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Bible verses about Presumptuous
(From Forerunner Commentary)

According to Webster's New World Dictionary, presumptuous (the adjective) means, "too bold or arrogant; taking too much for granted; showing over confidence [and, normally, it's over self-confidence]; and showing arrogance or effrontery."

Synonyms include arrogant, proud, bold, brazen, impertinent, audacious, pompous, pretentious, rash, self-assured, conceited, insolent, egotistic, and self-reliant.

To assume is to suppose something to be true. To presume is to suppose something with confidence—to be confident about something that you suppose, and then it has the further connotation of acting upon it. It is not only to assume, but it means to assume with confidence and then to act.

Both words are based upon supposition rather than fact, but the one is stronger than the other is. Assume is just to suppose; but presume is to suppose with confidence and then to take action.

Presumption (or presumptuousness), then, is the arrogant attitude of one who confidently assumes a thing to be true and then acts upon it.

It is taking upon oneself the authority to do something that 1) he has either not been given to do at all or 2) has been given to another.

Colloquially, it is "getting too big for your britches." Or, in Britain they might say it is "rising above one's station," that is, it is going byond the bounds of one's position. It is taking upon oneself the duties and the prerogatives of another—normally, one with more authority than you. It is a very serious sin.

Richard T. Ritenbaugh
Presumptuousness


 

What is pride, the subtle yet powerful influence that most commentators believe is the father of all other sins? Hebrew, Greek, and English share the sense of the word's basic meaning: to be lifted up; to have an undue sense of one's importance or superiority.

Pride motivates us to exaggerate the value of our thoughts. It causes us to elevate our opinions and raises the importance of the fulfillment of what we perceive as our needs even above God's and, of course, decidedly higher than our fellowman's.

To be even-handed, the Bible shows that there is also a narrow, positive application of the word, and thus, depending on the context, it can be translated as "dignity" or "glory." For instance, Proverbs 16:31 reads, "The silver-haired head is a crown of glory, if it is found in the way of righteousness." This verse provides us with a slender sliver of insight that there is a natural pride to which God gives His approval. However, He qualifies it with "if it is found in the way of righteousness." Righteousness is the very thing pride sets itself to resist, making achieving a proper sense of pride more difficult. With God's own Word describing man at his best state being "altogether vanity" (Psalm 39:5 KJV), it certainly makes one wonder what we really have to be proud of!

In the context of the relationship between God and man, the overwhelming number of usages of the six Hebrew words and four Greek words translated as "pride" or its synonyms are negative and damning. These words are translated into such terms as "arrogance," "lifted up," "presumptuous," "loftiness," "proud," "proudly," "exalted," "overbearing," "condescending," "haughty," "superior," "disdainful," "scornful," "boasting," "self-esteem," and "contemptuous." Not all of these synonyms are in the King James or the New King James versions, but various modern translations use them depending on the context.

Pride carries, not only a lofty self-centeredness, but also a lively competitiveness against others that easily becomes a lustful, destroying enmity. It is highly critical, envious, and impatient, and it can be effortlessly stirred to anger, possessiveness, and suspicion of being taken advantage of. These characteristics are part of Satan's spirit. Each of them is destructive to loving family unity within the church.


Living By Faith and Human Pride


 

Exodus 3:10-11

The time had come. Previously, Moses thought he was ready, and he impetuously promoted himself to do the job. He did it without waiting for God.

Look at the difference: Before, Moses promoted himself, but now he says, "God, who am I?" What a change took place in his thinking! He not only hesitated about going, but he almost seems petrified about the prospects of going. This is a true principle of those who have been humbled in their field of expertise.

The young foolishly think, in their vanity, that their strength will allow them to sail through any problem. They are deceived by their own ignorance. Like Moses, they foolishly rush in where angels fear to tread. When they come to understand, usually after years of experience, they realize how very little they know.

This principle is clearly shown in the way a student of science might be humbled. He may have graduated from high school, then from college, and may have even obtained a master's degree and now works on a doctorate. He has learned a great deal. However, after maybe twenty years of experience in the field of chemistry or biology, he realizes there is a great deal more that he does not know, more than his accumulation of schooling and experience. If he is a Christian, he begins to see God's creation and the Creator's mind in a much different light.

That is what has happened to Moses. In those forty years, his impetuous spirit had been dissolved, and he saw the power of Egypt in its true light. He may have feared execution, imprisonment, or embarrassment by the powerful Egyptians.

Does this not encumber and constrain us as well? We worry and fear that we will look foolish before friends and relatives if we obey God—if we keep the Sabbath or tithe. How many of our relatives have castigated us because of tithing? It seems awfully dumb to them, but how do we feel? Do we fear what they think?

Moses more fully recognizes his weaknesses in comparison to Egypt, and he quails at the thought. God has to overcome Moses' resistance. What a change! Moses was going to do it on his own before, but God now has to overcome his resistance. All of the testing God had put Moses through produces right faith and right conviction.

John W. Ritenbaugh
Conviction, Moses and Us


 

Exodus 32:1-8

They did this in their ignorance and their impatience to get things moving. Even though most of the people wanted it, and a renowned religious figure proclaimed it "a feast to the LORD," it did not make it so. God was definitely not positively impressed, nor was Moses. In one of the gravest acts of presumption shown in God's Word, and one of the largest in terms of the number involved, they took it on themselves to add this to the worship of God. What they did was very seriously disrespectful to God; they attempted to configure the nature of God according to their own desires.

Proverbs 14:12 says, "There is a way that seems right to a man, but its end is the way of death." People say they keep Christmas and Easter to worship Christ, but they are also defining the nature of God according to their own ideas. Just as surely as the ancient Israelites blended paganism with what God truly revealed, so people do today. This is the basic principle of acts of presumption, and each of us has done this, not once, but sadly, repeatedly, even though we may know better.

Jesus says in John 4:24, "God is Spirit, and those who worship Him must worship in spirit and truth," meaning we must worship to the fullest of God's intent as revealed in His Word, with every act guided and determined by His revealed truth. Yet, how many corners do we cut when we feel it serves us better at the time?

