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What the Bible says about Abundant Life
(From Forerunner Commentary)

Job 23:10-14

Many times, as we go about our lives, it seems as though this powerful Sovereign is nowhere around. Job 23:10-14; 24:1 records an interesting complaint of the perplexed Job, who represents anyone whom God has led through a trial.

On the one hand, Job perceives by faith that God is almighty and is involved in the events of his life. He is also confident that he is obedient to God. On the other hand, he cannot understand why God is being so hard on him, where He is, or how He can be persuaded to change His course of action. Job feels God is treating him unfairly. He also questions why those who know God still sin despite realizing He will judge those sins. The piper must be paid. We know that whatever a man sows, he reaps—and still we sin!

Many of us who have undergone a heavy trial have taken this course of thought. We may not use the same words, but they will have the same sense. We might say, "I am God's child, and I know I am not perfect, but I am not out there sinning a lot or terribly. Why is God so overbearing? Why does He seem so far away? Why does He not answer when I pray to Him? When am I ever going to get relief from this? Others seem to be doing things a great deal worse than I. Why are they getting away with it?"

It is humbling to grasp that we are not completely in control of our destinies. A great, overriding Power sees life and its purpose far differently and with much greater clarity than we can even grasp. His every thought is righteous, and as our Creator He has every right to move us about as He wills. He is in charge, and nobody keeps Him from carrying out His ultimate purpose, to create a Family in His image. Psalm 33:14-15 provides an interesting insight into His work among men: "From the place of His habitation He looks on all the inhabitants of the earth; He fashions their hearts individually; He considers all their works."

Isaiah 10:5-19 is on a much larger scale—involving an entire nation and millions of people. It predicts God's intention to use Assyria to punish Israel and His response when Assyria boasts of "its" accomplishment. This yet-to-be-fulfilled prophecy is a clear example of how God intervenes in man's affairs to complete His purpose. In verse 7, He even prophesies that Assyria will not want to cooperate with Him, but He makes them. After Israel is punished (verses 12-15), Assyria takes undue credit, and God's judgment begins in verse 16. The lesson to all is that we are empowered to do only what God wills or permits. There is no room for pride when God enables us.

Like Job when he understood more fully, we as sons of God should be rightly humbled—and at the same time, greatly encouraged—by the awesome knowledge that His creative efforts focus on us (Job 42:1-6). Paul writes, "For it is the God who commanded light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us" (II Corinthians 4:6-7). God is doing something very special in us, but all the praise and glory belong to Him.

Even though His path for us may sometimes seem very rough, and He often appears distant and deaf, who is better in directing our lives toward a glorious end? Were we or some other human to choose our way, the result would surely be ignoble and shameful. To comprehend these truths and yield ourselves to searching for His path for us are among life's greatest accomplishments. Submitting to Him produces the abundant life Jesus so graciously wants us to have (John 10:10).

John W. Ritenbaugh (1932-2023)
The Sovereignty of God: Part Six

Proverbs 8:17

How does a young person seek God? Some people, having grown up in certain evangelical circles, have an overly sentimental opinion of how an individual should come to God. Many Protestant churches have fostered the idea that a person must come before the altar at the front of the church and "give his heart to the Lord." This kind of emotional, altar-call conversion, many believe, is the quintessence of how seeking God works. The sad thing is that, biblically, it is not the way it works.

Seeking God is a personal, private matter between God and the individual, but the result of the person's quest will be publicly manifested in the way he lives. That is, his conduct will change, and people will notice. He will, as John the Baptist preached, "bear fruits worthy of repentance" (Matthew 3:8).

At the outset, we must realize that seeking God actually does not begin with us. God must initiate a relationship through His calling, as John 6:44 says. A person may sincerely think he is looking for God, but no one will find Him unless He first extends an invitation to salvation and opens the mind to His truth. However, children of church members already have a relationship with God, as they have been sanctified—set apart or made holy—by their parents' relationships with Him (see I Corinthians 7:14). They have a kind of "automatic calling," a unique opportunity to seek God in their youth.

