Topical Studies
What the Bible says about
Pleasing God
(From Forerunner Commentary)
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Deuteronomy 31:27
Plainly, a stiff neck illustrates stubborn rebellion. The imagery comes from the honor one would give someone of higher rank. Many cultures have used various forms of bowing as a sign of submission or obeisance. The least conspicuous form of giving honor in this way was to lean the head forward, which is done by bending the neck. A stiff neck, then, is at least a refusal to give honor or deference to another. At its worst, it is outright rebellion. What are a stiff neck's effects on a person who has one? The most obvious effect is a feeling ranging from a frustrating ache to intense pain. Having a stiff neck hurts! The natural motion of the neck is from shoulder to shoulder and from chest to back, and when that normal range of movement is limited by muscle stiffness, we feel it! In the same way, stubborn rebellion only causes pain, especially when we are rebelling against God, who only wants to give us good things (James 1:17). If we cross Him, however, the natural result is curses for our disobedience (Leviticus 26:14; Deuteronomy 28:15), and they will cause us pain. A second effect is linked to the first: A stiff neck is debilitating. When one cannot move his head normally, he is limited in what he can do. For example, when driving, a person must look left and right to make sure the road is clear before making a turn. Such a simple movement can become painful and awkward with a stiff neck. Spiritually, a stiff-necked person is limited in his actions and reactions too. His rebellion limits him to contrary choices; he is no longer free to choose to do right. He must first repent of his rebellion before he can once again please God (Luke 15:11-32). The third effect is a product of the first two, what we can call tunnel vision. A person with a stiff neck often cannot turn his head from side to side; thus, he can see only what is directly in front of him. To see anything to the side, he must turn his whole body, much as a horse with blinders does. A Christian with a stiff neck cannot see the whole picture. In fact, he sees everything through the narrow field of his obstinate disobedience. Most of the time, he is so focused on himself and the "injustices" done against him that he cannot even imagine that God may be working out an even greater problem than his own (Jonah 4). There are more spiritual lessons we could derive from the stiff neck, but the most important one is never to have one! The easiest way to avoid a spiritual stiff neck is to remember ourselves in comparison to the great God whom we serve: "But now, O LORD, You are our Father; we are the clay, and You our potter; and all we are the work of Your hand. Do not be furious, O LORD, nor remember iniquity forever; indeed, please look—we all are Your people!" (Isaiah 64:8-9). If we keep this distinction clear in our minds, our heads will be always bowed and our necks never stiff.
Richard T. Ritenbaugh
Lessons from a Stiff Neck
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Mark 7:10
Notice the contrast. All the energy they were expending was being done on traditions of men. Jesus implies, "Why don't you expend your energy, time, and effort keeping the commands of God? Then you'll be doing something to do with God and pleasing Him."
John W. Ritenbaugh
Love and Works
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1 Corinthians 9:24-27
We must not merely "shadow box," as he describes, but fight with our whole heart to please God and glorify Him with a proper witness before men. However, our works do not admit us into the Father's presence and keep communication flowing. Jesus Christ's sacrifice does; the sin and trespass offerings precede us. If we could get into His presence by our works, who would need Christ? We would be sufficient to redeem and save ourselves. We need to thank God humbly for His gracious providence that enables us all along the way.
John W. Ritenbaugh
The Offerings of Leviticus (Part Seven): The Sin and Trespass Offerings
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2 Corinthians 5:9-11
When God summoned us to His way of life, He persuaded us with various proofs that He exists, desires a relationship with us, and rules not just the universe but also the affairs of men. As often happens during our first love (Revelation 2:4-5), we desire to share our joy and newfound truth with others. Most of the time, our early evangelistic efforts fail to produce any new converts to the faith—instead, our efforts usually cause problems in our relationships. Most lay-members, after one or two failures of this sort, get smart and desist in trying to convert their relatives and friends. They realize that nothing will ever happen without God first calling the other individual and changing his heart by His Spirit to accept the truth (John 6:44; Romans 2:4-5; 8:7; I Corinthians 2:10-14; Hebrews 8:10; Ezekiel 11:19). All our preaching and cajoling will accomplish nothing unless God moves to initiate a personal relationship with him. Ministers do not have such an easy out. Certainly, in their personal relationships they can quit trying to "save" those unconverted members of their families, but in their professional capacity, their job is to "persuade men." In personal conduct, counsel, sermons, and articles, they must devote their energies to showing and explaining why God's way is true and will lead to eternal life in His Kingdom. Today, that is not an easy task. It has never been easy, really, but the current environment makes it harder than it has been historically. For starters, though a high percentage of people say they believe in God, most people are no longer religious but secular. Religion is not a high-ranking concern, and because of this, religious issues fly under their radar and over their heads. They just do not care, and even when they inquire about them, they do not understand them because they lack the background and education necessary to evaluate them properly. Another problem is competition. It used to be that most people at least treated Sunday, the so-called "Lord's day," as a Sabbath and devoted most or all of that time to religious pursuits. No longer. Sunday, though it is not God's Sabbath day, is used just like any other day: for work and entertainment. If God receives a few hours on Sunday morning for worship services, most Americans—and Europeans to an even greater degree—think He should feel satisfied that they could spare Him even that much! Yet a third hindrance is the way moderns think. Too many people, especially younger adults, have absorbed the postmodern, values-neutral approach. This way of thinking considers every idea and belief as equally valid, neither right nor wrong. A person can believe anything he likes—even that the moon is made of green cheese—and he should not be judged as right or wrong. Any god one worships, or for that matter, if one chooses to worship no god, is fine, and no one god or belief system is better than any other. In such an environment, how can we persuade anyone of the truth? Our success certainly looks bleak. The answer lies in what Paul writes in II Corinthians 5:9-11: "We make it our aim . . . to be well pleasing to Him." Our judgment does not rest on how many men we persuade but on whether we do the job. We are called to make the witness for God and Christ to the best of our ability and strength. Christ will judge us "according to what [we have] done, whether good or bad." How others react to us and what we say or write matters little; it is "God who gives the increase" (I Corinthians 3:5-8). As Paul says, one plants and another waters, but what happens to the sprout is not under their control but God's. Thus, we cannot quantify the results of our persuasion as others can. We cannot see the growth of our "business" in statistical form. The true measure of our success will be revealed in God's Kingdom, and even then, we will be unable to claim the glory for it. For in persuading men, we "do all to the glory of God" (I Corinthians 10:31).