John W. Ritenbaugh
Presumption and Divine Justice (Part Two)


 

Leviticus 10:1-7

What did these men do that was so awful? They were priests, sons of Aaron, the High Priest, nephews of Moses. If anybody had a close relationship with God and would receive a measure of leeway in judgment, it was these two. Nevertheless, there was none; with God, there is no respect of persons in judgment (see Romans 2:11). He reacted swiftly and violently, wiping them out on the spot. This incident involved no Temple prostitutes, no human sacrifices, just "strange fire." Surely, such a little thing would not matter! God's reaction allowed no time for a trial; there was just a summary execution, a terrifying supernatural judgment by God.

Verse 6 contains an interesting sidelight to this violent event. Undoubtedly, Aaron was shocked into an emotional reaction that may have ranged from pitiful wailing to a consuming anger toward God, but Moses cautioned him to control himself and give no outward demonstration of his emotional state! Why? Moses understood that they had sinned grievously and got what they deserved. Aaron was told that, despite the shocking nature of what had happened, he should express no disagreement with God's judgment.

Consider this in a larger context. Beginning in Exodus 40:1, the Tabernacle, its altar, and the laver were erected and the interior furniture arranged, then all was consecrated in a solemn ceremony. At that point (verse 34), God came to dwell in the Tabernacle.

Leviticus 1 follows the sequence of events, showing God giving the sacrificial rituals to be performed at the Tabernacle. In Leviticus 8, Aaron and the priesthood are officially consecrated. In Leviticus 9:1, the priesthood's ministry formally begins. In verse 24, a startling occurrence takes place during that first offering: ". . . and fire came out from before the LORD and consumed the burnt offering and the fat on the altar." This signaled God's acceptance, showing that all had been done according to His will.

However, there is more to this story, giving us understanding of the term "strange fire" that follows in chapter 10. Within the instructions regarding the sacrifices, Leviticus 6:12-13 gives the priests an interesting charge:

And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A perpetual fire shall burn on the altar; it shall never go out.

The term strange means "what is alien to." Foreigners are called "strangers" in Scripture because they are aliens to Israel and to the covenant (Ephesians 2:12). In this case, the fire used by Nadab and Abihu was alien to what God had commanded regarding fire. Together with Exodus 30:7-9, their infraction becomes clear. The priests were to make the morning and evening incense offerings only with the special incense mixture God commanded, and they were to take the coals for these offerings only from the continually burning fire under the altar of burnt offerings, which He started in Leviticus 9:24.

Aaron was undoubtedly confused and displeased, not understanding what happened, but Moses gave him God's answer. In Leviticus 10:3, the Lord says, "By those who come near Me I must be regarded as holy; and before all the people I must be glorified." Nadab and Abihu were among those chosen to come near Him in service. They revealed their disrespect for Him by treating His command regarding the fire as something common. They simply did not follow His instructions.

They added or subtracted to what God said and did, attempting to get by with what they carnally assumed was acceptable to Him. By this incident, holiness is defined. Among those who are consecrated to serve God, His instructions must be explicitly followed. Thus, this example appears especially pointed toward the ministry.

The instructions are not ambiguous. Each step and instrument in the process is designed to teach certain spiritual concepts. They had been completely instructed, so they blatantly twisted God's teaching. In response to Moses, Aaron remained silent, knowing the judgment was correct. This incident is of special importance to us because of the context and because of who we are. The context is the consecration of the priesthood in service to God, and we are, according to I Peter 2, a royal priesthood to offer spiritual sacrifices. By this incident, God shows, perhaps more clearly than in any other place, what holiness is in relation to Him.

Holiness is not merely consecration or dedication to a god, but it is both moral and ethical as well. True holiness is what results from His consecration, but the consecration must be combined with our submission to His commands. In pagan religions, a person could be dedicated but not moral, as is clearly shown by the ritual prostitution practiced at their temples. The prostitute was indeed consecrated to her god, but she most certainly was not moral—nor were they who used her services.

Today, a person may claim that his god is the Creator God, but if he is not obedient to the Creator God's commandments, he is merely deluding himself. Sincerity is only part of the picture. We are to worship in spirit and truth (John 4:24). The closer one is associated with God's work, the more necessary it is to ensure that the relationship with God is not marred by spiritual blemishes. Otherwise, the person cannot function properly as a channel for God to work through. God will not be glorified before the people unless His servants submit to His commands.

A similar careless notion got Cain into trouble. If we add or omit with knowledge, it is presumption, and presumption springs from pride. It is as if we are telling God He does not know what He is doing. We have elevated ourselves to His level. Nothing more, nothing less, nothing else than His will must be our attitude.

John W. Ritenbaugh
Presumption and Divine Justice (Part Two)


 

Numbers 15:30-31

There was no offering or sacrifice for the presumptuous sin. The person who presumed in his sin 1) despised the Word of the Lord; 2) brought reproach to the Eternal; and 3) died in his guilt. That is a very serious situation.

Notice that it does not say that he will be "cut off" from his people. It says that he will be "completely cut off" from his people, that is, done—finished. There is no sacrifice for presumptuous sin.

This contrast here—between unintentional and intentional sin—helps define what presumptuousness is. Presumptuous sin is intentional willful. It is doing something boldly, brazenly, audaciously, arrogantly, rebelliously, defiantly.

Remember verse 31 says that it brings despite on God's Word. And, if we commit such a sin, we are doing it in defiance of what God has said. It is being headstrong, and haughty—no matter what God has said on the matter. It is just pushing "our agenda" right on through, no matter what God may have to say on it. We could say, it is taking matters into our own hands and damn the torpedoes.

In the sense that there is no sacrifice (or atonement) for this type of sin, there is a link to the unpardonable sin. There may be contrition after a presumptuous sin like this, and God may not forgive it. When we are talking about something done arrogantly, willfully, in despite of God's Word and bringing reproach upon God Himself—then you are talking of very serious guilt. Will the blood of Christ erase such despite?

Richard T. Ritenbaugh
Presumptuousness


 

Numbers 15:32-36

The conclusion is inescapable that the man who sinned here did so presumptuously. It was something of which he was well aware, and the sin was not forgiven. Instead, the death penalty was carried out.

