BIBLE STUDY on VERSE

2 Peter 1:5-10
(5) But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, (6) to knowledge self-control, to self-control perseverance, to perseverance godliness, (7) to godliness brotherly kindness, and to brotherly kindness love. (8) For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. (9) For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins. (10) Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble;
New King James Version   

This passage builds on the implication of grace, that is, the gifts of God alluded to in the previous verses. Grace both enables or empowers us and makes demands on us by putting us under obligation. Titus 2:11-12 tells us that the grace of God teaches us that "denying ungodliness and worldly lusts, we should live soberly, righteously and godly." Receiving the grace of God puts us under obligation to respond.

Peter is teaching that the grace of God demands diligence or effort. Verse 5 reads, "giving all diligence [effort]." In addition, it is helpful to understand that Peter is saying in the word translated as "add" that we are to bring this diligence, this effort, alongside or in cooperation with what God has already given. God freely extends His grace, but it obligates us to respond. We are then to do our part in cooperating with what He has given to us—and He inspired Peter to tell us to do it diligently and with a great deal of effort.

We ministers almost constantly speak of growth. Yet, notice where Peter begins his list of traits we are to become fruitful in: He writes, "Add to your faith." "Add" is woefully mistranslated into the English. Yes, it can mean "add," but it is actually much more expansive than that. "Generously supplement" is a more literally correct rendering, which brings it into harmony with "diligence." In other words, make great effort to supplement your faith generously.

Peter sees faith as the starting point for all the other qualities or attributes. He does not mean to imply in any way that faith is elementary, but rather that it is fundamental or foundational—that the other things will not exist as aspects of godliness without faith undergirding them. In the Greek, it is written as though each one of these qualities flows from the previous ones. We could also say that faith is like the central or dominant theme in a symphony, and the other qualities amplify or embellish it.

How much and what we accomplish depend on where we begin. Peter is showing us that there is a divine order for growth, and it begins with faith.

— John W. Ritenbaugh

Ezekiel 24:20-21
(20) Then I answered them, “The word of the LORD came to me, saying, (21) ‘Speak to the house of Israel, “Thus says the Lord GOD: ‘Behold, I will profane My sanctuary, your arrogant boast, the desire of your eyes, the delight of your soul; and your sons and daughters whom you left behind shall fall by the sword.
New King James Version   Change your email Bible version

God promised to profane His own sanctuary! He promised to break and pollute His holy place—His own Temple. What would prompt God to destroy His own habitation on earth?

The words He uses to describe His sanctuary give us a clue as to what aroused His jealousy. In verse 21, God describes the Temple as "your arrogant boast, the desire of your eyes, the delight of your soul." These are strange descriptors, as the Temple was supposed to be His house, His dwelling place, and a place of sacrifice to Him. Yet what God emphasizes is the perspective of the people. In verse 25, He further describes the Temple as "their stronghold, their joy and their glory, and that on which they set their minds."

Their focus was entirely wrong. Their boast, the desire of their eyes, the delight of their soul, their stronghold, their joy, their glory—all of these should have been God! They were supposed to be setting their minds on God—not on the physical Temple! The Temple was a means to facilitate the proper worship of God, and as such, it was extremely important. God commanded it to be built, and commanded it to be rebuilt after He caused it to be destroyed. But the Temple was not supposed to become more admired than God or to be the source of their security.

In the same way, God founded the church—the spiritual Temple—to be a community of called-out believers, given His Spirit. It is a spiritual organism, not contained within the confines of a physical organization. Its purpose is to "perfect [or, complete] the saints"—to foster spiritual growth into the image of God. The church—and the corporate organizations into which the believers are gathered—serve a vital role, for God does nothing on a whim.

Yet, like Israel and the Temple, either other believers or the individual organizations can become larger in our minds than God. Because they are visible and tangible, they can receive more of our attention than God, causing us to forget Him—even if only slightly. If regarded or used improperly, these things transform from being the means to an end to the end itself. As the example of Israel shows, God is quite willing to dismantle violently what He has commissioned to be built if it ends up drawing His people away from Him. The church of God is not immune to this.

