BIBLE STUDY on VERSE

Mark 2:28
(28) Therefore the Son of Man is also Lord of the Sabbath."

  Luke 6:5
(5) And He said to them, “The Son of Man is also Lord of the Sabbath.”
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Why do some push to do away with the law and commandments that we now see Christ created? Have we ever wondered what is so terrible about them? What is so bad about honoring one's parents and not murdering, committing adultery, stealing, or lying that they must be done away? Is it because to justify rejecting one commandment a person must reject all?

While most Christians would not outrightly reject nine of the Ten Commandments, there is one that most do—the Sabbath.

In Mark 2:28 and Luke 6:5, Christ says, “The Son of Man is also Lord of the Sabbath.” “Lord” here is from the Greek word kurios. Zodhiates defines kurios in this way: “Lord, master, owner, as the possessor, owner, master, e.g. of property.” Christ, as the Creator of the seventh-day Sabbath, is rightly claiming to be the owner of that Sabbath. Nowhere in the New Testament does He trade that day for another. A Catholic cardinal concurs:

But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify. (Gibbons, James Cardinal. Faith of Our Fathers. First published 1876)

Cardinal Gibbons is correct. No such scripture exists that shows the owner of the Sabbath, Christ, ever relinquished ownership over the day nor that the writers of the New Testament ever traded it for another day (nor could they, as they did not have the authority from God to do so).

Therefore, by what authority do some observe a Sunday “Sabbath”? Christ, His disciples, and the first-century Christians kept Saturday, the seventh-day Sabbath. Who authorized a Sunday “Sabbath”? Who made this change? How did it occur?

The law created by Yahweh Elohim, Jesus Christ, included a seventh-day or Saturday Sabbath. Neither Christ nor the apostles sanctioned the change to Sunday. Nearly three hundred years after them, the Church of Rome did. That church and her daughters, the Protestant churches, continue to bow to that church's authority rather than that of Jesus Christ, Yahweh Elohim.

It is interesting that many in Christianity do not know who the God of the Old Testament is, even though the Bible teaches it plainly. It is also interesting to see how that blind spot has colored their view of God's law and commandments, particularly the Sabbath. Finally, it is sobering to realize how that blind spot has led many to unwittingly accept papal authority—human authority—over the authority of the Creator God, the God of the Old Testament, Jesus Christ.

— Pat Higgins

Jeremiah 17:9-10
(9) " The heart is deceitful above all things,
And desperately wicked;
Who can know it?
(10) I, the LORD, search the heart,
I test the mind,
Even to give every man according to his ways,
According to the fruit of his doings.

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Clearly, there is something radically wrong with man. The Bible discloses the seat of man's problem as being his heart, his inner being, including his reason. We are full of falsehood, duplicity, and contradiction. We conceal and disguise ourselves from ourselves.

Perhaps it is in this area that the heart performs its most destructive work; it conceals the exceeding sinfulness of sin and its tragic consequences and seriousness. It deceives us into thinking that it is not so bad or that God is so merciful that He will overlook it. Was it this kind of thinking that preceded the sudden deaths of Aaron's sons, Uzza, and Ananias and Sapphira?

Do you suppose He can overlook an attitude that so casually takes for granted sinful acts that caused the horribly painful and ignominious death of One who was truly innocent, His Son? Does He merely ignore an attitude that cares so little for its own life that it deliberately attempts to bring that wonderful gift of life to an end? Does He just avert His eyes when we do something that forms a part of our character that will prevent us from being in His image? Some people seem to think so, but is there innocence in this kind of reasoning?

Our own heart deceives us into taking sin lightly. But, believe the Bible, God is NOT taking sin lightly because He loves His creation. Sin has caused all the emotional and physical pain and death that mankind has experienced since Adam. Each of us is suffering to some degree from it right at this moment. Does this bring us happiness? Do we love sin so much that we want it to continue? Are we fully aware it may destroy us? Do we want our sinful way of life to end?

There is only one way it will end, and that is to follow Jesus' advice: "Unless you repent you will all likewise perish" (Luke 13:3). When we repent and begin controlling ourselves so that we do not sin, it will not stop sin in the world. But unless WE stop sinning, sin will never be stopped. EACH PERSON has to come to see that he is personally responsible for stopping sin in his own life. He cannot wait for others to stop before he stops. The government will not do it for him. Nobody but the individual can stop his sinning unless God takes away the person's chance to repent by putting him to death.

We cannot allow ourselves to be deceived into taking this casually as the world does. They say, "Everybody's doing it." Millions cheat on their spouses. Who knows how many have literally "gotten away with murder"! Many cheat the government of their income taxes and never get caught. But we cannot cheat God. How could we escape the gaze of a Being so acutely aware of what is happening that He sees even a sparrow falling? David writes, "Where can I go from Your Spirit?" (Psalm 139:7). God not only sees the acts, but discerns what is "going on" in the heart (verses 1-4, 23-24).

— John W. Ritenbaugh

Ezekiel 8:14
(14) So He brought me to the door of the north gate of the LORD's house; and to my dismay, women were sitting there weeping for Tammuz.
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Here, God supernaturally reveals to the prophet some of the secret sins of the nation of Israel. One of these sins is lamenting for a pagan god named Tammuz. Who was Tammuz and why would women be weeping for him? The New Encyclopedia Britannica writes in the article "Tammuz": ". . . in Mesopotamian religion, god of fertility embodying the powers for new life in nature in the spring" (Vol. 11, p. 532).

This "nature god" was associated with two yearly festivals, one held in late winter and the other in early spring.

The cult of Tammuz centred around two yearly festivals, one celebrating his marriage to the goddess Inanna, the other lamenting his death at the hands of demons from the netherworld. During the 3rd dynasty of Ur (c. 2112—c. 2004 BC) in the city of Umma (modern Tell Jokha), the marriage of the god was dramatically celebrated in February—March, Umma's Month of the Festival of Tammuz. . . . The celebrations in March—April that marked the death of the god also seem to have been dramatically performed. Many of the laments for the occasion have as a setting a procession out into the desert to the fold of the slain god. (ibid. Emphasis ours.)

What does the worship of Tammuz have to do with the sign of the cross? According to historian Alexander Hislop, Tammuz was intimately associated with the Babylonian mystery religions begun by the worship of Nimrod, Semiramis, and her illegitimate son, Horus. The original form of the Babylonian letter T was † (tau), identical to the crosses used today in this world's Christianity. This was the initial of Tammuz. Referring to this sign of Tammuz, Hislop writes:

That mystic Tau was marked in baptism on the foreheads of those initiated into the Mysteries. . . . The Vestal virgins of Pagan Rome wore it suspended from their necklaces, as the nuns do now. . . . There is hardly a Pagan tribe where the cross has not been found. . . . [T]he X which in itself was not an unnatural symbol of Christ, the true Messiah, and which had once been regarded as such, was allowed to go entirely into disuse, and the Tau, "†", the sign of the cross, the indisputable sign of Tammuz, the false Messiah, was everywhere substituted in its stead. (The Two Babylons, 1959, p. 198-199, 204-205)

— Earl L. Henn

2 Corinthians 6:1-2
(1) We then, as workers together with Him also plead with you not to receive the grace of God in vain. (2) For He says:
"In an acceptable time I have heard you,
And in the day of salvation I have helped you." Behold, now is the accepted time; behold, now is the day of salvation.

  Isaiah 55:6
(6) Seek the LORD while He may be found,
Call upon Him while He is near.

New King James Version   

The church developed, under the inspiration of Jesus Christ, an overall concept of time management unique to church members. It has its roots in the Old Testament: Isaiah 55:6 urges us to "seek the LORD while He may be found."

Why should we seek Him? Because He has the power and the willingness, if we will trust Him, to give us a completely new nature, breaking the vain, frustrating, repetitious cycle. Isaiah 61:1-2 adds helpful understanding:

The Spirit of the Lord GOD is upon Me, because the LORD has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the acceptable year of the LORD, and the day of vengeance of our God.

This is a prophecy that Jesus partially quoted as He began His ministry in the synagogue in Nazareth where He grew up (Luke 4:18-19). These passages suggest an element of movement toward something soon to happen. Isaiah 55:6 suggests we seek Him urgently because the Lord is moving on, and if we do not seek Him now, it will be too late. Time and events within it are moving. Isaiah 61:1-2 is similar: Now is an acceptable day for those called of God. If we wait, the acceptable day will pass, and the day of vengeance, even now moving toward us, will be here. It will be too late to avoid its destructive powers!

