BIBLE STUDY on VERSE

Proverbs 23:6-8
(6) Do not eat the bread of a miser,
Nor desire his delicacies;
(7) For as he thinks in his heart, so is he.
" Eat and drink!" he says to you,
But his heart is not with you.
(8) The morsel you have eaten, you will vomit up,
And waste your pleasant words.

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This idea, "As he thinks in his heart, so is he" applies both to the righteous and the evil. Here, the subject is evil. We can translate its first half in a more modern way as, "As he calculates in his soul." "Calculate" puts a twist on the word "thinks," making it a bit stronger and providing a sense of deceit—that the person is considering the odds of a scheme.

In all three verses, Solomon warns against exploitative people, against those who are slick controllers who manipulate others through charm or beguiling words. God is telling us that we need to have enough discernment to look on the heart, as the proverb says, "As he thinks in his heart, so is he."

There is an inseparable connection between teaching and practice: We cannot practice truth until we are taught it. We pick up some things from our culture because people do not do everything wrong; from time to time, they hit upon things that are right. Thus, in Romans 2, Paul writes about the conscience of the unconverted. There may be little or much in a given culture in harmony with God and His way.

So, as a person thinks in his heart—as he has been educated to think—is the way he really is. Doctrine - teaching - becomes important because, within the framework of His purpose, we really cannot walk in way of God until He teaches us the truth. He must feed the mind with the right knowledge if the person is going to do right as a way of life. This is what God is after, which is why doctrine is so important.

Thus, God says, "Train up a child in the way he should go, and when he is old he will not depart from it" (Proverbs 22:6). This verse does not mean that the child will do everything right but that the child's basic training will never completely leave him, and if his parents start him off in the right way, "as the twig is bent, so grows the tree." It is a generality, but a true one. What people need is truth. We need the doctrines put together in the correct way so they lead in the right direction—toward God's purpose.

What matters is the thinking material that the person works with because the knowledge that his mind, his heart, assimilates will form the basis from which he calculates. If a person lacks truth, he will not come to proper decisions and produce the right actions.

— John W. Ritenbaugh

Amos 5:25
(25) "Did you offer Me sacrifices and offerings
In the wilderness forty years, O house of Israel?

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The giving of the law at Mount Sinai was the climax of a series of events that began at Passover, the moment and the means of the Israelites' redemption. At Passover they killed a lamb and put the blood on their doorposts. When the death angel passed through to slay the firstborn, those who had blood on the doorposts were spared. God was saving, redeeming, buying back His people.

Mount Sinai adds the other half of the equation. Though redemption through the blood of a lamb (Christ) freed them from sin's dominion and death, the giving of the law at Mount Sinai shows that freeing them is not all that God had in mind. Israel came to Mount Sinai after being redeemed, heard the law, and assented to keep it. God gave the law to show the pattern of life, the principles of righteousness, for the redeemed.

On one side of the coin is grace and on the other is law and obedience. They are harmonious; they cannot be separated. They are both vital parts of the process of sanctification leading to salvation. Grace is given upon repentance from sin, but after repentance, what is a Christian to do with his life? Obedience to God and living a life of holiness become his first priorities, and these work to produce character in the image of God (II Corinthians 3:18).

Amos 5:25 reconfirms that the sacrifice, offering, and shedding of blood is a foundational necessity for a relationship with God. "Did you offer Me sacrifices and offerings in the wilderness forty years, O house of Israel?" The answer is, "Yes." The people were sacrificing, but is that all that they did? He implies that though they were sacrificing, something was missing—obedience to the law.

God told Israel that He would dwell in the Tabernacle, specifically the Holy of Holies, the symbolism of which we need to understand. The most important piece of furniture inside the Holy of Holies was the Mercy Seat, a wooden chest overlaid with gold. Its lid functioned as the seat. Inside the chest, under the seat, were stored the two tablets of stone, symbolizing God sitting on His law, the basis of His judgment.

When one sins, he begins to separate himself from fellowship with God (Isaiah 59:1-2). He is no longer permitted, as it were, to come into the Holy of Holies. What means did God provide to heal the broken relationship, to restore the fellowship?

One might think that the giving of a sin offering would appease God, and He would forgive the sin. However, Hebrews 10:4 is very clear: "For it is not possible that the blood of bulls and goats could take away sins." Then why did God have the Israelites make these sacrifices? "But in those sacrifices there is a reminder of sins every year" (verse 3). As Amos does not mention the sin offering in Amos 5:22, it seems that Israel did not even make the attempt to be reminded of sin.

So how was fellowship restored? On the Day of Atonement, once a year, the high priest entered the Holy of Holies to sprinkle the Mercy Seat with blood. God's intent in this ritual was to show people that their transgressions of His law were covered by the blood. The redeemed were again in fellowship with God.

The blood and the law are essential parts for maintaining the correct relationship with God. The law is permanent and codifies the nature of God in precepts to help us understand Him clearly. Obedience to His law is a perpetual requirement, with blood available to cover any transgression of it.

— John W. Ritenbaugh

1 Corinthians 3:16-17
(16) Do you not know that you are the temple of God and that the Spirit of God dwells in you? (17) If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.
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One level of this concept of responsibility to the body is, of course, taking care of our physical bodies. Because we belong to God and are therefore holy and are integral parts of the body of Christ, this responsibility weighs upon us with greater intensity than upon those who are not. In John 14:23, Jesus introduces the basis for this concept to illustrate the closeness of our relationship with God: "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." Under the Old Covenant, God is mysterious and distant and dwelling in the Temple. Under the New Covenant, we become the Temple, and God becomes knowable and personal.

In I Corinthians 6:15-20, Paul clearly confirms these concepts:

Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For "The two," He says, "shall become one flesh." But he who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit which is in you, which you have from God, and you are not your own? For you were bought at a price; therefore glorify God in you body and in your spirit, which are God's.

It is difficult to imagine how much more clearly he could express our responsibility to maintain good health! It is actually a fourfold responsibility:

1. To God because He bought us at a price;
2. To Jesus Christ because we are part of His body;
3. To ourselves to come out of sin; and
4. To our loved ones to serve them.

Meeting all of these glorifies God. Paul's concern is that debauching the body by involving it in sin threatens the continuation of the relationships. We normally think of sin as breaking a law. This is not a wrong understanding, but the Bible's usage is much broader. Biblically, sin is falling short of the glory of God, or turning aside from the path of what is right. It is also missing the mark. Sin is the Bible's term to indicate a failure to do things right, and right is the way God would do it. Of course, some failures to do what is right are far more serious than others are.