— David C. Grabbe

Acts 11:19-21
(19) Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. (20) But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. (21) And the hand of the Lord was with them, and a great number believed and turned to the Lord.
New King James Version   Change your email Bible version

Luke writes "a great number . . . turned to the Lord." The Greek word that is here translated "turned" is the same word that is elsewhere rendered as "converted." There is a point where God considers a person to be converted. In this case, these people in Antioch believed the preaching of these persecuted Christians, and they not only agreed with their teaching but also "changed" or "transformed" their lives. Once this change of heart takes place, when a person repents and receives God's Spirit, he is converted.

Notice, however, how this scene continues:

Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. (Acts 11:22-23)

Though the church was young at this point, its leaders had already learned that people can, after the excitement of their "first love" of the truth wanes, fall back into their old, sinful way of life. They can revert to carnality. Some fall away altogether. Their problem is that they do not "continue with the Lord." In other words, they do not persist in being converted more completely, or as the writer of Hebrews puts it, they do not "go on to perfection" (Hebrews 6:1). This teaches us that conversion is not a one-time event but a process that begins with a single event.

Like conversion, salvation is also a process. In one sense, it happens all at once when we are justified, as God considers us to be saved at that point. However, justification is only the initial part of a much greater process that will take the rest of our lives to complete. In fact, the Bible says we have been saved (Ephesians 2:5, 8; II Timothy 1:9; Titus 3:5; etc.), we are being saved (I Corinthians 1:18; II Corinthians 2:15; Philippians 2:12; etc.), and we will be saved (Romans 5:9; 13:11; Hebrews 9:28; I Peter 1:5, 9; etc.)—clearly illustrating a process with past, present, and future aspects, which are respectively justification, sanctification, and glorification.

Conversion is similar. God converts us upon the receipt of the Holy Spirit, but we still have the remainder of our lives to live according to God's instructions and to imitate the holy, righteous character of Jesus Christ (Romans 8:29; II Corinthians 3:18; Ephesians 5:1; Colossians 3:9-10; I Thessalonians 1:6; etc.). Our initial conversion is merely the first touch of God's mind upon us. We have so much further to go. Truly, we will not be completely converted to God and His way of life until we are changed to spirit in the resurrection from the dead (see I Corinthians 15:50-53).

Thus, those who have only recently been baptized and received God's Spirit are newborns (I Peter 2:2) in the lifelong process of transformation to reflect the righteous character of God (Romans 12:2). The writer of Hebrews points out, "For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age" (Hebrews 5:13-14).

In a similar vein, the apostle Paul writes in I Corinthians 3:1-3: "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; for you are still carnal." In Ephesians 4:11-14, he explains this concept in terms of the work of the ministry:

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine. . . .

He describes conversion in terms of growth from childhood to maturity. As babies grow into adolescents, and then into teens, young adults, middle-agers, and senior citizens, so are Christians to develop spiritually. The apostle continues his thought in verse 15, saying that the goal is to "grow up in all things into Him who is the head—Christ." Conversion, then, is a process of spiritual development from carnal immaturity to Christ-like maturity—or in its ultimate sense, divine perfection.

As Christians, we are to go through the process of conversion—spiritual transformation of character—to the point that God considers us ready to fulfill the destiny and the office that He has prepared for us. If God were to change us right now into spirit beings, how many of us would be converted enough to fulfill the responsibilities He would give us? Beyond the fact that God would not do this until the time is right, it is likely that few, if any, of us would have the sterling character required.

That conversion is a process only makes sense. It is just like the natural, human process of growth of a child. What would one think of a "baby" that was born already mature, six feet tall and 190 pounds? Woe to the mother of that kid! Nevertheless, it would be abnormal, a freak, an anomaly. God did not design nature to work that way; living organisms must experience a process of growth, even if it is brief. So, like a baby, a newly regenerated Christian (Titus 3:5) must grow and mature through the process of conversion from a state of carnality to spirituality, from flesh to Spirit (Romans 8:5).

— Richard T. Ritenbaugh

Romans 1:28
(28) And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting;
New King James Version   Change your email Bible version

Romans 1 provides a brief overview of the horrific effects of mankind turning its collective back on the Creator God. Verse 28 from the Revised English Bible reads, "Thus, because they have not seen fit to acknowledge God, he has given them up to their own depraved way of thinking [reprobate mind, King James Version] and this leads them to break all rules of conduct." The term "reprobate mind" indicates a mind devoid of proper judgment. When God's judgment against Adam and Eve went into effect, mankind's choices in daily life became based almost entirely upon human experience.