In Solomon's complaint about time (Ecclesiastes 1:3-11), God was nowhere mentioned. Events just go around and around endlessly, effectively describing Solomon's frustration. However, in the prophet Isaiah's description, God is involved in the movement of events that impact directly on His people's lives.

II Corinthians 5:20-21; 6:1-2 from the Revised English Bible helps us to see the sense of urgency in a New Testament setting:

We are therefore Christ's ambassadors. It is as if God were appealing to you through us: we implore you in Christ's name, be reconciled to God! Christ was innocent of sin, and yet for our sake God made him one with human sinfulness, so that in him we might be made one with the righteousness of God. Sharing in God's work, we make this appeal: you have received the grace of God; do not let it come to nothing. He has said: "In the hour of my favor I answered you; on the day of deliverance I came to your aid." This is the hour of favor, this the day of deliverance.

These admonitions to "seek God now," "now is an acceptable time," and "do not let it come to nothing," all indicate a passing opportunity. The Christian is dealing with a specific period during which events are working toward the culmination of some process, and if he does not take advantage of the present opportunity, it will never come again. The Parable of the Wise and Foolish Virgins in Matthew 25:6-13 illustrates our need to make the most of this opportunity now. This parable's major lesson is that both life and time are moving. The precise time of Christ's return is unknown, so He urges us to take advantage of the knowledge and time we already have in hand. Those who reject His advice will find their way into the Kingdom blocked.

Recall that II Corinthians is written to Christians. Paul's message is a call to strike while the iron is hot! Both Jesus and Paul remind us that our calling is rife with possibilities, so much so that we can consider each moment as big as eternity. That is how important this "day of salvation" is to us! The New Testament's instruction to Christians is, "Now is the time!" Everything is in readiness for success. It is as though the New Testament writers are saying, "Don't be like the slave who refuses when presented with freedom, or the diseased person who rejects help when offered healing. God's door is open to us! Charge through it by cooperating with Him!"

— John W. Ritenbaugh

John 1:14
(14) And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
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Some commentators feel that this is the greatest verse in the Bible because the apostle John is saying that God became a man. The Greeks could have never, not in their wildest imaginations, have thought—with their background of philosophy and with the gods they worshipped—of God becoming a man. Doing so would have been something too far beneath a god to do. They believed that flesh is evil, so they could not associate a perfectly pure and righteous God becoming something they considered inherently evil. Yet, God "became flesh and dwelt among us."

The word "flesh" is the exact same word that the apostle Paul uses in his books to designate human nature. When we remember some of the things the Bible says about the flesh, John is saying that the Word—the Logos, the pre-existent One, the Creator—became subject to humanity in its fullness, in the exact same way that we are subject to humanity.

He was subject to the pulls of the flesh. He could have been influenced by Satan. He had human desires. The possibility was there for Him to have the lust of the flesh, the lust of the eyes, and the pride of life. God did not withhold Him from any of these things. It is awfully hard to think of God encumbering Himself with humanity, but there was a reason why it had to be done.

To be the payment—to be man's Savior—He had to be a human (Hebrews 2:14-18). However, He had to be a man who was more than a man. He had to be encumbered with humanity yet be God in the flesh. He had to be both at the same time. So, the pulls of the flesh could not be withheld from Him. He had to endure and overcome those things. He had to rise above the influences of Satan the Devil to become the payment for the sins of the people and also to be prepared to be a merciful and faithful High Priest.

This has a great deal to do with our calling because we have been called to become priests—kings and priests, as Revelation 5:10 says. What we go through during our converted lives is similar to what Christ went through. As He was called to become High Priest, we are called to become priests under Him. So, we have to experience trials similar to what He did. To qualify for what He is, He had to go through what we do. God is preparing us to aid others who will come along later, just as Jesus was prepared to aid us.

Therefore, the Word became flesh and everything that "flesh" might mean.

— John W. Ritenbaugh

Matthew 10:11-15
(11) "Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. (12) And when you go into a household, greet it. (13) If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. (14) And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. (15) Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!
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This section's main subject is how a minister should approach preaching the gospel. But notice, when we distill His words down, Jesus is saying that, for a minister, preaching the gospel is non-negotiable. In the vernacular, He says to His ministry, "If you go into a town, and you find worthy people to stay with, preach the gospel to them. If they accept it, great. Stay there and preach for as long as you need to. If they reject it, great. Pick up your belongings, dust off your pants, and go to the next town. As a minister of God, you are not preaching for the sake of numbers, or to receive praise from the people, or to make money, or whatever. Preach the gospel. Period."

The minister's job is to preach the gospel. If the people accept it - wonderful. If they do not accept it - well, they will get their reward. The ministry does not have to waste its time in places where the gospel will not be accepted. God does not want His ministers to throw pearls before swine, as it were. He wants them to find those who accept the truth, who want to believe the truth, who are willing to support the truth, who want to help in getting the truth out. And if none are to be found in a particular place, they are to move on. Evidently, God has not called anyone there.

But the truth remains the same. The message must be preached, and it must not be changed. Jesus is pretty hard-nosed about this. A minister of God is not driven by numbers, nor by contributions. He should not be driven by anything designed to make him look "good" because he should not be in it for his own glory. He is in the ministry because he desires to preach the gospel and glorify God. That is what his Master has told him to do, and he is a man, a servant, under authority.

— Richard T. Ritenbaugh

Romans 5:8-10
(8) But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. (9) Much more then, having now been justified by His blood, we shall be saved from wrath through Him. (10) 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.
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Two points are noteworthy about Paul's comments. In verse 10, Paul states, "We shall be saved by His life." As wonderful a gift as God's merciful forgiveness is, merely being forgiven through Christ's blood is not sufficient for salvation. Justification must be seen for what it truly is: It is essential, but it is only the beginning of the salvation process. Throughout the process, we are saved by the continuous flow of grace upon grace from our High Priest.

The other important point is that perhaps nothing regarding God's spiritual creation demonstrates God's gracious and generous freeness—His total lack of obligation toward us—as does His justifying of sinners rather than morally meritorious saints.

The Christian doctrine of God justifying by faith rather than by works truly set the religious Jews of the apostle's day on an angry edge. To them, it made no logical sense. They perceived it as simply another invitation to sin because it seems so easy, or perhaps they also saw it as God ignoring their sincere efforts to please Him.

This charge is true—if one perceives justification carnally, isolating it so that it appears to occur completely apart from God's entire purpose for salvation rather than seeing it for what it truly is. Justification by grace through faith is a necessary part of the whole of being created in Christ's image.

Why is it necessary that our justification be by grace through faith? It must be this way because, if we earn justification through our works, it opens the door for human pride, not just to enter our relationship with God, but perhaps even to drive the relationship. If one is justified by works, a person could then honestly claim that God chose him, and his works, because he was good.

This is not good because pride is such a strong influence against God. Remember, Satan's pride rising in him initiated this entire earthly mess. Consider carefully what his pride did to his relationship with God. Justification given because of works alters the positions within the relationship, making God obligated to us as if we had earned a relationship with Him. Pride attempts to put a person on an equal footing with God or even in charge of the relationship, and this ultimately results in us creating ourselves.

It is dangerous to unleash pride in thinking more of ourselves than what is truly good for our character development. We are not the creator but the creation, subject to the designs and purposes of the Master Creator. For our good, then, justification must be received as a freely given, unearned gift.

— John W. Ritenbaugh

Proverbs 8:36
(36) But he who sins against me wrongs his own soul;
All those who hate me love death.”
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This is a sobering conclusion. We do not like to think of ourselves as loving death, but consider this in relation to Proverbs 21:16: "A man who wanders from the way of understanding will rest in the assembly of the dead." A person who wanders and makes no conscious effort to get back on the track—no effort to repent—is drifting with the current. Because he is not really taking advantage of the great gift he has been given in understanding the purpose of God, he loves death.

The Bible consistently shows that those who do not consciously and purposefully direct their lives toward obedience to God in reality love death rather than life. Christ came to give us life. He gave us a way that we are to follow. He expects that we will make the efforts to do so. If we neglect it, can we say that we are really following His way? If we just drift, can we honestly say that we really love His way? The conclusion, from God's point of view, is that those who are just drifting—neglecting—in fact, love death.

We should not feel comfortable with this at all. God intends that we take the admonition and begin to do something with our lives. When this happens, in reality, human nature has deceived the person about his purpose in life. His drifting is evidence of what the person really loves.

In light of this, it is interesting that the words most commonly used both in the Old and New Testaments to indicate sin are defined as "missing the mark." That does not sound as though someone has deliberately aimed in the wrong direction but that they have generally aimed in the right direction but missed the target.

