What the Bible says about
(From Forerunner Commentary)
Both the Old and New Testaments often repeat the principle that to establish a fact requires two or three witnesses. This criterion applies to the death penalty (Deuteronomy 17:6; Hebrews 10:28), accusations against an elder (I Timothy 5:19), disputes with the brethren (Matthew 18:16), establishing iniquity or sin (Deuteronomy 19:15), and problems in the church (II Corinthians 13:1).
What if God gives us a command, not just two or three times, but fifteen times? Surely, such repetition would establish the importance God places on that instruction. In Deuteronomy, we find such a repeated charge, in which God declares fifteen times that we are to be careful to obey all His commands.
Because God felt the need to pound this idea into our minds, following His example, here are the fifteen times in Deuteronomy He tells us to be careful in our obedience:
“. . . be careful to observe them . . .” (4:6).
“Take careful heed to yourselves . . .” (4:15).
“. . . be careful to observe them” (5:1).
“. . . be careful to do as the Lord your God has commanded you . . .” (5:32).
“. . . be careful to observe it . . .” (6:3).
“. . . if we are careful to observe all these commandments . . .” (6:25).
“Every commandment which I command you today you must be careful to observe . . .” (8:1).
“. . . you shall be careful to observe all the statutes and judgments . . .” (11:32).
“These are the statutes and judgments which you shall be careful to observe . . .” (12:1).
“Whatever I command you, be careful to observe it; you shall not add to it nor take away from it” (12:32).
“. . . you shall be careful to observe these statutes” (16:12).
“. . . be careful to observe all the words of this law and these statutes” (17:19).
“. . . be careful to observe them with all your heart and with all your soul” (26:16).
“. . . if you heed the commandments of the Lord your God, which I command you today, and are careful to observe them” (28:13).
“. . . command your children to be careful to observe—all the words of this law” (32:46).
The message is loud and clear: be careful to obey every and all commands of God. Some would consider these many statements as mindless repetition. Why this “overkill”? Because humanity has proven since the beginning that it is nearly unfailingly not careful. Were Adam and Eve careful to obey all that God commanded? No, and their progeny, all humanity, has followed in their footsteps ever since.
Was ancient Israel careful to obey? Of course not! Their history is a record of failure nearly at every turn. Was the early church careful? Not completely. So, in various places we find the writers of the New Testament having to admonish those who were missing the mark. What about in more recent times? Were the leaders of our former fellowship careful in their obedience? Like ancient Israel, the answer is the same: of course not! God's church would look far different if they had been.
What about those in the greater church of God today? Most recognize that we are in the Laodicean era of God's church. What is a Laodicean? Scripture describes a Laodicean as one who is lukewarm or half-hearted, suggesting that such a Christian shows a lack of intensity or focus that is almost the opposite of being careful.
To admit that we are in the Laodicean era is to acknowledge the reality that the vast majority of us are not careful in our obedience to God. This situation illustrates the perversity of human nature that, for most of us, the repetition of a command fifteen times is still not enough to make the message stick.
While Deuteronomy repeatedly warns us to adhere carefully to all that God commands, Christ takes it even further, saying, “Man shall not live by bread alone, but by every word” that comes from God (Matthew 4:4; Luke 4:4). In Matthew 5:18, He adds, “For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Not even the smallest letter or word or even one little hook of a Hebrew letter is to be overlooked.
What does "greatpeace" mean? "Peace" automatically suggests an absence of war, no battling, no fighting. Under temptation, a battle always rages, even if we are winning. In such a case, no peace exists, much less "great peace." As an illustration, initially, the U.S. in Iraq won every battle handily, but it was still war. The spiritual war we fight is caused by temptation from Satan, our human nature, and the world. Remove temptation, and war stops. What remains is great peace.