Once a person clears this initial stage, what should happen? In Isaiah 51:1-2, 7, God says:

Listen to Me, you who follow after righteousness, you who seek the LORD: Look to the rock from which you were hewn, and to the hole of the pit from which you were dug. Look to Abraham your father, and to Sarah who bore you; for I called him alone, and blessed him and increased him. . . . Listen to Me, you who know righteousness, you people in whose heart is My law. . . .

This passage provides a short outline of what seeking God is and how we should go about doing it. In the first verse, God speaks to "you who seek the LORD," which parallels the phrase immediately before it, "you who follow after righteousness." Parallel phrases like this often define one another. Thus, one who seeks God pursues righteousness. In other words, a person who wants a relationship with Him will do what He says. When an individual practices godly living, he is seeking the Lord.

God follows this with some advice: "Look to the rock from which you were hewn," which has a double meaning. In the Bible, the Rock is often a symbol of Jesus Christ (see I Corinthians 10:4), so a primary way that we learn how to seek righteousness is by learning and following the example of Christ. The second meaning, emphasized here, comes out in His mention of Abraham and Sarah in verse 2. He counsels us to examine the lives of our righteous spiritual forebears to see how they followed God and lived out their faith.

Later, in Isaiah 51:7, He speaks to those who have put His law in their hearts. This occurs when a person studies God's Word and burns the truth that he finds into his character by putting it to use in the circumstances of his life. This verse contains another parallelism in which He equates knowing righteousness (that is, understanding godly conduct) with having His law written in the heart. These things are possible only within a deepening relationship with God.

Isaiah 55 contains, as the New King James Version styles it, "An Invitation to Abundant Life":

Ho! Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes, come, buy wine and milk without money and without price. Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and let your soul delight itself in abundance. Incline your ear, and come to Me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David. . . . Seek the LORD while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, and He will have mercy on him; and to our God, for He will abundantly pardon. (Isaiah 55:1-3, 6-7)

Once we begin following God, these are the next steps to take. Seeking the Lord requires more than just listening and learning. He says that we must call upon Him in prayer so that we can get to know Him. We need to confess our sins to Him so that we can seek forgiveness. We are also required to repent, that is, turn from our sins and turn toward His good and right way.

Notice that He says, "Let the wicked forsake his way, and the unrighteous man his thoughts." God targets the sin in us on two levels: our "way"—our exterior conduct and behavior—and our "thoughts"—our interior attitudes and motivations. Both must be examined and purified. God says that if we do this, He will have abundant mercy, and the relationship will leap forward.

Richard T. Ritenbaugh
Wisdom for the Young (Part Five)

Ecclesiastes 12:13-14

Despite our humble, modest circumstances, are we living abundant lives? Despite our lack of toys, a mansion on the lake, or a Rolls-Royce on our driveway, are our lives better than we ever expected? Or do we feel that life has passed us by, serving us the dregs instead of the wine? If so, could it be that we need a change of perspective?

J. Paul Getty, at the time perhaps the richest man in the world, said, "I hate and regret the failure of my marriages. I would gladly give all my millions for just one lasting marital success." He possessed the money to live whatever lifestyle gave him the most satisfaction, but at the end of his life, he came to realize that a good, enduring marriage meant more to him than riches. He died feeling like a failure at what life is really all about.

King Solomon lived a similar life of wealth, power, and privilege. The book of Ecclesiastes chronicles his lifelong experimentation with various lifestyles, projects, possessions, hobbies, and creature comforts. What does he ultimately conclude about how humanity should live?

Solomon's conclusion is totally compatible with Jesus' statement in John 10:10. Jesus did not come promising us wealth, prestige, and authority on earth (although He does promise us these things in the world to come), but He came with good news from His Father about how to attain eternal life (John 6:40). Like Solomon's, His message is very clear, ". . . if you want to enter into life, keep the commandments" (Matthew 19:17).