Another word that is also translated as "sin" means "to slip, to fall, or to wander from the path." There is no indication of deliberateness at all, but that either out of weakness or ignorance, somehow or another, a person unconsciously turns aside. Nobody slips and falls on purpose, nor does anybody wander out of the way on purpose because he might become lost.

God understands human nature, that it has a tendency to want to hold itself steady, deceiving a person into thinking that things are okay the way they are.

— 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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Both Hebrews 9:27 and Romans 6 make use of the same verb, apothnesko, for “die.” Additionally, the context of Hebrews 9:27 is general, providing no specific meaning of the verb “die.” It simply says everyone dies once. Logically, therefore, apothnesko in Hebrews 9:27 could refer to baptism, as it clearly does in Romans 6. Is there conclusive evidence that the general statement in Hebrews 9:27 can refer to the death of baptism?

Indeed, there is! Romans 6:9 is key: “[F]or we know that the Messiah, who was raised from the dead, will never die gain; death no longer has mastery over Him” [ISV].

Herein is the connection between Romans 6 and Hebrews 9: “Once” is at the core of the concept of both. Christ died once and was resurrected. Human beings die biologically once, their sleep to be ended by a resurrection. Through baptism, Christians die once “as far as sin is concerned,” and ascending from the water, experience a resurrection to “an entirely new life” (Romans 6:4).

Paul's enigmatic, almost oxymoronic, statement in Colossians 3:3 provides a second witness to the idea that baptism is death: “For you have died [apothnesko], and your life is hidden with Christ in God.” Manifestly, the apostle does not have biological death in mind here since, after a person physically dies, he has no life, hidden or otherwise.

Paul does not mention baptism in this verse, realizing that God's people understand this hidden life to be the new life that begins at the death of the old man. The use of the present perfect tense in Greek (rendered “is hidden” in the ESV) indicates that this life exists now. It is not a life that begins at a later time. Our new life in Christ begins at our baptism, not at the time of the first resurrection. (Our life in and with Christ continues as a result of the first resurrection, our bodies then having been changed from mortal to immortal.) We are now enjoying that new life.

Pointedly, none of this—our descent into the water, our rising from it to “newness of life” (Romans 6:4 [KJV]), or our experiencing the first resurrection—has anything to do with our biological death. Biological death may interrupt the new life that began with baptism. But, in the case of those alive at Christ's return, their new life will not be interrupted by biological death. Those individuals will simply experience a change from mortal to immortal, as Paul describes in I Corinthians 15:53, where biological death is not requisite for change to take place. No physical death will take place for those people.

Thus, the clause “it is appointed for man to die once, and after that comes judgment” has at least two valid applications:

1. In the case of those whom God has not called in this age, the verb “die” refers to biological death. After this death is the White Throne Period, evidently a period of a hundred years (Isaiah 65:20) during which those participating in the second resurrection will be "judged by what was written in the books, according to what they had done" (Revelation 20:12).

2. In the case of those whom God has called in this age, the verb “die” refers to the death represented by the first part of the act of baptism, the death (and burial) of the old man. Subsequent to this death as well is a period of judgment, as the apostle Peter mentions at I Peter 4:17: “For it is time for judgment to begin at the household of God.” Romans 6:4 indicates that the death of the old man in baptism is just as real, from God's viewpoint, as is biological death: “Therefore, through baptism we were buried with Him into His death.”

The Christian may or may not experience biological death, depending on circumstances, as expressed by Paul in I Corinthians 15:51. But, by definition, the Christian will experience death through baptism. From God's perspective, the death mentioned in Hebrews 9:27 can refer to the death a child of God experiences in baptism.

I Corinthians 15:51, referring to the fact that some Christians of the last days will not die, and Hebrews 9:27, referring to the fact that all die, do not contradict. For, true Christians of yesterday and today have died—or better, their old self is dead—through baptism. That death is all that is necessary in respect to God's decree that all die (at least) once.

The true Christian, alive at the time of Christ's return in power and great glory (Matthew 24:30) has already died. His proximate continuance of eternal life (as defined in John 17:3) at the time of the resurrection of the just (Luke 14:14; Acts 24:15) does not constitute a contradiction to the twofold meaning of Hebrews 9:27.

— Charles Whitaker

Acts 2:38-42
(38) Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. (39) For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." (40) And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation." (41) Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. (42) And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.
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About 3,000 people responded to Peter's sermon on the Day of Pentecost. They listened intently, and due to God's inspiration of Peter's message, drawn entirely from the Old Testament, linking Jesus personally to the events mentioned in the sermon, they responded. They were, in a way, reliving prophesied events that were vitally important as a foundation for their times and most especially, for their nation's future and ours.

However, the newest converts were still not as spiritually well-prepared as the apostles, not having had the advantage of the close companionship the apostles had had with Jesus during the three-and-a-half years of day-and-night experience with Him. Nonetheless, despite the intensity of the activity on the Day of Pentecost and the rising persecution of the church by the Jews that followed, each person called into the church received the Father's careful scrutiny. He was not calling them to failure. Their calling was not a wild scramble to see who might grab the fabled brass ring. From God's point of view, everything is done in love and given due deliberation, so He therefore does everything judiciously.

The apostles moved rapidly to organize the people into local congregations so the called would have as much contact with them as possible. They wanted to ensure that, through Sabbath sermons and Bible studies, they could teach God's way most efficiently. Jesus essentially followed this procedure, and the apostles imitated Him.

What subjects dominated this early teaching? Since the apostles alone were truly close to Jesus, they likely began—as Peter did in his Pentecost sermon—with His personal fulfillment of the Old Testament prophecies, adding that He was their Creator as well as their Savior and King. Even as a human being, Christ was literally God in the flesh, and though He was now at the right hand of the Father in heaven, by faith they were to answer to Him and give Him their loyalty. It makes sense that this would be among the first thoroughly covered teachings to firmly establish His importance to their salvation and the outworking of God's purpose.

They would also pass on to them what they had witnessed of how He conducted Himself during the time they were with Him. Like us, they would have desired to know about His personal characteristics, including His way of dealing with the apostles as well as with the ordinary “man on the street” regardless of the reasons and attitudes of those who came into His presence.

They surely must have studied into the fact that He was the God of the Old Testament, the LORD, the One who personally entered into the covenant with Abraham, the human father of Israel. He was the One who dealt with Moses and the Israelites in Egypt and at Mount Sinai, making the Old Covenant with the descendants of Abraham. This teaching would naturally lead to studies about the gospel of the Kingdom of God and the ongoing creative labors of the Father and Son, who are making sons and daughters in Their image.

This study would lead to a major area of life-changing instruction. Following the coverts' baptisms, each of them, upon receiving the Holy Spirit, became a vital part of the spiritual Body of Christ. They would need to know their behavioral responsibilities as sons or daughters of God.

Most of the early converts were not being called to duty on the front lines, that is, to preach the gospel to large crowds as the apostles did. God was calling them to support the apostles by continuing their personal growth in the grace and knowledge of Jesus Christ and by making a witness through their conduct in their communities. Thus, the apostles would have addressed Christian behavior early. Their personal witnesses were important to the ongoing process God directed through Jesus Christ, though on a narrower scale than that of the apostles.

— John W. Ritenbaugh

Proverbs 18:24
(24) A man who has friends must himself be friendly,
But there is a friend who sticks closer than a brother.
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This verse has a long history of debate over its meaning. For instance, many have written, including E.W. Bullinger in The Companion Bible, that its first Hebrew word has been improperly understood to be ish ("a man") rather than yesh, meaning "there is (or are)." The following word, "friends," comes from the Hebrew word rea, which can mean "brother," "companion," "friend," "fellow," or "neighbor." It suggests many kinds of common relationships, even the rapport of those involved in a common cause, like a political movement.

But the most controversial part of this verse comes with the next series of words—"shows himself to be friendly." The Hebrew literally reads, "who breaks in pieces"! This translation seems very strange until we read it in context and consider this verse beside Jesus' proclamation to His disciples in John 15. Here are some translations of the verse's first half:

The Companion Bible: "There are friends that rend us. . . ."

The Amplified Bible: "A friend of all the world will prove himself a bad friend. . . ."

The New International Version: "A man of many friends may come to ruin. . . ."

The American Standard Version: "He that maketh many friends doeth it to his own destruction. . . ."

The New Living Translation: "There are friends who destroy each other. . . ."

The English Standard Version: "A man of many companions may come to ruin. . . ."

James Moffatt's New Translation: "There are friends who only bring you loss. . . ."