— John W. Ritenbaugh

Deuteronomy 10:16
(16) Therefore circumcise the foreskin of your heart, and be stiff-necked no longer.
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This does not contradict Deuteronomy 30:6, where it is said that "the LORD your God will circumcise your heart." It is instead a clarification. The changing, the growing, the overcoming, the transformation of the heart, the writing of the laws on the heart, is cooperative. God does His part; we do our part. If God would do everything, then what would be the need of removing the fault? Why do it? God removes the fault so that we can do our part! It is a cooperative effort.

How does God do His part? He calls us and gives us His Spirit. As John 14 tells us, the Spirit shall be with you and in you. The goodness of God by His Spirit leads us to repentance (Romans 2:4). So God calls and opens up the mind, working with us by His Spirit in a way that He never did before. He makes things mean more to us in a far deeper and more meaningful way. He provides us with greater understanding and more passion so we desire to yield to Him. He begins His miraculous work of changing our hearts.

What remains to be seen is what will we do with this altered situation? He does His part by giving us knowledge and increasing our faith. He reveals to us the true Christ, His law, and what the purpose of life is. He spurs an interest in His Word that we never had before. What are we going to do? We must respond. As we respond, changes begin to take place.

Sometimes, Israel's attitude toward God was good, and He delighted in it. However, they could never sustain it. In the book of Judges, when Israel had an outstanding leader like Gideon, things went along smoothly for a good while. But Gideon died, and the country went downhill. God had to raise up another leader. Such is the gist of the historical relationship between God and Israel.

We have had relationships with people that were similar—good for a little while, bad for a long while, good for a little while, bad for a long while. However, God does not want to marry someone about whom He must always worry whether or not He must fight with them. He wants to have a marriage with someone like Him—who thinks as He does, whom He can really be "one" with. He does not want a relationship that is "hot" one minute and "cold" the next, nor one in which the couple throws their arms around each other and everything is warm and fuzzy, but in an instant, one is giving the other the cold shoulder.

That is the kind of relationship He had with Israel. He does not want that kind of a relationship with the "Israel of God" (Galatians 6:16). Thus, there must be a cooperative effort between God and the believer to change our hearts.

— John W. Ritenbaugh

Matthew 13:44
(44) "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.
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In the Parable of the Leaven (Matthew 13:33), what is hidden is a highly destructive element that negatively affects God's realm. In the Parable of the Hidden Treasure, what is hidden is a priceless element that positively affects the realm of God's rule. As we will see, the treasure is an answer to the leaven.

While Scripture shows that “treasure” symbolizes several things, the imagery of hidden treasure has a narrower usage. In Job 28:1-11, Job describes hidden treasure in the form of undiscovered gems and lodes of precious metal. He talks about the effort men put forth to tunnel into the earth for what is valuable, setting the stage to contrast it with something even greater. In verses 12-28, he turns the focus to the superior value of wisdom and understanding, pointing out the impossibility of finding such hidden treasure without God.

In verses 15-19, Job observes that wisdom's value is so great that no man can purchase it. Verses 12 and 21 assert that nobody knows where to look for wisdom or understanding. He concludes by quoting what God says to man: “Behold, the fear of the LORD, that is wisdom, and to depart from evil is understanding” (verse 28). Thus, hidden treasure is compared to understanding, wisdom, and the fear of the Lord—a collection of valuables.

Solomon speaks in identical terms in Proverbs 2:4-5: “If you seek her [wisdom; understanding; verses 2-3] as silver, and search for her as for hidden treasures; then you will understand the fear of the LORD, and find the knowledge of God.” Isaiah 33:6 also links wisdom and the fear of the Lord with treasure, and in Psalm 119 the psalmist writes, “Your word I have hidden in my heart, that I might not sin against You. . . . I rejoice at Your word as one who finds great treasure” (verses 11, 162). These verses likewise show wisdom, the knowledge of God, the fear of God, and God's Word symbolized by hidden treasure.

Thus, God likens hidden treasure to a collection of interwoven things: Understanding, wisdom, the fear of God, knowledge of God, and God's Word, all of which are positive and powerful factors in living God's way of life. These are all things God must give, and they are hidden until He gives them. However, we must add one more element to this collection, something interconnected with all these symbolic hidden treasures. The gospels record Jesus finding something that matches this exactly—and it gave Him joy, as the parable describes.

Matthew 8:5-12 records one of Christ's healings. A centurion had approached Jesus to ask Him to intervene for his servant, who was a distance away. Even though Jesus offered to go to his home, the centurion humbly deferred. Notice verses 8-10:

The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. For I also am a man under authority, having soldiers under me. And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it.” When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel!”

What Jesus found and caused Him to marvel was faith. Faith is inextricably linked with all the elements Scripture associates with hidden treasure: Faith comes by hearing—by understanding—and that comes by the Word of God (Romans 10:17). Faith is based on the knowledge of God and the fear of God, and faith and wisdom meet in right action. Therefore, when God gives a man these hidden treasures, they are all aspects of faith. God-given faith—which includes both trust in God as well as a body of true beliefs—counterbalances the leaven; it is the solution to corrupt belief systems.

— David C. Grabbe

Matthew 25:15
(15) And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.
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The talent was not a coin but a weight, and so its value obviously depended on whether the coinage involved was copper, silver, or gold. The most common metal was silver. The original Greek word for "talent" is talantos, which refers to quantity. As Jesus uses it, a talent is not something we possess, but which He possesses and loans to His servants. In the parable, all talents belonged to the lord, who entrusted them to his servants for use in trade.

Spiritually, the talents represent the gift of the complete revelation of God as given in the Bible, including the knowledge of His plan of salvation and the gospel of the coming Kingdom of God. It also includes His spiritual gifts to the church, such as speaking and understanding languages, preaching, teaching, discernment, knowledge, and wisdom, among many others (Romans 11:29; 12:6-8; I Corinthians 12:1-11).

What we "trade" with while He is absent belongs to Him. Our natural abilities are comparatively insignificant and of little value, but God has given us spiritual wealth to use by investing it in supporting the work of God. These talents, then, are not a matter of things we own or of strengths we have, but are part of the grace of God, provided for the church's benefit.