Richard T. Ritenbaugh
We Persuade Men
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Ephesians 2:11-13
Paul here reminds us of our indebtedness to God. Earlier, he had laid the groundwork for a proper sense of obligation and commitment to Christ by stating a few undeniable facts: That we conducted our lives according to the course of this world, according to Satan's will (verse 2); that we fulfilled the desires of the flesh and the mind (verse 3); and because of disobedience we were as good as dead (verses 1, 5). Through no merit of our own but by God's grace alone, He through Jesus Christ rescues us from this. In those who understand this deeply and personally, this creates an exquisite sense of indebtedness, devotion, and longing to honor Him. It accounts for the sorrow we feel each time we are aware of falling short of fully pleasing Him. This is not bad; it is good because it motivates those who have this in balance to intensify their devotion and redirect their efforts along the right path.
John W. Ritenbaugh
The Beatitudes, Part Three: Mourning
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Revelation 3:20
The Parable of the Faithful and Evil Servants helps us home in on the meaning of Christ's instruction to the church in Laodicea: Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately. Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them. And if he should come in the second watch, or come in the third watch, and find them so, blessed are those servants. (Luke 12:35-38) In both scenes, Jesus is shown knocking and waiting for His servants to open. Those who are faithful are rewarded with the Master—the very Creator of the universe—coming in and having a meal with them. There are conditions to this taking place, though. In Revelation 3:20, it depends on hearing His voice and opening the door. In Luke 12, it depends not only on the servants opening the door but also on "watching." While these conditions are not exactly the same, they both describe different aspects of the same approach to one's relationship with Christ. In Luke 12:37-38, Jesus commends those servants whom He finds "watching." The Greek word here has little to do with "observing." In the biblical sense, "watching" is an internal activity involving the will rather than an external activity involving the eyes. To "watch" means to be sleepless, to take heed to oneself, to be vigilant regarding one's spiritual state, and to be in a constant state of readiness (see I Corinthians 16:13; Colossians 4:2; I Peter 5:8). Watching or being in a state of readiness does not stand on its own; there must be an object or a goal. In this case, the "readiness" is being prepared to spend eternity with the Father and the Son in a truly unified relationship. Being prepared means God is not a stranger. We have taken on enough of His character image that we will not be out of place in eternity—because we live the way He lives. The way we watch and take heed to ourselves demonstrates whether we truly want that relationship for eternity or whether other things are more important to us. Thus, in verse 37, it is not that the faithful servants are looking down the road to observe when the Master returns. Instead, they are being vigilant and taking heed to their duties so that no matter when He returns, they will be ready. There is no scrambling at the last minute to get the house in order since they have kept it in order all along. While the timing of the Master's return is unknown, it is essentially immaterial because the watchful servants are ready for His return whenever it should occur. Our success or failure in "watching" depends greatly on our desire—on how important it is to us to please the Master. We can go through the motions of praying, studying, and attending Sabbath services, yet not really have our hearts in pursuing this invaluable opportunity given to us. Especially in these hectic times, so many things compete, not just for our time, but also for our affections. It is our affections—our hearts—that God desires and not just the works that He has ordained. So, if we are truly watchful, it is because our desire to please and be useful to Christ is greater than the other pulls and distractions that inevitably come our way. In Revelation 3:20, those who hear His voice and open the door will dine with Him, reminiscent of John 10:27: "My sheep hear My voice, and I know them, and they follow Me." When we were called and converted, we were given the ability to hear His voice, but that ability to hear Him is not absolute or permanent. Just as it is possible to become spiritually sleepy and relax our watchfulness, it is also quite possible to become "dull of hearing"—spiritually deaf—so that, when He is at the door, we do not recognize His voice. This, too, results from neglecting the relationship. It happens when we are not actively listening for Christ's voice or are tuning Him out—perhaps because we do not like what He is saying. It happens through being so accustomed to the world's multitude of voices that His voice seems strange, even foreign, to us. This test of hearing comes at the very end, yet success or failure in passing this test depends on what we do the whole time leading up to it. The person who takes heed to himself all along will be prepared because he will be familiar with and following the Shepherd's voice.
David C. Grabbe
The Relationship Deficit (Part One)
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