In his commentary, Adam Clarke embellishes on this kind of "friendship":

There is a kind of [artificial] friendship in the world, that to show one's self friendly in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive parties, feasts, etc., where the table groans with dainties, and where the conversation is either jejune and insipid, or calumnious; backbiting, talebearing, and scandal, being the general topics of the different squads in company.

The last half of Proverbs 18:24 reads, ". . . but there is a friend who sticks closer than a brother." This "friend" is a different word, ahab, than the one earlier in the verse. The same word appears in both II Chronicles 20:7 and Isaiah 41:8 describing Abraham's relationship with God. It is translated as "friend(s)" nine times but as a form of "love" 200 times! The word implies a sense of binding loyalty and affection.

God then adds another word, dabeq, translated as "sticks closer," to emphasize this important relationship. It means "cleaving," "joining," "clinging," "adhering." The verse, then, speaks of a relationship that is so close it produces an intense affection and unifying loyalty! Commentator Albert Barnes describes this kind of friend: "What we prize is the one whose love is stronger and purer even than all ties of kindred." Such a friend is one who, Adam Clarke adds, ". . . continues closely united to his friend, even in the most disastrous circumstances."

There are various kinds of friendships, and we should try, as Jesus did, to be friendly and kind in our interactions with others in the world. But if we really desire to have a friendship of binding affection with Christ, then we need to be examining our relationships with one another. Our unique bond of affection and friendship with Him, which sets us apart from the world, is the glue that binds us together with one another.

This is the friendship described in the second half of Proverbs 18:24, one that takes so much work but gives us the opportunity to have proper relationships in all other aspects of our lives. Christ and the truth draw us together as friends, but it takes strenuous effort to make it grow. We can only produce real fruit if we are bound to one another through Christ, and even then, our relationships require a great deal of work and self-examination.

The apostle James, in chapters 2 and 4 of his epistle, notes that God calls many different kinds of people into His church, and they all have different predispositions for what satisfies their needs for friendship. He goes to great lengths to show that our friendships within the Family of God must go beyond our own self-interests, and we must take pains not only to be the true friend of God but true friends of one another.

God has opened our minds to the true nature of the bond of friendship, so it is now our responsibility to submit ourselves in love to Him and one another according to His Word. We often fall into the trap of judging one another based on our own predispositions for friendship. God tells us, though, that only by working to sacrifice in submission to one another will we develop the real and lasting friendship unique to God's Family.

— Mark Schindle

Matthew 12:38-40
(38) Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You." (39) But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. (40) For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.

  Luke 11:29-30
(29) And while the crowds were thickly gathered together, He began to say, "This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. (30) For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation.

  Matthew 16:4
(4) A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah." And He left them and departed.
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Did the day of Jesus' resurrection cause a change in the day of worship?

The Saturday/Sunday resurrection issue has been a focal point of debate in many circles because of the impact that it could have on the correct day of worship. But to begin here is to begin with an assumption at best, and a conclusion at worst. Where in the Bible is there any indication given that Jesus Christ's death would change the day of worship? Does our God change things on a whim—especially something as foundational as the day on which He meets with His people?

James 1:17 says that in God there is no variation, no shadow of turning. God does not change—His fundamental character and approach to things is constant (Malachi 3:6)! Hebrews 13:8-9 says that Jesus Christ is the same yesterday, today, and forever, and immediately after this the author says, "Do not be carried about with various and strange doctrines." God's changelessness is a major defense we have against false doctrine! Once He establishes something, is He going to change it out of hand? Could we trust a God that is so undependable and unpredictable?

The high regard that God gives to the seventh-day Sabbath is evident throughout the Old Testament. Time and again, ancient Israel went into captivity because of their sins of Sabbath-breaking and idolatry (e.g., Ezekiel 20). No indication is ever given that the Sabbath is temporary, to be changed, or that God really does not care one way or the other. In fact, the prophecies of the Old Testament show that the Sabbath will be kept after God restores all things by establishing His Kingdom on earth (Isaiah 66:22-23; Ezekiel 44:24; 45:17; 46:3).

The gospel writers also do not give any hint or suggestion that the sanctification that God gave to the Sabbath would somehow be switched to the first day of the week. Jesus Christ gives no indication whatever that the day of worship would change upon His death or resurrection. God made only one day each week holy (Genesis 2:3; Exodus 20:11), and the Bible gives no record of His even thinking about changing it. In addition, He does not give man the authority to "choose" which day each week is holy. Consider how often Jesus and the Pharisees argued over the Sabbath. Yet, not once did they contend over which day should be kept holy; in every instance, the issue was on how to keep the day that had already been firmly established as holy. Not only did Christ keep the Sabbath and teach others on the Sabbath, but after His death the apostles also kept it.

So we have the seventh-day Sabbath strongly established in the Old Testament (and even practiced in Exodus 16 before the proposal of the Old Covenant in Exodus 20). We have the example of Christ's keeping the Sabbath, without any indication that His ministry or His death would change it. And we have the New Testament church continuing to keep it after His death. How do the date and timing of His resurrection play into this? It does not! The sole purpose of Christ foretelling how long He would be in the grave is to prove that He was the Messiah—not to change which day is holy.

Jesus gave only one sign that He was the Messiah, sent by God—He would be in the grave three days and three nights (72 hours), and then would be resurrected by God, something which He could not control Himself. So the question of whether or not He was in the grave three days and three nights has nothing to do with which day God set apart and made holy, and everything to do with whether Jesus Christ was the Messiah!

The "sign of Jonah" is the only sign that Christ specifically gives to prove that He was the Messiah. The sign of Jonah is not a sign of preaching or bringing a message, as some allege. Certainly Jonah did that, just as Christ did. But that selective and erroneous interpretation conveniently overlooks the plain meaning of Jesus' words.

The "sign of Jonah" is mentioned three times in the gospels:

1) "And while the crowds were thickly gathered together, He began to say, 'This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation'" (Luke 11:29-30).

Notice that He does not specify what the sign is here, but only alludes to a comparison with Jonah. He says that there is a sign, but does not say what it was.

2) "Then the Pharisees and Sadducees came, and testing Him, asked that He would show them a sign from heaven. . . . 'A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah.' And He left them and departed" (Matthew 16:1, 4).

Again, there is no elaboration here, but this is actually the second time it is mentioned in the book of Matthew. The first occurrence demonstrates plainly what the sign of Jonah was, and so here Christ is merely repeating His answer from Matthew 12:38-40:

3) "Then some of the scribes and Pharisees answered, saying, 'Teacher, we want to see a sign from You.' But He answered and said to them, 'An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth'" (Matthew 12:38-40; see Jonah 1:17).

Both the account in Luke 11 and the one in Matthew 12 also mention Nineveh, and even Jonah's preaching. It is plain in both instances that they are mentioned to contrast the righteousness of previous generations with the righteousness of the current generation, particularly the Pharisees. To read into these scriptures that the "Sign of Jonah" is merely preaching is to horribly twist the Word of God—especially when Matthew 12:40 states categorically that, "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth."

Those listening were certainly not confused about Christ's allusion to Jonah. It was plain to them that He predicted when He would arise: "On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, 'Sir, we remember, while He was still alive, how that deceiver said, "After three days I will rise." Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, "He has risen from the dead." So the last deception will be worse than the first'" (Matthew 27:62-64). Even the Pharisees understood that Jesus Christ's statement was focused on the timing of the resurrection!

In other verses, Jesus says He would rise "the third day" (Matthew 16:21; Mark 10:34; Luke 24:7). There is no contradiction between this expression and the term "three days and three nights." Both expressions are used interchangeably in the scriptures. In Genesis, for example, we read that "God divided the light from the darkness. And God called the light day, and the darkness He called night. And the evening [darkness] and the morning [light] were the first day . . . and the evening [darkness] and the morning [light] were the second day . . . and the evening [now three periods of night] and the morning [now three periods of light] were the third day" (Genesis 1:4-13). Here the term "the third day" is shown to include three days and three nights.

Whether or not Jesus fulfilled the sign of Jonah by being in the grave three days and three nights (which cannot fit between late Friday and early Sunday) is of great importance in verifying that He was and is our Messiah. But it has nothing to do with which day of the week is holy.

— David C. Grabbe

Mark 5:2
(2) And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit,

  Luke 8:29
(29) For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness.
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Christ was met by the unclean men coming out of the tombs. These rock-hewn tombs were repulsive to the Jews and to dwell in them was deemed a sign of insanity. Because of the remains of the dead they contained, they were shunned by the Jews as unclean (Matthew 23:27). Under the Old Covenant, one could be physically defiled by touching a dead body. Even when a person died in a tent, the whole tent was regarded as unclean (Numbers 19:11, 14).

