What the Bible says about
(From Forerunner Commentary)
In the introduction, we see revealed important characteristics about the two groups that obviously describe two different types of attitudes. These traits make the two groups' approaches to the wedding celebration predictable, summarized by the contrasting behaviors of sincerity and superficiality. The two have some interesting similarities that cause them to appear the same outwardly.
Both groups were in the same place going to meet the bridegroom (verse 1). The spiritually unprepared Christian may sit right beside the spiritually prepared Christian in Sabbath services, similar to the state of the tares and wheat (Matthew 13:24-30). They both seem interested in the same things and seem to have the same character. Both may diligently give tithes and offerings and serve their brethren. It may only be in a crisis that the real differences show up, and then attendance may begin to wane, and their monetary support of the church may slow or even stop.
Both groups were carrying lamps (verse 1), so these vessels are not a sign of who had prepared. Similarly, a person carrying a Bible to church does not show that that person has prepared by study and prayer during the previous week to overcome sin and produce spiritual fruit. Neither does it show that the Holy Spirit exists within a person.
Both groups slumbered and slept (verse 5). Even the most dedicated and sincere saints may temporarily become spiritually lethargic. The fact that the Bridegroom delayed His coming is one of Jesus' many hints that His return may be much later than expected. From the perspective of the first-century church, Christ has delayed for almost 2,000 years! Nevertheless, we should not allow ourselves to become lethargic about His eventual return (Habakkuk 2:3). The word "slumbered" is actually nod, a transient act, whereas "slept" should be sleeping, a continuous act. Thus, we see the progression of lethargy. First, the virgins nodded their heads as if napping, and later, they slept continuously and deeply. Initial weariness is the first step to further spiritual decay. It is vital to catch temporary apathy early to prevent permanent disillusionment.
The ten virgins' service and reverence to God is done perfunctorily. It is more of a habit than a sincere zeal, and this is seen in Christians' routine attendance at Sabbath services. They obey God almost mindlessly, developing it into a routine over time. Their lack of emotional maturity and forethought carries them through life in lightheaded bliss, and so they remain with the church, just filling a seat or attending only occasionally.
In the Hebrew text, the word perfect is tamîm (Strong's #8549), and its basic meaning is "complete" or "entire." It does not mean "perfect" as we think of it today, as "without fault, flaw, or defect." Other English words that translate tamîm better than "perfect" are "whole," "full," "finished," "well-rounded," "balanced," "sound," "healthful," "sincere," "innocent," or "wholehearted." In the main, however, modern translators have rendered it as "blameless" in Genesis 6:9.
This does not mean that Noah never sinned, but that he was spiritually mature and that he had a wholehearted, healthy relationship with God, who had forgiven him of his sins, rendering him guiltless. The thought in Genesis 6:9 extends to the fact that Noah was head-and-shoulders above his contemporaries in spiritual maturity. In fact, the text suggests that he was God's only logical choice to do His work.
The New Testament concept of perfection, found in the Greek word téleios (Strong's #5056), is similar to tamîm. Perhaps the best-known occurrence of téleios occurs in Matthew 5:48: "Therefore you shall be perfect, just as your Father in heaven is perfect." Certainly, Jesus desires that we become as flawless as we can humanly be, using the utter perfection of the Father as our model, but His use of téleios suggests something else. His aim is that a Christian be completely committed to living God's way of life, maturing in it until he can perform the duties God entrusts to him both now and in His Kingdom. In harmony with this idea of spiritual growth toward completion, téleios is well translated as "mature" in I Corinthians 2:6, and in Hebrews 5:14, itis rendered as "of full age."
In addition, unlike Greek, biblical Hebrew is a rather concrete language, expressing itself in colorful, often earthy terms, and emphasizing its meaning with repetition and rephrasing. Because his vocabulary was limited by a relatively small number of words, a Hebrew writer relied on syntax, metaphors, puns, and other figures of speech to make his meaning clear. Perhaps chief in his bag of verbal tricks was parallelism.
Parallelism is similar to the use of appositives in English. When we say, "Fred Jones, the pharmacist, often rode his bicycle to work," we restate the subject of our sentence and add information at the same time. The Hebrew writer did the same thing, but he was not limited merely to renaming nouns; he worked in phrases, clauses, and whole sentences. For instance, a well-known parallelism appears in Psalm 51:2: "Wash me thoroughly from my iniquity, and cleanse me from my sin." Many of the proverbs of Solomon also follow this form, for example, "Pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18).
In the same way, "perfect in his generations" acts as a parallel thought to Noah being "a just man." Just represents the Hebrew tsaddîq (Strong's #6662), meaning "just," "righteous," "lawful" (in accord with a standard), "correct." Noah was a man who lived in accordance with God's revealed will, unlike all others of his time. In writing this description of Noah, Moses' use of parallelism emphasizes Noah's unusual righteousness for a man living among the spiritually degenerate humanity of his day.
The thought of Noah being spiritually complete or righteous beyond all of his contemporaries fits hand-in-glove with the context.
Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." But Noah found grace [favor, acceptance] in the eyes of the LORD. (Genesis 6:5-8)
His fear of God, exhibited in his obedience to God's instructions—his righteousness—is why God chose Noah, not his supposed racial perfection! In fact, the verse contains no connotation of race at all but is entirely interested in Noah's spiritual résumé. God wanted Noah, a man of integrity and morality, to build the ark and reestablish human society on a godly footing. The biblical account testifies that he performed his responsibility as well as any man could.
From what we have seen, a fair translation of verse 9 would be:
These are the records of Noah. Noah was a righteous man, blameless among his contemporaries. Noah walked with God.
This is reinforced in Genesis 7:1, in which the Lord says to Noah, ". . . I have seen that you are righteous before Me in this generation." As God says in Isaiah 66:2, "But on this one will I look [have favor]; on him who is poor and of a contrite spirit, and who trembles at My word." Such a man was Noah.
The apostle Paul writes in Galatians 3:26-28:
For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
Physical traits—such as genetic "perfection," social status, or gender—are not high on God's list of priorities regarding His children, but putting on the faith and righteousness of Jesus Christ is what impresses Him. In Noah's case, these qualities are what led to his salvation—not anything as insignificant as the color of his skin.
Richard T. Ritenbaugh
'Perfect In His Generations'
The Hebrew word rendered "blameless" (NKJV) or "perfect" (KJV) in Genesis 17:1 means "entire, complete, full, without blemish." The Greek word found in Matthew 5:48 translated "perfect" means "finished, complete, having reached its end," and implies being fully grown or mature. The definition of the English word perfect is "lacking nothing essential to the whole, without defect, complete." All three definitions contain the word "complete."
Perfection...Piece by Piece
There are seven days of Unleavened Bread but only one day of Passover, Pentecost, Trumpets, and Atonement. God knows that we tend to change slowly. He gives us seven days each year to concentrate on our duty to rid our lives of sin. Those acts that are God's responsibility - the sacrifice of one for all sin, the sending of His Spirit, the resurrection of the dead, or the binding of Satan - He can accomplish in one day. The part that involves mankind's participation - overcoming sin - requires more time and attention. The Days of Unleavened Bread represent a period of judgment when man is required to overcome. To us, overcoming a deep-seated sin can seem to take an eternity! The obvious lesson is that we must draw much nearer to the Source of the power to overcome.
Holy Days: Unleavened Bread
Some people draw a careless assumption from a surface evaluation of Exodus 23:20-33, leading to a shallow conclusion: that if the Israelites had just obeyed God, they would have marched into the land and taken it over without a fight. Such submission would have undoubtedly made their course easier and produced better results.
However, many other contexts show that God tests His people because He is preparing them for future responsibilities. Israel failed many tests. The march through the wilderness and the conquest of the Promised Land was a school, a vast, almost fifty-years-long training ground, for appreciating, using, and governing the Promised Land. This "schooling" included tests by which the Israelites could measure their progress, and at the same time, prove to God their growth and readiness.
We concluded that God's promises in Exodus 23 were indeed conditional. Their fulfillment depended on Israel's obedience, and part of that obedience was confronting their enemies, the people of the land, in warfare. The episode recorded in Numbers 13-14 reveals that the Israelite spies fully expected to have to fight the Canaanites, Hittites, Jebusites, etc. They did not understand Exodus 23 as a free pass, as many do today. Their responsibility was to drive them out in cooperation with God, as He promised to be with them, enabling them to drive the people out, which they were incapable of doing without His involvement. But they refused to do their part.
They were to drive out the inhabitants even as we, in cooperation with God, are to confront and drive out old habits, attitudes, and loyalties. These are negative characteristics left over from our pre-conversion days. Christian living parallels this Old Testament instruction. This is one reason why the New Testament has so many illustrations and exhortations regarding Christian warfare.
Our warfare is in many ways different. It does not involve bloody engagements featuring swords, spears, or rifles with bayonets. It is a spiritual warfare, one that takes place primarily within ourselves. Nonetheless, it requires qualities such as loyalty, patriotism, courage, self-denial, vision, understanding, and sacrifice for us to be victorious overcomers.
John W. Ritenbaugh
The Christian Fight (Part Two)
Just because the penalty does not occur immediately does not mean it will not come. Be aware! Adam and Eve set aside the teaching of God because they became convinced that the penalty—death—would not occur. When they sinned and death did not occur immediately, they were even more convinced. But death did occur, and other evil things happened in their lives that did not have to occur.
We need to understand this as part of the way God operates; He gives us time to learn lessons, to come to a better knowledge of Him, to understand cause and effect. If God reacted immediately when we sinned, it would be all over the very first time. No building of character could take place, no learning by experience, no growth in wisdom, and no understanding of human nature.
Do not be deceived because the penalty does not seem to fall quickly.
John W. Ritenbaugh
The Sin of Self-Deception
The ultimate fulfillment of of the process implicitly mentioned in Jeremiah 31:31-34 will culminate when we are completely composed of spirit, and God's law will be our first nature, not just second nature. But, while we are in an embryonic stage, the process has already begun in us, incrementally, as God gradually displaces our carnality and sin, replacing it with His Holy Spirit, leading to righteous behavior and godliness. Actually, no human being is completely converted, but many people are in various stages of conversion.
Conversion, then, is a life-long process in which we move from a reactive approach to lawkeeping—motivated by rewards and punishments—to a proactive approach—motivated by a deeply placed inner desire to yield and comply to the law's principles, knowing intrinsically from experience that they work for the good and harmony of all. (Proactive is a term author-speaker Steven Covey uses to distinguish internal motivation to do or accomplish something as opposed to external motivation.)
As the process of conversion begins, God must use carrots and sticks to keep us moving in the right direction. The blessings and curses of Leviticus 26 and Deuteronomy 28 served as carrots and sticks to encourage righteous and godly behavior in our Israelite forebears. God uses carrots and sticks in the early part of our calling—for instance, the carrot of the Place of Safety and the stick of the Tribulation—and literally drives us into a frantic study of prophecy. Carrots and sticks have motivated our educational system in the forms of gold stars, grades, praise, trophies, extra homework, and detention.