The big "secret" is that the abundant life is contained in the keeping of God's commandments, in tandem with the grace supplied through Jesus Christ. John writes, "And from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ" (John 1:16-17, ESV). Jesus came to give man the means by which he could properly keep God's commandments; His grace puts commandment-keeping in its proper place. Once a person is living this way—what Paul calls "walk[ing] in the Spirit" (Galatians 5:16-25)—his life is naturally going to be abundant because he is no longer under the penalties and curses that breaking the law exacts (see verse 18). His life will be pleasing to God, and He will bless him, now and in the life to come (Psalm 19:11; Proverbs 11:18; Matthew 6:33; Revelation 11:18; 22:12)!

Are our lives abundant? Are we reaping the rewards of following God's way of life? Have we begun to enjoy the benefits of keeping God's commandments?

Every Sabbath, we enjoy the benefits of keeping it holy (Exodus 20:8-11), including physical rest, time with our families, fellowship with our brethren, and communion with and instruction from God. It may not be "exciting," but it is living as He wants us to live.

The same is true of keeping the other commandments. If we have happy families and marriages, we are reaping the benefits of keeping the fifth and seventh commandments (verses 12, 14). If people find us trustworthy and honest, we are being rewarded for keeping the eighth and ninth commandments (verses 15-16). If we are content in our circumstances, our peace of mind derives from practicing the tenth commandment (verse 17).

Moreover, if we see spiritual growth taking place, and if we are producing good fruit in our lives, we are experiencing the results of a strengthening relationship with God, encapsulated in the first four commandments (verses 2-11; Matthew 22:37-38). Such a relationship with our Creator is the key to abundant living, for there is no greater, more satisfying accomplishment than that among men!

When we reach this point, we will have learned the godly perspective, and we will know that the life of God we live is definitely abundant living—no matter what our circumstance (Philippians 4:11)!

Richard T. Ritenbaugh
Are You Living the Abundant Life?

Isaiah 55:1-7

God invites His people to buy from Him, even though we do not have money. Then He explains what He is talking about:

Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and let your soul delight itself in abundance [what oil represents]. Incline your ear, and come to Me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David. (Isaiah 55:2-3, emphasis ours throughout)

He counsels us not to expend ourselves on things that matter little. Rather, focus on God and take in His richness, His fruitfulness—His oil, as it were—and our lives will overflow with true, spiritual abundance. If we do this, He will make an everlasting covenant with us, the essence of which is, "I will be their God, and they shall be My people" (Jeremiah 31:33; Hebrews 8:10). It is not a cold contract but a nurturing, protective agreement for a fruitful relationship.

Verses 6-7 give some of our obligations within that covenant. We have no money to buy this abundance, but these verses show that we purchase it through seeking God—seeking to be like Him—and through calling on Him once He has revealed Himself to us. We do not have anything of value to offer Him, except our lives. Yet, if we spend our lives—if we spend our time and our attention in fellowshipping with God, in seeking Him—they will be enriched in ways that nothing material can match. In other words, when we seek God, are nourished by His truth, and act upon it, it is as if God is pouring precious oil on us.

David C. Grabbe
Do You Have Enough Oil? (Part Two)

Isaiah 55:6-7

The very wording in this exhortation implies that Israel did exactly what He did not want them to do. They sought satisfaction and fulfillment in the world—things that do not satisfy. They believed the world's word and practiced as it did, thus rejecting God and His Word.

But we must not follow their example. What does it mean to seek the Lord? Amos 5:4, 14-15 trumpets to us:

For thus says the LORD to the house of Israel: "Seek Me and live. . . ." Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph.

Note that this is written to Israel, to whom God had already revealed Himself. Therefore, Seek Me most certainly does not mean, "Look for Him in order to find Him," but "Seek Him in order to be like Him in the conduct of His life, to know His will so one can submit." Instead of being like a normal wife, Israel eagerly pursued ways to be unfaithful to her Husband, God, which is why He calls her "contrary" in Ezekiel 16:34.

Ezekiel 33:10-11 clarifies and adds emphasis to this:

Therefore you, O son of man, say to the house of Israel: "Thus you say, 'If our transgressions and our sins lie upon us, and we pine away in them, how can we then live?'" Say to them, "As I live," says the Lord GOD, "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?"