Unclean in Scripture means "to be defiled, polluted, unhealthy, or unfit," and refers to foods that are unfit, defilement of religious character, and moral or spiritual impurity. The word "defilement" describes a sinful and unfit condition (Isaiah 6:5). The Old Testament distinguishes between what is clean and helpful and what is unclean and unacceptable (Leviticus 10:10). The New Testament deals more with the spiritual application and lists uncleanness or moral defilement along with fornication and other sins as "works of the flesh" (Galatians 5:19-21).

In the gospels, "unclean" describes those who are possessed by demonic spirits through constant submission to evil. Uncleanness represents sin, and sin separates man from God. Because of sin, "we are all like an unclean thing" (Isaiah 64:6). Believers are not called to uncleanness but to live in holiness (I Thessalonians 4:7). We are not to yield our members to uncleanness but to righteousness and holiness (Romans 6:19).

The teaching about uncleanness springs from the concept of God's holiness (Leviticus 11:44-45). It is a miracle in itself that freedom from uncleanness and guilt is possible through God's grace. Holiness within, purity of heart, is possible through the exercise of faith in Christ's redemptive work and obedience to His truth.

— Martin G. Collins

Proverbs 23:10
(10) Do not remove the ancient landmark,
Nor enter the fields of the fatherless;

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It is becoming more obvious that children are not being taught to respect private property. Perhaps this is a failing on the part of parents and/or a product of government schooling, which was set up in the early- to mid-1900s by socialist educators like John Dewey. Whatever the cause, children no longer recognize boundaries between, say, public roads and private yards. Back in the day, parents taught their children that a neighbor's driveway was his property, and that they should not use it unless they had a specific reason to be there and had the owner's consent. They were also taught not to use neighbors' yards as a short cut to somewhere else. It was also a given that a neighbor's yard was not to be regarded as a trash dump for their candy wrappers, drink cans, and other assorted litter, nor was it a community garden in which they could dig holes, take topsoil, and remove mulch, flowers, leaves, branches, and fruits and vegetables at their whim.

Why are so many parents not teaching their children these basic principles?

Perhaps the primary reason is that they do not consider it all that important because they themselves do not have a great deal of respect for others' possessions. In the great game called "keeping up with the Joneses," diminishing the neighbor's property increases one's own. Envy and competition, hallmarks of rabid American materialism, can cause normally good neighbors to exhibit less-than-stellar attitudes and behaviors, which children are quick to mimic.

Another reason stems from the quickening pace of life; there is just so little time anymore to pass on these necessary principles. Parents are harried from the time they awaken to the time they fall wearily back into bed at night, and much of their time in between is spent away from home, not with their kids. Many parents likely justify this neglect by saying, "Who has time to take little Johnny aside and teach him the wisdom of the ages? Aren't they supposed to be doing that at school?" But just the opposite of this latter question is true: Public schools, heavily influenced by "social studies" and liberal policies advocated by the teachers' unions, push social values that sound as if they come from the Communist Manifesto rather than the Bible, the Constitution, or the Declaration of Independence.

Yet a third reason, perhaps the most elusive to define, may be a nagging feeling among many adults that they do not really control anything, even what they supposedly own. This malaise arises from a multitude of factors present in American society: the aforementioned ubiquitous government power, oppressive personal and national debt, constant and fruitless bickering among politicians, the constant drumming of the media on bad news, increasing awareness of crime and terrorism, frequent and deadly natural disasters, the looming specter of recession or unemployment - in a word, a kind of hopelessness. Why teach Jimmy to take care of the car when the bank is just going to repossess it anyway? Why scold Sally about defacing her school locker when the government has billions of our dollars to fix things just like that? Why get all hot and bothered about passing on such values when life is worth so little and it may be snuffed out tomorrow? Too many believe that events are spinning out of control, and they are fatalistically just along for the ride.

Despite these purported reasons not to do so, teaching our children to respect the property of others is a righteous activity. The eighth commandment, "You shall not steal" (Exodus 20:15), acts as the underlying principle of this responsibility, for trampling another's rights of ownership is essentially stealing from him. At its mildest, it is abrogating his privilege to say how his property is treated. At its worst, it is downright robbery.

In the Gospels, our Savior says a great deal about stewardship, the overarching concept regarding the maintenance, use, and development of property, either one's own or another's (see, for instance, Luke 12:35-39; 16:1-8; 19:12-27; also, from the apostles, I Corinthians 4:1-2; Titus 1:7; I Peter 4:10). It is our duty as Christian parents to instruct our children about proper stewardship of first our and their possessions, and then the treatment of other people's belongings. This will lay the right foundation for the more important stewardship of God's gifts and blessings that leads to great reward in His Kingdom (Matthew 24:45-47).

— Richard T. Ritenbaugh

Revelation 20:1-3
(1) Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. (2) He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; (3) and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.
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The great hope of Christians—and the essence of the gospel message—is that Jesus Christ will return to establish His Kingdom on earth. He will be King of kings and Lord of lords, governing mankind in a way that has never happened before. In addition, He will depose Satan from his current rulership of this world, thus silencing the malignant, unseen influence that has snared the unwary from the time of Eve.

English theologian Richard Baxter wrote, “The devil is always the governor where God's government is rejected,” an observation that speaks to why the world continues to produce such misery. Humanity has spurned God's government from the very beginning, choosing to follow that cruelest of governors.

Conversely, we can glimpse in Baxter's statement why the prophets speak of the Millennium in such extravagant terms. They foretell a time we can hardly imagine now, as we live and work in a spiritually bombed-out culture. We are surrounded by masses of human brokenness, urged on and tricked by the Deceiver, and as men further oppose God, the suffocating darkness deepens. But the Millennium will be glorious precisely because God will flip this order on its head. Satan will no longer rule, and God's government will no longer be rejected.

Revelation 20:1-3 describes Satan's future binding, when he will not be permitted to deceive the nations for the duration of the Millennium. We have no frame of reference for what life will be like for humankind without the constant spiritual pressure, the unending broadcast of falsehood and rebellion against God. For the first time in human history, the Devil will not be whispering in man's ears to do it his way.

Some have speculated that the binding and sealing of Satan means that sin will not occur during the Millennium, but that is not the case. The pulls of the flesh exist wherever there is flesh, and those pulls always—eventually—break out in sin (see James 1:14-15). Even the apostle Paul observed that nothing good dwelled in his flesh and that he had sin and evil indwelling simply by virtue of having flesh (Romans 7:18-23). He nowhere suggests that the solution to indwelling sin is to bind Satan. It is not until man becomes spirit that he puts on incorruptibility (I Corinthians 15:42-54).

Scriptures show that people will be sinning during the Millennium. Ezekiel's vision shows the priests making sin offerings during that time (see Ezekiel 40-46), and Zechariah 14:18-19 prophesies that some nations will sin by choosing not to attend the Feast of Tabernacles. Christ will rule with a rod of iron precisely because that is how carnal—sinful—people must be ruled (Revelation 2:27; 12:5; 19:15).

Even though Satan's binding will not destroy carnality and sin, consider how much easier it will be for humans to make right decisions when he is not continually receiving the persuasions of the Serpent. What an incredible blessing that will be!

— David C. Grabbe

September 30 - Wisdom
So teach us to number our days, that we may apply our hearts into wisdom. 
Psalm 90:12
As thy days so shall thy strength be.

I have promised that for every day you live, the strength shall be given you.  Do not fear.

Face each difficulty sure that the wisdom and strength will be given you for it.  Claim it.

Rely on Me to keep My Promise about this.  In My Universe, for every task I give one of My children, there is  set aside all that is necessary for its performance.  So why fear?  So why doubt?


Now unto Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever.    Amen.    Jude 1:24-25

Contact us by email:  webservant@twolisteners.org



 Genesis 11:1-4
(1) Now the whole earth had one language and one speech. (2) And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. (3) Then they said to one another, “Come, let us make bricks and bake them thoroughly.” They had brick for stone, and they had asphalt for mortar. (4) And they said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.”
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After the waters of the Flood receded, and Noah's sons began having children of their own, mankind began rebuilding and re-establishing itself on the planet. Although God had promised never again to destroy the world with a flood, after a few generations the people—not knowing God and thus not trusting Him—were still inclined to look to their own resources for protection and stability. Many gathered around strong men like Nimrod (meaning "rebellion" or "let us revolt"), hoping that having the right leadership—the leadership that they deemed was right—would shield them from further woe.