God's gifts accomplish much more through some people than they do through others, as is seen in how much the lord bestows on each servant. Every true servant of Christ receives the Holy Spirit, but different servants receive differing amounts of spiritual understanding from God. We do not receive more from Him than we can understand and use. Because God's servants differ in aptitude, He accordingly bestows His gifts to each servant as He pleases (I Corinthians 12:11).

The lord knew the trading ability of his chosen servants, and he distributed his talents accordingly. Talent and ability are two different things. Talents are the spiritual gifts of the Master, while ability is power from our natural fitness and skill. A person may have great natural ability, yet no spiritual gifts. Natural ability, however, one of God's physical gifts, is often necessary for the reception of spiritual gifts. This was no reflection on the third servant because he only received one talent; he could not handle more. Each servant of Christ receives for his service all that he needs and can use (Romans 12:4-9; I Corinthians 12:4-30).

This parable teaches us several things. God gives people differing gifts. Work well done is rewarded with still more work to do. The person who uses his gifts will be given more, while the person who does not will lose even what he has. If a person uses a gift, he is increasingly able to do more with it, and a person who does not try is punished. The only way to keep a spiritual gift is to use it in the service of God and one another.

— Martin G. Collins

Matthew 12:9-14
(9) Now when He had departed from there, He went into their synagogue. (10) And behold, there was a man who had a withered hand. And they asked Him, saying, "Is it lawful to heal on the Sabbath?"—that they might accuse Him. (11) Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? (12) Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath." (13) Then He said to the man, "Stretch out your hand." And he stretched it out, and it was restored as whole as the other. (14) Then the Pharisees went out and plotted against Him, how they might destroy Him.
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Jesus' healing of the man with the withered hand (also in Mark 3:1-6) reveals a fundamental difference between Jesus and the Pharisees in their approach to the Sabbath. The Pharisees had not entered the synagogue to worship, nor did they ask Jesus their question—"Is it lawful to heal on the Sabbath?"—out of loving concern. No, they were an accusing authority attempting to judge Christ by their regulations.

It helps to remember the historical context. The Jews were developing specific regulations to cover any and every possible circumstance to keep them from sinning. Eventually, they compiled 1,521 regulations covering Sabbath conduct alone. By Jesus' time, they had already turned their observance of the law into a legalistic ritual rather than a loving service to God and man. They did this sincerely in a vain effort to become holy, not understanding that this is not how a man becomes spiritually holy.

In this vignette, does Christ do away with the Sabbath or restore it to its original divine value and function, as He did with marriage and divorce in Matthew 19:8? He gives no indication that He intended doing away with it. He merely broke their misguided perception of how to observe the Sabbath.

We also need to recognize that the liberating healing He performed was not done to a man whose life was in immediate danger, but to one who was chronically ill. So are we spiritually; as Jeremiah 17:9 says, our heart is "incurably sick" (margin). God gives us the Sabbath day to help free us from the chronic problems of human nature.

— John W. Ritenbaugh

2 Timothy 2:16-18
(16) But shun profane and idle babblings, for they will increase to more ungodliness. (17) And their message will spread like cancer. Hymenaeus and Philetus are of this sort, (18) who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.
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The metaphor changes from cutting a road (verse 15) to shooting an arrow at a target. The word of truth, the gospel, is the target. If you shoot an arrow at a target, one of three things will happen: 1) the arrow will hit the bull's-eye; 2) it will go slightly off, left or right, top or bottom, still hitting somewhere within the target area; or 3) it will miss the target completely.

Some Bibles translate verse 18 as "who have swerved" (Revised Standard Version), "wandered away" (New International Version), or "erred" (King James Version) from the truth. None of these translations are complete in capturing the metaphor. When you shoot an arrow, it goes straight, but not necessarily straight at the target! If you watch someone else shoot an arrow, where are your eyes pointing? Do they not follow the arrow to the target? That is the point. The arrow is the teaching that the teacher gives, and no matter how straight he gives it, if he is not aiming directly at the bull's-eye and hitting it, his students eyes will not be on the right goal!

The weight of responsibility is heavy on the minister. Not only is he to give instruction that is plain and clear, he is also to give instruction that is right on target so people do not get distracted by false doctrine. A minister can be perfectly sincere, but if he points his teaching toward the wrong goal, he will miss the target. Fortunately, our God is faithful and makes every effort to turn us toward the right goal.

These metaphors and illustrations show how important doctrine and having the right gospel are. Doctrine forms belief; belief determines action and character. Minimizing the future aspects of the gospel alters our vision of where we are going with our lives. The future aspects of the gospel cannot be demoted in priority to second or third place without seriously compromising our Christian lives since it removes the right goal and deflects people away from the Kingdom of God. When people are deflected from the right goal, the teaching of the gospel changes, and God's creative process begins to wind down and may even stop entirely.

God is concerned about doctrine because it determines what a person is now and will be in the future. As one lives it, it becomes more ingrained in his life and will eventually become indelibly stamped on his character. Then God has a choice, either to give him immortality, or consign him to the Lake of Fire. Regardless of how straight we pursue our objectives in life, if we are aimed at the wrong goal, we cannot produce the kind of life—the character—that God wants in His Kingdom. Correct doctrine is eternally vital!

— John W. Ritenbaugh

Proverbs 30:21-23
(21) For three things the earth is perturbed,
Yes, for four it cannot bear up:
(22) For a servant when he reigns,
A fool when he is filled with food,
(23) A hateful woman when she is married,
And a maidservant who succeeds her mistress.

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Each of these illustrations describes people unprepared for their new status. We can be certain that God will not allow this to happen in His Family Kingdom. Those who are in it will be prepared to live, work, and rule at the level He assigns to them. Their responsibilities will be challenging, but they will not be constantly frustrated due to being in over their heads. Nor will their offices go to their heads. Despite having great power, they will humbly serve, exhibiting no abusive authority in the conduct of their responsibilities. They will be balanced in all areas of life.

Most dynastic rulers, like the monarchs of Europe, understand this concept well. Recently, Smithsonian Magazine ran a long article about Marie Antoinette. Her Austrian Hapsburg parents arranged her marriage while she was very young, promising her to the Bourbon family who ruled France. She was to become the wife of the future Louis XVI, also quite young at the time.

Within a year of this arrangement, the Bourbons sent a tutor to Austria to school Marie to become France's queen. The tutor remained her almost constant companion until Marie was married when she was fifteen years old. Prince Charles of England experienced a similar rigorous education. He has been trained since birth to sit on the throne of England. In one sense, especially in his pre-adult years, he had little time for himself.