Recently, Dr. Alfie Kohn, in his book, Punished By Rewards, questions the long-term effects of external motivators, such as grades, financial incentives, gold stars, or tokens, to sustain learning behavior. He supplies some surprising evidence that carrots and sticks—reflecting the philosophy, "Do this and you'll get that"— actually become detrimental in the long run, diverting the focus away from the learning outcome onto the reward or punishment. Dr. Kohn, Dr. Jerome Bruner, and a host of other educators suggest that internal motivators, such as satisfying curiosity, imitating role models, and attaining competency, work better to motivate over the long term than do G.P.A.'s, scholarships and grants, and other external incentives.
To illustrate this, one of the supreme tragedies in the music world occurred when the government of Finland supplied composer Jean Sibelius a guaranteed pension and a large mansion in the woods near Jarvenpaa. After this huge reward, an external motivation, not one musical idea—not one note!—emanated from his pen. Likewise, our spiritual growth and maturity will become stunted if our motivation for righteous behavior is externally determined rather than internally determined.
To an individual truly endowed with God's Spirit, the laws cranked out yearly in Washington, DC, our state capitals, and our local city halls should strike us as juvenile and elementary—or as one minister would call it—knee-pants stuff. Consider the carrots and sticks used by lawmakers to control litter: up to $1,000 fine for littering, or a sign reading, "This segment of highway adopted by Yourtown Jaycees."
These examples ignore the heart and core of the problem. Until the law gets from stone-tablet pages of the Scripture, or the statute books of a local, state, or federal assembly, into our hearts and minds—unless the motivation for doing what is right comes from the inside out—we are no more converted than a donkey. On second thought, a donkey at least behaves as it is programmed to act.
David F. Maas
Righteousness from Inside-Out
This prophecy refers to the Millennium and beyond, when Satan will be bound and thus rendered ineffective in spreading his evil attitudes. At that time, God will repair the damage—first done in the Garden of Eden and in every human heart since—by replacing man's human nature with His Spirit. He will work to change man's heart from a hard, unyielding one to a soft, humble one that will be eager to hear and obey God.
Notice that Ezekiel prophesies that God's Spirit will cause people to walk in His statutes and to keep His judgments. God's Spirit provides both motivation and strength to do what is good and right. We do God's work—believing, obeying, overcoming, growing, producing fruit—not by our power and abilities but by His Spirit (Zechariah 4:6). It is readily, freely, abundantly available to those who have believed, been baptized, and received the earnest of the Holy Spirit through the laying on of hands.
But that is not the end of the matter. We must continue to request God's presence in us, our daily Bread of Life, by His Spirit. We must ask, seek, and knock, constantly pursuing God, His Kingdom, and His righteousness (Matthew 6:33). If we do this, He promises to add "all these things," our daily needs.
Jesus tells His disciples just before His arrest, "I am the vine, you are the branches: He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:5). If we request His presence in us each day and obey Him in faith, we will, by His power, produce astonishing spiritual growth.
Ask and It Will Be Given
The heart symbolizes our innermost being, the source of our words and actions. Today we call it the mind. When God awakens us to some of His great truths, when we at last begin to realize the vital importance of righteousness, there is a blush of first love, and we begin to hunger to apply them in our lives. But what is already in the heart fights almost desperately not to be displaced by the new nature in hope of wearing down our enthusiasm for the truth. Paul illustrates this resistance in Galatians 5:17:
For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.
Why do we not do the things we wish? The answer lies in the extraordinary power of ingrained habits. They are most difficult to break because they have had free sway for so long one unconsciously does what they incite. Paul speaks of this using a different metaphor in Romans 7:23: "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."
The almost constant persistence of these habits can be depressing. If we seem to be making no progress, life can become downright discouraging. But we must not give in to discouragement. We have everything to gain and nothing to lose except that which is of no value for the Kingdom of God anyway. Discouragement that feeds frustration only makes Satan's work that much easier for him.
There are things we can do to enhance the initial hunger God gives to us. If we were physically hungry or thirsty, we would give every last ounce of strength we had to find food and water or die in the effort. We must be willing to do whatever it takes to make progress in our quest for God's righteousness.
As adolescents, we were unaware that growth was taking place until someone who had not seen us for a while brought it to our attention. Even though we were not aware we were growing, we still made efforts to grow by eating and drinking the things that promote growth. In the same way, spiritual growth may also seem so slow that we think it is not happening. But we should not let that stop us! We must keep on making the spiritual efforts even as we did the physical, and growth will occur. Keep on praying for others, thanking God for His goodness and mercy, asking for wisdom, love, and faith. Keep studying God's Word, filling the mind with
Whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. (Philippians 4:8)
John W. Ritenbaugh
The Beatitudes, Part Four: Hungering and Thirsting After Righteousness
Thematically, the parable of the talents goes beyond the earlier ones. Not only does Christ expect faithfulness in duty and preparedness even through a long delay, but He also expects an improvement upon what He initially bestowed. More than that, He expects improvement from bestowal to the day of reckoning.
A logical sequence of lessons develops through these parables. The middle parable is the parable of the ten virgins, illustrating the disciple's inner state. The parables before and after it show the disciple working, an external activity. The preceding parable indicates faithfulness, the following one indicates improvement. He may be telling us that the basis of a profitable external activity is diligent internal, spiritual maintenance. Out of the heart comes what a person is (Matthew 15:18-19; Luke 6:45).
In the ancient Middle East, a talent was a unit of weight and later of money. Jesus probably meant to convey nothing more than quantity, a measurable amount, from which we could draw a lesson. We thus need to improve or grow in areas that can be measured. Talents, therefore, should best be equated with spiritual gifts.
Jesus also illustrates the varying levels of responsibility and the differing amounts of gifts. In the parable, the gifts are given according to natural ability, but all who increase equally are rewarded equally. Their trading of the talents signifies the faithful use that one should make of gifts and opportunities of service to God.
In the natural world, talents differ. One man may design a church building, a cathedral. Another has the talent to craft the woodwork or cut and lay the stone. Another person has the talent to speak from its pulpit. Still another has the talent to write music that is played on its organ or piano. Each has talents which differ from his fellows', yet they are dependent on each other for the building and right use of that cathedral.
Thus, one person is no better or more important than the other, though one may have greater natural ability. God clearly shows that the greater the capacity, the greater the responsibility. But we also find that though there is an equality in opportunity, there are differences in talent.
With God's gifts it is the same. It is not how much talent one has, but how one uses it that is important to God. It is not how many gifts that God gives to a person, it is what one does with them. That is why Christ shows an equality between the person with five talents and the one with two. Both increased an equal amount, 100%, and they were rewarded, as it were, equally. This is an important point in this parable.
In the first place, all of the talents belong to God. They are His to bestow on whomever He wills. These talents, gifts, are not things we possess by nature but are Christ's assets, abilities, which He lends to us to use. Talents can be truly understood as things like God's Word, the gospel of the Kingdom of God, the forgiveness of sin, His Holy Spirit, etc.
The apostle Paul mentions quite a few of them in I Corinthians 12: wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues and the interpretation of tongues. They are not natural endowments. Some receive more than others, and the vast majority of us are most likely among those who receive one or two. But despite whether we have one, two or five, everyone is responsible for using these gifts which belong to Christ, lent to us to serve Him. And we have to grow.
And in this I give my advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. (II Corinthians 8:10-12)
God judges according to what we have. Since He is a perfect judge, He is the only one qualified to measure whether we are using and increasing our gifts, or whether we are hiding and squandering what He made available to us.
Since these gifts are not ours to begin with, we must adjust our thinking. We have to accept our limitations as part of God's divine purpose and not struggle against them. He wants us simply to use what we have been given. And the proper use of our gifts will cause them to increase. Paul declares, "But now God has set the members, each one of them, in the body just as He pleased" (I Corinthians 12:18).
He examines the question of God's fairness in Romans 9:14-21. Is there any unfairness with God, to love one, as it were, and not the other? Recall the analogy of building a cathedral. God is building a great temple (cf. I Peter 2:4-10; I Corinthians 3:5-17). His temple is His Family, and He knows whether a person, using his natural abilities plus His gifts, will be a woodcarver, a stonemason, a preacher, a musician or whatever in it. God knows. He wants us to fill the role He has given us wherever we are.
We should not forget that God will reward us equal to our growth. He holds us responsible only for what we have been given, and this fact inclines us to approach our gifts with the "doorkeeper attitude." "I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness" (Psalm 84:10). If God gave us one gift, whatever it is, we should strive to double it. Doing that, we will succeed just as the person who was given five and doubles them. He has more to answer for, but the burden on him is actually just as great as it is on the person who has one. There is no difference in God's judgment.
What does God commend? What does He say pleases Him? Is it genius? No, He says knowledge puffs up (I Corinthians 8:1). Is it speaking ability? No, God made a dumb ass speak (Numbers 22:28-30). Is it singing ability? Or writing ability? It is none of those things. He is looking for someone who is faithful. A person can be faithful with one talent, two, five or ten. It does not matter because God gives gifts according to natural ability. And it is very likely that if God gave more or greater gifts to those who have less natural ability, they would fail because they could not maintain them. So God in His mercy judges what a person can handle.
The translators of the New King James Version misplace the word "immediately" in verse 15. The way they translate it gives the impression that the master of the house left immediately, but the word does not apply to the master. "Immediately" applies to the person who had five talents (cf. Matthew 25:15-16 in the Revised Standard Version, New International Version or Revised English Bible). Not indulging in any daydreams or fears, he immediately went out and worked. Believing that work was good for him, he got right down to business.
The tragedy of the story and the focus of the parable is the man who hid his talent. From him we probably learn the most. First, the talent was not his in the first place; it was on loan. Second, Christ shows that people bury their gifts primarily out of fear. Third, the whole parable illustrates that regarding spiritual gifts, one never loses what he uses. That is a powerful lesson: if we use the gifts that God gives us, we cannot lose! The one who was punished never even tried, so God called him wicked and lazy. His passivity regarding spiritual things doomed him.
Comparing this parable to the parable of the ten virgins, we see a few interesting contrasts. The five foolish virgins suffered because they let what they had run out. This servant with one talent apparently never even used what he had. The virgins failed because they thought their job was too easy, while this servant failed because he thought it was too hard. On many fronts they seem to be opposites.
The servant's true character comes out in his defense before the master and in the master's condemnation. In verse 24 he claims, "Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed." That is a lie! Not having this belief, the other two servants immediately go to work, never suggesting that they think their master is harsh and greedy. The wicked servant justifies his lack of growth by blaming it on God. "It was too hard, Lord." He accuses God of an insensitive and demanding evaluation. That is why Christ calls him wicked. He calls God a liar and accuses the master of exploitation and avarice. If he did work, he says, he would see little or none of the profit, and if he failed, he would get nothing but the master's wrath. The master then asks, "Why didn't you at least invest my money so that I could receive interest?" The servant, in his justification and fear, overlooks his responsibility to discharge his duty in even the smallest areas.