This passage shows specifically what happens when people leave the Source of true values out of their lives. They become like a pinball, wandering aimlessly and bouncing from one jolting experience to another. Perhaps humanity can be described as a bull in a china shop, breaking things at every turn and causing an incredible amount of destruction and pain without ever being able to compose itself to create a lasting, peaceful lifestyle. Put another way, people become like animals in a jungle, competing viciously to survive and to eat before they are eaten.

Paul exposes the consequences of a purely secular mind. When God is removed or removes Himself, mankind not only loses godliness, but also true humanity. This degeneration occurs because man is not seeking God. Christ, however, did not seek His own will: "And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him" (John 8:29). This is what made the difference between Christ and the rest of mankind, resulting in His judgment being completely unclouded.

This leaves us with the question, "How can a person discern truth in moral and spiritual areas if he already has the wrong source and is not consistently seeking the right One?" He cannot! John 7:15-17, 24 offers a biblical example of this truth:

And the Jews marveled, saying, "How does this Man know letters, having never studied?" Jesus answered them, and said, "My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. . . . Do not judge according to appearance, but judge with righteous judgment."

The people could not perceive their murderous intentions. It is hoped that this confrontation helps us see the vast gap in understanding between the people, whose main source for values was human experience, and Jesus, whose source was God. Those confronting Jesus did not realize that they were being misled by their idolatry, as Paul reveals in Romans 1.

— John W. Ritenbaugh

Matthew 24:36-39
(36) "But of that day and hour no one knows, not even the angels of heaven, but My Father only. (37) But as the days of Noah were, so also will the coming of the Son of Man be. (38) For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, (39) and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.
New King James Version   Change your email Bible version

Though our present day rivals Noah's in corruption and evil, this meaning of Matthew 24:36-39 is actually the secondary interpretation. The primary meaning is more simple: Christ would come at a time when most of the world was busy doing its normal activities.

Notice verse 36: "But of that day and hour no one knows, no, not even the angels of heaven, but My Father only." This is the subject sentence of the entire paragraph. Verse 42 repeats the thought: "Watch therefore, for you do not know what hour your Lord is coming." Jesus rephrases it in verse 44: "Therefore you also be ready, for the Son of Man is coming at an hour when you do not expect Him."

Luke's version makes this especially clear:

And as it was in the days of Noah, so it will be in the days of the Son of Man: They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Likewise as it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even so will it be in the day when the Son of Man is revealed. (Luke 17:26-30)

People will be involved in their normal activities, not realizing such a momentous event is about to occur!

Paul writes that "the day of the Lord so comes as a thief in the night. For when they say, 'Peace and safety!' then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape" (I Thessalonians 5:2-3). Just when men begin to think they have a handle on society's problems, total chaos and destruction will erupt.

Peter reminds us of scoffers coming in the last days who would say, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (II Peter 3:4). The apostle goes on to cite the example of the Flood—which came on suddenly and unexpectedly—as an event that broke the natural cycle of life (verses 5-6). Such is the time of Christ's return.

All of these prophetic warnings include the admonition to watch and be ready for it when it comes. As Paul says:

But you, brethren, are not in darkness, so that this Day should overtake you as a thief. . . . Therefore let us not sleep, as others do, but let us watch and be sober, . . . putting on the breastplate of faith and love, and as a helmet the hope of salvation. (I Thessalonians 5:4, 6, 8)

Christ's return will not be sudden and unexpected to the church. We may not know the day or the hour, but we will be somewhere "in the ballpark." Jesus says His day "will come as a snare on all those who dwell on the face of the whole earth" (Luke 21:35). But, as verse 34 says, if we "take heed to [our]selves," not being mired down by sin, we will be expecting it.

We are certainly living in times very like those of the days of Noah, so the return of Christ could come anytime soon. Knowing this, our job is to watch and pray and overcome so "that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man" (verse 36).