We might think that this practice has not worked well, but we must not forget that these monarchs lacked the ability from God to discipline their human natures. Nevertheless, God follows the same principle of preparation, and our lives must be devoted to these operations. Thus, we must follow the same basic program laid down for Prince Charles except that our preparations are for the Kingdom of God. Just as Charles must devote himself to learning all the particulars of his kingdom's operations, so must we devote ourselves to learning the ways of God's Kingdom because we, too, are to be kings (Revelation 5:10). God will not allow us to escape these responsibilities.

— John W. Ritenbaugh

Colossians 3:8-16
(8) But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. (9) Do not lie to one another, since you have put off the old man with his deeds, (10) and have put on the new man who is renewed in knowledge according to the image of Him who created him, (11) where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all. (12) Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; (13) bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. (14) But above all these things put on love, which is the bond of perfection. (15) And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. (16) Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
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This is the practical application of "seek[ing] those things which are above" (Colossians 3:1). In effect, Paul is saying that, if we are seeking heavenly things, the resources to overcome these things will be available. They will be part of us because God responds to those who are truly seeking Him.

We must be patient. Our relationship with God is not magic. It takes work. Those of us who have had any of these problems understand that one must hold a tight rein on oneself to keep from doing the things that Paul says to "put off." They are so deeply ingrained within us that they want to break out all by themselves.

This is why Paul writes in Romans 7:15-23, "The things that I do not want to do, I do. The things I do want to do, I do not do." He concludes that two conflicting laws were working within him. There was the law of his mind, which loved God, understood a great deal about Him, and wanted to submit to Him, to sacrifice for His sake and in His name, and to discipline himself. But the law of his flesh—sin that dwelt within him—every once in a while reared its ugly head and broke out.

Thus, we must discipline ourselves. We know that we are to "put off" those things that do not reflect the image of God and to "put on" the characteristics that do. "Putting on" and "taking off" are not always easy. Sometimes, we can readily apply or overcome certain things; they seem to come easily to us. But other character flaws are thorns in the flesh, their barbs stuck deep within us, and they embarrass us from time to time and make us feel guilty. They make us wonder whether we will be acceptable before God. Seeing this, we realize that overcoming them will take a great deal of work—and work requires discipline.

One of the final things that Paul mentions in this passage is love (Colossians 3:14). Love is the crown; it tops off, as it were, all of the other virtues, tying them all together. A true love for God and love for others—not to mention a proper love for ourselves—will motivate us to transform into Christ's image.

The diligent "putting on" and the "taking off" will be the proof of our seeking God and the things which are above. When we understand this, we realize that even the ability to "put on" and to "take off" is a gift from God, as the resources to do this come from Him. God responds to those who make Him the focus of their lives, and this is who we exhibit. The evidence begins to show in the way we live our lives.

— John W. Ritenbaugh

2 Peter 2:1
(1) But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.
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Alarming as II Peter 2:1-3 is, Peter does not define heresy, but he does tell what one heresy is and will be. He also does not tell us here what the source of heresy is either.

Heresy is the translation of the Greek hairesis—meaning literally "choice" or "selection"—which has an interesting secular as well as biblical history. Until its biblical use, it had no evil connotation. Even in the Bible, it is mostly used to refer to a party or a philosophy with which a person had chosen to identify or ally himself. Thus, hairesis is frequently translated "sect." In Acts, Luke applies it to the Sadducees (Acts 5:17) and the Pharisees (Acts 15:5; 26:5). Outsiders also used hairesis in Acts 24:5, 14 and Acts 28:22 to identify the Christian church.

However, when Paul and Peter's writings began circulating, hairesis meant a destructive element within the church that creates division through consciously formed opinions and ideas in disagreement with the orthodox teachings of the apostles. Paul condemns it in Galatians 5:20 as one of "the works of the flesh." Sometimes it is translated "factions" or "party spirit," but regardless of its translation, Paul says that people who practice such things will not inherit the Kingdom of God (verse 21)!

In the ordinary course of secular life, heresy was of little consequence; one person's opinion or choice about most things in life is just as good as another's. A person can be given any number of alternatives, any one of which he may be perfectly free to believe. However, in Christianity we are dealing with revelation, with God-given truth, with absolutes. When God's truth comes to men, we either have to accept or reject it. Thus, a heretic is a man who believes what he wishes to believe instead of accepting the truth of God that he ought to believe.

— John W. Ritenbaugh

Matthew 7:16-18
(16) You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? (17) Even so, every good tree bears good fruit, but a bad tree bears bad fruit. (18) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.
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Combining the principle that whatever is sown will also be reaped (Galatians 6:7-8) with the tendency towards increase means that no matter what a person sows—unless somebody or something intervenes and interrupts the cycle—more will be produced than was sown.

Living according to Christian standards, or morals and ethics, can be faked for a while. Consider these verses: "Every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit." Christian standards, and morals, and ethics can be faked for a while. But, no matter how guarded a person is, the fruits produced will betray him. That principle that Jesus gave was also given in the Old Testament by Moses, in Numbers 32:23, where Moses said you can "be sure your sin will find you out."

Bitterness, divisiveness, envy, jealousy, lethargy will eventually show. How much of the fruit will be produced cannot be accurately predicted because there are too many variables involved. But because of the principle of increase over what was originally sown—whether good or evil—there is every likelihood that more is going to be produced than was sown.

— John W. Ritenbaugh

Ephesians 5:25-26
(25) Husbands, love your wives, just as Christ also loved the church and gave Himself for her, (26) that He might sanctify and cleanse her with the washing of water by the word,
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Why did He give Himself? So that we can be cleaned up! He had to die. We have to recognize this death, so there can be the forgiveness of sin, that we might repent, and that we might be a fit receptacle of His Spirit. God will not put His Holy Spirit into a "dirty" receptacle. The underlying meaning of holy is "clean." It also suggests "different."

God's Holy Spirit is not defiled and dirty - unlike the spirit we have by nature, the spirit of this world, human nature. God's Spirit is different! The spirit of human nature is murderous, hateful, and iniquitous in every way. God's Spirit is holy, righteous, good, pure, kind, gentle, merciful, submissive, and childlike. Every good quality we can think of is resident within that Spirit. Will God defile it by putting it into a vessel that is not fit for it? No. So we have to be led to repentance - there has to be a change.

What does baptism symbolize? Death and purification. After baptism, God considers us clean enough to put His Spirit in us. If there had not been the sacrificial death of the Creator God, and on His death a will or testament left, none of this could ever have occurred. Unless He died, there would be no recipient for the blessings! There could be no New Covenant, because the Spirit could not be given.