The phrase "as I live" in verse 11 appears many times in Ezekiel. In all other cases, it is an oath, but in this one case, there is an alternative meaning: It is simply the answer to the question asked in verse 10, "How should we then live?" The answer: "'As I live,' says the Lord."

It does not mean to live on the same level but to live as God would live if He were a man. This way is spelled out in great detail in the commandments, statutes, and judgments. In addition, God gives many examples from the lives of others to clarify exactly what He wants, especially the life of Jesus Christ, God in the flesh (John 1:14).

What God proposed to Israel and to us is an entire way of life that covers every possible choice that might confront us. This way is the only way, the one way that will produce abundant life and at the same time prepare us for God's Kingdom.

John W. Ritenbaugh
The Beast and Babylon (Part Seven): How Can Israel Be the Great Whore?

Matthew 4:4

There is a dimension to life apart from food and water, and that dimension is given life by the Word of God. God's Word provides it strength and the ability to grow. The Word of God adds an absolutely vital dimension to a person's life—if he wants to live the abundant life and eventually have eternal life.

John W. Ritenbaugh
Freedom and Unleavened Bread

Matthew 5:3

When poor is used this way, it means "to be destitute, without resources; weak, powerless; spiritually bankrupt." Being poor in spirit is the platform on which is built all of the other beautiful attitudes that please God and motivate Him to respond with spiritual and sometimes physical blessings. Our being poor in spirit is the recognition of our spiritual need that causes us to cry out to God for what He can and will supply. This same recognition also motivates us to think about God from the proper perspective, causing us to give Him praise and thanksgiving. It forces us to see Him for what He is and what He has and makes us long to be the same, just as the financially poor see and desire to be like the rich.

None of us can honestly say that we have never looked at those who are wealthier than we are and not desired to be like them, to be in their same position, to wear exquisite clothing, to live in large homes, to drive expensive cars, and to be recognized as a powerful influence in the community.

Being poor in spirit forces us to evaluate ourselves honestly against God. He is the exemplar of every good characteristic, the possessor of intelligence, wisdom, and power of such capacity that He can produce us and every other good and beautiful thing needed for a wonderful, abundant life. For us to have this point of view, God must prepare a great deal of groundwork because human nature with its pride is always standing in the way to guard its territory, its place in our thinking and decision-making.

John W. Ritenbaugh
New Covenant Priesthood (Part Three)

Matthew 25:1-13

In Scripture, oil symbolizes wealth, abundance, health, energy, and a vital ingredient for a good life. It can likewise represent spiritual abundance, only possible through what God gives. As Isaiah 55:1-7 shows, this oil is "bought" through listening to God, delighting in what He gives, and seeking to be like Him.

However, acquiring this oil is not like a store transaction that takes just a few minutes. Just as our seeking of God occurs throughout our converted lives, so also the abundance that comes from knowing God and His way accrues gradually. A person cannot speed up the process, only be faithful to it. He cannot wait until he hears that the Bridegroom is approaching to drop by the corner market and pick up a can of Spiritual Abundance™ on the way to the Wedding. There are no shortcuts here; the oil that matters accumulates over a lifetime.

It is no wonder, then, that Jesus told the foolish virgins, "Assuredly, I say to you, I do not know you" (Matthew 25:12). What terrifying words! He did not know them because they had not invested the time to know Him. A one-sided relationship is no relationship at all. He did not know them because they were not inviting Him into their lives—except maybe when they got into a jam and wanted Him to rescue them. They were not in alignment with the spiritually abundant life that He wanted to provide. That life may have mattered a little to them, but it did not matter enough to make it a priority.

The foolish virgins did not have enough oil because they did not pursue God and His spiritual abundance throughout their lives. Maybe they thought it would all just work out as long as they stayed in the church. Maybe they thought that God would just give the oil to them at the end, without demonstrating that they truly wanted it—that they wanted God to be their God and desired to be among His people. Maybe they thought that they could depend on their family, friends, or minister to get them through and give them what they needed, rather than personally preparing ahead of time. Whatever the reason, the foolish virgins were not prepared because they did not earnestly and consistently seek the Source of the oil as their conscious mode of life.