How do we achieve not just peace, but "great peace"? The last half of Psalm 119:165 tells us: "nothing causes them to stumble." What causes a human to stumble? Temptation! This means that we have to be sheltered from it. The American Standard Version renders this phrase, "they have no occasion of stumbling," Young's Literal Translation puts it as "they have no stumbling-block," and the Rotherham's Emphasized Bible reads, "nothing to make them stumble." All of these renderings mean that not even the opportunity to stumble is presented. Other scriptures mention protection from stumbling:
Psalm 121:3 (NLT): He will not let you stumble; the one who watches over you will not slumber.
I John 2:10: He who loves his brother abides in the light, and there is no cause for stumbling in him.
Jude 24: Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy. . . .
God through the gift of His Holy Spirit is the only power in the universe that can accomplish such a feat. If God does not place that shield around us, we have no hope of success. Alone, we are powerless in the face of temptation. We overcome it not by our strength, but by God's power, the shield of faith (I John 5:4) given to us as His gift (Ephesians 2:8). It is our only sure defense.
To acknowledge God and to pray always are to be in alignment with one of Christ's most basic principles, a principle found in Matthew 6:33—to "seek first the kingdom of God" in all things. Praying always is stepping out in faith, believing that if we seek God first, He will add all the things we need (Philippians 4:19), including the strength to overcome, to finish this journey, and to enter His Kingdom.
When faced with the myriad decisions we have to make during each day, if we are not acknowledging God's presence, we have placed ourselves in the position of fighting our battles on our own. Israel made the same mistake, choosing the hard road in their fight, one littered with bodies. We probably all know of some bodies that now litter the spiritual road we have walked. We veterans carry scars from the battles we have lost.
Our battles to overcome are more like skirmishes than battles. In fact, we experience our most severe temptations and trials in everyday events like eating, conducting business affairs, or relating to others in the family or community. Luke 16:10 acknowledges this: "He who is faithful in what is least is faithful also in much; and he who is unjust in whatis least is unjust also in much."
What better way to win those little skirmishes than to have an invincible Champion, God, in the van of the battle? Because these skirmishes are in the myriad of details we deal with every day, only striving to pray always during the day gives us that unyielding first line of defense.
Our deceitful human nature has in its arsenal countless ways, reasons, and excuses to avoid confronting the real issue of life—overcoming and allowing God to form and shape us into His image. Just bringing God into the picture unleashes forces that will not only help us to overcome, but will also protect us from the pitfalls that litter our path (Psalm 91:12). It is this striving to pray always that a Laodicean naturally avoids because he feels no need.
Praying Always (Part Six)
Consider this scenario: A person spends the entire day walking from Point A to Point B with his best friend. However, he speaks to his friend only a little in the morning and mumbles a few words at night before falling to sleep, ignoring him for the rest of the day. What would be his friend's likely assessment of the state of their friendship? Even two extremely introverted friends would share interests and converse on them to some extent.
Is there a better friend than God? We have a great deal to discuss with Him every day, for every day is filled with decisions: what to eat or not to eat, what to purchase or not purchase, what to spend time doing or thinking about. We must also decide how to respond to other people and how to respond to our own emotions and attitudes.
Every significant choice should be brought to God. If we do not, we are making decisions based on human nature and declaring ourselves to be Laodiceans, self-sufficient and needing nothing, directly contrary to the teaching of Jesus Christ (John 15:5). These do not have to be on-your-knees prayers, but we should at least silently ask God to bring His light to bear on the situation and to supply our needs, whether we need wisdom, discernment, strength, courage, understanding, patience, etc.
Notice the command in Galatians 5:16, 25: "I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. . . . If we live in the Spirit, let us also walk in the Spirit." If we are walking in the Spirit, made possible by praying always, we cannot be sinning (verse 16). They are mutually exclusive.
Praying always is a major component of walking with God and one of the two tickets to avoiding tribulation and gaining entrance to God's Kingdom. As such, Enoch's life contains a point worthy of note that may apply to those living at the end time. God says of Enoch in Genesis 5:24: "And Enoch walked with God; and he was not, for God took him." If we walk with God as Enoch did, will God, true to His patterns, likewise take us away from the trouble on the horizon? Luke 21:36 indicates the answer could be, "Yes."