Blaming his master and excusing himself, this servant with one talent fell to the temptations of resentment and fear. Together, the two are a deadly combination. The church needs people with one talent as much as the person who has many talents. To illustrate this, William Shakespeare was very talented with words, considered by most to be the greatest writer of the English language. Very few people have had Shakespeare's gifts. But where would Shakespeare be without the printers, the bookbinders, the teachers, the actors, and the like who bring his works to the public? From this we see the interdependence of gifts. Even those who may appear to have few talents are just as needed in the body as those who have many.
This parable insists that watchfulness must not lead to passivity, but to doing one's God-given duties. We must be learning, growing, carrying out our responsibilities and developing the resources that God entrusts to us until He returns and settles accounts. As in the other parables, we see a progression in the theme of being prepared for Christ's return, with each parable having a different nuance in its lesson.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
The talent was not a coin but a weight, and so its value obviously depended on whether the coinage involved was copper, silver, or gold. The most common metal was silver. The original Greek word for "talent" is talantos, which refers to quantity. As Jesus uses it, a talent is not something we possess, but which He possesses and loans to His servants. In the parable, all talents belonged to the lord, who entrusted them to his servants for use in trade.
Spiritually, the talents represent the gift of the complete revelation of God as given in the Bible, including the knowledge of His plan of salvation and the gospel of the coming Kingdom of God. It also includes His spiritual gifts to the church, such as speaking and understanding languages, preaching, teaching, discernment, knowledge, and wisdom, among many others (Romans 11:29; 12:6-8; I Corinthians 12:1-11).
What we "trade" with while He is absent belongs to Him. Our natural abilities are comparatively insignificant and of little value, but God has given us spiritual wealth to use by investing it in supporting the work of God. These talents, then, are not a matter of things we own or of strengths we have, but are part of the grace of God, provided for the church's benefit.
God's gifts accomplish much more through some people than they do through others, as is seen in how much the lord bestows on each servant. Every true servant of Christ receives the Holy Spirit, but different servants receive differing amounts of spiritual understanding from God. We do not receive more from Him than we can understand and use. Because God's servants differ in aptitude, He accordingly bestows His gifts to each servant as He pleases (I Corinthians 12:11).
The lord knew the trading ability of his chosen servants, and he distributed his talents accordingly. Talent and ability are two different things. Talents are the spiritual gifts of the Master, while ability is power from our natural fitness and skill. A person may have great natural ability, yet no spiritual gifts. Natural ability, however, one of God's physical gifts, is often necessary for the reception of spiritual gifts. This was no reflection on the third servant because he only received one talent; he could not handle more. Each servant of Christ receives for his service all that he needs and can use (Romans 12:4-9; I Corinthians 12:4-30).
This parable teaches us several things. God gives people differing gifts. Work well done is rewarded with still more work to do. The person who uses his gifts will be given more, while the person who does not will lose even what he has. If a person uses a gift, he is increasingly able to do more with it, and a person who does not try is punished. The only way to keep a spiritual gift is to use it in the service of God and one another.
Martin G. Collins
Parable of the Talents (Part One)
It helps us to understand a little better if we retranslate just one word: The Sabbath was made on account of man. Man needs the Sabbath! He needs it physically, because he needs to rest (Exodus 20). Over and above that, he needs the Sabbath even more spiritually (Deuteronomy 5:15) to recognize the fact that he has been redeemed. He is no longerin bondage, and he needs to use his time to be prepared for the Kingdom of God, to please God, to grow in the grace and knowledge of Jesus Christ, to maintain the liberty that we have been given, and to grow towards the Kingdom of God.
Nowhere does Jesus say that the Sabbath is done away. He does not indicate it at all—anywhere! Thus, when He says that He is "Lord of the Sabbath," He is saying that He has the authority to determine how the day is to be kept. We ought to be able to see—especially from what is recorded in John 5, 7 and 9—that God does not intend the day to be one of loafing around
There may be occasions when that is needed, because a person is simply worn out. We need to feel that we have the liberty to "crash" on that day. But if that is occurring to us regularly, we need to ask ourselves, "Why do I need to crash on the Sabbath?" Then, we need to make an adjustment on the other six days. We must repent,so that the day does not have to be used to "crash"—because that begins to profane God's intention for the Sabbath.
He intends the day to be for the good of His spiritual children so that they are prepared for the Kingdom of God and remember why they are here. It can, therefore, be a day of very intensive work, but it is work that leads to salvation, getting prepared for the Kingdom of God, and giving service to those in need of salvation. It is through these things that growth and faith in God are promoted.
John W. Ritenbaugh
The Fourth Commandment (Part 3)
Many people were putting great sums of money into the treasury. Christ does not condemn them for giving so much, but He makes an insightful observation on the human condition. These people gave much because they had much from which they could give. Note that He is not even saying that they gave their donations in a wrong attitude. Their effort, however, was probably not very great, especially since they were not experiencing financial hardship.
Nevertheless, He makes the point that the widow gave all that she had. Whether from the perspective of the size of her gift, the attitude behind it, or even how insignificant the amount might seem, the widow took her responsibility very seriously. Actually, she was putting her life on the line! It takes tremendous effort to trust God's promises to provide for one's needs.
We should compare this to our situation in the church. We were once part of a work that we could readily see as being viable, sizeable, and economically sound. We could see just how much we were accomplishing from the size of our holy day offerings and number of television and radio stations the church's program played on. Yet, if we look at what has occurred, we quickly realize how money alone did not solve our problems. All the money and effort we expended, while not totally for naught, did not produce the spiritual results God is looking for. God is the One who determines the success of His people, not us or our money or our efforts. Our part is to strive to follow His lead.
How many people consider a smaller group to be a viable product of God's efforts? Can we see that, even though we may be a "widow's mite" size group, the approach and the results are what really matter to God? God is working with us individually to help us grow in grace, knowledge, and truth. A large group with a visible, potent work is not necessary for that goal. In fact, it may be subtly detrimental. It may be good to see ourselves as a group like Gideon's army, which needed a great deal of help from God to succeed.
If this is the case, we need to have the Luke 12:48 approach: "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more." Undoubtedly, God has given us much, more than we ever deserved. What we must ask ourselves is, "What are we doing with it, and what is our attitude in doing it?"
Small, But Significant
Every one of the actions in verses 18-19 has to do with words. Everything that came out of Him came out of an absolutely pure heart. He said, "I'm going to preach the gospel to the poor." The poor are those deprived or powerless, and the reason for His preaching was to give them vision and hope. Moses gave the enslaved Israelites good news of a similar sort: "God is going to free us and lead us to our own land."
Then Christ says, "I'm going to heal the brokenhearted." He means those whose hearts are broken in repentance. It is as if He says, "I'm going to take care of all your past mistakes. I will heal you and give you comfort so you can start out the journey to the Kingdom of God in good spiritual condition."
After this He says, "I'm going to preach deliverance to the captives." He will inspire enthusiasm and give hope for a bright future. He will recover the sight of the blind. He will provide truth, and therefore direction and clear thinking, to people. He will set them at liberty by forgiving them of their sins—and keep them free. He will preach the acceptable year of the Lord—the time is now—and instill them with urgency. Each of these steps is Him working on our mind.
Hardly any of us have moved an inch, as it were, since our calling. Most of us live in the same general area in which we were called. Even if we did move around the country, we are still under the same human government. Our location does not matter to God. He is after our mind. He wants to change the heart until it is pure like His Son's. In all of these functions, God is working on the mind by means of His word, His truth, empowering us through an educational process, and by the addition of His Spirit to make the best possible use of our free moral agency in our lives.
John 1:12 says—in the chapter where Jesus is identified as the Word of God, the Logos, and as the Light of the world, which is the truth of God that points out the way—that we are given the right to be sons of God. The word "right" is an accurate translation, but the marginal reference is better: "authority." Perhaps an even better word is "empowered," which is the Greek word's real meaning. We are empowered to become part of the Kingdom of God. That empowerment has come by means of God's calling, the revelation of His purpose through His Word, and all the other instruction that is necessary for the accomplishment of the great purpose God is working out.
That Word He has revealed to us is pure and unadulterated. It is the unleavened bread of sincerity and truth.
John W. Ritenbaugh
Freedom and Unleavened Bread
Growth requires an honest and noble heart. We deceive ourselves through rationalizations and justifications, allowing our appetites to overwhelm what we know is true. Sin engulfs the mind with a cloud of alibis and cover-ups to hide from ourselves the wrongness of what we do. Sin promotes twisting and distorting of truth. We reason, "This isn't so bad"; "I'll do it just one more time"; "I'm too weak. God will just have to take me as I am"; "God will just have to do it for me." We have all reasoned ourselves into transgressing.
Have we been deceived into thinking of sin only in the sense of breaking one of the Ten Commandments? While sin is the transgression of the law (I John 3:4), its biblical usage is much broader. When we fail to think of sin in its broader sense, we stumble into a trap. It is far better to think of sin as falling short of the glory of God. The central concept of sin is failure—failure to live up to a standard, God Himself. The glory of God includes His attitudes, intents, and His very thinking processes, all of which produce the way He lives. For us to fall short in any of these areas is missing the mark—sin.
We are deceived, lured into actually transgressing, through neglect, carelessness, laziness, irresponsibility, ignorance, bull-headedness, fear, shortsightedness, and ingratitude for forgiveness and the awesome potential that God has freely and graciously handed to us on a golden platter of grace. We are detoured from progress to holiness and are enticed into sin by failing to see God and by not considering seriously the subtle influences on the fringes of actual transgression of the law. At the foundation of both spiritual and physical health is how we think and what we think about.
James 1:13-16 confirms this:
Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. Do not be deceived, my beloved brethren.
The way to stop sin, as well as to improve health, is to change our thinking. Between what God does and what we should do, we can do it. This is real conversion!
John W. Ritenbaugh
Eating: How Good It Is! (Part Five)
At first glance, Jesus Christ seems to be commanding His followers to sell even their clothing, if necessary, to buy weapons. But if we examine this scripture more closely, as well as the preceding and following events, we can better understand His instruction.
Christ first asks the disciples if they were provided for when He sent them out. His reference to an earlier event provides the background for the commands in Luke 22 (see the notes at Matthew 10:7-10). Jesus' earlier instructions—when the disciples were sent out as ambassadors to announce the presence of a King and a Kingdom—are distinctly different from these later instructions just before His death and resurrection, when He would no longer be with them in person.
With this background in mind, we can see the contrast in Christ's instructions, and how His death would require a change in approach for the disciples as they conducted His work.
In Luke 22, Jesus first calls to their attention that they were divinely provided for during His earthly ministry. They did not lack anything. He is reiterating that they will still be provided for, but their circumstances would not be as comfortable as before. They would have to trust even more and perhaps be satisfied with less. God would still provide for them, simply because it is a fundamental part of His nature, but things would not be as easy.
We can see this principle at work in the account of the first Pentecost after Christ's ascension. There were many signs and miracles, and undoubtedly every person present remembered that day for the rest of his life! As the church started out, there were miraculous healings and other gifts of the Spirit being manifested seemingly on a regular basis. However, when we read the accounts of the apostles later in their lives, there are no records of the same public miracles or healings.