John W. Ritenbaugh
The Fourth Commandment (Part 4)


 

Numbers 16:1-3

They are accusing Moses of appointing himself. "You take too much upon yourself. We're just as good as you." Yet, that is not the issue. The issue is respect for God through the office He had appointed the man to.

John W. Ritenbaugh
Unity (Part 2): God's Pattern of Leadership


 

Numbers 16:1-2

This would be similar to all the leading men of a worldwide church marching up to the person in charge of that church, and demanding that he kowtow to their terms.

Richard T. Ritenbaugh
Countering Presumptuousness


 

Numbers 16:3

To paraphrase, they said, "Look! Who are you, Moses? You've taken this authority to yourself, but it should be shared among all the people, because we have all been called out. We are all holy before God. Why then do you exalt yourself above the congregation of the LORD?"

Notice what they say. It is quite ironic. They say, "You are taking too much authority to yourself. Everybody should have this authority." And then they accuse Moses of exalting himself: "You put yourself in this position." But were they not attempting to do the very same thing? These words would come back to haunt them very shortly.

Richard T. Ritenbaugh
Countering Presumptuousness


 

Numbers 16:6-7

This is an inter-family squabble, mostly an argument among Levites, headed by a grandson of Kohath, Korah. Moses puts the blame squarely on the ones who were in charge. These Levites thought they had been kept out of the good positions. Their job was to take down the Tabernacle, cart it off, and do other physical labors, while Aaron's family got to be priests.

Richard T. Ritenbaugh
Countering Presumptuousness


 

Numbers 16:8-10

Korah, Dathan, Abiram, and all the other two hundred and fifty men were not content with what God had given them to do in the church of the wilderness. They did not want to be porters and bearers. They did not want to be the setup crew or the take-down crew. Instead, they wanted to be the mediators between God and men. They wanted the cushy job—the one they saw that had the most going for it, the one that had the most authority. They were not content with where God had placed them in the body at the time.

Seeing this, Moses tells the rest of the Israelites, "Clear out! Get away from Korah, Dathan, and Abiram. If you don't want to be caught in what they've just done, stay away!"

Richard T. Ritenbaugh
Countering Presumptuousness


 

Deuteronomy 12:32

These are strong warnings!

Mankind has an innate desire to worship God, but he wants to be free to do it according to the dictates of his own mind. The result is a wide variety of religions—in actuality, mass confusion as to which is the true religion—and a world in which true values are lost in an ocean of conflicting opinions about how to live. This, in turn, has helped persuade many people to reach the conclusion that all gods are equally good, or its counterpart, that everybody is worshipping the same god.

We all know God is not pleased with this situation, but He allows it to continue. However, even while allowing it to continue, He is calling people out of it. He has shown His called-out ones that they have been redeemed from the bondage to traditions, described in I Peter 1:18 as "vain," "aimless," or "futile," depending on the translation. However, in the vast majority of cases, someone, presumptuously taking it upon himself to inaugurate a tradition, began practicing them, sincerely thinking he was improving his life. We have all followed these traditions, but the Christian is responsible not to allow the world to squeeze him into its mold of conduct, character, and attitude.

Proverbs 21:16 describes the way many presumptuous sins begin: "A man who wanders from the way of understanding will rest in the congregation of the dead." Like this man, most people do not deliberately set out to depart from God. Nevertheless, carelessness invariably enters the picture, and a person drifts from his former sure fix on his goal. Once his focus on the goal is blurred, he is more easily deceived into foolishly assuming certain things. An especially sad part of this is that the result is the same as if he were deliberately presumptuous.

The author of Hebrews uses a metaphor in Hebrews 2:1-3, portraying a boat slipping from its moorings and drifting away. A person "neglect[s] so great salvation" by allowing himself to be caught in the current of the world's attitudes and conduct. Presumption frequently begins with careless drifting, but the drifting quickly advances from neglect to presumption unless one carefully checks whether he actually has God's permission to behave as he does.

In Proverbs 8, wisdom is personified as a woman crying out to people along the way—to God's Kingdom?—to take heed to her instruction. In verse 36, she utters a profound warning: "But he who sins against me wrongs his own soul; all those who hate me love death." None of us likes to think of himself as foolishly loving death. However, the Bible consistently shows that those who do not consciously, purposefully, and carefully direct their lives toward obedience to God do indeed love death rather than life! Such a person is in effect presuming that all is well with him in relation to God. God does not like being taken for granted—because it is bad for us!

John W. Ritenbaugh
Presumption and Divine Justice


 

Deuteronomy 17:12-13

As Americans, we find this hard to take. It is not hard to imagine that a high percentage of the verdicts given in this country are appealed almost automatically. No one, it seems, is willing to submit to the judgment! But God says here in the law that whatever is judged—by those who are in authority to do so—should be taken. If one fight its (if he will not accept it), then he is acting presumptuously—because he is defying the authority that was put in place by God Himself!

God is the Authority over all. He governs everything. Sometimes, He puts the basest of men in positions of authority; but He "passed on" them. Or, He might have even put them there, personally. If such people should make a judgment that goes against what we think is right, we have to take it.

This is likely where Peter derived what he writes in I Peter 2. He says that if we are suffering (or we are being persecuted) for righteousness sake, and we take it patiently, then we get high marks from God—because that is exactly what He wants us to do. No matter what the decision that a judge should make, if that is the one he makes, then we are to submit to it. That is righteousness. That is the proper attitude.

Israel did not have an appeals court. The plaintiff could not take his case to a higher court. It was the judge himself who had to say, "This is too hard for me. I'm going to pass this up to a higher court." It is a little bit different from our own system, but it is the principle that we need to get out of this. If the priest or the judge should make a decision—then the godly thing to do is to submit to it. God says, "If you don't (if you rebel against it), then you are presumptuous."