— John W. Ritenbaugh

Matthew 21:28-32
(28) "But what do you think? A man had two sons, and he came to the first and said, "Son, go, work today in my vineyard." (29) He answered and said, "I will not," but afterward he regretted it and went. (30) Then he came to the second and said likewise. And he answered and said, "I go, sir," but he did not go. (31) Which of the two did the will of his father?" They said to Him, "The first." Jesus said to them, "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. (32) For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him.
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Matthew 21:28-32 contains the story of two sons, one who said he would not do the work his father asked of him, yet did, and another who promised to work, but did not.

Jesus may have taken the theme of this parable from Isaiah 5:1-7, which some commentators call "The Song of the Vineyard." God pictures Israel and Judah as a vineyard. He does all He can for them, planting, protecting, and feeding them, but instead of the vineyard producing wonderful grapes, it produces wild grapes that are good for nothing. The reason: His people will not listen to Him. They promise to obey and give the appearance of belonging to Him, but they will not really work at it. Thus, they do not produce what God expected.

Who are the characters in the Parable of the Two Sons? The father is God. The first son, who flatly refuses to work in the vineyard, represents the weak, foolish, and base of this world (see I Corinthians 1:26-27). The second son, who promises to work yet never shows up, represents hypocrites, those who appear or profess one way but act another. The work the father asks them to do corresponds to living God's way of life.

The first son, who answers, "I will not," gives a carnal answer from a carnal mind. This is the mind all of us had before God called us out of the world. His answer displays no hypocrisy because he sincerely did not want to come under God's authority. He is guilty of bold rebellion.

The second son, who says, "I go," makes a promise that he never fulfills—and possibly never intends to fulfill. His word contradicts his performance. While his father is present, he conceals his determination to disobey; he is a liar. As Jesus says in Luke 6:46, "Why do you call me 'Lord, Lord,' and do not do the things which I say?" This son's guilt combines deception with disobedience.

In the parable both sons hear and respond verbally to their father's command, one negatively, one positively. The one who promises to obey but never follows through is just as guilty as if he had refused from the first. Though his promise to work may make him look good on the surface, his father will never accept his act of disobedience.

At this point, we have no reason to prefer one above the other; both are guilty of sin. However, their ultimate actions prove them different. After his blunt refusal, the first son repents of his sin and goes to work for his father. He sets his heart to do what his father wants. Though he promptly promises, the second son fails to perform. The first changes from bad to good, but the second does not change at all—if he makes any change, he goes from bad to worse!

Toward the end of the parable, Jesus poses the question: "Which of the two did the will of his father?" The obvious answer is he who repented and went to work. Then Jesus tells the Pharisees that the tax collectors and harlots would go in to His Kingdom before them because these blatant sinners believed and repented, while the "religious" people did not.

The warning to us is not to be a son who promises to work, then neglects to keep his word. God has called us, and we have accepted that calling, promising we would work. Now we must perform what we have promised.

We are living in the Laodicean era of God's church, and the effect of this is that many are letting down. Many are not faithfully keeping God's commandments and are neglecting His Sabbath and holy days. Church attendance is sporadic. Tithing is erratic. Too many have lost their zeal for God and His way of life, and they are veering away from the path to the Kingdom.

For many, things are going well, as they are indeed "rich and increased with goods" by this world's standards. Somehow, we equate this as God's approval, but God may well be patiently letting out rope so that we will either hang on to what God has given us or hang ourselves.

— John O. Reid (1930-2016)

1 Corinthians 10:6-11
(6) Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. (7) And do not become idolaters as were some of them. As it is written, "The people sat down to eat and drink, and rose up to play." (8) Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; (9) nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; (10) nor complain, as some of them also complained, and were destroyed by the destroyer. (11) Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.
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Israel's experience in Egypt and in the wilderness is an object lesson that God desires us to reflect on frequently. These lessons are most forcefully brought to the fore during the spring as we begin rehearsing God's plan of salvation in the annual holy days. Once freed from their slavery to Egypt, it took the Israelites but seven days to cross the Red Sea, breaking completely clear of Egyptian control. In dramatic contrast, it took them forty years to walk the remaining few hundred miles! During this trek, every man of war numbered in the first census after leaving Egypt—with the exception of Joshua and Caleb—died without reaching the Promised Land. Will we allow ourselves to match this miserable record by failing to maintain our liberty?

What a costly expedition! Hebrews 3:16-19 clarifies the cause of their failure more specifically:

For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey? So we see that they could not enter in because of unbelief. [emphasis ours]

Clearly, they did not make the right efforts to defend their God-given liberties. Instead, they exacerbated their circumstances by failing to discipline themselves to submit to God's rule over their lives, even though He freely rescued them from their slavery. They were unwilling to pay the costs of directing their lives as He commanded, despite knowing, through the many manifestations of His power, that He acted exactly as Moses had said He would.

— John W. Ritenbaugh

Ephesians 5:25-27
(25) Husbands, love your wives, just as Christ also loved the church and gave Himself for her, (26) that He might sanctify and cleanse her with the washing of water by the word, (27) that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.
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In I John 1:7, the apostle writes that we are cleansed by the blood of the Lamb. But the cleansing found here in Ephesians 5:26 is of a different kind. Hebrews 9:22 says, "Almost all things are purged by blood." Almost all but not everything is. There are some things that must be purged in another way.

Ephesians 5:26 tells us that we are cleansed "with the washing of water by the word." There are things that will be cleansed—things in our minds, things that deal with conduct, things that have to do with character and attitude—that are cleansed by water. The word "water" here is symbolic, referring to the Word of God, as well as to the Holy Spirit.

Christ gave a long discourse in John 6, which we often apply at Passover time, about eating His flesh and drinking His blood. Towards the end, He says to his audience, "The words that I speak to you, they are spirit, and they are life" (John 6:63).

We have in the Bible the Word of God—and Jesus says it contains power. It has power to cleanse a person's mind, because we can think only by what goes into the mind, concepts that are contained in words. Words are merely symbols of ideas that we use to reason. We turn those ideas into action, into conduct, which becomes part of our character and our attitude.

In other places in the Bible, the Holy Spirit is compared to water and to oil. Both of these have revitalizing, nourishing, cleansing, purifying, and sanitizing properties to them. We are familiar with how we use water to cleanse things; water is the universal solvent. We do not use oil so much to cleanse things, but, on the other hand, the Samaritan in the parable treated the man's wounds with oil (Luke 10:34). It had a purifying effect on him.