Praying Always (Part Five)
The hair represents the people of the nations of Israel. Most of the church is in the nations of Israel, primarily the United States and Canada. The church is represented in the "small number"—represented by the hair that he puts into his pocket—taken from the third group, which goes into captivity and is thrown to the "four winds," showing a measure of protection. However, he then takes a part from that group and throws it into the fire. Now hair is the most flammable part of the body, and surely, the fire must indicate death.
This can be connected with the fifth seal of Revelation 6: the martyrdom of the saints. One can also connect it with Revelation 3:10 and the "Philadelphians" who are kept from the hour of trial that comes upon the whole earth. The group that he took out of his pocket and threw into the fire (and are therefore consumed in the fires of tribulation) represents the Laodicean church. It surely seems to indicate that very few, if any, of them will survive through the Tribulation. Five separations are indicated here in Ezekiel 5, but only one very small amount is protected in the fold of his skirt.
John W. Ritenbaugh
A Place of Safety? (Part 1)
The conduct of the average Israelite becomes glaringly apparent. In ancient Israel the social conditions during the reign of Jeroboam II had reached the proportions of what is extant in the United States today. A tremendous disparity between the rich and the poor existed just as in modern America, where most of the wealth is concentrated in only about two percent of the population. Soon, if the elimination of the middle class continues on course, only two classes of people will live in the U.S., the rich and the poor. A similar situation was developing in Israel during Amos' day.
Amos shows that those who had the money and power treated the weak, called "the poor," very harshly. Though they were not destitute, the poor had no strength in society. They had no power to change their situation for the better, while the rich and powerful manipulated the government and the courts to their advantage. The rich squeezed every penny out of the poor, even requiring them to relinquish overnight their outer garments, often used as a cover when sleeping. To top off the list, they were also guilty of sexual perversions and idolatry.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
Taking advantage of the poor and powerless appears in many forms in modern America. Powerful and wealthy families, corporations, lobbying groups, and governments hold tremendous sway over—and often outrightly control—the government of the United States. The members of the government, to please their various monied constituents, draft and enact legislation and directives that have funneled the wealth, opportunities, and resources into fewer and fewer hands.
John W. Ritenbaugh
Panting After the Dust
The people probably did not literally say these things in in verses 2-4. God says this is what He concludes as a result of what they are doing. It is the same principle as appears in Revelation 3:17, "You say you are increased with goods and have need of nothing." There, too, they were not saying that literally with their tongues but by their actions.
We choose to do with our time and energy what we are devoted to. This is why God said we have to go back to "the faith once delivered" with our former devotion. Whatever is in the heart, we choose to do. It is just as if we were saying it with our tongue.
What God is saying is that for those who have made the covenant with Him, everyday life and its prosperity is directly tied to the condition of the Temple and the quality of our relationship to it. "Prosperity" does not necessarily mean economic prosperity, but that is part of the package. The Temple is the body of Christ. It is just a different analogy.
The message contained here is, "Let's put first things first," and the Temple'the Body of Christ'comes first. The condition of the Body is dependent upon the spiritual condition of the individual members of the Body.
The church is in no condition to produce glory and honor for our God. So people running out, "sowing in the field," does not suit matters right now. If the efforts to preach the gospel are going to be successful, then we have to do what God, through Haggai and Zechariah, instructed Zerubbabel and Joshua the high priest to do.
John W. Ritenbaugh
What Is the Work of God Now? (Part 5)
God is teaching us through Haggai that the uncleanness of this world can be transferred from one person to another, but holiness cannot!
In like manner, preparedness for God's Kingdom cannot be transferred from person to person, because in this lesson, it represents something internal—a matter of the heart. It is an intangible spiritual thing that accrues as a result of spending long periods of time learning, understanding, and honing one's spiritual skills. It is too late when a skill is needed immediately, and it is not there.