Richard T. Ritenbaugh
Presumptuousness


 

1 Samuel 13:6-14

I Samuel 13:1-15 recounts the story of an act of presumption by another well-known figure, containing another valuable lesson for us. Saul arranged with the prophet Samuel to perform sacrifices in an appeal to God to intervene before Israel went into battle with the invading Philistines. Saul's sin was in presumptuously stepping in to perform Samuel's responsibilities when the prophet arrived later than the appointed time. Saul gave Samuel three justifications for his presumption: 1) The people were growing distressed and deserting him; 2) Samuel's late arrival; and 3) the growing threat of the Philistine army (verse 11).

On the surface, it appeared Saul and the Israelites were indeed in a difficult situation, yet Saul's reasons did not justify presuming to disobey what was commanded. He should have waited for Samuel to arrive and perform his responsibility. Saul, a Benjamite, could request a sacrifice be made and provide the animal for it, but he was not authorized by God to perform the sacrificial ceremony. Samuel was merely later than both he and Saul thought he would be.

Saul excused himself further by saying he "felt compelled." The King James Version records that Saul said, "I forced myself." This suggests that he was not ignorant of what he was doing but convinced himself it was more important to make the sacrifice than to obey God's instruction. He was immediately stripped of the opportunity of having his dynasty continue forever (verses 12-13), as God later promised David.

Many circumstances arise in a Christian's life when following God's commands runs counter to prevailing opinion and to our own fears about the threatening conditions we imagine are building around us if we obey God. Strong thoughts are then likely to mount, urging us to turn aside from what He says - "just this once" - to relieve the swelling pressures.

As our own children do not always understand what we tell them to do, we cannot always see why God tells us to do this or that. But can we trust God that His reasons are good? For instance, He tells us to set aside three tithes and to travel to far places to keep His feasts. He commands us to love our enemies and do good to them. He asks us to become like little children and to sacrifice ourselves in service when we would rather give orders. He tells us to submit ourselves to one another in love and to be subject to corrupt and unjust governments. Keeping these instructions is sometimes far easier said than done. Can we see God in the picture even in difficult circumstances and trust Him? In this case, Saul did not.

John W. Ritenbaugh
Presumption and Divine Justice (Part Two)


 

2 Samuel 6:1-9

David was afraid of the Ark - and of God! Let us notice, however, that God did not rush down and give David the answer. He did not say, "David, do you see what you have done wrong?" He did not explain to David just why He struck Uzzah. He made David work through the problem.

He does the same thing with us. When we find that we are out of sync with God, He does not simply rush to intervene and say, "Now there, there, my son." He does not pat us on the head and say, "You are alright."

Rather, He says, in effect, "Now do you understand that you are in hot water?" He asks, "Are you feeling pain?" And you say, "Yes!" Then He says, "Well, can you figure out why?" So we have to do that.

Upon close examination, we find that those who had advised David were complacent and neglectful. They thought that, because the Ark came to them on a cart from the Philistines, they could simply send it on to where it was supposed to go in the same way. Obviously, that did not work out so well!

The instructions for how to carry the Ark properly are found in I Chronicles 15:2, 14-15. These instructions were learned correctly because David had to work his way through the problem.

Can we make mistakes like this? David was "a man after God's own heart"! Of course we can! David made mistakes left and right, yet God loved him. When God puts us through such things, it does not mean that He does not care for us. David committed adultery with Bathsheba; killed Uriah the Hittite; caused the death of thousands and the death of his son, Absalom. All because he, at times, took God's laws for granted.

We, too, can become complacent and neglectful as to how we live our lives. If we do not respond to God, He will increase the pressure on us.

Leviticus 26 and Deuteronomy 28 are the "blessings and cursings" chapters of the Bible. Consider these in light of the increasing pressure that God applies to draw us closer to Him and to stop taking Him for granted.

John O. Reid (1930-2016)
Don't Take God for Granted


 

1 Chronicles 13:9-11

I Chronicles 13:1-3 introduces an episode containing a presumptuous act, immediately followed by a sobering display of divine justice. However, this time, one of the most respected names in Israelite history is directly involved. It is the story of Uzza's sudden death while moving the Ark of the Covenant, the most sacred and revered of Israelite objects. The Ark, representing the throne of God and containing the tablets of stone Moses received from God on Mount Sinai, normally resided in the Holy of Holies.

David desired to move the Ark to Jerusalem to continue to consolidate the kingdom under himself. As they were moving it on an oxcart, the oxen stumbled, and the Ark appeared to be toppling to the ground. Uzza, in what may have been pure reflex, put out his hand to steady the Ark, but upon touching it, he was immediately struck dead (verses 9-10)! At first, David was angry that God ruined his party (verses 8, 11) - as the whole atmosphere of the Ark's transfer was celebratory - but shortly after, he became extremely fearful (verse 12).

The Bible shows God to be longsuffering and slow to anger. Why did they not hear His voice from heaven saying, "Thank you, Uzza, for keeping the Ark from getting damaged and dirty"? Instead, He exploded in anger and slew Uzza on the spot! However, God had given strict instructions for transporting the Ark, found in Numbers 4:4, 15, 17-20:

This is the service of the sons of Kohath in the tabernacle of meeting, relating to the most holy things: . . . And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is set to go, then the sons of Kohath shall come to carry them; but they shall not touch any holy thing, lest they die. These are the things in the tabernacle of meeting which the sons of Kohath are to carry. . . . Then the LORD spoke to Moses and Aaron, saying: "Do not cut off the tribe of the families of the Kohathites from among the Levites; but do this in regard to them, that they may live and not die when they approach the most holy things; Aaron and his sons shall go in and appoint each of them to his service and his task. But they shall not go in to watch while the holy things are being covered, lest they die."

The Bible nowhere indicates that Uzza was a Kohathite. If he was, what God did is even more understandable. Everyone in the whole procedure from David on down was guilty of disobeying God's instructions regarding the most holy things. David failed to consult with the High Priest - or any priest, for that matter - regarding how the Ark should be moved. Evidently, no priest protested that proper procedures were not being followed.

The Kohathites were not even supposed to look on the uncovered Ark. To God, when Uzza reached out and touched the Ark as it seemed about to topple off the cart, it was no act of heroism but the final act of desecration, arrogance, and presumption. The last thing presumed was that Uzza's hand was less defiling than the earth that he feared would contaminate the Ark.