In contrast, wise people are described elsewhere as building on solid rock—hearing Christ's words and doing them—because that is the only way they will withstand the ravages of life and time (Matthew 7:24-26). Wise servants are faithful to their masters over an extended period (Matthew 24:45-51). True wisdom only comes from God above (James 3:17). From these examples, we can infer that the wise virgins were people who deliberately ordered and conducted their lives in a manner that resulted in their knowing God, spiritually enriching over time.

Jesus ends the parable with the admonition, "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming" (Matthew 25:13). The Greek word translated "watch," gregoreuo (Strong's #1127), has nothing to do with looking at external events or keeping on top of world news. He is talking about being vigilant with regard to our own spiritual state, as well as being circumspect and spiritually awake as we go through life. The danger is that if we do not watch ourselves, we will be distracted by material concerns and find ourselves spiritually unprepared when the end comes. We will discover that we are without oil, and at that point, it will be too late to "buy" it from God.

We do not know when Christ will return, nor do we know the timing of our own deaths. None of us knows how long we have to become prepared. The lesson, then, is that we should always be concerned about how much oil we have and how prepared we are right now because the end—or our end—could be just around the corner.

The oil does not just symbolize spiritual abundance and fruitfulness that has its source in God. While it does symbolize that, more importantly, this spiritual richness accrues because we are seeking Him and because we are faithful to the covenant. This abundance comes to us because we are fellowshipping with Him and taking on His image—the only image that will last for eternity. Buying this oil costs us time and attention, two things certainly in short supply today. Ultimately, the price of the oil is our lives, perhaps not in the sense of martyrdom, but at least in the sense of our being wholeheartedly devoted to God and to our fellow man, rather than being devoted to the self or the things of this world (Romans 12:1-2).

God's oil comes neither cheaply nor quickly. But having it symbolizes being spiritually ready to inherit His Kingdom, and we become ready for it by being in His image. When we are in His image, we, too, will have lives of abundance, energy, richness, and fruitfulness, perhaps not on the physical plane but certainly on the spiritual one. Only God truly knows how to live, and as we grow to be like Him, we will experience that abundant life as well, symbolized by oil.

David C. Grabbe
Do You Have Enough Oil? (Part Two)

Luke 12:22-23

The phrase "do not worry" suggests a greater-than-normal concern about managing what we possess. Jesus directs this admonishment toward everyone because, no matter how much we possess, the drive to get more remains, along with insecurity about losing what we already have. He is not saying we should be unconcerned about the quality of what we eat; His concern is that we worry too much about whether we will have anything to eat.

Our focus, though, is on His statement that life is more than food and clothing. It indicates that stability and serenity of mind must come from within a person, not from outward, physical provisions. To set one's heart on material possessions or to worry about the lack of them is to live in perpetual insecurity. This approach to life is a sure-fire way to deprive ourselves of a major blessing of life God wants us to enjoy. His calling enables us to live an abundant life in peace and joy. In order to do this, we must be weaned away from our overwhelming dependence upon physical things. In other words, we will not find balanced emotional stability unless and until our minds are fed with a nutritious, spiritual diet.

John W. Ritenbaugh
Eating: How Good It Is! (Part Three)

John 1:12

The word right means "authority" or "power." This right applies to us, the called of God. Jesus came to give us abundant life and ultimately to save us. We cannot let ourselves feel as though we were behind the door when the gifts of God's Holy Spirit were handed out. He has given all whom He has called—all who have received Him—the power to become a son of God. We have that authority.

God is faithful and true to what Paul writes in I Corinthians 10:13, that He never gives us a trial that is too great for us. He has granted us the power to overcome. We have it, but most of the time, we do not use the gifts He has given. We perhaps lack the patience or the faith, and we back away from the challenge that He has put before us. But He remains faithful to His promise; the power is there. After all, we have the Holy Spirit, the very power that created the earth. Though we do not have it in the measure that we will eventually have it, we have enough to do the job that God has given us to do.