Therefore, we are washed by the water of the Word of God in conjunction with a new nature that is given to us by God through His Spirit. This begins to help us to understand why studying the Word of God is so important. We need those words in us so that we can think according to them, and if we believe those words, they will begin to purify and cleanse the way we think.

— John W. Ritenbaugh

2 Peter 2:6-9
(6) and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; (7) and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked (8) (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)— (9) then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment,
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Three times in this section, Lot is called "righteous," and once he is called "godly." Yet, when we look at his story, found in Genesis 11 - 19, everything that is written about the man is negative. It is not good. He is not put in a good light at all, yet Peter calls him "righteous" and "godly."

It is even more shocking to consider Peter's obvious inference that he was righteous while all the evil, wicked things were happening in Sodom. From this, we can conclude that he did not become righteous through repentance and faith in Jesus Christ after the shock of events that occurred with the destruction of Sodom and Gomorrah, but that God deemed him righteous before that time and through the event. Lot, that righteous man, was troubled with what was occurring within the city.

Lot, then, was not what we would consider a bad or evil man. He was, in fact, what we would consider to be a converted man. He had received the grace of God, so righteousness was imputed to him, even as it is to us.

Peter writes that Lot was tormented by the things that he saw in Sodom and Gomorrah. What does this mean? It means that he clearly understood sin. It does not seem that the Sodomites were concerned at all, but Lot was. He understood that his neighbors were far off the mark.

However, though he was not wicked himself, he did nothing to remove himself from his evil situation. There is the problem. He lingered. He was willing to coexist with sin.

— John W. Ritenbaugh

1 Corinthians 13:5
(5) does not behave rudely, does not seek its own, is not provoked, thinks no evil;
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It is interesting to note that the Revised Standard Version translates this verse as, "It is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful."

The Revised English Bible translates it: "Never rude; love is never selfish, never quick to take offense. Love keeps no score of wrongs."

The Amplified Bible renders it: "It is not conceited (arrogant and inflated with pride); it is not rude (unmannerly) and does not act unbecomingly. Love (God's love in us) does not insist on its own rights or its own way, for it is not self-seeking; it is not touchy or fretful or resentful; it takes no account of the evil done to it [it pays no attention to a suffered wrong]."

Each of these translations clearly catches the essence of why so many are so easily moved from mere irritation to resentment and bitter anger, which in turn lead to retaliation. This progression can divide blood brothers (Proverbs 18:19).

This verse does not deny the fact that offenses will come, just as Jesus said. They will range from hurt feelings, giving rise to a mild animosity, to direct powerful temptations to sin through a flaming temper bent on getting even. Yet we can overcome all of them because love "is not provoked" or exasperated.

There will be temptations to sin, and all of us will offend others from time to time, even unintentionally. But God expects His children to have the love to override the offenses when they come.

— John W. Ritenbaugh

John 8:31-32
(31) Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed. (32) And you shall know the truth, and the truth shall make you free."
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The word "abide" in verse 31 can also be translated as "continue," "dwell," "remain," "be present" and "endure." It gives the sense of staying in a given place, state, relation, or expectancy. It does not indicate one merely inactively standing still but suggests consistently moving within a pattern. Jesus clearly states that truth makes a disciple free. However, He also emphasizes that the truth and the freedom it produces do not come in a moment of time.
 
The truth of which He speaks indicates a broad and deep reality, a package containing many individual truths, not merely one. Thus, the package takes time to build, to accumulate, which is why a person must abide, pressing on, maintaining the freedom once it is given. The use of time is a costly investment that is not always easily made. Experience in Christian living proves that urgent needs arise in the defense of one's standing before God, and they cannot be dealt with leisurely. In addition, there is the everyday maintenance of discipline in one's life in securing our absolute need of study, prayer, and service to God and fellow man.
 
Truth and freedom go hand in hand, but truth will produce freedom only if it is used. This is why there must be a disciplined investment of time and energy by those who have truth and desire to protect and build their freedom. We might know something is true, but if we fail to use it, of what value is it? It would be like having money but never using it to buy or invest in anything. What good is it merely to possess it?
 
Truth and the freedom it produces accrue to those who press on, maintaining what they already have while simultaneously expanding and deepening it. The kind of freedom God is bringing us into comes progressively. We are to overcome, as Jesus admonishes us seven times in Revelation 2-3, and we are to grow in the grace and knowledge of our Lord and Savior Jesus Christ (II Peter 3:18).
 
— John W. Ritenbaugh

Hebrews 9:27
(27) And as it is appointed for men to die once, but after this the judgment,
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Apothnesko is the Greek verb rendered “die” in Hebrews 9:27. Its first use is in Matthew 8:32, in reference to a herd of pigs dying in the sea through drowning. Hence, apothnesko clearly can refer to biological death. However, apothnesko is also the verb the apostle Paul uses six times in his discussion of baptism in Romans 6:1-11. To understand the implications of Hebrews 9:27, we need to consider this passage.

What should we say, then? Should we go on sinning so that grace may increase? Of course not! How can we who died as far as sin is concerned go on living in it? Or, don't you know that all of us who were baptized into union with the Messiah Jesus were baptized into His death? Therefore, through baptism we were buried with Him into His death so that, just as the Messiah was raised from the dead by the Father's glory, we too may live an entirely new life. For if we have become united with Him in a death like His, we will certainly also be united with Him in a resurrection like His. We know that our old natures were crucified with Him so that our sin-laden bodies might be rendered powerless and we might no longer be slaves to sin. For the person who has died has been freed from sin.

Now if we have died with the Messiah, we believe that we will also live with Him, for we know that the Messiah, who was raised from the dead, will never die again; death no longer has mastery over him. For when He died, He died once and for all as far as sin is concerned. But now that He is alive, He lives for God. In the same way, you too must continuously consider yourselves dead as far as sin is concerned, but living for God through the Messiah Jesus. (International Standard Version)

Three times (verses 6:2, 10, 11), Paul uses the term “as far as sin is concerned,” signaling that he understands that, by using the verb apothnesko, he is not referring to biological death. He is referring to another species of death, one related to our separation from sin, not life. We could say he is delineating his use of apothnesko to refer to the specific sort of death he is discussing in the passage.