God's instruction in Exodus 20:24-25 regards building Him an altar. An altar made for His worship had to be constructed of earth or unhewn stones. No altar defiled by man's sinful hand was suitable. Dirt cannot sin; it always follows the nature God established. God did not want the symbol of His throne contaminated by the evil that manifested itself in a whole string of rebellions against His specific instructions. There was nothing arbitrary, capricious, or whimsical in God's action.

Jesus teaches us to address God as "Father," a title suggesting familiarity, yet we are also to pray, "Hallowed be Your name." God shows in these two incidents that, if reverence is due to the symbols used in His worship, how much greater reverence must be given to the realities of the New Covenant?

Those involved in this incident were well-intentioned, but it illustrates for all generations that God still requires conformity with His directives concerning holy objects. Deviation from orthodoxy can be deadly.

John W. Ritenbaugh
Presumption and Divine Justice (Part Two)


 

Psalm 10:6

The evil person is so presumptuous. He has become oblivious of God just as Lucifer did—so oblivious that he thinks that God will not punish or require any payment, that God simply will not care about what he does.

John W. Ritenbaugh
Faith (Part 6)


 

Psalm 19:13

The Reader's Digest Great Encyclopedic Dictionary defines presumptuous as "unduly bold, audacious, and arrogant." Strong's Concordance also defines the corresponding Hebrew word as "arrogant." Webster's Ninth New Collegiate Dictionary defines the root word, presume, as "to undertake without leave or clear justification." The word identifies acts done in domineering, haughty insolence with a scornful, contemptuous disdain for respect, convention, and even law. It is the opposite of "humble," "modest," and "unassuming." In a religious context, it can be said that presumption is taking unorthodoxy to its extreme.

John W. Ritenbaugh
Presumption and Divine Justice


 

Proverbs 14:12

Not all presumption is careless drifting. Unfortunately, strong evidence exists to show that much of modern liberalism in religion was deliberately planned and executed. A Layman's Guide to Protestant Theology by William Hordern, p. 74, refers to this:

The method of liberalism includes the attempt to modernize Christianity. The world, liberals argue, has changed radically since the early creeds of Christendom were formulated; this makes the creeds sound archaic and unreal to modern man. We have to rethink Christianity in thought forms which the modern world can comprehend. Fosdick argued that we must express the essence of Christianity, its "abiding experiences," but that we must not identify these with the "changing categories" in which they have been expressed in the past. For example, says Fosdick, an abiding experience of Christianity has been its conviction that God will triumph over evil. This has been traditionally pictured in the category of Christ's second coming on the clouds to destroy evil and set up good. We can no longer retain the outworn category, but we can still believe the truth which this ancient thought form was trying to express. We can continue to work in the faith that, through His devoted followers, God is now building His Kingdom and that there will be a renewing of life, individual and social, to bring it into conformity with the will of God. The essence of the faith is thus retained, argues Fosdick, which the thought form in which it was once clothed has been abandoned.

A second aspect of the method of liberalism is its refusal to accept religious belief on authority alone. Instead, it insists that all beliefs must pass the bar of reason and experience. Man's mind is capable of thinking God's thoughts after Him. Man's intuitions and reason are the best clues that we have to the nature of God. The mind must be kept open to all truth regardless of from whence it comes. This means that the liberal must have an open mind; no questions are closed. New facts may change the convictions that have become hallowed by custom and time. The liberal will venture forth into the unknown, firmly believing that all truth must be God's truth. In this spirit, the liberal accepts the higher criticism of the Bible and the theory of evolution. He refuses to have a religion that is afraid of truth or that tries to protect itself from critical examination. (emphasis added)

Is it any wonder, when those who are supposed to be the primary protectors of religious purity think the way they do, that the laity behaves as they do? Does it really make any difference? Certainly, because the almighty God on high definitely thinks it makes a difference!

Hardly anything more clearly illustrates the self-deceived perverseness of human nature as its presumptuous additions of the observation of Christmas and Easter to the worship of the God of the Bible. That Jesus was born in Bethlehem of Judea is indisputable, but among other things, He was not born on December 25, nor did anybody exchange gifts on that date. Scripture nowhere says there were three wise men, and it is clear they gave gifts only to Christ as King.

Regarding Easter, Jesus was not resurrected on a Sunday morning, nor was He crucified on a Friday afternoon. It is impossible to squeeze three days and three nights, which Jesus Himself said would be the length of time He would spend in the tomb (Matthew 12:40), between Friday afternoon and Sunday morning. Even so, fantastically detailed and emotionally appealing traditions have presumptuously been built around both these events and have been taught to a deceived public as though they were true.

Beyond what has been already mentioned regarding these days, where in God's Word does He command that we believe and do these commonly accepted practices? Men have presumptuously taken them upon themselves.

The addition of Christmas and Easter to Christianity happened so long ago that they have come to be accepted as part of the Christian religion, and most people celebrate them without thought. Nevertheless, adding to so-called Christian beliefs has not ended—in fact, it is still happening.

The late Pope John Paul II was an ardent ecumenist. He circled the globe many times in his travels and embraced in conference many non-Catholics in his effort to bring all into one fold. His successor, Pope Benedict XVI, has pledged to continue that effort. Recently, their representatives achieved a decisive victory in forging a much closer alliance with the Anglican Church. However, Anglican leaders could take this step only by abandoning the firm foundation of a former doctrine and thus joining Catholics in accepting a presumptuous addition that the latter already believe.

A headline in the Seattle Post Intelligencer, May 17, 2005, reads, "Catholics, Anglicans reach accord on Mary: Statement closes big gap between churches." The article explains:

The historical separation between Roman Catholics and Anglicans has narrowed after both found common ground on the position of Mary, mother of Jesus, according to a document conceived at the highest church levels. . . . Anglicans, already close to Catholics because of liturgy and traditions, have moved even closer through their understanding of Mary as outlined in the joint statement, which took five years and an international committee to complete.

Bringing back the departed brethren has been a strong focus of the Catholic Church since the Counter-Reformation that followed the Protestant Reformation, which had dealt Catholicism a powerful blow in the sixteenth century. However, it was not until the "New Age Movement" began in earnest during the mid-1970s—with its strong, insistent call for a paradigm shift toward greater tolerance and radical thinking in religious beliefs and values—that the stage was set for ecumenical efforts to succeed.