The same is true of character. It cannot be borrowed or lent. We cannot borrow a relationship with God. It is non-transferable as holiness is non-transferable. This teaches us that opportunity knocks, and then it passes.
The foolish virgins of Matthew 25 failed to face the possibility that the bridegroom might come later than expected. When they were awakened by the shout, there was no time to do anything except to fill their lamps.
Nobody can deliver his brother. Each person within his relationship with God determines his own destiny. The Laodicean's faith has become perfunctory (Revelation 3:15-19). He attends church and is involved socially with brethren, but in daily life and private times, he merely goes through the motion in much the same manner as the Israelites in Amos' day (see, for instance, Amos 5:1-27).
God shows that those unprepared are not admitted to His Kingdom, but this should not be construed as a callous rejection of a person's perhaps lifelong desire. For, unless the Laodicean repents, he has rejected the Kingdom of God on a daily basis—day after day declining to do God's will, even though it is in his mind to desire the Kingdom. He is not taking care of business, so God gives the Laodicean what he shows by his life what he really wants.
This is the principle of reciprocity. It is similar to an unmarried person who, despite surface appearances to the contrary, never makes preparations for his or her coming marriage. Suppose a man meets a woman who could become his future mate, but even though there may be admiration on his part, the relationship never develops because the woman does little or nothing to show her own admiration. A Laodicean is like this woman, rarely showing any affection for God, too busy to deepen the relationship.
We have to seek God—that is our part. It cannot be casual. It has to be zealous. Is that not what God says to the Laodicean? "Be zealous and repent" (Revelation 3:19).
John W. Ritenbaugh
Laodiceanism and Being There Next Year
Here, Jesus explains that there is a cost to following Him and that it will cause separation from those closest to us. When we reckon ourselves as dead and completely surrendered to the One who is giving us a new and superior life, our decision creates division, putting us at odds with family and friends who have not yet been called. They will continue worshipping in the way that seems best to them, while our surrendering to God constrains us, instead, to worship Him in spirit and in truth (John 4:24).
If we are to be worthy of Christ, our love for Him must be greater than our love for our parents and children. If God requires something of us that does not make sense to them, we must remember that we have already died and that eternal life comes with a cost. In Galatians 2:20, Paul writes, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God.” When we accept Christ as our Savior, we, too, are symbolically crucified with Him, which means our lives now must conform to His.
For Matthew 10:39, various paraphrases render it as “he who clings to his life” or “whoever tries to gain his own life.” In other words, we cannot serve two masters. We will either pursue life on our own terms and lose out on eternity, or we will give up our claim on our lives and trust whatever God does with them. The life God wants for us is incomparably richer than anything this world has, but if our focus is only on our current circumstances, that priceless life will not mean much to us.
I Kings 18 recounts the showdown between Elijah and the prophets of Baal, in which the prophet asked the people of Israel how long they would falter between two opinions. They knew there were benefits to worshipping the God who had delivered them from Egypt, but they were also attracted to Baal-worship. The people would not commit to follow one or the other, opting instead for an unholy mixture of beliefs, leading to the adoption of rank paganism.
This principle is especially relevant for us in the end time. In the letter to the final church in Revelation, Christ's charge is that the Laodiceans are neither cold nor hot. They claim to love Him, but their lifestyle reveals their worldly infatuations. They do not reject God completely, nor commit to Him wholeheartedly—because of the great price. They are still clinging to their lives, because surrendering completely and bearing their crosses are too costly. Yet, trying to have it both ways, they are losing out on eternal life. They are unwilling to lose their lives for His sake, and are thus unworthy of the life of Christ.
David C. Grabbe
What Does It Mean to Take Up the Cross?
This chapter gives us an overview of the hair-raising, terrifying events leading to Christ's return. Despite all the evidence that will be available for us to witness and thus motivate us, He feels it is necessary to warn us to be alert.