John 1:12 also mentions "those who believe in His name." "Name" to a Hebrew person indicates what the person is, and not the phonetic sound that is attached to this particular person. My name is John; that name identifies me. But to a Hebrew, the name of "Yahshua" or "Jesus" would not just identify the Person of Jesus, but he or she would take the name to indicate what He is—His character.

This principle carries over into English. When someone mentions another individual to us, we immediately think about that person's personality, the way he does things, the way he speaks, his mannerisms, his reputation, etc. If we hear the President's name, we instantly mentally conjure some of his characteristics. They flash before our minds.

Those who believe in Christ's name will be saved. Those who will become sons of God in the fullest sense are those who trust in, rely upon, and conduct their lives according to what God is—what Jesus Christ is. He is Lord. He is Master. He is Savior. He is Healer. He is Creator. He is Shepherd. He is Lawgiver. He is faithful to His promises.

Everything that Jesus Christ reveals to us about His personality and character is wrapped up in His name. So, we have to conduct our lives within the framework of trusting in that name, which is what will lead to eternal life. Because we trust and rely on His name, we will obey. We will have certain godly attitudes. We will submit.

John W. Ritenbaugh
John (Part Three)

John 6:32-33

Notice the words "gives life to the world." He speaks them to living people, suggesting that He is talking about a different kind of life than physical existence. He is talking about the abundant life, a life that is free and that will eventually be eternal.

John W. Ritenbaugh
Freedom and Unleavened Bread

John 6:63

This is a simple yet profound statement. God's Spirit is truly more than words, but to understand this point, it is enough to know that God's words—"the words I speak to you," as Jesus says—are spirit, and they play a large role in producing the abundant life God intends we live. This quality of life is not achieved through physical things. Material things can be helpful, but without the true concepts contained within God's Word, the abundant quality will be missing because true abundance ultimately depends upon spiritual things, not material ones.

John W. Ritenbaugh
Eating: How Good It Is! (Part Three)

John 6:63

"Life" implies a quality beyond what is available to mankind by nature. This verse provides a firm basis to connect God's pure Word—with its wisdom and guidance as the foundation of a sound mind—to an abundant life.

John W. Ritenbaugh
Eating: How Good It Is! (Part Four)

John 10:10

What does He mean by "life . . . more abundantly"? A problem arises when discussing this concept due to the apparent subjectivity of the term "abundant." What is abundant living for one person may be absolutely unsatisfying for another. A hard-charging, A-type businessman - into exotic vacations, sports cars, and rock climbing - would not consider a rocking chair on the porch, a vegetable garden out back, and a weekly round of golf at the local course to be fulfilling, yet they would probably suit a retired senior citizen just fine. One person's bowl of cherries is another's bowl of cherry pits.

The Greek word Jesus uses in John 10:10 to describe the kind of life He came to teach His disciples is perissón, meaning "superabundant," "superfluous," "overflowing," "over and above a certain quantity," "a quantity so abundant as to be considerably more than what one would expect or anticipate." In short, He promises us a life far better than we could ever envision, reminiscent of I Corinthians 2:9, "Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him" (see Isaiah 64:4). Paul informs us that God "is able to do exceedingly abundantly above all that we ask or think" (Ephesians 3:20).

However, before we begin to have visions of palatial homes, classic automobiles, around-the-world trips, and wads of pocket money, we need to step back and consider what God says comprises "life." Once we determine His view of living, we will have a better grasp of what kind of blessings we can expect as Christ's disciples. All we need to do is glance around at our and our brethren's situations to know that wealth, prestige, position, and power in this world are not high-priority items on God's list of blessings (I Corinthians 1:26-29). In terms of economic, academic, and social strata, most of us come from the lower and middle classes, and we tend to remain in a situation similar to the one in which we were called (compare I Corinthians 7:20-24).

Perhaps the most telling biblical definition of life - particularly eternal life - is uttered by Jesus Himself in John 17:3: "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." Note that this definition makes no mention of length of days, health, prosperity, family, occupation - in fact, the only thing it does mention is knowing God!

What can we take from this?

» God is not overly concerned with the physical circumstances of our lives. It is enough that He assures us that we need not worry about what we will eat or wear (Matthew 6:25-32; Philippians 4:19).