The people of one of Nimrod's cities, Babel, began a project conceived out of a desire to preserve themselves rather than to glorify the Divine. With the Flood undoubtedly still on their minds, their first consideration was not their standing before God. Instead, they wanted to create a monument to stand the test of time—something that would help them to endure as a people and bestow a noteworthy reputation upon them. Their natural—carnal—inclination was to try to defend against an act of God rather than to make peace with Him.

In their hostility, it probably did not occur to them to come into alignment and favor with the One who has the power to scatter. Instead, they made contingency plans. Rather than being chastened by the Flood and turning to God, mankind became suspicious of Him—He was not behaving as they thought He should!—and sought to develop a structure to keep the consequences of sin (like scattering) at bay.

Nimrod was the grandson of Ham, yet only three generations after God's destruction of all but eight human beings, God was not part of humanity's calculations. Did the people really believe that God had sent the Flood? Or did they conclude that it was just a natural catastrophe—out of God's control and thus one that they needed to guard against in the future? Though the stories of the Flood undoubtedly played into their thinking, the Bible gives no indication that they received any positive instruction from them. Neither God nor His governance of earth was in their thoughts (Psalm 10:4).

Strong's Concordance shows that name in Genesis 11:4 means "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." It contains the idea of a "definite and conspicuous position." Rather than submitting to God, they sought to elevate themselves. They were sure that they could find a way to advance beyond God-ordained consequences. The ironic outcome is that the identical consequence of sin they were trying so hard to avoid was what God ordained should befall them:

So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. Therefore its name is called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. (Genesis 11:8-9)

At the Tower of Babel, the peoples' greatest fear came to pass because they left God out of their thoughts. However, it did not have to be that way. It would not have been difficult to inquire about moral and spiritual conditions before the Flood to ascertain why God acted as He did. It does not take much to understand sin and its consequences.

For the people of Babel and the children of Israel, idolatry in some form led them away from God. If they only had wholeheartedly sought God, peace could have been made between Him and them. Instead, they trusted in structures—the Tower of Babel and the Temple in Jerusalem (Jeremiah 7:1-15). In both cases, what they trusted in was destroyed, either by neglect or violence.

The structure was not the problem, for God Himself commissioned the building of the Temple, and after it was destroyed, He commanded that it be rebuilt. The problem was that the structure occupied more of their minds than God did. The same decision is before us: to trust in a structure for safety or to seek the sovereign God of heaven and earth.

— David C. Grabbe

Matthew 16:21-23
(21) From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. (22) Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!" (23) But He turned and said to Peter, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men."
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These verses show how easily a disciple of Christ can become the means of communication from demons. Peter did the speaking, but Jesus spoke to Satan, attributing the source of the disciple's action. His verbal outburst was against God's will that Jesus suffer and die. Without recognizing it, Peter permitted himself to be a willing conduit for Satan's will!

Several years ago, I clipped an abstract of a book, Wrestling with Dark Angels, which was advertised in a book catalog. The abstract reads:

They're those inner "voices of reason" that try to convince you that wrong is right, that evil is good. They're Satan's dark angels, and you fight them every day. Some of today's most respected theologians help you better understand these supernatural forces so you can combat them effectively—and win the war for your mind.

There is a time coming, represented by the Feast of Tabernacles and Last Great Day, when these dark forces of reason will no longer be free to influence mankind as they can now. Those who are now facing them without understanding what is happening will have died, been resurrected, and will live again with the knowledge of why life was so difficult before. God will not make them face these dark angels' subtle but powerful influence again. It will have had its effect, which will still have to be overcome. However, the possibility of that influence being refreshed each day will not exist.

The solution for us today is to combat that influence by means of the continuous influence of God's Holy Spirit flowing from our relationship with God through Bible study, prayer, meditation, occasional fasting, and obedience. Being in the spiritual presence of God and His Son Jesus Christ is the antidote. It is our shield and the means to flee Babylon.

— John W. Ritenbaugh

Hebrews 11:8
(8) By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.
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We are involved in an awesome adventure, but we are blind to many particulars that will affect us. What is emphasized from Abraham's life is his trust in God. Trust is the most powerful fruit, the strongest, clearest evidence, of belief. Trust is faith in action, setting a truly converted person apart from one who believes only intellectually. The Christian must live his life by faith.

Lack of trust is a major reason why young people "go bad" in their teen years. They do not really trust their parents. Rather, they trust other teens; they trust what they see in movies extolling the popular culture; they trust what they hear songs saying to their emotions. They trust their own thoughts and their own experiences, but Mom and Dad are low on the influence scale.

Notice, however, what Jesus says of Abraham regarding this principle: "Your father Abraham rejoiced to see My day, and he saw it and was glad" (John 8:56). Abraham saw Christ as the Savior and Author of eternal salvation in his mind's eye and demonstrated his trust in this fact through his conduct. Abraham's proceeding on despite not knowing where he was going demonstrates that he put himself unreservedly in God's hands. He actually performed what he said he believed despite its potential cost. His feet, as it were, gave proof of what was in his heart by where and how he walked.

Jesus teaches this principle in Matthew 16:24-26:

Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?"

Abraham did this to a degree few have even come close to matching. To deny ourselves is to set aside our claims on the day-to-day use of our time and energy in favor of another. Often God's commands seem demanding, even severe, but accepting God's calling has placed the burden of this responsibility squarely on our shoulders.

There can be no doubt that Abraham's neighbors thought he was loopy, even as Noah's neighbors undoubtedly thought he was crazy for building an ark. People of the world cannot truly understand the actions of one who walks by faith because their perspectives on the value of things are usually quite different. If confronted with similar knowledge and circumstances without God's gracious calling and gift of faith, the unconverted will adjust through compromise and self-justification. They will rationalize that under their "special" circumstances, God would surely not expect such things of them. The world of the unconverted is governed by its limited, carnal senses and feelings, not by faith in God's character. They walk by sight.

— John W. Ritenbaugh

Mark 1:14-15
(14) Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, (15) and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."
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Though many today conclude that the essence of Christianity is the forgiveness of sins or the wonder of God's love, a considered reading of the gospels reveals that Christ's message centered on the Kingdom of God (or the Kingdom of Heaven). His ministry began with preaching repentance and the good news of the Kingdom (Matthew 4:17, 23; 9:35; Luke 4:43; 9:11; Acts 1:3).

His forerunner, John the Baptist, preached the same basic message (Matthew 3:1-2), as did the apostles (Matthew 10:7; Luke 9:2, 60; Acts 8:12). The Kingdom theme accompanied Paul on his travels (Acts 14:22; 19:8; 20:25; 28:23, 31) and lights up his epistles (Romans 14:17; I Corinthians 4:20; 6:9-10; 15:50; Colossians 4:11; I Thessalonians 2:12). Though Christianity comprises many principles, the essence of Christ's message is the Kingdom of God. Grasping God's purpose for humanity begins with comprehending the Kingdom.

The same Greek word for “kingdom,” basileia, is used in all these references, and its basic meaning is “dominion.” However, the Bible's writers do not always speak of the divine Kingdom in the same way, so understanding the Kingdom of God depends on recognizing its different applications.

A common usage of basileia is future-oriented: The great hope of true Christians is Christ's return to bear rule over the earth (Revelation 11:15; Daniel 2:44).

The Kingdom of God is also a present spiritual reality, such that those God calls in this age are figuratively translated into that Kingdom (Ephesians 2:6; Colossians 1:13), even as they live out their lives in, but not of, the world. God has dominion over the church, making it a component—though not the fullness—of the Kingdom of God now.

A third usage of basileia refers to Christ Himself as the King of His Kingdom, such as when He told the Pharisees that the Kingdom of God was in their midst (see Luke 17:21).

Basileia is used in yet another, often-overlooked way that is necessary to understand a large measure of Christ's ministry. This disregarded usage appears most clearly in the Parable of the Wicked Vinedressers (Matthew 21:33-44). At the end of the parable, Jesus says, “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it” (verse 43; emphasis ours). This refers not to the future establishment of Christ's Kingdom on earth, but to a dominion then in existence.

Jesus considered the chief priests, the elders, and the Pharisees part of God's Kingdom, and also certified that they would have the Kingdom taken from them. They, like tenant-farmers, had a measure of responsibility over that national Kingdom because of their leadership positions within it. They wielded religious power that Jesus acknowledged (Matthew 23:2-3), which had its source in God (Romans 13:1).