It seems almost redundant. Why should we of all people need to be warned? Well, the general answer is because the Laodicean has trouble keeping his attention, his mind, focused. His mind is all over the place. At least in terms of spiritual things, the Laodicean, has a short attention span. He can go at it for spurts—maybe on the Sabbath for a couple of hours—but what happens during the week? Has his love of beauty—the beauty that this world is fully capable of producing to distract the senses—kept him occupied? Is he drawn to those things? If he is, what relationship will be abused? The answer to that is very clear: his relationship with God.
When we consider Revelation 3:14-18 carefully, we see that this is the problem. The Laodicean has compromised with his life in the use of his time. It is not that he is sinning all the time, but that he is not paying attention to the Bridegroom!
Ladies, how would you feel if the man you are to marry pays attention to everything but you? What would happen to the relationship? That is the problem with the Laodicean: His mind is drifting to take in all kinds of things except the One that he is going to marry—until the Sabbath comes along. He will appear in church, and everything looks fairly good, but all during the week he has been paying attention to everything except Christ.
Prayer becomes ineffective. He does not allow God to communicate with him through Bible study in the way that he should. There is very little meditation. He is not doing a great deal of thinking about the One to whom he is betrothed. We can begin to see that his love of beauty is taking him in the wrong direction, and the abuse falls on the relationship that he most needs to build and to protect.
John W. Ritenbaugh
1 Corinthians 10:12
This verse warns that we must not presume at this time, while there is still time for us to get in shape, that because God has not come down on us like a ton of bricks, everything is fine with our character and attitudes.
Paul includes this verse in a context that lists three or four of Israel's outstanding sins. Could they have also thought that they were in good standing when they were not? Were they presuming something? The answer is likely, yes, they showed a careless presumption by their lack of concern about works—by their belief that God is so merciful that He will accept any old attitudes and behaviors and just overlook them. However, by doing that, God would not be showing love because they would not be prepared for the Kingdom of God. Without that preparation, they would not fit into the culture around them and be absolutely miserable in the Kingdom of God.
The presumption that Paul is talking about is the same flaw that appears in the Laodicean's thinking, revealed when he says, "I am rich, have become wealthy, and have need of nothing" (Revelation 3:17). They felt very good about themselves, but everything was not all right. Their self-satisfaction reveals that their judgment is far from reality, which is that God threatens to vomit them out (verse 16)! We can see what the sin of a Laodicean is. It is presumption, self-satisfaction that everything is okay.
Because of his lack of faith in the knowledge of God, the Laodicean is deceived into thinking, as Ezekiel 8:12 says, "The LORD does not see us, the LORD has forsaken the land." In other words, they believe that God does not care. But God has always cared—not even for one second since Adam and Eve has He stopped caring!
We must never overlook the principle in Ecclesiastes 8:11: "Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." They presume that everything is okay with the way they are acting. There is a flaw in human nature that persuades men to think that, if God does not immediately punish, He must approve. Yet, do we ever consider that God's non-punishment may very well be the trial that He has imposed on us to see if we will pass it and make the necessary changes ourselves?
John W. Ritenbaugh
Does Doctrine Really Matter? (Part 4)
2 Thessalonians 2:11-12
From God's perspective, these people had the truth presented to them, and they did not love it. It does not mean that they did not agree with it, but that they did not love it.
When Paul says that God sends a delusion, he means that God quits trying to save them and gives them over to their own desires (see Romans 1:24-26). They placed their delight—their desires—in unrighteousness. We can see that, in this kind of situation, a Christian cannot afford to be neutral.
Is that not what the Laodiceans are shown as being—fence sitting neutrals, lukewarm, neither all the way in the world nor all the way in the church? We will either love the truth of God or not. We are either going to give ourselves over to it or not, even though we may agree with it. Thus, Paul is saying, "Don't be neutral! Love the truth!"
John W. Ritenbaugh
A Place of Safety? (Part 4)
What had happened to the people to whom the book of Hebrews was written? They were losing—indeed, had already lost—much of their former conviction. Though they had plenty to believe in relation to God, as Paul shows within the epistle, their conviction was dissipating through neglect. They were not working out their salvation (Philippians 2:12); thus, they were losing it!