The following quotation from the same article publicly undressed, as it were, the Anglican Church:

The document seeks to transcend past controversies on Catholic dogma, including the Immaculate Conception and the Assumption of Mary. While not spelled out specifically in the Bible, such beliefs can be interpreted through Scripture, according to the 80-paragraph document.

The result might be an elevation, or at least a heightened acknowledgment, of the place of Mary—particularly for Anglicans, the denomination born in England during the Reformation and called the Episcopal Church in the United States.

Anglicanism is considered closest to Catholicism because it gives Mary a pre-eminent place among the saints, includes her in Communion prayers and holds six Marian feast days.

Among other matters, Catholics and Protestants disagree over the Catholic dogmas of the Immaculate Conception—the assertion that Mary lived a life free from sin from the moment she was conceived—and the Assumption, the belief that her body and soul were taken into heaven when her earthly life ended.

Those dogmas have "created problems not only for Anglicans but also for other Christians," the document said, largely because they are not explicitly supported by Scripture.

But those dogmas also "can be said to be consonant with the teaching of the Scriptures and the ancient common traditions," said the document, titled "Mary: Grace and Hope in Christ." (emphasis added)

How can either of these two doctrines be biblically derived? They cannot! The Catholic Church has long acknowledged that the role they give Mary cannot be supported by Scripture alone, so now both the Catholic and Anglican churches have admitted through the publication of this document that these teachings are based upon mere human tradition.

In the distant past, someone decided that honoring Mary in this way would be "nice," or perhaps he used the word "appropriate," because she was chosen by God to bear His Son in her womb, and besides, she seems to be such a good woman. However, the Scriptures call for no such elevation in status, and they certainly never claim that she lived a perfect, sinless life! Now the Roman Catholic Church has gone so far as to claim she is co-savior with Christ!

Such presumption seems beyond the bounds of honest, spiritual reasoning, but the Catholic Church has similarly declared Sunday to be the day of worship, replacing God's Sabbath. They have published articles openly admitting that, if one uses the Bible alone, then the Sabbath is the only acceptable day of worship. In those same articles, they have also been honest in stating that they have made this change from Sabbath to Sunday on their own authority. On these issues, their presumption is not hidden!

But this is arrogant and bold hubris on a massive scale, enabled only because Satan has managed to deceive the whole world (Revelation 12:9). The overwhelming majority of people calling themselves Christian are so unconcerned—that is, tolerant and careless—they live thinking that it does not matter to God.

John W. Ritenbaugh
Presumption and Divine Justice


 

Isaiah 14:13

Biblically, God's throne is in the north—way in the north of heaven. What Lucifer or Hillel had decided to do (he was already in the attitude of Satan) was to exalt himself and his throne by attacking God and supplanting Him.

Richard T. Ritenbaugh
Countering Presumptuousness


 

Jeremiah 23:20

In the latter days, do we understand it perfectly? What God is performing and executing right now, throughout His whole plan? Or, are we presumptuously saying that everything is going to be okay? That we are all right, that we are spiritual, that we are on God's good side, that we have God's favor?

Richard T. Ritenbaugh
Presumptuousness


 

Jeremiah 23:21-22

"I've had nothing to do with them," God says. "Yet they went on their own, presumptuously, to speak their own words in My name."

The work that God says needs to be done in the latter days is to turn the people from their sin, and back to God. It is a message of repentance, of returning and then strengthening the relationship that we have with God. In the latter days, you will understand it. Not only will you understand what needs to be done, but you will also understand why it needs to be done—and do it because what good is understanding if it is not done? Any other kind of work at this time appears to be either window dressing or contrary to the will of God—and presumptuous.

Richard T. Ritenbaugh
Presumptuousness


 

Ezekiel 28:12-15

Consider what he was. He was the pinnacle of what God can create by fiat. That is what is suggested in the wording of this passage - he was the "seal of perfection," the most perfect creation, full of wisdom and beauty. He was made with precious stones as part of his body. Music - beautiful music - was intrinsic to him. He had an exalted position as the "covering cherub." He walked where God ruled, amidst the fiery stones. He had it all. It should have been enough for him, but he began to think, "I'm still one step down from the top. I really don't have it all. I want to rise to the next level of management. I want to be the CEO of the universe. I think I'll overthrow God."

Richard T. Ritenbaugh
Countering Presumptuousness


 

Ezekiel 28:17-18

His own splendor blinded him to what was real and true. What was real and true is that God will always be supreme. He will always be the chief authority in the universe, and no created thing can supplant its Creator. It was total hubris—overwhelming pride—that caused him to do this, because he was discontent with his position, and he presumptuously thought he could overthrow God. He even tried to stage a coup, and God slammed him right back down to earth.

Richard T. Ritenbaugh
Countering Presumptuousness


 

Matthew 7:3-5

Jesus gives us practical instruction on this matter of judging. In a word, we are unqualified. We are not qualified to make these judgments. Setting ourselves up to judge another—even to "help" him in whatever problem he may have—is self-exalting, proud, presumptuous, vain (in terms both of vanity and futility), and as Jesus says, hypocritical because we are guilty of the same problems. In fact, He implies that our problems are worse! They are planks versus specks in the other person's eye.

The great overriding problem here is that it arrogates to ourselves a prerogative of God. He is the Judge. What are we doing taking one of His jobs from Him? In James 4:12, the apostle asks, "Who are you to judge another?" It sounds rather harsh to hear it put that way. "Who are you to take upon yourself the authority to judge this other person?" He says in verse 11, "He who speaks evil of his brother and judges his brother, speaks evil of the law and judges the law." That is what happens when we take it upon ourselves to judge another person.

Richard T. Ritenbaugh
What's So Bad About Busybodies?


 

Matthew 18:20

Many stay-at-home members use this verse to justify not fellowshipping with a larger organization. On the surface, it seems to support their argument. However, we must look at it in context.