Had God left them? Was He displeased with their work? Had they lost their faith? Was He limiting their supply of His Holy Spirit? On the contrary, the apostles were maturing spiritually, and God did not need to bolster their faith in the same way through astounding manifestations of His Spirit. "Elementary school" was over. Now they were growing up spiritually and had more serious work to do.
In the same way, Christ warned the disciples in Luke 22:36 that their responsibilities would be increased, their journeys lengthened, the dangers greater, and the physical costs higher. God would still be with them, but they would begin to be more acutely aware of their physical circumstances and have to trust in Him to an even greater degree.
Christ's instructions in verse 36 are primarily spiritual, but there are true physical principles in them as well. The disciples would be going on much longer and more arduous missions now, and they would have need of a moneybag and knapsack. But shortly after His original instructions to the disciples in Luke 9:3 and Luke 10:4, He showed them that material wealth is of little importance:
Sell what you have and give alms; provide yourselves money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys. For where your treasure is, there your heart will be also. (Luke 12:33-34)
Yes, they would have need of bags to carry their provisions, but again, Christ teaches them not to be limited to the physical and temporal in their contemplations. It was exceedingly more important that the "bags" the disciples carried with them be spiritual moneybags, symbolizing good works that would never decay or be stolen. While there was a physical application of His instruction, the real lesson was a spiritual one.
In the same way, Christ's instruction to buy a sword had an immediate application in that it would fulfill in part the prophecy of Isaiah 53:12: By carrying weapons, the disciples would be classified by others as transgressors or criminals. In this instance also, the spiritual application far outweighs the physical.
The disciples' reaction shows that they did not really grasp His intent. Their response is, "Lord, look, here are two swords," to which He replies, "It is enough." He is not saying that two swords would be enough to defend twelve men. If that were His intent, He would have said, "They are enough." Instead, He is showing that the discussion was over. It was a mild rebuke showing that the matter was closed, as in "Enough of this!"
Through His capture and trial, Jesus Christ demonstrates that neither He, nor the disciples, nor anyone following Him, needs to take up a weapon:
But Jesus said to [Judas], "Friend, why have you come?" Then they came and laid hands on Jesus and took Him. And suddenly, one of those who were with Jesus [Peter (John 18:10)] stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. Then Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword. Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?" (Matthew 26:50-53)
The parallel account in Luke 22:49-51 shows that Christ was so opposed to this sort of violent reaction by Peter that He miraculously undid what Peter had done!
Peter was walking by sight. He did not yet grasp that God was completely in control; nothing would happen to him or to Jesus that was not according to God's ultimate plan. God's plan entails so much more than just length of days or freedom from injury! This physical life is the training ground, not the end. One who stays faithful to his commitment to God will not die until God's purpose for him is complete!
It is given that all men die (Hebrews 9:27), and our death may even be a violent one—of all of the apostles, only John died a natural death. As servants of God, we can expect to be persecuted in the same way our Master was (II Timothy 3:12). But that does not give us cause to take up arms if it means harming someone else! Christ shows that those who trust in physical protection will be let down, while those who trust in God to defend them will never suffer anything that does not ultimately fulfill His purpose.
Jesus Christ's words in Luke 22:35-37 are not instructions for us to be physically armed or to trust in our own might for our physical defense. There will always be a weapon or a foe that is stronger than any physical defense we could muster. God tells us to stay above the fray and to trust in Him for our defense.
If He sees fit to let persecution or injury befall us as a consequence of our own foolishness or sin, we should learn from our mistake and continue on. However, if we are reviled, slandered, or even physically persecuted for righteousness' sake, and we take it patiently—that is, if we endure it without reaching for a sword—this is commendable before God (I Peter 2:19).
David C. Grabbe
Living By the Sword
"Hitherto" (King James version) is not a word that we are familiar with. It means, "to here," so in this context it implies "to this very day." Jesus is saying, "My Father is working right up to this point of time, and I am too." God is an active Creator. He did not create everything physical, and then just sit back, cross His legs, and twiddle His thumbs. He is an active Creator.
God created this universe to carry out the next step in His purpose, which is His ongoing work. He is creating a Family of beings just like Himself. He is reproducing Himself by creating us in His image. "Conversion" is the word that describes this process of transformation—"from glory to glory"—from the glory of man to the glory of God. We are being brought into the image of God.
This image is not in the way that we look, but in certain knowledge and attitudes that we believe, accept, submit to in thought and in conduct. It is accomplished by putting the mind of God in us. This regeneration begins a growth process. In our case, it is the growth of God's mind in ours.
God's mind, just like ours, is more than words. It is also attitudes, feelings, moods, passions, inclinations, and perspectives. These things can be described by words, but they are not words. They develop through the combination of knowledge and experience, most frequently within relationships. We really cannot relate to a machine, but we can relate to other beings—we can have relationships with God and men—fellowships, social intercourse, work, play, and interaction. From these experiences, these mental, emotional, and attitudinal aspects of the mind, beyond mere words, create and develop.
As it happens, nothing actually is produced that has form, weight, or can be measured. Rather it is knowledge gleaned from experience, and it is accompanied by God personally and actively working and creating to enable us to accomplish our part in carrying out His will. Remember, Paul said, "For it is God who works in you both to will and to do of His good pleasure" (Philippians 2:13).
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part Six)
In this context, the bearing of fruit is generalized. It includes everything produced as a result of the labors of publicly preaching the gospel, their service to the church in pastoring, and their personal overcoming and growing in the image of God. They all bring honor to God by declaring the dramatic change for good that takes place as a result of being connected to the Vine and thus able to draw upon Him and His power to produce fruit.
Verse 16 briefly touches on the quality of fruit God desires. It implies that the disciples should be rich in good works and be striving to produce fruit that endures. God wants the fruit to endure both within themselves (by taking on God's character) and in others (in conversions so that the church grows and continues).
The remainder of the verse ties answered prayer directly to the production of fruit. We are all called to participate in the work of the church, if only to pray for it. God has not called everyone to work on the front lines of evangelizing as apostles. But if God has called and chosen us, upon us falls the responsibility of producing fruit within the scope of our place in the body that we all glorify God.
John W. Ritenbaugh
The Fruit of the Spirit
Jesus addresses the source of the more personal persecutions that threaten our peace. The carnal mind is enmity against God (Romans 8:7), and we can feel this hatred to a potentially terrifying degree when it is aimed directly at us. Throughout history, this sort of peace-shattering disturbance has produced job losses, divided families, uprooted lives in fleeing, imprisonment for those caught (Acts 9:1-2; 12:3-4), and for some martyrdom (Acts 7:54-60; 12:1-2).
Jesus says we can have peace through these kinds of experiences because He can give it to us. When He said this, He was not introducing a new idea. As part of the "blessings and curses chapter," Leviticus 26:6 shows that God is the ultimate source of peace, and He will give it upon our meeting the condition of obeying His commandments:
I will give peace in the land, and you shall lie down, and none will make you afraid; I will rid the land of evil beasts, and the sword will not go through your land.
Here, peace is a quality of life He can give even as he gives rain in due season. Leviticus 26 emphasizes material prosperity as God's blessing to Israel. Peace is necessary for the material prosperity of a nation. War may be the ultimate distraction from accomplishing anything positive; it is catastrophically debilitating to every area of life. Not only can it break a nation economically, but also warp its people psychologically and destroy its social structure, infrastructure, and spirit.
Should we think that peace is no less necessary to spiritual prosperity? Is it possible for us to grow into the image of God when distracted by conflict and the anxieties and troubles it produces? Even if the conflict is not directly ours, it adversely affects our ability to live God's way of life. This is why the apostle Paul counsels us as he does in I Timothy 2:1-2:
Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.
Conflict promotes self-centeredness, virtually forcing us to flee, defend ourselves or attack the other to maintain or establish a measure of control. It can also cause us to detour permanently from what we were trying to accomplish.
John W. Ritenbaugh
The Fruit of the Spirit: Peace
The "word of His grace" in this context is most specifically the whole gospel. Notice especially that Paul says he is committing us to the word of His grace which is able to build us up, to edify us. We could think of it edifying us in terms of building a muscle or of erecting a structure. To put it another way, the word of grace matures us. We usually think of maturity, which is a building of personality and character, as a growth from childhood and all of its weaknesses to a stable adult. Another way of putting it would be, "The word of grace enables us to go on to perfection."
What is beginning to open up here is something very beautiful. Grace does not end when God forgives us. The grace of God continues to add to what was originally given, because if He stopped giving things with the forgiveness of sin, that would be the end of growth; it would stop right there. Forgiveness is only the beginning portion of a process, for God keeps giving us grace to enable us to mature, to grow in grace and knowledge (II Peter 3:18), to grow to the measure of the stature of the fullness of Christ (Ephesians 4:13). We would never get there unless God continued to pour out His grace on us.
The apostle Paul shows grace to be something that is dynamic and active. Remember Jesus said, "The words that I speak to you [the word of grace] are spirit and they are life." There is power in them!
What is the gospel? It is words. It is good news, but it is composed of words of power. This word confers a blessing that is unique, that enables us to mature spiritually. Words—any words—have the power to build or to destroy, to encourage or discourage. They can either be true or they can be lies. They can inspire or they can sadden and depress. It all depends on how they are used, the attitude in which they are used, and how they are arranged.
The gospel is an arrangement of true words that fill us with purpose for living and show us how that purpose can be obtained. It comes completely as a gift; we are favored. The word of grace brings delight and salvation—an arrangement of words given in a loving attitude by a loving God.
John W. Ritenbaugh
Grace Upon Grace
Paul's statement is very significant in terms of what "preaching the gospel" means. Paul, writing to an already established Christian congregation, wanted to go to Rome to preach the gospel to them! Why would he do that? Were they not already converted? Yes, they were! Paul compliments them earlier: "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world" (Romans 1:8). The congregation in Rome was remarkable, renowned for its faith. Can a congregation be recognized for world-renowned faith only upon conversion?
Though Paul had never been to Rome, these Roman Christians had been converted some time earlier after hearing the gospel through other ministers. They were growing, and Paul wanted to add to their growth by giving them more of the gospel, as he says in verses 11 and 12. "For I long to see you, that I may impart to you some spiritual gift, so that you may be established—that is, that I may be encouraged together with you by the mutual faith both of you and me." Then, he adds his desire to preach the gospel to them.
Paul wanted to preach the gospel—more of it, in greater detail—to a congregation of converted people! He wanted to be an instrument to reveal more of its glories to them so they might continue to grow. Clearly, the preaching of the gospel by the ministry continues in the church after conversion.
John W. Ritenbaugh
Get the Church Ready!
1 Corinthians 2:9-10
The source of the vision most of us receive is through the Spirit by our calling. God gives it just as surely as He gave Paul's, but it is a gradually accumulating one in which the pieces that complete the picture are added through the normal processes of study, comparing, analyzing, and applying what we learn.
Consider how the revelation of God changes the course of a person's life. If those who killed Christ had the vision to know who He was, they never would have killed Him. Why? They would have had an entirely different perspective of the consequences of their actions. That foresight would have generated prudence in them, and they would not have permitted themselves to kill Him. Notice also how verse 9 shows us that what God has done gives us a perspective involving things not literally seen, yet in verse 10 they are nonetheless revealed.