» Eternal life, the kind of life in which a Christian is truly interested, is not determined by duration but by a relationship with God. This is why, once we are converted and infused with the gift of the Holy Spirit, we are said to have eternal life already (I John 5:11-13), though not, of course, in its fullness.

» Eternal life - the life God offers us through Jesus Christ and His teaching - is thus about quality, not quantity. Put another way, the abundant life is life as God lives it (Ezekiel 33:10-11; I Peter 2:21; I John 2:6), for once we truly come to know God, we will desire to emulate Him.

» Physical blessings, then, may or may not be byproducts of God's way of life; neither our wealth nor our poverty is a sure indication of our standing with God. Certainly, God desires that we "prosper in all things and be in health" (III John 2), but the bottom line is "I have no greater joy than to hear that my children walk in truth" (verse 4), not that we live like royalty.

» Finally, a Christian's life revolves around, as Peter puts it, "grow[ing] in the grace and knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). This suggests that the abundant life is a process of learning, practicing, and maturing, as well as failing, recovering, adjusting, enduring, and overcoming because, in our present state, "we see in a mirror, dimly" (I Corinthians 13:12).

As humans, we are naturally oriented toward material things, but as Christians, our perspective must change. Paul admonishes, "Set your mind on things above, not on things on the earth. For you died [in baptism], and your life is hidden with Christ in God" (Colossians 3:2-3). To us, life - and our perception of abundant life - is a whole new ballgame!

Richard T. Ritenbaugh
Are You Living the Abundant Life?

John 17:3

This is the Bible's definition of eternal life: "to know God." We understand that "know," biblically, has a sexual connotation, implying experiential knowledge, not theoretical knowledge.

In Amos 5:4, God, through the prophet Amos, says, "Seek Me, and live!" He implies living eternally; if we seek God, we will have eternal life. Eternal life, however, does not especially have to do with time or duration because living the kind of life that God wants us to live is an enjoyable life, an abundant life. Just because a person lives eternally does not mean that he will be enjoying life. Consider the demons: They are not enjoying an abundant life though they live very long lives.

The Greek word aionios, translated here as "eternal," has to do with quality. Eternal life is the excellent, supreme life that God lives. When Jesus says that eternal life is to know God, He primarily implies a quality of life, and length of life is secondary. He suggests that, if we begin to know God now, the abundant life has already begun, that is, we begin to experience the kind of life that God lives, the only kind of life that is worth living without end.

This kind of life, then, comes from an intimate relationship with God, implied by the word "know." Genesis 4 informs us that Adam knew his wife, Eve—meaning he and she were intimate—and she had babies. One could say she produced fruit as a result of their close relationship. So, eternal life results from intimate experience in living with God.

What happens if we do not know anything about God? Understanding His names are a good place to begin to know Him. Notice how frequently Jesus mentions the name of God in this prayer: three times. The name represents what Jesus is revealing to us about God. This is a primary way to come to know God—through what Christ has revealed about God.

He asks the Father to keep us through that name (John 17:11). This is done first, by our trusting in it as David did (Psalm 18). When David was in trouble, when he had need, he went to God. In that psalm, he names the names of God that revealed what God would do for him. In a similar way, God will keep, guard, or preserve us because we know Him through the revelation of His name.

Second, we are kept by His name through obedience. Because we understand what those names mean to us, we become obedient to their nature, spirit, or character because they show us what we need to be following or striving for.

John W. Ritenbaugh
Holiness (Part 1)

1 Corinthians 13:13

Paul penned these immortal words, which one commentator called "the eternal trinity": faith, hope, and love. We continuously need these three factors, which is what "abide" implies. Our need for them never ends; we need them throughout life, every day without end. We live by faith, and the other two are directly connected to faith. They are, in fact, the three building blocks of a successful, abundant life. They are inextricably bound, tied to our relationship with God, and they are the qualities that make us run or work correctly.

