "desert." The historical context indicates a stronger wording, "rebelled against," more clearly seen when compared with the faithfulness of both Christ and Moses, as extolled in verses 1-3.

In The Daily Study Bible Series: The Letter to the Hebrews, commentator William Barclay translates this verse, "Have a care, brothers, lest an evil and disobedient heart be in any of you in a state of rebellion against the living God" (p. 32, emphasis ours). That is how God sees the destruction of their relationship with Him. When viewed within the context of the entire book of Hebrews, which extolls the greatness of Jesus Christ, our sovereign God, the rebellion that Paul is warning against is the turning away from a living, dynamic Person, not merely from some vague belief in a distant God.

It is very difficult to believe that the Israelites did not believe God exists after all the powerful witnesses they were given at the Red Sea and Mount Sinai. They had the same human nature that we do. Their problem was trusting Him, being faithful to Him in the daily activities of life, as one should be in a marriage. They had this problem because they really did not know Him, and they did not know Him because they did not seek Him.

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

Hebrews 3:15-18

In regard to faith, we must understand what the Bible means by its frequent admonitions to "hear." Paul writes in Hebrews 3:15, "Today, if you will hear His voice." He is not pressing us to hear the sound of His voice, but to understand what God wants us to learn through what Paul, the preacher, is expounding in his epistle. Paul is urging us to take the time now to "get" it, to "see" or "grasp" what God is teaching.

Hebrews 3:17-18; 4:2 will help us reach a conclusion about what God intends regarding hearing. Whether a person physically hears the actual voice of God Himself is of little importance. Whether "hearing" in our personal reading or "hearing" the preaching of a minister, what is critical is that we obey the godly instruction, because unless we actually obey, we have not yet truly heard. If a person continues to sin, he has not really heard, in the biblical sense, what God has taught.

Put in another way, if a person continues to sin because God's Word does not motivate him to obedience to what He teaches, then he, in a worst-case scenario, either does not believe God or at this point his belief is so weak that he cannot bring himself to trust Him. Such are the ones who died in the wilderness. The weakness is not that people do not believe that He exists, but that they do not trust what He says because, in reality, they do not know Him. Thus, in the biblical sense, they have not yet truly heard.

In Hebrews 4:2, Paul uses the Greek word pistis for the first time in his letter. He will use it 31 more times. Pistis is translated either as "faith" or as "faithfulness." I believe that "faithfulness" is better here because that is what the Israelites lacked. Faithfulness is trusting God in continuous fashion as shown by conduct. God has given us a great deal, but it is our responsibility to hold firmly to His instructions by living them. Living them engrains them into our characters as habits, and this is good. Through habitual use, they become so entrenched in our behavior that we do not even have to call them to mind.

The unbelief that Paul is speaking of here is that our weak trust results in weak Christian living because we do not know and "see" God with the clarity that we should have. It can be rectified, but that is not always easy and at times may seem costly.

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

Hebrews 10:38

"Now the just shall live by faith" is both a statement of fact and a command. It is not easy, but at the very least, God has gifted each member of the Body. It requires of us a great deal of focused and disciplined living to live by faith. To do it well, we must fully accept God's sovereignty, not merely as a random fact, but as a reality working in our lives of faith.

Recall that many Israelites failed along the way to the Promised Land because their faith failed at some point during their pilgrimage. But their faith in whom and in what? Of course, it is faith in God, but unlike them, have we fully accepted what He is and what He does? Jesus commands in Luke 14:26 that we must place Him before all else in our lives. What are His qualities and attributes? What is our vision of God's place in our lives?

Besides God's warning about the world, we must often be reminded that the carnal mind is not subject to Him, as indeed it cannot be (Romans 8:7). A major reason the Israelites in the wilderness failed is that it never entered their minds at the beginning of their journey that it would be so difficult.

Our positions as called children of God place us in a position in which we must determine who is regulating affairs on this earth. To whom will we submit our lives, God or Satan? It is not as though there is a struggle between them. The "contest" has already been decided. God won. However, He permits Satan limited leeway to test and try us. Which of these two—between whom we must choose—is supreme? Which will we choose to be sovereign over our lives?

Revelation 12:9 states that Satan has deceived the entire world. He is an accuser and the author of confusion. If we take an overview of conditions on earth, we see turmoil everywhere, providing a clear picture that mankind as a whole has given itself over to Satan.

However, this is not so with us. By God's mercy, our minds have been opened for the very purpose of freely choosing God as our sovereign and submitting to Him. So then, how much do we truly know about His attributes, character, and judgments as shown in His Word?

For instance, are we aware of what it says in Deuteronomy 28:63?

And it shall be, that just as the LORD rejoiced over you to do you good and multiply you, so the LORD will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess.