Through the entire section concluding in verse 16, Paul tells us that, because of God's gracious action in giving us His Holy Spirit, He has predisposed, enabled, or granted us the foresight or vision to make right choices in spiritual matters. God's Holy Spirit gives us discernment as to where spiritual and moral choices will lead. This is wonderful, but something further must be understood. This quality, ability, or skill must be developed. It must grow. It does not instantly and miraculously appear upon conversion.
John W. Ritenbaugh
The Elements of Motivation (Part Two): Vision
1 Corinthians 13:2
This verse cautions us regarding prophecy's importance relative to a vital virtue: "And though I have the gift of prophecy, and understand all mysteries and all knowledge, . . . but have not love, I am nothing." We need to grasp this true principle. We must understand that whether or not we know every detail of prophecy has little impact on salvation. Other knowledge is far more important to salvation than even a true, complete knowledge of prophecy.
Of supreme importance is the subject of this chapter—love. Coming to know God, growing, and overcoming in conduct and attitude are exceedingly more important, as are growing in love for both God and the brethren, fellowshipping in peace and harmony, and strengthening our marriage and child-training practices.
John W. Ritenbaugh
The Beast and Babylon (Part Four): Where Is the Woman of Revelation 17?
1 Corinthians 13:11-12
Paul admonishes us—by instructing us "to put away childish things" (verse 11), as well as his reference to a mirror (verse 12)—that love is something we grow in. It must be perfected. What we have now is partial. Therefore, God does not give it to us in one huge portion to be used until we run out of it. In that sense, we must always see ourselves as immature. But a time is coming when love will be perfected, and we will have it in abundance like God. In the meantime, while we are in the flesh, we are to pursue love (I Corinthians 14:1).
This indicates that the biblical love is not something we have innately. True, some forms of this quality we call love come unbidden; that is, they arise by nature. But this is not so with the love of God. It comes through the action of God through His Spirit, something supernatural (Romans 5:5).
John W. Ritenbaugh
The Fruit of the Spirit: Love
1 Corinthians 15:57-58
"Victory" is from the same Greek root as the word translated "overcomes" so many times in Revelation 2 and 3. Overcoming is being victorious over the pull of human nature against God in the self, Satan, and this world that tries to keep us from entering God's Kingdom.
Paul also exhorts us to be "always abounding in the work of the Lord." His work is creating. Then, by using the words "your labor," the apostle draws our attention to our responsibilities. Our labor is whatever energies and sacrifices it takes to yield to the Lord so He can do His work. Scripture refers to God several times as the Potter, and we are the clay He is shaping. The difference between us and earthy clay is that the clay God is working is alive—having a mind and will of its own, it can choose to resist or yield.
Following initial repentance, finding the motivation to use our faith to yield to Him in labor, not just agreeing mentally, is perhaps most important of all. Real living faith motivates conduct in agreement with God's purpose. Clearly, God's purpose is that we grow or change to become as much like Him in this life as time allows.
John W. Ritenbaugh
The Elements of Motivation (Part Three): Hope
"Hope deferred," the proverb says, "makes the heart sick." Devotion to Christianity is not easy in this world because the pull to just slide is constantly present, and the Galatians were losing their attentiveness. A synonym for devotion is "attentiveness," and these people were becoming inattentive in their devotion to Christ.
They had lost sight of the real goal and entirely neglected what Christ was doing for them on a daily basis. He had not lost His attentiveness to them. Because they had allowed themselves to drift, they were not aware what Christ was doing for them out of His love for them.
If we can think of this in a human sense, it was as if He were being spurned, where one of the two parties involved in a loving relationship is doing all the good things and the other is passive. So, there was Christ, making the effort through His apostles—through the church and His ministry by means of the Spirit—to stir them up, but they were not paying a great deal of attention.
How quickly they forgot that without Him we can do nothing (John 15:5)! If they were going to have any spiritual growth and reward, it would be through their relationship with Christ. Yet, they were forgetting that their supply of the Spirit, as it were, was coming from Him. He is the main trunk of the tree—He is the vine, we are the branches—and so the relationship is all-important.
Daily, He prepares us for the Kingdom. "I go and prepare a place for you," He says in John 14:2. He is working with us on a daily basis, forgiving us, leading us, being patient with us, and providing for us. However, the Galatians were instead looking longingly at the world for gratification and relief.
If a person feels that his affections are abused by the one he loves, it impairs his power to grow because people tend to follow the lead of their emotions. Human beings are very emotional creatures. These Galatians felt that, because He had not returned according to their expectations, and because Christ and the Father had allowed them to go through persecutions—both economic and social—they were being neglected. They were feeling as though their affections for Christ were being abused. They thus allowed themselves to follow the lead of their emotions.
It is a principle that what we like to do, we gradually become. We then set our wills to do what we like to do. We must be very careful about what we set our emotions upon.
John W. Ritenbaugh
How to Know We Love Christ
Paul suggests that a new convert is a child, unstable in his ways, who really does not know which end is up spiritually. He can easily be tricked and deceived.
Someone who has grown, on the other hand, is someone who is stable, who will not be swept aside by persecutions, trials, deceitful teachings, and false doctrines. He can fight these off because he knows, understands, is convicted, and continues in the truth. However, he did not get to this point without also going through a process of growth. He had to pray, study, obey, make choices, analyze, compare, look at the fruits of things, and so on. He had to set his will and change. As he does these things, growth takes place.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nineteen)
Most of us realize that the unity of the church of God courses through the book of Ephesians as a general theme. Paul illustrates the church as a complete body of which Jesus, though in heaven, is the Head, and the elect here on earth comprise the rest of it. Early on, Paul declares how God has planned the organization of His purpose from the very beginning, determining whom He would call, give His Spirit to, and perfect as His children.
In Ephesians 4, the apostle begins to clarify our Christian responsibilities regarding works. He appeals to us in verse 1 to make every effort to live a manner of life that measures up to the magnificence of our high calling. He then makes sure we understand that we must carry out our responsibilities in humility, kindness, and forbearance as we strive to maintain doctrinal accord in purity.
He explains that Christ has given each of us gifts to meet our responsibilities in maintaining the unity of God's church. Foremost among these gifts are teachers who will work to equip us for service in the church and eventually in the Kingdom. This same process will enable us to grow to completion, to mature, no longer wavering in our loyalties, certain in the direction of our lives, and not deceived by the craftiness of men.
With that foundation, the "therefore" in verse 17 draws our focus to the practical applications necessary to meet the standards of the preceding spiritual concepts. We must not conduct our lives as the unconverted do. They are blinded to these spiritual realities and so conduct life in ignorance, following the lusts of darkened minds.
Because we are being educated by God, the standards of conduct are established by His truths and are therefore exceedingly higher. We must make every effort to throw off the works of carnality and strive to acquire a renewed mind through diligent, continuous effort so that we can be created in the image of God in true righteousness and holiness (verse 24).
In verses 25-29, Paul moves even further from generalities to clear, specific works that we must do. We must speak truth so that we do not injure another through lies, as well as to maintain unity. Because deceit produces distrust, unity cannot be maintained if lying occurs. We must not allow our tempers to flare out of control, for they serve as an open door for Satan to create havoc.
We must be honest, earning our way so that we are prepared to give to others who are in need. We must be careful that what we speak is not only true but also edifying, imparting encouragement, empathy, sympathy, exhortation, and even gentle correction when needed.
In verse 30 is a brief and kind reminder that, in doing our works we must never forget that we owe everything to our indwelling Lord and Master. We must make every effort to be thankful, acknowledging Him as the Source of all gifts and strengths, enabling us to glorify Him through our works.
In the final two verses of the chapter, Paul delineates specific responsibilities concerning our attitudes toward fellow Christians within personal relationships.
This brief overview of just one chapter shows clearly how much works enter into a Christian's life as practical requirements that cannot be passed off as unnecessary. How else will a Christian glorify God? How else will he grow to reflect the image of God? How else will he fulfill God's command to choose life (Deuteronomy 30:19) except by faithfully doing those works that lead to life?
Through the whole process of sanctification, the Christian will make constant use of two additional works: daily prayer and Bible study, which must be combined with his efforts to obey God. No one who is careless about performing these works can expect to make progress growing in the grace and knowledge of Jesus Christ during sanctification.
Why? Without them, he will have no relationship with either the Father or the Son, and thus will not be enabled to achieve the required works. They are the Source of the powers that make it possible for us to do the works God has ordained. If we do not follow through on these two works, we will surely hear ourselves called "wicked and lazy" and be cast into "outer darkness" where there is "weeping and gnashing of teeth" (Matthew 25:24-30).
John W. Ritenbaugh
Is the Christian Required To Do Works? (Part Four)
Notice how many active words Paul uses in Colossians 3:1-17 to describe what a Christian must be doing:
- "Seek those things which are above" (verse 1).
- "Set your mind on things above" (verse 2).
- "Put to death your members" (verse 5).
- "Put off all these" (verse 8).
- "Do not lie to one another" (verse 9).
- "Put on tender mercies" (verse 12).
- "Bearing with one another, and forgiving" (verse 13).
- "Put on love" (verse 14).
- "Let the peace of God rule . . . and be thankful" (verse 15).
- "Let the word of Christ dwell in you" (verse 16).
- "Do all in the name of the Lord Jesus" (verse 17).
Paul makes sure we understand that we must actively participate in order to grow. When God talks about growth, He means increasing in His attributes, the qualities that will conform us to His image.
John W. Ritenbaugh
Five Teachings of Grace
1 Thessalonians 4:1
When we really mature in our spiritual life, we see more, we know more, we feel more, we do more, and we repent more. It is all in proportion to our closeness to God! We are, in short, growing in grace(as Peter said in II Peter 3:18).
No one who neglects the spiritual big four—Bible study, prayer, meditation, and occasional fasting—can expect to make much progress in sanctification because these are the channels through which spiritual strength flows from God. This is why having access to God through Jesus Christ is so important. These efforts produce faith and then obedience, and fresh supplies of His grace flows.
There are no spiritual gains without pains. Would we expect a crop from a farmer who never even looked at his fields until harvest time? That is ridiculous! The farmer has to get out in his fields and sow the seeds. Does not God say in James 3:18 that "the fruit of righteousness are sown in peace by those who make peace"? The fruits of righteousness have to be sown! That is work.
What are the fruits of righteousness? They are love, joy, peace, gentleness, goodness, meekness, kindness, faith, self-control—but they have to be sown, fertilized, cultivated, and pruned. We see a process. As those fruits begin to be produced, sanctification cannot be hidden any more than the fruit on a tree can be hidden. We will never attain to holiness without Bible study, prayer, fasting, meditation, and obedience because through them is how spiritual life is sown, cultivated, fertilized, and tended so that fruit is produced.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nine)
1 Timothy 2:3-4
If it is God's will that we be saved and grow in the grace and the knowledge of Jesus Christ, why is it so hard? If God is working with us, should this not be easy? Our first response to this is very likely, "Well, I guess it's just that I am so evil"; "It must be human nature"; or "I'm so bad God must not be hearing my prayers." Some get so weary with the difficulty that they say, "God will just have to take me as I am."