Conviction is the opposite of superficiality. This does not mean a superficial person cannot be religious. Rather, he may appear religious outwardly, but in terms of a true, inward transformation of the heart, he is lacking, as seen in the absence of zeal in seeking change or in real application of righteousness.
In Paul's judgment, the Hebrews had lost the internal certainty that what they believed was right, trustworthy, and so important that they should willingly give their lives to it. They were allowing other concerns like business, social, and entertainment matters too much time and attention. In the world, the forces of hostile skepticism are everywhere and constantly pressuring a Christian from every angle. The Hebrews' works showed that they were steadily retreating before that pressure.
This world is the Christian's largest, broadest field of battle, and nearly constant influences designed to drive a wedge into our carnality emanate from it. What happens if we neglect the right use of God's gift of faith? Hebrews shows us that a Christian does not immediately "lose it," but as he slowly spirals downward, spiritual life becomes merely an intellectual position to be held, not a striving after righteousness. God becomes merely an object of intellectual thought, not a motivation for change of behavior and attitude to imitate Him. Church attendance and religion become intellectualized but not experiential. That is how Laodiceanism (Revelation 3:14-22) becomes a reality in a Christian's life. This is especially likely to occur when a Christian group is economically comfortable.
God's gift of faith is intended by Him to be intellectual, practical, and motivational. This brings us back to the many examples Paul uses in Hebrews 11 to illustrate how faith is most profitably used. He provides an orderly arrangement of instruction from basic definitions and builds toward the more difficult principles.
John W. Ritenbaugh
The Christian Fight (Part Four)
2 Peter 1:10
Each passing day reinforces the fact that we live in dangerous times. Surely, the return of Jesus Christ cannot be many years away! When we consider this along with the greatness of our God-given opportunity, we should be urgently motivated to ensure our calling and election. The very magnitude of the issues involved emphasizes that we must do something now because of who we are—the called—and each person receives only one calling to salvation.
Taking action secures two things. First, it ensures we will not stumble from neglect, forgetfulness, or laziness (verse 9). We live in the age of Laodiceanism. One can easily become lured into and then entrapped in this destructive attitude that produces spiritual blindness.
Second, it ensures that a way will be opened to us into God's Kingdom (verse 11). In the letter to the Sardis church, Jesus clarifies who will be in God's Kingdom:
You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. (Revelation 3:4-5)
Our part in salvation is small compared to God's, but vital. Those who are worthy and those who are clothed in white are the same: They are the ones who overcome! It is that simple.
John W. Ritenbaugh
The Elements of Motivation (Part Five): Who We Are
1 John 1:3
Someone who is guilt-ridden and conscience-stricken because of sin, rather than seeking fellowship with God, will shy away from Him just as Adam and Eve did. After their sin, they ran, not to Him, but from Him—they hid from God (Genesis 3:8-10). Is there a more powerful act that we, as Christians, can do to demonstrate our desire to run to God rather than from Him—to demonstrate the strength of our desire to fellowship—than to pray always?
A lack of desire to fellowship with God and Christ is a distinctive trait of a Laodicean (Revelation 3:18-20). We live in an era when people are apathetic about having a true relationship with God. No professing Christian would admit that he would not care to eat a meal with and fellowship with Jesus Christ, yet He reports that in His own church, some will not rouse themselves to fellowship with Him, though they know that He knocks at the door. By their inaction, they choose not to fellowship with Him.
In fact, they are so far from Him that they do not even see their need! A terrible cycle of cause-and-effect is created: no awareness of need, no desire; no desire, no prayer; no prayer, no relationship; no relationship, no awareness of need. It runs in a vicious circle.
God offers us, not just endless life, but even more—eternal, close fellowship with Him. That is part of our reward as firstfruits (Revelation 3:12, 21). But how does God know if we want to fellowship with Him forever? How can He determine about us, as He said about Abraham in Genesis 22:12: "Now I know"? Simply, if we areearnestly seeking fellowship with Him right now, in this life, our actions prove—just as Abraham's actions were proof—that we sincerely desire to fellowship with Him forever.