In the Parable of the Wicked Vinedressers, the vineyard is the Kingdom of God, and the vinedressers are those tasked with attending to it. Jesus prophesied that stewardship would be transferred because the original caretakers had proven themselves unfaithful. Psalm 80:8-19 also represents the Kingdom of Israel as a vineyard (as does Isaiah 5:1-7), and the shared symbol confirms that the Kingdom of Israel was the Kingdom of God at that time, though not in its fullness. This fourth usage of basileia is found in a number of Christ's least understood parables, particularly those in Matthew 13.

— David C. Grabbe

1 Corinthians 10:3-4
(3) all ate the same spiritual food, (4) and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.
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Yes we walk in the flesh—meaning we have fleshly bodies. God has made us physical. But, we are not really supposed to walk according to the flesh. "We walk by faith, not by sight."

We live in physical bodies. We have physical lives. We have our physical problems. But the battle we wage is not physical at all! The battle is fought in the realm of belief, ideas, philosophies, teachings, words, principles, and laws. To sum it up, we could say, "We fight the battle in our minds."

That is where it is—in our minds. Or as the Bible often says—within our hearts, our emotions, our personalities, our developing character. Why is that where the battle lies? "For as he thinks in his heart, so is he" (Proverbs 23:7). A person is what goes through his mind, what he allows himself to do, all the decisions that he makes.

We say, "We are what we eat." We know that what we put into our mouths goes into our bodies, and supplies our bodies' needs as energy or raw materials for building and maintenance. We know that our bodies over time replace all the cells that we have! That is the way that God has made us. Our food is the raw material—fuel—that makes us what we are physically.

Well, spiritually it is the same thing. We are what we think! We are what we allow into our minds. René Descartes said, "I think therefore I am [Cogito ergo sum]." It is essentially a true statement because it is our thoughts, and the character that our thoughts have helped to form, that will pass through the grave. Our essential being beyond our physical flesh and blood is what is going to be preserved by God.

Job 32:8 informs us that "there is a spirit in man," and Solomon writes in Ecclesiastes 12:7, "Then [at death] the dust will return to the earth as it was, and the spirit will return to God who gave it." And God does whatever He does with it. What is recorded on that spirit? The person's thoughts, his memory, his beliefs, his desires, his habits, and his character traits!

God does not work with us through however many years of our lives just to throw away what He accomplished in us through His Spirit.

When we die, He takes what He has made, and He stores it for the resurrection, so at that time, He can return it to us in a spirit body that will live for eternity with Him. What He stores is what goes on in our minds with the human spirit coming into alignment with God's Spirit: what we think, what we believe, all the experiences we have gone through, the habits we have formed, and the character traits that God, by His Spirit, has created in us. Those are the things that pass through the grave.

— Richard T. Ritenbaugh

Deuteronomy 13:1-5
(1) "If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder, (2) and the sign or the wonder comes to pass, of which he spoke to you, saying, "Let us go after other gods"—which you have not known—"and let us serve them," (3) you shall not listen to the words of that prophet or that dreamer of dreams, for the LORD your God is testing you to know whether you love the LORD your God with all your heart and with all your soul. (4) You shall walk after the LORD your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him. (5) But that prophet or that dreamer of dreams shall be put to death, because he has spoken in order to turn you away from the LORD your God, who brought you out of the land of Egypt and redeemed you from the house of bondage, to entice you from the way in which the LORD your God commanded you to walk. So you shall put away the evil from your midst.
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What is coming from the prophet's mouth? Something false. Who is this prophet speaking for, what supernatural spirit? It is not the spirit of God, but a demon speaking through a human being, inspiring and motivating him. God permits it and expects His people to put that person to the test. God expects us to be able to discern the spirit that is motivating the speaker. The test is to see whether we will remain loyal to God—loyal in terms of keeping His commandments.

Thus, the listener better have a good working knowledge of God, which returns us to II Corinthians 10:5, where Paul warns that reasonings will exalt themselves against the knowledge of God. This clarifies the devices that Satan will use to turn us aside. This also underlines our need to be able to thwart those devices. We need to have a good working knowledge of God—not things about God so much, but the knowledge of God the Person, the Being with whom we have a relationship.

Also, Deuteronomy 13 confirms that some of these false prophets will be able to do miracles, which Paul confirms in II Thessalonians 2, and John confirms in Revelation 11. What is in the New Testament is built upon what God has already shown in the Old Testament—that Satan's modus operandi will be carried through from one covenant to the other. We have to understand that such signs—the ability to do miracles—are not of themselves indications of authority from God. They must be combined with teaching that agrees with God's already revealed will.

— John W. Ritenbaugh

Genesis 48:19
(19) But his father refused and said, 'I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.'
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Jacob's prophecy in Genesis 48:19 foresees two major world powers, one of which - Manasseh - is a single great nation while the other - Ephraim - is "a multitude of nations." The United States of America is without doubt the greatest single nation in terms of both wealth and power that the world has ever seen. Similarly, the British Empire, upon which the sun never set, it was once said, was in its time even greater, especially in terms of its scope and control of the world politically and economically. These brother nations, bound by more than just a common language but also a common ancestry, have worked together for over two centuries to dominate world affairs.

God weaves clues to the character of these nations in His Word. One of the Bible's most consistent hints concerning peoples and nations arises from the meaning of their names. Genesis contains numerous references to the births of progenitors of nations and, interestingly, their parents' reasons for naming them as they did. Joseph's sons' births are mentioned in Genesis 41:50-52, along with their father's explanations of their names:

And to Joseph were born two sons before the years of famine came, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him. Joseph called the name of the firstborn Manasseh: "For God has made me forget all my toil and all my father's house." And the name of the second he called Ephraim: "For God has caused me to be fruitful in the land of my affliction."

Thus, Manasseh means "forgetful" or "making forgetful," while Ephraim means "fruitful" or "productive." Joseph, by the way, means "He [the LORD] will add," implying blessing from God (see Genesis 30:22-24). Joseph, through Jacob's blessing of his sons, received the firstborn's portion of Israel's inheritance, and it was mainly upon Joseph that God's physical promises of wealth and power that he made to Abraham were fulfilled. God certainly added to Joseph by blessing his descendants.

The people of Ephraim have certainly been fruitful and productive, far out of proportion to their numbers and the size of their homeland. From the little isle of England, they sent ships and armies that seized and governed far-flung lands and peoples for generations. They used the resources of those lands to build a vast trade and industrial empire that is the envy of nations and would-be empires. They are a people who have lived up to their prophetic naming.

In this way, Manasseh does not disappoint either. From its founding in early colonial days, its people have tended, if not desired, to forget the past and plunge into the future. Its first colonists left Europe to put behind them both religious and governmental persecution and economic disadvantage. Leaving behind family and fatherland, they came to these shores to exorcise the old ways and to forge a new life in the wilderness of America. What had happened before and in other lands was of little concern to them; what was important was what lay ahead. What Joseph said in naming Manasseh could have been said by many of those colonists: "For God has made me forget all my toil and all my father's house."

That America was removed from Europe by a wide and often tempestuous ocean encouraged the formation and solidification of forgetfulness in our national character. By the time the colonists decided to rebel against their British overlords in London, most Americans had little interest in the goings-on in Europe to the point that, though they were just a generation or so removed from the Continent, Americans considered themselves a distinct and unique people. "American" was its own brand, having left its European origins behind.

American forgetfulness is enshrined in its founding documents, in which European forms of government are rejected and a totally new form, American republicanism, is adopted. George Washington advised America not to become involved in foreign disputes and wars, fearing that the fledgling nation would be swallowed up in the perennial game of nations in Europe. Later, ideas like the Monroe Doctrine - written by Secretary of State John Quincy Adams during President James Monroe's administration, warning other nations, particularly European ones, that America would not stand by should they attempt to interfere in the Western Hemisphere - isolated the U.S. even further. As this self-enforced isolation continued, America readily forgot the old ways and became famous for "can-do" ingenuity, inventiveness, and innovation.

But Manassite forgetfulness has a downside: It tends to repeat the same lessons because it refuses to remember what previous generations learned through rough experience. Thus, American history tends to progress in very similar cycles, in which one generation repeats the mistakes of former ones, and succeeding generations must make the best of the pieces that remain and move on. So, it appears that the American government never seems to make any progress in its various "wars": on poverty, on drugs, on crime, on illegitimacy, on terrorism, on illiteracy, etc. All of the same old programs keep being tried time and again, and we wonder why the nation's problems never get solved! As wise Solomon said, "There is nothing new under the sun" - and certainly not in forgetful America!