All these justifications may indeed be factors, but they are not precisely correct because most of us have some besetting sin or sins that we fail miserably to overcome time after time. Why, if it is God's will, do we not overcome them more easily?
The sin need not be easily recognizable by others, as Paul writes to Timothy that "some men's sins are clearly evident" (I Timothy 5:24). It can be a hidden sin, though we are well aware of it, know it is evil, and feel constant guilt and self-condemnation because of our weakness before it.
It can be a sin of omission and not a sin of commission, in which one is directly guilty of bringing loss or pain upon another. Perhaps the failing concerns acts of kindness or mercy that we have frequently and consistently failed to do to relieve another's burden, but we know of it and are convicted of its seriousness.
This is the key to understanding why spiritual growth is so hard. Consider one's original conversion. Why did this even occur? Romans 2:4 says, "Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance." This happened only because God was revealing Himself and making us conscious of factors of life we had never before felt with that force. It moved us to repent and throw ourselves on His mercy. In reality, it was the only option He held open to us because we felt powerless to go in any other direction. Can we overcome death? The key is our awareness of powerlessness as the first essential element to spiritual growth.
In II Corinthians 12:10, Paul makes this point. "Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong." In chapter 13:4, he adds emphasis to this by saying, "For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you." Just as a prerequisite to conversion is recognizing and acknowledging our utter failure in the face of sin and death, so also is a deep consciousness of our frailty required in the face of overcoming and growth in following God's way and glorifying Him.
Without this overriding sense of dependence, we will never turn to God in the first place. Without this sense of need, we will not continuously turn to Him because our passivity in this will declare that in reality, like the Laodiceans, we think we need nothing and are sufficient unto ourselves. We will be like the confident Peter, who, boasting that unlike others he would never desert Christ, immediately fell flat on his face in spiritual failure. The secret of growth in Christian character largely lies in realizing our powerlessness and acknowledging it before God.
Perhaps John 15:5 will now have more meaning. Jesus says, "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing." It does not mean that without Him we could never design an automobile or send a rocket to the moon. It means that we could produce nothing of a true, godly, spiritual nature within the calling of God that truly glorifies Him.
Just in case we think He is saying more than He really means, think about the following commands. Jesus says in Matthew 5:44, "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you." He adds in Matthew 6:31, "Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'" If these are challenging, try I Corinthians 15:34: "Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame."
We have a long way to go. It is time to stop playing church—realizing that judgment is now on us—and turn to God with all our heart. He promises that, if we do this, He will hear from heaven and respond. We must constantly keep in mind that God is the Potter with the power to mold and shape as He wills. As the clay, our job is to yield, realizing even the power to submit comes from Him.
To understand this from an even broader perspective, we must consider how mankind has acted in its relationship with God beginning with Adam and Eve. They said, "God, stay out of our lives. We don't need you. We will do this ourselves." Therefore, rather than choosing from the Tree of Life, they chose from the Tree of the Knowledge of Good and Evil. All mankind has copied this approach down to the Laodiceans, who say they are rich and increased with goods and need nothing. It will continue even to those who will curse and blaspheme God during the final plagues in the Day of the Lord (Revelation 16:21).
John W. Ritenbaugh
The Sovereignty of God and Human Responsibility: Part Eleven
2 Timothy 1:6
When Paul admonishes us to "stir up the gift" in us, he is really telling us to discipline ourselves to put what we say we believe into action. He speaks most specifically about the gift of the Holy Spirit, but the intent of his admonition includes all of the truths we have received as a result of God giving us His Spirit.
Because of grace, the elect are responsible to God to act in agreement with these truths. To act contrary to them is to quench the Spirit. Resisting the truth stifles and smothers good results; it inhibits growth into God's image. Proverbs 25:28 says, "Whoever has no rule over his own spirit is like a city broken down, without walls." Such a person is defenseless against destructive forces that pressure him to submit. To do the right requires discipline, the self-control to act in agreement with truth, because virtually everything in life - including Satan, the world's enticements, and our appetites - works against our fervent submission to God. Thus, Paul charges us to exercise the control to stir up the gift.
John W. Ritenbaugh
Eating: How Good It Is! (Part Five)
In context, God tells us one of the purposes of His revelation to mankind. The writer of Hebrews scolds his audience for being "dull of hearing" (verse 11). Using an analogy of milk, the nourishment of children, against "strong meat" (KJV), the fare of those "who are of full age," he laments that he needs to "go back to the basics," the first principles of God's revelation. Not using that revelation to exercise their senses "to discern both good and evil" (verse 14), they had failed to grow up.
The purpose of God's revelation is to provide the nourishment, the food, by which we come "to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:13). It is God's revelation, His oracles, which allow us to "go on to perfection" (Hebrews 6:1).
The Oracles of God
In using milk as a metaphor in I Peter 2:2, Peter is in no way chiding people as Paul does in Hebrews 5:12-14. The former uses milk simply as a nourishing food because his emphasis is on desire, not depth. Paul uses milk as a metaphor for elementary because he wants to shock the Hebrews into comprehending how far they had slipped from their former state of conversion.
Paul also uses milk as a metaphor for weak or elementary in I Corinthians 3:1-2: "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able." Paul judges the Corinthians as weak based upon their behaviors and attitudes, which reflected no spiritual progress. So he "fed" these immature Christians elementary knowledge because things of greater depth would have gone unappreciated, misunderstood, and unused. These references directly tie spiritual diet to growth in understanding, behavior, and attitude.
Paul's milk metaphors are scathing put-downs! Undoubtedly, he seriously hurt the feelings of many in the congregation, yet he is free and clear before God of any charge of offense. He does not question their conversion, but he certainly rebukes their lack of growth. He rightly judges that they need to have their feelings hurt so they could salvage what remained of their conversion.
In I Corinthians 3, the embarrassing immaturity that required him to feed the people like babies also produced strife and factions in the congregation, proving that the people were far more carnal than converted. The Hebrews account is more complex: The people had once been more mature but had regressed. It is a situation vaguely similar to elderly people becoming afflicted with dementia, except that faith, love, character, conduct, and attitude were being lost rather than mental faculties. This resulted in the people drifting aimlessly.
An additional insight regarding an insufficient spiritual diet appears in the next chapter. Paul tells them that their problems are directly related to being lazy. Dull in the phrase "dull of hearing" in Hebrews 5:11 is more closely related to "sluggish" or "slothful." It is translated as such in Hebrews 6:12, ". . . that you do not become sluggish, but imitate those who through faith and patience inherit the promises."
Paul charges them with being lazy listeners; they are not putting forth the effort to meditate and apply what is taught them. They are, at best, merely accepting. That they are not using what they hear is proof enough for Paul to understand that they are not thinking through the seriousness or the practical applications of the teachings. In other words, they are not assimilating what they hear, and the result is a lack of faith and a consequent faithlessness. His rebuke is far more serious than the one in I Corinthians 3 because these people are older in the faith. They have frittered away a large amount of time that would have been far better spent on spiritual growth.
Paul attempts to shame and shock them into realizing how far they had slipped by calling these grown people—some of them undoubtedly elderly—infants. He goes so far as to tell them that they are unacquainted with and unskilled in the teaching on righteousness. In other words, he attributes to them the one particular trait of infants: that they do not understand the difference between right and wrong, a characteristic that defines immaturity. A parent must instruct and chasten a child until it understands.
The Bible provides ample evidence that a poor spiritual diet results in a spiritually weak and diseased person, just as a poor physical diet works to erode and eventually destroy a person's physical vitality. Similarly, we can see that a person can be in good spiritual health but lose it through laziness or another form of neglect. Just as a mature adult needs good, solid nourishment to maintain his vitality and remain free of disease, the spiritual parallel follows. For one to grow to spiritual maturity and vitality, a mature Christian needs solid, spiritual nourishment, assimilated and actively applied, to continue growing and prevent regressing, as opposed to the Hebrews sluggish spiritual deterioration.
John W. Ritenbaugh
The Offerings of Leviticus (Part Eight): Conclusion (Part One)
"First principles" are fundamental, rudimentary, elementary things. There are things with which we begin, but we have to get off the dime, as it were. Something must be done in order to increase, because if we remain at the starting point, we prove to be not very usable. How much good to human society is a baby? Even so, a newborn Christian is not a great deal of use to. This situation is remedied by growth.
From unskilled to skilled, from oblivious and uncomprehending to discerning—a process happens? It is an integral part of the way of God. It is how He writes His laws into our hearts.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nineteen)
During the time of the Exodus, the people of Israel heard a message of good news from Moses (Hebrews 4:2). It consisted of redemption from slavery, the Passover, baptism in the Red Sea, and a journey through the wilderness to the Promised Land. The good news, then, included the occurrences of and the knowledge about all the steps along the way, all of the benchmarks. The purpose for which all those events occurred was the most important part. What good was it to have the death angel pass over their house, for them to receive the forgiveness of sin and redemption from slavery, if they never made it to the Promised Land? That is Paul's warning. The steps, though vital in themselves, are not as important as the goal.
This warning applies especially to today. What Jesus Christ did in His life, in His death and in His resurrection, is awesome, a wonderful and great gift. It is good news that these things have occurred, but they are not the good news. The good news is the goal, and that has not yet occurred. What Jesus Christ did is exceedingly important to the fulfillment of God's purpose, but it's still possible for us to reject the Son of God even after we have accepted His blood for the forgiveness of our sins, as Hebrews 12 also shows very clearly. So in this analogy, life in, possession of and governance of the Promised Land was the culmination, the good news, the fulfillment—at least physically—of the promises to Abraham.
The message that Jesus Christ brought, the gospel, is about the Kingdom of God, the culmination, the goal, the fulfillment. Certainly it includes the knowledge of and information about those benchmarks along the way, but the Kingdom of God is the goal toward which every Christian is aiming.
These doctrines or principles are very important, as Hebrews 6:1 shows. God will grant us repentance and forgive us through the blood of Jesus Christ. What good news! But it is not the good news. That is the principle: Being granted repentance and having faith in and through Jesus Christ are good news, but the result of those things is the real good news. It is the culmination of the process—"let us go on to perfection"—that is the good news.
What if the gospel concentrates solely on the person of the Messenger and overlooks the message He brought? If it focuses on the greatness of the Messenger, all of the good news about Him, and His importance to the process, His significance actually begins to diminish. If one concentrates on the Messenger, he will believe that salvation comes merely because he believes in the Messenger (see Matthew 7:21). Further development of that human being stops because he has made the wrong choice. That is the problem with concentrating on the Messenger, as important as He is.
The gospel does not specifically concentrate on Christ, yet we do not want to denigrate the major role He plays either. The process pivots around Him, though its ultimate purpose will end when He delivers the Kingdom to the Father (I Corinthians 15:24). The Messenger became the High Priest, and we are saved through His life. Christianity has to go beyond the fact that He was the Messenger. Now He is the High Priest in heaven. And though He is High Priest, we still have choices to make in relation to the Kingdom of God.