Think of it this way. We are God's invention. He built us, and as our manufacturer, He designed us to function and produce. Automobiles run on gasoline. They do what they do because of the way they were designed and built, and they move only when fueled by gasoline. Movement is a key here: We run—move—on faith, hope, and love. These qualities nourish us, giving us strength to function as God intends. Every living human being, or who has ever lived, was intended to function by these qualities, but only the faith, hope, and love that comes from God will work to produce true success.

John W. Ritenbaugh
Perseverance and Hope

James 5:14-15

Most churches believe in divine healing—at least on paper. It seems only the more charismatic congregations, however, announce their belief in God's power to heal. In the twenty-first century, it is far more "reasonable" for mainstream denominations to sing the praises of medical, technical, and scientific advances in health-related areas than to promote the more "primitive" practice of trusting in God. Healing is just too low-tech and passé.

Of course, healing takes faith, which is not a characteristic of the present culture. Faith is on the outs, with doubt, skepticism, and disbelief in the majority. Most people would give the same credence to divine healing as they would shamanism, transcendental meditation, feng shui, astrology, or magic beans. In a word, the typical, secular individual would call healing through faith in God "superstition." At best, they would consider it a sometimes-effective placebo or mind over matter. For, to admit to healing is to admit the existence and intervention of Almighty God.

Christians are by definition followers of Jesus Christ—and how unpopular that is even among those who profess Christianity! Any reader of the gospels cannot help but be struck by the number of accounts of healings done by Jesus during His ministry. He freely healed lepers, the blind, the lame, women with female problems, children with deathly fevers—in fact, just about anyone who asked! He even raised a few people from the dead! Yet, in a way, He really did not heal all these people Himself, but His Father in heaven did these merciful works through Him (John 14:10). Divine healing works the same way today.

Jesus asks in Luke 18:8, "When the Son of Man comes, will He really find faith on the earth?" This is obviously part of the problem why more healings do not take place among us, but it is certainly not all of it. Many faithful Christians have died trusting in God to heal them, and whether or not they availed themselves of medical help during their illness does not seem to be all that much of a factor—or whether they chose to follow a "natural" cure or some new, experimental treatment. Something other than human remedies for disease is the factor that decides the life or death of the ailing faithful.

The "missing" dimension in healing is God, of course. Too many of us—in our pain, grief, and confusion—look at divine healing far too simplistically and carnally, and this is understandable under such trying circumstances. We know God desires to heal us, and He promises to do so (see Exodus 15:26; Psalm 103:3; Matthew 8:1-3; James 5:14-15). We know we can claim God's application of the stripes of Jesus Christ for our healing (Isaiah 53:5; I Peter 2:24). However, we often forget that these promises are not unconditional; God is not bound, like some genie in a bottle, to fulfill them automatically once they are claimed.

As a loving and caring Father, He would like to heal us every time, but sometimes it is better that He does not. Three overriding factors—His sovereignty, His love, and His purpose—take precedence, and He considers these when He decides our petitions for healing. The bottom line is that He will do for the sick child of God what is ultimately best for him (Romans 8:28). Period. Sometimes, He decides that physical death is best. He made such a decision concerning His own Son (see Luke 22:41-44)!

We can be thankful that God is not constrained by death; Jesus Christ put that enemy down (I Corinthians 15:50-55; Hebrews 2:14-15). Even so, our emotions and our human points of view frequently do not agree that death is sometimes best. We deeply feel our loss. But faith must do its work here too. We must believe that God's care of His children is absolutely loving and that His promise of eternal life is sure—that death is only temporary rest before a vibrant and abundant life in His Kingdom.

As mature Christians, we must come to understand healing in a more perfect way. We need to come to the conclusion Job does: "The LORD gave, and the LORD has taken away; blessed be the name of the LORD. . . . Shall we indeed accept good from God, and shall we not accept adversity?" (Job 1:21; 2:10). Jesus Himself echoes this attitude in Luke 22:42, "Father, if it is Your will, remove this cup from Me; nevertheless not My will, but Yours, be done." Finally, God gives us hope, reminding us that our sorrow is not the end of the matter: "Though He causes grief, yet He will show compassion according to the multitude of His mercies" (Lamentations 3:32).

Richard T. Ritenbaugh
Some Thoughts on Healing


 




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