The chapter begins with Jesus teaching about our need for humility (verses 1-5). He uses the analogy of body parts to show the importance of not offending little ones (verses 6-10). He then gives the Parable of the Lost Sheep to show His concern for every sheep (verses 11-14). He instructs about how we should deal with offenses among us (verses 15-20). The context of the entire chapter is interpersonal relations and offenses, not church administration. Peter understood this, for he immediately asks how often one should forgive a brother (verse 21).

God requires two or three witnesses lest injustice come from one man's word against another (verse 16; Deuteronomy 19:15). He will honor the decision based on the judgment of two or three along with the accuser. If the offender will not listen to them, the offense should be taken to a larger forum—the church. The very context assumes the existence of a larger group. God prefers, however, that matters be handled privately in a smaller group whom He will be among rather than escalating every personal problem to the attention of the whole church. Notice the instruction: Go to the offender ALONE first, then escalate it only as necessary to solve the problem.

In I Corinthians 5, Paul shows how this works in practical application when a church member was unabashedly committing sexual sins. Notice that Paul had ministerial, hierarchical authority over the Gentile church in Corinth. He even made his judgment of the situation—disfellowship that man!—without being present! Later, upon the man's repentance, he ordered him restored, and forgave even as they forgave (II Corinthians 2:10). He also legislated what their attitude and approach to a repentant sinner should be!

Did he allow every group of two or three in the congregation to make a judgment? How would God have bound the conflicting judgments that surely would have arisen between the people of varying levels of understanding and maturity in Corinth? The church would have been divided into many small groups had Paul not exercised his authority.

Is that not what we have seen as groups have misapplied Matthew 18:20, lifting it out of context, and justifying their own doctrinal and administrative decisions? This misapplication and twisting of this one scripture automatically repudiates any authority God placed in an ordained ministry and splinters the church. Is that how Paul understood Scripture, or did he constantly defend his own position as an apostle and that of the local ordained ministry to preserve unity?

We are told to judge by the fruits. What are the fruits of two or three people deciding they can make doctrinal and administrative judgments? We need look no further than the dividing and redividing of groups in today's greater church of God to see that the fruits are not good.

Scattered sheep are just that: scattered and in grave danger. Contrast the dubious idea of Christ giving administrative authority to two or three scattered sheep to the very clear and powerful administrative authority given to Peter as head administrator of the church in Matthew 16:18 (see also John 21:15-17). Compare also Hebrews 5:4 where no man can take the office of high priest to himself. Can any of us decide we are the final word? Can we take any office in the priesthood to ourselves? God compares presumption to witchcraft (I Samuel 15:23).

Staff
For the Perfecting of the Saints


 

Acts 5:1-10

We can perceive a mixed bag of Ananias and Sapphira's sins involved in this tragedy. Acts 4:36-37 informs us of Barnabas' sacrificial gift for the well-being of the newly formed church. Pride and desire for acclaim motivated the couple to give a gift but without the honesty or sacrifice exhibited by Barnabas and others.

"Why has Satan filled your heart" (verse 3) is the equivalent of "Why have you dared?" They were free to give whatever percentage they set, for Peter says that the entire property sale price was under their control. Their sin lay in deceitfully alleging that the amount they gave was the whole of the sale price, when it was actually only a part. They deviously exaggerated their offering.

Some think this judgment was harsh, but Peter did not. He spoke of the sin as inspired of Satan, and the passage makes clear that both Ananias and Sapphira were fully aware of what they were doing (verses 2, 9). Conscious deceit is spiritually disastrous because trust is completely violated. They should have known better.

God interpreted their action as tempting Him, seeing how much they could get away with. Their way of reaching their goals is so opposed to the gospel that God could not allow it to go unchallenged; it would have set the whole mission of the church off course. Honesty and integrity are the standard of God's way of life. Sin is no light thing with God.

These people were living behind a deceptive façade, one similar to the idea that, if one keeps the front windows clean, it does not matter how dirty the back ones are. They allowed themselves to become tools working to destroy the family relationship of trust within the church. God forcibly reminded them and us that He will not abide that.

We must treat one another with fairness and loving kindness, or we will not be in His Family. Ananias and Sapphira are shocking reminders to us that we will not get away with deceitfully cheating or taking advantage of our brethren. God may not appear to be in the picture, but only the faithless have this blindness. The penalty will be paid—unless repented of, it is only a matter of time. Ananias and Sapphira paid quickly as a lesson to us.

John W. Ritenbaugh
Presumption and Divine Justice (Part Two)


 

Romans 10:1-3

Interestingly, a commentator writes that "they being ignorant of" (verse 3) could be translated into "for they ignoring," which puts a different sense on Paul's thought. When one is ignorant, he just does not know. Perhaps knowledge was withheld from him. On the other hand, when one ignores knowledge, it is readily available, but he turns his back on it.

Are modern Israelites who celebrate Christmas really deceived? Is the deception so strong that they cannot see it? A self-deceived person is ignoring truth rather than ignorant of it, and if that indeed is Paul's emphasis, it makes this Christmas question much more serious. It means that people are accountable for what they are doing, and therefore, they will pay more for it than if they acted in ignorance.

Most Americans are aware that many of the Christmas traditions have no connection with Christianity. Almost every year, articles on the origins of various Christmas customs appear in the newspapers, especially in the larger cities. The authors of these articles cannot trace any of the "modern" traditions back to the Bible because most of the customs came from pre-Christian traditions in Germany, Norway, Russia, Holland, and other nations. Thus, people cannot claim that such knowledge was withheld from them.

John W. Ritenbaugh
Christmas, Syncretism and Presumption (1994)


 

Romans 14:4

Yes, God has given us a promise of becoming judges, kings, and priests in the World Tomorrow, but He has not given us the authority to be judges now. We are to be making evaluations and learning how to judge. But, right now, unless we have been appointed to a certain position in which such judgments must be made, if we take it upon ourselves to make them, we are stepping into the muck. We have gone beyond our sphere.

He is telling us that, if we decide to take it into our own hands to judge another man's servant (think of it in terms of every other person being God's servant), then we have begun to be presumptuous. We are meddling in another's matters.