That is why Hebrews 6:1 says, "Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection." As we go through the process that the Messenger went through and begin to experience what He accomplished, He is magnified in our eyes, because we try to do what He did and realize how awesome and difficult what He did was. While we try to imitate Him, the process of creation is going on. If we stop trying to imitate Him, He becomes diminished. That is why we have to go on to perfection, to completion, because the process is not complete with just believing in Jesus Christ.
John W. Ritenbaugh
Guard the Truth!
We are those who are "perfected forever." However, "perfected forever" does not mean we are morally perfected. Rather, His one sacrifice is perfectly adequate to assure our standing before God. As we have seen, the sacrifices show Him proclaiming how He lived His life, but here we are seeing its impact, the consequences of what He did so well. We see man, sinning and imperfect, becoming at one with God through Christ.
By means of the burnt, meal, peace, sin, and trespass offerings, we see all of God's holy requirements met in Christ so that we might be quickened by His Holy Spirit, be in continual fellowship with Them, and grow to become fully at one with Them. Ephesians 1:3-6 adds Paul's thoughts on this:
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved.
The consequences of Christ's sacrifices do not end with our acceptance before God. Acceptance creates the requirement of being conformed to the image of the Son; we are expected to walk in newness of life (Romans 6:4). Peter frames his instruction on our responsibility once we accept Christ's sacrifice in our stead in this way: "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (I Peter 2:4-5).
This is in language any of God's children can understand. We are to offer up sacrifices in the way He did. There is not one record of Him ever making a sacrifice at the Temple. Rather, He lived their intent as a living sacrifice. This is why our identification with Him is so important. We are now part of His body; we represent Him. He lives in us, and we experience life with Him as part of us. Our conduct is open to the view of all who care to look. Are we glorifying Him?
Please understand that, though our offerings will be poor and weak in comparison to His, they are not worthless by any means. They are still acceptable to God because of Christ, and they are still a witness.
Consider these illustrations: If a couple have a small child of perhaps just a few years of age, do they expect him to run one hundred yards in nine seconds? Are they disappointed because he cannot drive a car or understand Einstein's theory of relativity? Of course not! If their child is only one year old, he may just barely be able to toddle across a room! If he falls a couple of times, do they lose their temper and put him out of the house?
Of course, they are neither disappointed at his present inabilities nor do they even think of putting him out of the house. Why? Because they know he is just a baby, and they adjust their expectations and judgments accordingly. They are confident he will get better as he matures and gains experience. They know that someday he will stride confidently across the room and much more besides. Someday, he may run a hundred yards in under ten seconds and grasp the essentials of the theory of relativity.
In other words, growth is anticipated. God's judgment of us is much the same. When we are first in Christ, He considers us as babes (I Peter 2:2; Hebrews 5:13). At this point, He very well may consider us as "perfect" for the time since our regeneration, and we are acceptable because of Jesus Christ. He allows us time to grow, even though we may make mistake after mistake because of our weakness and immaturity. Because of Christ, He keeps judging us as "perfect."
This is a wonderful gift! He is not overly concerned about our individual sins as long as He sees in us a steady, upward trajectory toward maturity in our conduct to reach the measure of the stature of the fullness of Christ. If a child falls as he toddles across the floor, will not his parents set him upright, dust him off, comfort him, and show him, "This is the way you do it"? Can we expect any less from God, in whose image we are? Therefore, our acceptance before Him gives us time to grow.
John W. Ritenbaugh
The Offerings of Leviticus (Part Nine): Conclusion (Part Two)
This verse touches on an aspect of Jesus' life important to us—that our hope, like His, cannot be fleeting. It must be an enduring hope because we are not involved in a hundred-yard dash. This verse also hints that the doctrine of "once saved, always saved" is not valid, as the realization of our hope is depicted as being future. God expects growth from the point of receiving His Spirit, so He provides us with sufficient time following our calling for that to be produced. Our race, then, is more like a marathon. Israel's marathon lasted for forty years. We should not looked upon this with discouragement but thanksgiving because God has mercifully given us enough time to grow.
John W. Ritenbaugh
Perseverance and Hope
1. Trials should produce growth. Just as we prune a shrub or tree to force it to grow into a more perfect form, so God does with us. William Barclay makes an excellent comment on this:
. . . these tests or trials are not meant to make us fall, they are meant to make us soar. They are not meant to defeat us; they are meant to be defeated. They are not meant to make us weaker; they are meant to make us stronger. Therefore we should not bemoan them; we should rejoice in them.
Notice that trials should produce growth, rather than that they will produce it. Sometimes, we just do not learn the lesson; we fail; we regress; we sink into self-pity. This leads me to another lesson learned.
2. The fruit we produce depends on our outlook. This does not imply that anger and depression are not normal human emotions. They are. With any trial, you wonder why. You evaluate your actions, your mistakes, your sins. You repent, fast, and pray. You cry out to God with more emotion than you knew you possessed. If you are normal, you have moments of anger, perhaps even doubt.
Here is where we can produce fruit or destroy it. With God's help, we must forcibly evict these carnal thoughts from our minds. We cannot allow seeds of doubt to germinate, and if they do, they cannot be allowed to grow. We must look forward and deal with the situation.
. . . we know for certain that He who raised the Lord Jesus from death shall also raise us with Jesus. We shall all stand together before Him. All this is indeed working out for your benefit, for as more grace is given to more and more people so will the thanksgiving to the glory of God be increased. This is the reason why we never lose heart. The outward man does indeed suffer wear and tear, but every day the inward man receives fresh strength. These little troubles (which are really so transitory) are winning for us a permanent, glorious and solid reward out of all proportion to our pain. (II Corinthians 4:14-17, Phillips)
So it is good advice that we not resent our trials or bemoan our fate or the state in which we find ourselves. As James says, "Count it all joy," which brings us to the next lesson.
3. Joy comes after, not before, the trial—and often not during it. No sane person sits around, wishing he had a trial. That is absurd. No one is ecstatic to find himself encompassed in pain. Only when you have faced your troubles and started to fight can you begin to see even a glimmer of a positive result at its conclusion.
James' advice is to count or consider our trials joyfully. The Phillips' version continues, "Realise that they come to test your faith and to produce endurance" (James 1:3). These words reflect a passage of time. Hebrews 12:2 says Jesus endured the cross "for the joy that was set before Him." He thought nothing of the pain and shame because of the joy He knew would follow His suffering. Joy came afterward.
Verse 11 says, "Now no chastening seems to be joyful for the present, but grievous; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it." Here is convincing proof that joy is primarily post-trial.
Yet even this joy is not the ecstatic, "Hallelujah!" kind of joy. Chara means "cheerfulness" or "calm delight." God's Spirit does not produce in us a gloating, "I did it!" kind of emotion, but a cheerful peace of mind, an awareness that we survived and grew. We feel a kind of satisfaction that God has pruned us so that we might become more like Him. This process helps us to appreciate our lives more, and to be more thankful, understanding, and sympathetic to the plight of others.
A lady with a long-term illness once wrote to us about her trials. As she came slowly out of her personal struggle, she passed on to us several things that we found to be true. One line she wrote is very true: "I never realized how wonderful it is to be able to do ordinary things until I couldn't do them." She had "never realized." Yet now, because of her trial, she counted or considered her situation and found joy in a simple act.
By sharing this with us, she gave us hope and encouragement. We saw this new perspective as positive. This is fruit borne through testing. It is God's refining process at work. He is removing impurities.
As hard as it seemed, after giving them much prayer and thought, we found that each trial was specific to us. It was what we needed to make us more like God. We did not see this initially, but through perseverance and growth, it became clear.
This is why we are happy that God has chosen us to suffer whatever trials He may allow. As James goes on to write:
Blessed is the man who endures temptation; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love Him" (James 1:12).
Joy and Trial
Here is a person who is going only halfway, hearing God's Word but doing nothing with it. How often do we hear a message, seeing it only as it applies to others, not to ourselves? Such a person may be able to hear the truth but filters it only through his clouded eyes, or worse, never sees how it relates to him at all.
We see these extremes in God's church today. Some people spend endless hours studying and conveying their discoveries to others, yet hypocritically do not follow their own advice or God's. They may even have understanding that could help others, but potential hearers see only the problems that drown out what they may be trying to say. As the saying goes, "Your actions speak so loudly that I can't hear a word you say." God wants well-rounded individuals in His Family, those who understand His way of life and cooperate with the rest of His family—not extremists who may be right in their knowledge but wrong in their overall viewpoint, including proper interaction with others.
Another extreme exists in those who are mere spectators, allowing others to preach at them without doing anything about it or even proving or disproving it for themselves. They take a "nothing ventured, nothing compromised" stance, which, though it may be technically correct, reveals a person who will not venture outside his "comfort zone." It is a stance guaranteed to produce no growth whatsoever, either in doctrine or in personal relationships. All this person sees is his own little world, a perspective that runs contrary to what God purposes for us. He is preparing us to be kings and priests in the world to come, both of which demand an outward, growth-oriented attitude.
Still another extreme behavior occurs in those who believe because they are told to, not because of their own involvement with God and His Word. They see what others tell them to see, not what they should see aided by God's Spirit. While it is good to be submissive, God wants us to seek Him (Deuteronomy 4:29; Isaiah 55:6; Amos 5:4; etc.) and prove all things (I Thessalonians 5:21; I John 4:1). A true Christian must be actively involved in pursuing God's way of life.
All these positions show an inability or lack of desire to see and respond to God's truth as we should. This is true physically. A myopic person cannot see things clearly enough to react properly. For instance, a nearsighted baseball player cannot see a pitch clearly enough to take an effective swing at the ball. A myopic Christian cannot see the truth clearly enough to use it in his life.
For the seed which one day produces the reward which righteousness brings can only be sown when personal relationships are right and by those whose conduct produces such relationships. (James 3:18; William Barclay's Daily Bible Study)
In this verse, James is talking about a social situation. God's purpose - the fruit that He wants from His way of life, the kind of character that He wants in us - has to be produced in peace. It cannot be produced in war.
Why it cannot be produced in war is obvious. When one is involved in war, he is thinking only of himself, which runs 180 degrees counter to God's nature. God's nature is outgoing. When one is engaged in war, all one is seeking to do is to preserve the self. For God's purpose to be fulfilled to the very best degree, peace is required.
The seed, which one day produces the reward that righteousness brings, can only be sown when personal relationships are right, and by those whose conduct will produce such relationships.
Jesus says that peacemakers will be the children of God, not those who butt others aside, aggressively trying to get to the top, asserting themselves, their will, and their ideas in every circumstance, angling to be the big shot. "Out of my way, buddy. That is my beat." Those people, by implication, will not see God.
This is why God will permit a divorce. Does He not say through Paul in I Corinthians 7:15, "If the unbeliever departs, let him depart"? The believer "is not under bondage in such cases" because "God has called us to peace." God will permit a divorce so that a person can be saved due to the subsequent peace. In a family in which a war rages between a husband and wife, it is possible that God may lose both of them.