Romans 6:7, often mishandled by translators, nails down the understanding that Paul uses apothnesko metaphorically: “For the person who has died has been freed from sin.” This is the only passage in the Scriptures where some translators render dikaioo with the verb “free[d].” In virtually all other instances where dikaioo appears, translators render it as “justify” (or a similar word).

The Disciples' Literal New Testament properly renders Romans 6:7: “For the one having died has been declared-righteous from sin.” Plainly, Paul is not speaking of biological death, the result of which is not justification, not being declared righteous. The translators of this version recognize that Paul is not referring to biological death but to the death Christians experience at their baptism.

Their cue is verse 3, where Paul rhetorically asks, “Don't we know that all who are 'baptized into Christ Jesus [are] baptized into His death?'” In verse 7, as in all Romans 6, the apostle uses the verb apothnesko to refer to the first part of the act of baptism, the lowering of a person into the water, symbolizing death (that is, a burial).

Clearly, when Paul refers to Christians' being “crucified with” Christ (verse 6), he is neither talking about literal crucifixion nor literal death. Rather, he is talking about death as the first part of the act of baptism, the descent (burial) into the water. Consistently in Romans 6, Paul uses apothnesko (“to die”) in this sense.

— Charles Whitaker

Job 11:7
(7) "Can you search out the deep things of God?
Can you find out the limits of the Almighty?
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Theologians have long discussed a general or public revelation that anyone with eyes and a brain could figure out for himself. Zophar, one of Job's counselors, alludes to this empirical revelation.

The American pamphleteer and propagandist, Thomas Paine, wrote a book entitled The Age of Reason, in which for his thesis he attempted to answer Zophar's double-pronged question. To the first part, he answered unequivocally in the affirmative, citing the order and design of the cosmos. Paine, a practicing Deist, points to Psalm 19:1, "The heavens declare the glory of God; and the firmament shows His handiwork" as affirmation of the general or public revelation.

Romans 1:20 more definitively substantiates the idea of a public or general revelation: "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and [divine nature], so that they are without excuse." Even with such an overwhelming testimony, some hapless fools, having immersed themselves in evil behavior, have deluded themselves into rejecting this general revelation, refusing to see God (Psalm 14:1). Even the public or general revelation cannot penetrate the darkened minds of those whom, because of their addiction to sin, God has given over to a reprobate mind (Romans 1:21).

Thomas Paine responded to Zophar's second question, "Can you find out the limits of the Almighty?" with a resounding, "No." Largely, Paine is right on target. The carnal mind, because of its propensity to sin and lawlessness, is enmity against God (Romans 8:7). Knowledge of God's intent or purpose has always been conditional, linked to obedience to His holy law. He promises to those He has scattered for disobedience:

But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul. When you are in distress, and all these things come upon you in the latter days, when you turn to the LORD your God and obey His voice. . . . (Deuteronomy 4:29-30)

Consequently, the answer to Zophar's second question has strings attached. We may see God's intent and purpose for our lives more clearly if 1) we yield to His will, and 2) we actively and tirelessly seek for Him as we would for buried precious minerals.

— David F. Maas

Matthew 16:27
(27) For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.

  John 5:28-29
(28) Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice (29) and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

  Romans 14:11-12
(11) For it is written:
"As I live, says the LORD,
Every knee shall bow to Me,
And every tongue shall confess to God." (12) So then each of us shall give account of himself to God.

  2 Corinthians 5:10
(10) For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.

  Revelation 2:23
(23) I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.

  Revelation 20:12-13
(12) And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. (13) The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
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If anything is certain about the future, there is a judgment according to works for all who live and die. How can anyone who says he believes the Bible claim that works are not required of the Christian when God emphatically declares that they are required of us, even though they do not justify us before Him?

The truth is plain. If a Christian does not work, there will be nothing for God to judge and thus no evidence the person is prepared for His Kingdom. God will not give him salvation because there will be nothing to verify that he belongs there. The lack of evidence proves that he does not belong there! Such a one is not a son of God. A faith that does not work is dead (James 2:17, 20, 26). God is the God of the living, and according to James 2:22, faith is perfected, brought to completion, by works. Sanctification is necessary as a witness to the Christian's character as he passes before the judgment seat of Christ.

Do we not all desire to be in the Kingdom of God? Certainly, we must if we are at all impressed with the glory to which God has called us. However, have we considered deeply whether we would enjoy being there, should we be given that privilege? God's Kingdom will be a holy place inhabited by holy people. Is it not apparent that those in God's Kingdom will have spent a great deal of time being prepared, trained, and formed and shaped for living there?

The concept of deathbed repentance and absolution is a lie palmed off by Satan. Likewise false is the belief in a purgatory following death, in which a person prepares for living in paradise. These are nowhere found in Scripture, nor is the idea that one needs only to be justified through Christ's blood. If these things were so, Romans 5:9-10 would not declare:

Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

The false concepts above do not take into consideration that God's purpose includes more than just atoning for our sins through Christ's blood. God's purpose includes the work of Jesus Christ as our High Priest, perfecting our character by means of living in us through His Spirit (John 14:18-23). It is our High Priest, Jesus, who intercedes in our behalf (Romans 8:26-27). As Head of the church, He inspires and corrects us, and He gives us gifts to fulfill our responsibilities (Ephesians 4:7). He labors to create in us a clean heart, purified and in the character image of the Father (II Corinthians 3:17-18).

We need to be sanctified as well as justified. Sanctification requires the works of submission to and cooperation with Almighty God to bring to completion His purpose for us. King David writes in Psalm 16:11, "You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures evermore" - a brief snapshot of what life will be like in the Kingdom of God. No one can be happy where he is not in his element. An unsanctified person would not find God's Kingdom congenial to his tastes and character. Being there would be a condemnation rather than a blessing.

— John W. Ritenbaugh

Ecclesiastes 3:16-17
(16) Moreover I saw under the sun:
In the place of judgment,
Wickedness was there;
And in the place of righteousness,
Iniquity was there. (17) I said in my heart,
"God shall judge the righteous and the wicked,
For there is a time there for every purpose and for every work."
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How can God be in control when the world contains so much evil? How can God be in control with the evil prospering in their sins and the righteous suffering in their obedience? Does that not seem backward from the way that we would think of God operating things? How should a Christian react to this?

Certainly, Solomon was not the first to ask this question. As much as we might dislike having to deal with this, it is nonetheless a reality. In His wisdom, God chose to deal with humanity in this way, and perhaps most especially, to allow His own children to face these same circumstances.