This is a side of God that is not often taught, yet it is part of the whole of what He is, and we must face it and choose. Judgments are often painful. God says in Deuteronomy 8:3 that He humbled the Israelites and caused them to hunger. Will He for His purposes bring similar judgments on us so that we must choose to accept His chastening and submit to Him as our sovereign?

Why might He rejoice in exercising His judgment against people? It is actually because of His merciful love. Peter reminds us, "The Lord is not slack concerning His promise, as some count slackness, but is long suffering toward us, not willing that any should perish but that all should come to repentance" (II Peter 3:9). Paul, in I Timothy 2:4, confirms this, saying God "desires all men to be saved and come to the knowledge of the truth." Thus, He can rejoice in punishment because He knows that the punishment will be the means of drawing men to the knowledge of the truth by which they can repent and be saved.

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

Hebrews 11:27

This succinct statement illustrates what made the difference between those who succeeded in living by faith and entered the Promised Land and those who left Egypt but died during the pilgrimage: Those who succeeded "saw" God.

This is perhaps the simplest and clearest explanation of the nature of faith in the entire Bible. Hebrews is written to a group of people undergoing severe trials, and the author encourages and counsels them to persevere through them and remain on track for the Kingdom of God. At this point, Moses is the specific illustration of living by faith. In his relationship with God, he is described as being sustained in perseverance as if he literally saw God with His bodily eyes.

Hebrews 11:1 explains, "Now faith is the substance of things hoped for, the evidence of things not seen." The author is saying that faith is the confident conviction that, like the foundation of a building, stands under and supports a life lived by faith in the invisible God. This brings up an important question: How can a person live by faith if he does not have sufficient knowledge of the sovereign greatness, closeness, and awesome grace of God? In the mercy that He has already given, God has shown enough of Himself to allow us to begin a relationship with Him. Of course, we need more to come to know Him and fear Him as He desires.

A recent Barna poll reported that over 80% of Americans believe God exists. Yet, how is their level of knowledge about Him affecting their conduct? Clearly, it is not supporting moral living to any great extent. This fact triggers the thought that the great immorality of the American people reveals that they are not very concerned about being answerable to Him. They have heard of Him but do not know Him.

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

James 4:13-16

Is God leading things, or are we? Perhaps better put, do we recognize—and desire and seek—God's leadership, or do we prefer to take matters into our own hands, make our own plans, and look to God for a blessing only after we have decided what needs to be done? If we actively seek God's leadership, and submit to it as He provides it, our belief will be evident in the fruits produced and the faithful witness made. If, on the other hand, we—individually or corporately—are self-directed, the results will be confusion, division, contention, and all the other fruits of following the wrong sovereign.

James rebukes those who make too much of their own plans and leave God out of the picture. He calls such self-directed plans "boasting" and its source "arrogance," reinforcing the fact that in his natural state, man is in continual contention with God. In this case, carnality's symptom is confidence in one's own ability to bring something to pass without taking God into account.

Psalm 10:4 (KJV) describes a wicked man as one who "will not seek after God: God is not in all his thoughts." The same man may inquire of God—He could be in some of his thoughts—but he will not wholeheartedly seek Him. The man is self-directed, purpose-driven, and intent on bringing his own plans—"strategic visions," we call them today—to pass.

By inference, the righteous man does seek after God, rather than merely inquiring occasionally, and God is in all his thoughts. God will look on such a man: one of a poor and contrite spirit, and who trembles at His word (Isaiah 66:2).

At various times the leaders of ancient Israel, good and bad, inquired of God. Sometimes, because of idolatry—including setting up idols in their hearts—Sabbath-breaking, rebellion, and general disobedience, Israel was so far from God that He would not even allow them to inquire of Him (Ezekiel 14:1-11; 20:1-4)! Of those who inquired of God, not very many are shown actually seeking Him. The Bible records bad rulers inquiring of God like an adolescent might play with a Magic 8-Ball: desiring an answer, but not truly recognizing God's sovereignty.

King Saul, for example, inquired of God at one point, but God did not answer him. It seems that he never bothered to consider why God would not answer him. Rather than trying to restore the breach with God by repenting, he just decided to try a different way to make his decision: by consulting a spiritist. He was determined to have his own way. Even when he sought guidance, he demanded it on his own terms—even if it meant seeking "wisdom" from an unclean source. The Bible does not say of many men that God specifically killed them, but Saul made it onto this list for his unfaithfulness (I Chronicles 10:13-14).

In contrast, King David frequently inquired of the Lord, but he is also known for being a man after God's heart—he had a tremendous track record of seeking God. Those who truly seek God will be answered—positively—when they inquire of Him, for they will be a breathing incarnation of the phrase "if the Lord wills." This is a major part of the witness that God desires us to make of Him: that He is God, and there is no other sovereign—least of all a puny man.

David C. Grabbe
If the Lord Wills


 




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