What is the major way God gives us to show our desire for eternal fellowship with Him? Prayer! Through prayer, especially praying always, we are consciously deciding to place ourselves in God's presence—to have fellowship with Him and to acknowledge our vital need for Him.
As an example of this, David writes in Psalm 27:8: "When You said, 'Seek My face,' my heart said to You, 'Your face, Lord, I will seek.'" The Amplified Bible expands the idea of "seek My face" as "inquire for and require My presence as your vital need." In everything we say or do, we are to acknowledge His presence in our lives and give thanks for it (Colossians 3:17). Our praying always should also include thanksgiving to God for the many blessings He provides to sustain us, prosper us, and perfect us.
Considering this idea of eternal fellowship, it should come as no surprise that by striving to pray always we are in training to do now what we will be doing for eternity—closely fellowshipping with God. It is one reason why we have been called and elected by God—that we might have fellowship with the Father and the Son (Revelation 3:12, 21; John 17:24).
Praying Always (Part Six)
We tend to think of the Philadelphians as being without fault because Christ does not make a pointed and detailed listing of their sins. Notice, however, that they have "a little strength"—they are weak. This is not a put-down but an honest appraisal. He is in fact commending them for doing as well as they have.
We need to consider this in terms of our recent lives in the church. The evidence shows that the Philadelphia group lacks the spiritual strength of the beginning of the Ephesian group. We have not seen many mountains moving out of their places.
We are among the generation addressed by Jesus: "When the Son of Man comes, will He find faith on the earth?" (Luke 18:8). A careful scrutiny of these verses shows something is missing that almost all assume is there: They do not say the church at Philadelphia is full of brotherly love. Philadelphia is the name of the city, and we draw an assumption that Christ calls them "Philadelphians" because they exhibit remarkable love for one another. To be honest, we would have to make the same assumption for each of the groups, and no one has been able to make a significant conclusion in this vein for the Ephesian group in regard to the name "Ephesus," or for the Thyatiran group with "Thyatira," or for the others. Perhaps only one name does fit somewhat: Laodicea, which means "judgment of the people."
The Philadelphians have one fine quality—they are faithful. This is what He compliments them for being, meaning they have a commendable measure of obedience. Nevertheless, the Philadelphians, though faithful, are somewhat weak. The Laodiceans are largely derived from a base that came from the Philadelphians, making them weaker still, due to their lackadaisical inattention to their relationships with God.
John W. Ritenbaugh
A Place of Safety? (Part 5)
Sadly, this is the direction that the church is prophesied to move as the end approaches. A fairly close parallel exists between the Laodicean and Ephesian conditions. Laodiceans are essentially without a proper feeling for God and His truths, and it has reached the point where they feel as though they no longer need them.
None of this means, though, that Laodiceans are lazy people. They are rich and increased with goods, and people do not become wealthy by sitting on their duffs. Revelation 3 suggests that their strong feelings and vigor are for the wrong things, and certainly not godly things. Therefore, they are without proper convictions concerning the things of God. They are apathetic, drifting, and spiritually blind. How difficult is it for a blind person to navigate through a world loaded with obstacles of all kinds? They must step very gingerly for fear of running into things, and undoubtedly, they would run into things.
The Laodicean is not making progress toward the Kingdom of God. He has stopped and in many cases—just like the Ephesians—he is sliding backwards. He must overcome his apathy for the things of God and begin to care deeply for the things he claims to believe.
John W. Ritenbaugh
Hebrews: A Message for Today
The drifting of the Laodicean happens so subtly that he is unaware of the decline of his spiritual perception and vigor. What happens when a person begins drifting is that human nature deceives him to judge two things wrongly: 1) the quality of his own spirituality and therefore, 2) the use of his time.