— Richard T. Ritenbaugh

Luke 21:36
(36) Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."
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While prayer is important, notice that in Luke 21:36, Jesus does not use just the word "pray" but the phrase "pray always." Why is this significant?

As we begin to answer this question, it is good to know that the word "always" is a translation of three Greek words. A literal translation of those three words, en pantí kairoó, would be "in all times," and many Bible translations have chosen to use similar wording, such as "at all times." Other versions may use "all the time," while some use words like "constant" and "constantly." Weymouth's New Testament goes so far as to read, "every moment."

Christ is speaking, not just about prayer, but also about the frequency of our prayers. How often are we in contact with God throughout our day? Do we give Him some time in the morning or evening, but the rest of the day He is in none, or very few, of our thoughts? Doing so places us in very dangerous company (Psalm 10:4).

Laodiceans have lukewarm relationships with God, thus Christ has to say to them in Revelation 3:20: "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." He calls for them to rekindle the relationship. Making the first move, He suggests what friends who have a close relationship do—they share a meal. What happens at a meal with friends? Conversation, which is what prayer is. Humans, whether with people or with God, build their relationships the same way: They talk to each other—a lot.

We can see why Christ tells those living at the end, when Laodiceanism reigns, that we have to overcome and pray always. Generally, the relationship between God and the Christian is weak and must be rebuilt, requiring considerable conversation, prayer, at all times of the day.

If we observed a marriage in which the husband and wife only mumbled to each other a little in the morning and/or a little at night, we would conclude that that relationship was in trouble. Our God who sees all knows the same thing when He experiences it.

How does a Christian "pray always"? In one of Herbert W. Armstrong's radio broadcasts on the book of Hebrews, he says, paraphrased, "You need to be in contact with God every hour!" I Thessalonians 5:17 instructs, "Pray without ceasing." Hebrews 13:15 urges us to offer prayer to God "continually." God's purpose for us requires a great deal of contact with Him.

— Pat Higgins

Psalm 116:15
(15) Precious in the sight of the LORD
Is the death of His saints.
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The word translated precious can mean "rare," as in "the word of the LORD was precious in those days" (I Samuel 3:1; emphasis ours throughout). It frequently refers to precious stones—gems that are worth a great deal because of their scarcity, and thus they elicit attention and interest from those who possess them (or wish to). It can refer to the excellence of God's lovingkindness, which is so significant that the children of men put their trust in Him (Psalm 36:7). Proverbs 12:27 says that the substance—the wealth—of a diligent man is precious, meaning that it is worth all the more to him because of the conscientious effort he has put into it.

In short, the psalmist is proclaiming that the death of a saint is precious to God because the saints are the objects of His attention, because they are rare (Matthew 22:14), and because He is putting so much effort into them at this time—far more than those with whom He is not yet working. He is investing Himself in His saints, and thus the death of each one brings with it the combined weight of all God has poured in and the choices of the individual in either responding to or rejecting Him. It is at the moment of death that the course of the saint is finished, and God can clearly see all that has become of His investment of time, attention, love, grace, instruction, and every other gift He has given (see Matthew 25:14-30).

Because of God's sovereignty and omnipotence—and because the lives and deaths of those with whom He is working are so precious to Him—we can have every confidence that the death of a true Christian will not occur until God allows it. The apostle Paul was "confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6). If God has begun such a work in us, we will not die until He judges that that work is complete. That does not imply that once we are called we can just coast along and expect God to do it all for us. Rather, we are partners with God. But because of what He is, He will always carry through with what He has covenanted. We are His workmanship (Ephesians 2:10), and only He can determine when the work is finished.

Along these same lines, at the end of Paul's life, he was likewise confident. His death did not occur until his race was finished—or, perhaps we might say, until God was finished with him:

For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. (II Timothy 4:6-8)

Notice that Paul could only make these summary remarks about himself. He was in no position to judge when somebody else's race was complete, or whether God was finished using another man for the accomplishment of His will. Paul did not deign to assume that he knew when God's workmanship was complete in another person. Instead, he learned the lesson of Christ's mild rebuke when the manner of Peter's death was predicted, and Peter became concerned about the end of another servant of God:

Peter, seeing [John], said to Jesus, "But Lord, what about this man?" Jesus said to him, "If I will that he remain till I come, what is that to you? You follow Me." (John 21:21-22)

Just as we dare not judge our Master in His handling of another one of His servants during life (Romans 14:4), so the matters relating to the death of one of His servants are in His hands alone—they are precious to Him.

Jesus' final instruction in the book of John points us in the right direction. He said simply, "You follow Me." He did not intend for our time to be stolen away in contemplations of the timing or manner of another saint's death—let alone presumptuously praying for such a thing. Instead, His positive instruction is to follow Him—imitate His example, listen to His instruction, be loyal to all that He is, and grow to the measure of the stature of His fullness and the completeness found in Him.

We do not know the day of our death or anyone else's. But by focusing on our own growth in our relationship with Him, rather than obsessing about death, when our race is finished we can have the same confidence Paul had—that he had fought the good fight, kept the faith, and that there was a crown of righteousness awaiting him in the resurrection.

— David C. Grabbe

Matthew 13:45-46
(45) "Again, the kingdom of heaven is like a merchant seeking beautiful pearls, (46) who, when he had found one pearl of great price, went and sold all that he had and bought it.
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Our English word pearl is derived from Sanskrit, meaning "pure." The biblical concept of holiness carries the idea of purity with it.

The pearl is an interesting study. Unlike other gems, pearls are produced by a living organism, an oyster, as the result of an injury. It usually begins forming around a grain of sand or an egg of some parasite that invaded the oyster. The oyster protects itself by layering the irritant with nacre—mother-of-pearl—until, out of pain and suffering, it forms an object of great beauty. The offending particle actually becomes a gem of great worth!

So it is with us spiritually. We are an irritant, a botch, a scab on God's creation because of our nature and our sins. But because He loves us, we are covered by the blood of Jesus Christ, and gradually we can become a thing of beauty, clothed with the righteousness of Him who bought us.

We can make a number of other comparisons between pearls and other objects used as teaching vehicles in the Bible, such as the mustard seed. Both begin as something quite small but achieve different results. The mustard seed grows into the largest of herbs, but the pearl remains small. What is the lesson? Size does not determine value.

We can make a second comparison with ourselves. The pearl is first embedded in a mass of live but corruptible flesh, then separated and cleansed from its surroundings so that it can appear in its purity and beauty. So it is with the church. It is surrounded by, deeply embedded in, this corruptible world, and must be separated from the world before it can make a proper witness. As long as the pearl (church) remains in the oyster (world), it is of no value.

The production of the pearl is a gradual, even tedious, process. Slowly, the oyster adds layer after thin layer of nacre until the pearl is transformed. So it is with the church. For nineteen-and-a-half centuries, it has been in the making. If we add all who will be in the first resurrection from the time before Christ, then God has been working and adding to its lustrous value for almost six thousand years! All of this has occurred, and the world has hardly noticed, if at all, that this awesome process was progressing right under its nose.

In essence, the formation of the pearl is happening in secret. Colossians 3:3 says that our "life is hidden with Christ in God." Jesus tells His disciples: "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19). The world does not know where God's truth is transforming people into beings of glorious beauty. They are now just as we were before God revealed Himself to us. They are blind to the beauty of holiness. In fact, they are not merely blind, but as this verse shows, hostile to it.

Drawing the comparisons further, we know the oyster is at home in the depths of the ocean, a scavenger living off the garbage that sinks to the bottom of the sea. Revelation 13:1 shows the beast rising out of a sea: "Then I stood on the sand of the sea. And I saw a beast rising up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads a blasphemous name."

The Bible often uses a sea to represent multitudes of people, sometimes multitudes of enemies. Revelation 17:15 says, "And he said to me, 'The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues.'" Isaiah 59:19 reads, "the enemy comes in like a flood." God must take the pearl, the church, from among the ungodly just as the oyster must be lifted from the muck and mire of the sea bottom.

Psalm 18:4-6, 15-16 expresses this analogy beautifully:

The pangs of death encompassed me, and the floods of ungodliness made me afraid. The sorrows of Sheol surrounded me; the snares of death confronted me. In my distress I called upon the LORD, and cried out to my God; He heard my voice from His temple, and my cry came before Him, even to His ears. . . . Then the channels of waters were seen, and the foundations of the world were uncovered at Your rebuke, O LORD, at the blast of the breath of Your nostrils. He sent from above, He took me; He drew me out of many waters.

So the church, an object of beauty to God, is presently hidden from the world because they do not really know true value when they see it. But it will not be that way for long.

— John W. Ritenbaugh