Jesus would have been meddling in somebody else's affairs had He decided to arbitrate the dispute in Luke 12:13-14. He would have been what the Bible calls a busybody—someone who is doing something that he has not been called to do or been given the authority to do.

Richard T. Ritenbaugh
What's So Bad About Busybodies?


 

2 Corinthians 12:7

Paul twice says, ". . . lest I should be exalted above measure." God gave him this "thorn in the flesh" so that the apostle would not get too big for his britches, as it were, because God had given him some revelations. That sort of communication from God could swell a person's head. Thus, the apostle says God allowed Satan to afflict him so that Paul would not venture beyond what he had been given.

Richard T. Ritenbaugh
Countering Presumptuousness


 

1 Timothy 3:2-7

A spiritually immature person in an office of authority like this will follow the same course that Satan took. He will get a big head and try to grasp beyond his position.

Richard T. Ritenbaugh
Countering Presumptuousness


 

1 Timothy 5:11-13

This is similar to my own experiences regarding people who are unemployed. If they are unemployed for any period of time, if they do not have strength of will, they learn to be idle. "Learn to be idle" is a difficult Greek construction, though the New International Version renders it well: "They get into the habit of being idle." It is not that they sit down and study how to be idle, but over a period of time—even though they may start out looking for a job and using their spare time in a profitable manner—inertia sets in.

Notwithstanding their good intentions, they start rising a little bit later, taking their time doing this or that. They find over time that it is far easier to sit around and drink their coffee, call their neighbors or brethren, chew the fat, and talk about this or that person:

"How is he doing?"

"Oh, fine!"

"But you know he has a problem."

"Oh, does he?"

"Yes. His marriage is not going well."

"Well, you know, I went through a problem like that back a few years ago. Maybe I'll give him a call and give him some advice. It is tried and true! It worked for me. If he needs me to, I'll go over and watch his kids for him."

And pretty soon they are fully involved in somebody's marital crisis when they should not have even known about it! It is evident that being a busybody is linked with gossip, tale-bearing, and scandal-mongering. They usually go hand in hand.

Once a person starts messing in other people's business, before long he is telling his friends what is happening and how wonderfully he is advising and helping these people. Soon all sorts of rumors are flying back and forth about so and so and this and that. Like a law of nature, it is only a matter of time before a relationship conflict erupts. What is then present in the church? War and disunity!

Experience shows that it often comes back to bite the meddler! The Old Testament provides a graphic image of what happens to such a person: "He who passes by and meddles in a quarrel not his own is like one who takes a dog by the ears" (Proverbs 26:17). And just a few inches away from those dog's ears are big, sharp teeth! When we meddle in other people's affairs, it comes back to hurt us. No one wins when meddling happens.

Richard T. Ritenbaugh
What's So Bad About Busybodies?


 

Titus 1:7

Self-will is insisting stubbornly and arrogantly on one's way, as opposed to following the will of God. Paul states that a minister of God must not allow himself to be self-willed but must be led by and do God's will. What kind of minister would a person with false pride and stubbornness make?

Martin G. Collins
Overcoming (Part 4): Self-Will


 

1 Peter 5:5-7

Likewise you younger people, submit yourselves to your elders - Peter adresses presumption by starting with the young people. Just as young people are supposed to submit to their elders, so are we to submit in whatever positions we are in.

Yes, all of you be submissive to one another - Peter broadens the instructions. It is not just whether you are younger than another person, or that you are in a lesser position than another person is. It says all of you be submissive to all of you. One another—whatever your rank, whatever your position. Whether you are a toenail on the body or the left elbow. All of you submit to the other.

And be clothed with humility - Not only are we to submit, but we are to do it in humility. And have it clothed—fully draped over us—because that is the attitude that will keep presumption at bay.

"God resists the proud, but gives grace to the humble" - This is where the favor will come—to those who are humble. "God resists the proud"—that is an understatement! God backhands the proud. God will not give even the time of day to the proud. That is how much He "resists" the proud.

This passage gives the antidote to presumptuous sin: 1) submitting, 2) being humble, and 3) waiting for God to exalt—not taking it upon ourselves to do it ourselves.

Richard T. Ritenbaugh
Presumptuousness


 

2 Peter 2:10-11

False prophets "walk according to the flesh"; their minds are primarily on physical things rather than the true things of God. God is not in all their thoughts (Psalm 10:4). They also despise authority—other than their own—and apparently think themselves superior even to God's angels. They are presumptuous and self-willed, acting out of the dictates of their own hearts (or the influence of a demon) rather than following God with humility and trusting Him to bring His will to pass.

David C. Grabbe
What Is a False Prophet?


 

3 John 1:9-11

Who is this Diotrephes? Perhaps a better question is, "Who does this Diotrephes think he is?" Was he an apostle? Was he an evangelist? Was he a pastor? Was he a leading man in the congregation? Was he an "ordinary" member? John does not say, but it is interesting that John mentions that Diotrephes just loved to have the preeminence among them. It almost sounds as if he was only a member of the church or perhaps an elder. We do not know.

One of his most marked characteristics is he liked to be "Number One." He had to be the important guy, the one everybody came to for answers to their questions, the one to make the big decisions. He even went so far as to say malicious things against John - one of the original twelve apostles. He prated against him with malicious words. He spoke down on him.

John was the disciple that Jesus loved, and here some little man, probably in the church at Ephesus, was talking against the apostle who had put his life on the line for the church many times, who had spent years in exile on the Isle of Patmos, who (tradition says) was put in a vat of boiling oil and was not harmed a bit, a man whom God was obviously with - and this Diotrephes thought he was so important that he could point out John's flaws to the rest of the congregation.

Then he started disfellowshipping people because they did not agree with him. He kicked people out of the church who wanted to fellowship with their brethren whom he had put out. John promised, "When I get there, I'm going to take care of this. I will call to mind all these things and make what this man is apparent."

Given the way he treated the congregation, Diotrephes was a "Satan in the flesh." What he did was evil, which is what John writes in verse 11: "Beloved, do not imitate what is evil." He is warning, "Do not imitate the actions of this man, Diotrephes. He is doing exactly what Satan did."

Richard T. Ritenbaugh
Countering Presumptuousness


 

 




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