Consider the process of the Laodicean's decline: Does he stop to consider himself as loving death? On the contrary, his nature is selling him on what it calls "enjoying life." However, the reality is that because he enjoys it so much, he thinks that he is fine the way he is. He, though, is guilty of a very serious sin: presumption. This is a sin in which ignorance frequently plays only a small part. When someone is presumptuous, knowledge of what is right is usually available, but he does not think his intent and conduct through to a right conclusion.
On the other hand, carelessness plays a large role in presumption. The Laodiceans should have known better than what their actions reveal. Their lackadaisical approach to spiritual matters, to their Savior who died for them, has earned His stinging rebuke.
Leviticus 4:2 zeroes in on this sin, revealing that it may be more serious than one might suppose. The word "unintentionally" includes more than simply lack of intention, as when a person sins and says, "I really didn't mean it." That is not wrong, but it misses some of the point because that conclusion is shallow and broad. In spite of the sinner's feelings about his intent as he actually committed the act, the term "sin" still appears in God's charge, and he continues to turn aside, wander, err, make a mistake, miss the mark, and go off the path. Though unintentional, the act is still a sin.
Consider the possible effects of such a sin. How many deaths have occurred where a person did something seriously wrong yet claims, "I didn't mean for that to happen"? What could happen if someone is cruising along, not concentrating on his driving, and drifts into oncoming traffic, smashing into another car and killing its occupants? How many people have been killed because a driver's attention was diverted by a cell phone? Just because a sin is unintentional does not mean it is not serious. Such a sin is often one of careless, impatient, lackadaisical neglect. It is the ignoring of a higher priority.
It is in reality often a sin of presumption, an ignoring of God and His law. It includes sins done with a degree of consciousness, a level of awareness of what one's responsibilities are. Even though not arrogantly and deliberately done, they are in reality done willingly.
These can be quite serious. Exodus 20:7, the third commandment, reads, "You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain." Because we have been baptized and have received God's Spirit, we have taken on the name "Christian." We are children of God, followers of Christ, and as such, we bear the Family name, an honor not lightly bestowed. Recall again that to whom much is given, the more shall be required.
God warns that we must not bear that holy name carelessly, that is, to no good purpose. He will not hold us guiltless. That name must be borne responsibly in dignified honor to Him, to His Family, and to its operations and purposes. Can we afford to be presumptuously negligent in this privileged responsibility? It is right here that knowledge of God's justice should come to a Christian's mind. It does this because the Christian "sees" God—not literally, of course, but spiritually, in his mind's eye, because he knows Him.
John W. Ritenbaugh
Living by Faith and God's Justice
Do we really want fellowship with God? Our frequent contact with God, or lack of it, is an easy, concrete measurement for both God and ourselves to know the true answer.
A Laodicean's central characteristic is an aversion to God's presence. He does not gladly throw open the doors to let Christ in. Instead, he wants his privacy to pursue his own interests, unimpeded by the constraints God's presence would impose.
Striving to pray always throws open the door of our minds to God, and just as Luke 21:36 indicates, by vigilant watching we can spot our Laodicean tendencies, overcome them, and avoid tribulation. Commentator Albert Barnes makes some interesting points on Revelation 3:20:
The act of knocking implies two things:
(a) that we desire admittance; and
(b) that we recognise the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognises our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away—perhaps to return and knock again, perhaps never to come back.
Striving to pray always is our conscious choice to let God in. Psalm 4:4 (Contemporary English Version,CEV) emphasizes the seriousness of examining ourselves: "But each of you had better tremble and turn from your sins. Silently search your heart as you lie in bed."
Every night, at the end of another busy day, provides us—and God—an opportunity to evaluate the true intent of our hearts. We can ask ourselves: How much and how often did we acknowledge God throughout our day? How much did we talk to Him and fellowship with Him today? Where did we miss opportunities to do it? Why?
Perhaps the biggest question to ask is this: When did we hear the "still small voice" today and hide from God's presence? Our daily answers to these self-examination questions and our practical responses could in a large measure determine where we spend both the Tribulation and eternity (Luke 21:36).
Praying Always (Part Five)
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