Solomon was comforted by two godly realities that we should also understand and use. First, he assures us that God will judge. The timing of His judgment is in God's capable hands. Therefore, we must remember that nobody among humanity will get away with the evil that he does. The wages of sin—death—is a reality (Romans 6:23). We cannot allow ourselves to forget that God is judging. It is a continuous process, and in many cases, we simply are not aware of present, unseen penalties that the evil person may already be paying.

Second, human nature naturally thinks that the way God handles things is unfair, a judgment that is the work of the spirit of this world (Ephesians 2:2-3). However, God's perception of timing and judgment is a much broader and more specific picture regarding each person than we can see. We are not walking in others' shoes, nor are we aware of what God is planning for them to experience. Therefore, what we must know and properly utilize is the fact that, in a major way, other people are none of our business. That is God's concern, and He will take care of things in His time.

— John W. Ritenbaugh

Joshua 24:2-3
(2) And Joshua said to all the people, "Thus says the LORD God of Israel: "Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the River in old times; and they served other gods. (3) Then I took your father Abraham from the other side of the River, led him throughout all the land of Canaan, and multiplied his descendants and gave him Isaac.
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When Abraham was called, he was literally living in Babylon on the plain of Shinar in the city of Ur. He did not come from a God-fearing family, and there is no evidence that he was converted at the time of Genesis 12:1. Every indication is that he, too, was a heathen. As we shall see, every called person begins in idolatry.

God had in all likelihood begun to work with him, preparing him for his calling by guiding his thinking to begin to question areas of life he had previously accepted without question. Historical traditions indicate that his family was of a priestly caste, and perhaps he was already questioning the validity of the false gods he served.

Acts 7:2-4 clarifies a few things relating to the early period of his calling:

And [Stephen] said, "Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, 'Get out of your country and from your relatives, and come to a land that I will show you.' Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell."

What is included in God's appearance is not known. Whether it was literal, in a vision, or by dream is not explained anywhere else. The element we need to understand is that, as with us, Abraham did not earn his calling. He had done nothing to earn or deserve God's notice.

Isaiah 51:2 adds a further piece of information worth considering: "Look to Abraham your father, and to Sarah who bore you; for I called him alone, and blessed him and increased him." While Sarah is at least mentioned, no other family members are included within the scope of this statement. It appears that several members of Abraham's family depended on him, since much of his family left with him, yet God makes clear that Abraham was the only one spiritually called.

To how many of us has a similar thing happened? Why does this happen? Nobody knows! It is unanswerable. God shows mercy to whom He shows mercy. He loves Jacob but loves Esau less by comparison, despite their being twins. He accepts Abel and rejects Cain. He chooses only Noah among millions of others to whom He could have given grace.

This we know: At some time before leaving Babylon, God became a living reality to Abraham to a degree no one else near and dear to him experienced. Even amidst his personal self-seeking and self-pleasing, he was motivated to leave his set routines of life. It must have been similar to what Job experienced when he said, "I have heard of You by the hearing of the ear, but now my eye sees You" (Job 42:5).

Whether the opening of Abraham's mind was gradual or sudden, God had graciously revealed Himself enough to make him move, and he did so to the extent of leaving his homeland and journeying over 1,200 miles, probably on foot or at best by donkey or cart, to a land known for violent weather, especially for its high temperatures.

Abraham was already 70 years old, yet he severed virtually every relationship that matters to normal human concepts of life and well-being. For a long time, stability became a thing of the past, considering that he never again dwelt in a home with foundations. This may seem an unusually hard and harsh requirement. Nevertheless, he embarked on a journey into an utterly unknown future.

What can we learn from this God-engineered example? Undoubtedly, He was testing Abraham, a process we should expect a measure of in our calling as well. We may never have to leave our homeland and set out on a long journey without knowing where we are headed, but it is highly likely that disruptions will accompany our calling.

A primary instruction God wants us to understand from Abraham's calling is that we must make a complete break from our old lives. We must clearly begin to sever ourselves from the old, "inner" life that was implanted in our character by our living according to the course of this world (Ephesians 2:2).

— John W. Ritenbaugh

Exodus 20:16
(16) "You shall not bear false witness against your neighbor.

New King James Version  

A question that frequently arises regards the sixth commandment: “Thou shalt not kill” (Exodus 20:13, KJV). Yet, a short time later, God commands Israel to kill the inhabitants of Canaan, including children. That God would both prohibit and command violence appears to be incongruous. Such an apparent contradiction provokes the conclusion that Old Testament instructions are untrustworthy and that the God of those times was unpredictable.

The truth, though, is that the God who gave these commands is the same One who died for the sins of mankind (cf. I Corinthians 10:1-4). The problem is not with God, but with man's understanding of His nature and intentions.

Notice that this same apparent contradiction is also found in the New Testament. On the one hand, Jesus teaches that murder begins in the heart—that harboring malice or enmity breaks the spirit of the law (Matthew 5:21-22). On the other hand, when Jesus is standing before Pontius Pilate, He says plainly that if His Kingdom were a worldly one, His servants would fight (John 18:36). They would go to war on His behalf!

It was Israel's responsibility to marshal an army to subjugate the people of the land. This is seen in Numbers 1, which takes place while Israel is still at Sinai about one year later. Numbers 1 records God telling Moses to take a census and determine the number of men who were able to go to war. Fourteen times in that one chapter God repeats the instruction to number the men who were able to “go to war”—even though He had just recently confirmed His promise to fight on their behalf. God would be driving out the inhabitants, but He was also preparing the Israelites to engage the enemy. Clearly, it was still God's intent that Israel do its part within the fight.

In God's view—the only view that matters—the land belonged to Israel. The Canaanites and others were essentially squatters. Because of their right of possession, Israel had the authority—and actually, the duty—to enforce God's laws within the realm that now belonged to them.

Israel was the “governing authority” of the land God gave to them. He intended that the leadership of Israel be a “terror to evil works” (including those of the inhabitants of the land), and He fully intended that Israel “bear the sword” (c.f. Romans 13:1-4). God requires that the civil authority “execute wrath” on those practicing evil—which certainly applied to the pagan peoples of the Promised Land.

In every place and circumstance where God gives Israel the duty to destroy the people of the land, He also mentions the idolatry of the peoples, along with demonism, sorcery, witchcraft, and child sacrifice. God was greatly concerned about the influence these things would have on His people, so He was particular in admonishing them to carry out the penalty of His law thoroughly.

— David C. Grabbe