When those who butt and disturb the flock are present, the flock will not prosper. The shepherd has to ensure that there is peace, freedom from fear from the outside, freedom from tension within, and freedom from aggravation. (We even use the term "bug," which is what insects do to sheep: They irritate them to no end so they cannot gain weight and are discontented.) The shepherd must also make sure there is freedom from hunger - a congregation, a flock, will prosper if it is being well-fed.
John W. Ritenbaugh
Psalm 23 (Part 1)
2 Peter 1:5-10
This passage builds on the implication of grace, that is, the gifts of God alluded to in the previous verses. Grace both enables or empowers us and makes demands on us by putting us under obligation. Titus 2:11-12 tells us that the grace of God teaches us that "denying ungodliness and worldly lusts, we should live soberly, righteously and godly." Receiving the grace of God puts us under obligation to respond.
Peter is teaching that the grace of God demands diligence or effort. Verse 5 reads, "giving all diligence [effort]." In addition, it is helpful to understand that Peter is saying in the word translated as "add" that we are to bring this diligence, this effort, alongside or in cooperation with what God has already given. God freely extends His grace, but it obligates us to respond. We are then to do our part in cooperating with what He has given to us—and He inspired Peter to tell us to do it diligently and with a great deal of effort.
We ministers almost constantly speak of growth. Yet, notice where Peter begins his list of traits we are to become fruitful in: He writes, "Add to your faith." "Add" is woefully mistranslated into the English. Yes, it can mean "add," but it is actually much more expansive than that. "Generously supplement" is a more literally correct rendering, which brings it into harmony with "diligence." In other words, make great effort to supplement your faith generously.
Peter sees faith as the starting point for all the other qualities or attributes. He does not mean to imply in any way that faith is elementary, but rather that it is fundamental or foundational—that the other things will not exist as aspects of godliness without faith undergirding them. In the Greek, it is written as though each one of these qualities flows from the previous ones. We could also say that faith is like the central or dominant theme in a symphony, and the other qualities amplify or embellish it.
How much and what we accomplish depend on where we begin. Peter is showing us that there is a divine order for growth, and it begins with faith.
John W. Ritenbaugh
Faith (Part Five)
2 Peter 3:17-18
Everybody knows that growth is a process. When a child is born, it is not immediately a full-grown adult with a lifetime of experiences crammed into its cranium while in the womb. The weakest and most helpless of all newborn things must be a human baby. It has to be taken care of completely and totally by its mother and father, or it would die.
When they are born, most other mammals are at least able to find a way to get something to eat. However, human babies are absolutely helpless. Even though they grow very rapidly—especially in the first few years—during which time they accumulate a great deal of knowledge and experience, their growth is little by little.
Here, right in the Word of God, we are being told that we, too, are to grow! We are not instantaneously a canister full of all kinds of facts and figures and the knowledge of God. We do not understand all the biblical principles. We certainly do not have all wisdom. We know very well that these things accumulate over many years of living.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nineteen)
2 Peter 3:17-18
Verse 18 makes it clear that there is a contrast. Peter says, ". . . but grow." Verse 17 is a warning: ". . . beware lest you also fall . . . being led away with the error of the wicked."
The command is to grow, so if the contrast that he is establishing in our minds is to be met, the positive part of the instruction is that effort has to be made in order to grow. If we are not making an effort to grow, the only alternative is to go in reverse. We begin to degenerate if we do not make an effort to grow.
II Peter 3:17 (Moffatt) Now, beloved, you are forewarned: mind you that you are not carried away by the error of the lawless and so lose your proper footing;
My attention is on this verse 17 where he says, "mind you," rather than "beware." He turns it into something that is positive. "Beware" could mean to just look around to make sure that one is safe. But "mind you" says, "Hey, turn your attention to focus on this!"
We can see from the combination of these two verses that effort must be made to produce growth or we will likely fall into the error of the wicked. In other words, doing nothing regarding our spiritual responsibilities is akin to doing nothing regarding our physical responsibilities pertaining to our physical health.
So we are faced with a choice. We are forewarned. Something has to be done; we cannot just stand still. Nor can we just drift. Some effort has to be made to ensure growth takes place.
John W. Ritenbaugh
1 John 2:1-2
Propitiation is "an appeasing force." The law spells out the perpetual requirements of obedience to God, and blood pays for sin.
God desires sacrifice and obedience, not a religious game. It must be emphasized that our obedience is not for the purpose of saving us—salvation is by grace—but to assist us in perfecting holiness (II Corinthians 7:1) and to provide a witness of God working in our lives (Matthew 5:16).
Israel's purely ceremonial religion could never safeguard the truth because the people were not living it. By being used in the worship of manmade deities, not the Creator God, the rituals of their shrines were completely divorced from the truth found in the law. God will not be mocked (Galatians 6:7). The evidence of true religion is that through His correction in mercy and love, it will touch and purify every area of life. If we are really in contact with the true God, change will take place gradually as we grow.
To determine if our profession and practice of religion is pleasing to God, we must consider two questions: 1) Are we covered by the blood of Jesus Christ? and 2) Are we obeying God to the best of our understanding?
We never obey to the extent of our knowledge because knowledge, knowing what God expects, always outpaces ability. We gather knowledge before we have the ability to live it, and that makes us feel guilty because we realize we are not applying what we know. This guilty feeling is not really wrong, for without guilt we would not change. It is good if it makes us change, but when guilt becomes neurotic, it becomes destructive and wrong.
Today, psychologists are trying to remove guilt from our every thought, word, and deed—a sure sign of widespread spiritual poverty and complacency. But God says we can worship Him with a pure conscience because we know we have been cleansed of our past sins through Christ's sacrifice, and because we know God is faithful to us as we live by faith in Him (Hebrews 10:19-23).
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
1 John 4:17
The phrase, "As He is so are we in this world," merits a second look. Ephesians 1:3 provides a similar illustration, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heavenly places in Christ." Both statements say that Christ stands in place of us, another astounding aspect of God's grace. This is especially astonishing in that, if we consider ourselves soberly, we see weak, sinful human beings who have experienced many failures. By contrast, Christ was perfect in every aspect of life.
God is realistic in His perception of us. He does not fantasize when observing Mr. Smith or Mr. Jones, deluding Himself into thinking that He is looking at Christ. No, He literally sees Mr. Smith or Mr. Jones, but the converted are only accepted before Him because of Jesus Christ, because they bear His righteousness and because He lives in them. No man is accepted before Him on the basis of his own works of righteousness. Paul writes of the righteousness that enables us to be accepted before God in Philippians 3:8-9:
But indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.
Paul comments on this righteousness again in Romans 3:21-22: "But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God which is through faith in Jesus Christ to all and on all who believe." This faith is imputed, accounted to us because of our faith in Jesus Christ when we possess no righteousness to gain us entrance or acceptance before God.
We can thus enter God's throne room and talk to Him because of Jesus Christ, and He accepts us before Him as if we were Jesus. If we extend this principle out into other aspects of Christian life, we can see that we always have the life and sacrifice of Christ preceding us as we walk the path to the Kingdom of God. This is why we can be bold: God accepts us on the basis of Christ's life and sacrifice.
We are all very concerned about sin. The concern to avoid it is good, but to be in great anxiety over it is not good. Some would be astonished to learn that God is less concerned about individual sins than He is about the overall trajectory of our lives. Showing consistent growth has a higher priority with Him than any individual sin committed out of weakness.
Galatians 5:6 says, "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." Consistent growth will be shown in the lives of those who live by love motivated by faith. The unstated but nonetheless overriding purpose of the offerings of Leviticus is to teach us the qualities needed to love God and fellow man. It is total devotion and sacrifice in keeping the commandments of God.
We cannot do this unless the closeness of our identification and union with Christ is a day-to-day reality and thoroughly understood by us. Our union with Him is incredibly close, as God perceives it. If anything can give us confidence in living life before God and the world, it ought to be our ability to perceive how we stand before Him.
John W. Ritenbaugh
The Offerings of Leviticus (Part Eight): Conclusion (Part One)
Revelation 7:1-8 describes the 144,000, then verse 9 begins with "after these things." This is simply a time marker in John's vision, not in prophetic time. It means afterward, later, John saw an innumerable multitude. The Greek does not say that the events of Revelation 7:9-17 immediately follow or that they are part ofthe preceding information—only that John received this information after the previous information. Perhaps it could follow right after, but the Greek does not require it.
John says "no one could number" this multitude (verse 9). Why? Notice that this multitude is comprised "of all nations, tribes, peoples and tongues."That would seem to be a great many people! The context indicates a large number, not just an indeterminate one.
John sees these people "standing before the throne and before the Lamb"—not with Him on the throne ruling, but before the throne in judgment. Remember, judgment occurs over a period of time. The firstfruits have already been judged and have risen at Christ's return, so this multitude has to be people in a different group who are judged later.
Revelation 3:21, written directly to Laodicea, says God grants overcomers the reward of sitting with Him on His throne! Thus, they have qualified to be in the first resurrection, having been judged to be worthy now (I Peter 4:17). We have already seen that whether we die in Christ or are still alive, we are "changed—in a moment, in the twinkling of an eye, at the last trumpet" (I Corinthians 15:51-52) as firstfruits. None of those in the first resurrection will stand "before the throne" for judgment when He returns, for we are currently under judgment, which God will complete and reward us at His Son's return (Revelation 11:18).
This multitude, then, cannot be in the first resurrection! In the process of judgment, they have donned white robes, a growth in spirituality that takes considerable time.
The Innumerable Multitude
Works are very important to the book of Revelation—seven times in chapters 2 and 3, and four or five other times in the rest of the book. Christ's concern is that His people are working.
The main purpose of the book of Revelation is not merely to give us insight into what is coming. It is also to convince the Christian that his loyalty, his devotion, his steadfastness, his suffering, and perhaps even martyrdom, is not in vain—that he is assured of a wonderful future. The reason for the stress on works is that character is not formed merely by knowing something but by knowledge combined with putting it to work until it becomes a habit. Over time, habit becomes character, and character follows the person right through the grave!
If we are not working, emphasizing loyalty to the Person of God and to His way, making every effort to overcome Satan, the world, and the self-centeredness within us, resisting with all of our being the temptations to do what is natural, carnal—if we are not expending our energy, and spending our time working out our own salvation with fear and trembling—it is very likely, then, that we are not going to have the character necessary to go through the grave. The wrong works will follow us, and we will not be prepared for the Kingdom of God.
Thus, what a person has done, that is, what he has worked on in this lifetime, follows him through the grave—either into the Lake of Fire or the Kingdom of God.
The book is designed to focus attention on what is of greatest concern to Christ for His people. He wants to ensure that they do not give up or become weary due to the great pressure of the times, and that they instead endure, persevere, and be loyal and steadfast to the very end.
His concern at this time is not preaching the gospel as a witness, but the salvation and continued growth of those He already has. The quality of the witness is directly tied to the quality of those making the witness. What good is it to have this wonderful, awesome message—the gospel of the Kingdom of God—carried by those who are poor examples of what it says? Christ's first priority is to ensure the spiritual quality of those who make the witness, and then the quality of the witness is ensured. We cannot let the cart get ahead of the horse. The one naturally follows the other. First things first.
John W. Ritenbaugh
Revelation 2-3 and Works
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