— Richard T. Ritenbaugh

2 Corinthians 5:9-11
(9) Therefore we make it our aim, whether present or absent, to be well pleasing to Him. (10) For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (11) Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.
New King James Version   Change your email Bible version

When God summoned us to His way of life, He persuaded us with various proofs that He exists, desires a relationship with us, and rules not just the universe but also the affairs of men. As often happens during our first love (Revelation 2:4-5), we desire to share our joy and newfound truth with others. Most of the time, our early evangelistic efforts fail to produce any new converts to the faith—instead, our efforts usually cause problems in our relationships.

Most lay-members, after one or two failures of this sort, get smart and desist in trying to convert their relatives and friends. They realize that nothing will ever happen without God first calling the other individual and changing his heart by His Spirit to accept the truth (John 6:44; Romans 2:4-5; 8:7; I Corinthians 2:10-14; Hebrews 8:10; Ezekiel 11:19). All our preaching and cajoling will accomplish nothing unless God moves to initiate a personal relationship with him.

Ministers do not have such an easy out. Certainly, in their personal relationships they can quit trying to "save" those unconverted members of their families, but in their professional capacity, their job is to "persuade men." In personal conduct, counsel, sermons, and articles, they must devote their energies to showing and explaining why God's way is true and will lead to eternal life in His Kingdom.

Today, that is not an easy task. It has never been easy, really, but the current environment makes it harder than it has been historically. For starters, though a high percentage of people say they believe in God, most people are no longer religious but secular. Religion is not a high-ranking concern, and because of this, religious issues fly under their radar and over their heads. They just do not care, and even when they inquire about them, they do not understand them because they lack the background and education necessary to evaluate them properly.

Another problem is competition. It used to be that most people at least treated Sunday, the so-called "Lord's day," as a Sabbath and devoted most or all of that time to religious pursuits. No longer. Sunday, though it is not God's Sabbath day, is used just like any other day: for work and entertainment. If God receives a few hours on Sunday morning for worship services, most Americans—and Europeans to an even greater degree—think He should feel satisfied that they could spare Him even that much!

Yet a third hindrance is the way moderns think. Too many people, especially younger adults, have absorbed the postmodern, values-neutral approach. This way of thinking considers every idea and belief as equally valid, neither right nor wrong. A person can believe anything he likes—even that the moon is made of green cheese—and he should not be judged as right or wrong. Any god one worships, or for that matter, if one chooses to worship no god, is fine, and no one god or belief system is better than any other.

In such an environment, how can we persuade anyone of the truth? Our success certainly looks bleak.

The answer lies in what Paul writes in II Corinthians 5:9-11: "We make it our aim . . . to be well pleasing to Him." Our judgment does not rest on how many men we persuade but on whether we do the job. We are called to make the witness for God and Christ to the best of our ability and strength. Christ will judge us "according to what [we have] done, whether good or bad." How others react to us and what we say or write matters little; it is "God who gives the increase" (I Corinthians 3:5-8). As Paul says, one plants and another waters, but what happens to the sprout is not under their control but God's.

Thus, we cannot quantify the results of our persuasion as others can. We cannot see the growth of our "business" in statistical form. The true measure of our success will be revealed in God's Kingdom, and even then, we will be unable to claim the glory for it. For in persuading men, we "do all to the glory of God" (I Corinthians 10:31).

— Richard T. Ritenbaugh

Jeremiah 30:5-7
(5) "For thus says the LORD:
'We have heard a voice of trembling,
Of fear, and not of peace.
(6) Ask now, and see,
Whether a man is ever in labor with child?
So why do I see every man with his hands on his loins
Like a woman in labor,
And all faces turned pale?
(7) Alas! For that day is great,
So that none is like it;
And it is the time of Jacob's trouble,
But he shall be saved out of it.

New King James Version   

Jeremiah 30:5-7 alerts us to consider that the time of the end will be unique and horrific to experience, but it concludes with a comforting hope that we can persevere through it.

Though broad, this declaration forces us to realize that in all of man's history, no other time can fully compare to "the time of Jacob's trouble" and the universal and intense fear it will cause. In His Olivet Prophecy (Matthew 24, Mark 13, and Luke 21), Jesus provides greater detail concerning specific events of that same period, leaving no doubt that His second coming will be preceded by frightening and tumultuous events.

On a general worldwide basis, many wars, earthquakes, famines, and disease epidemics will occur with increasing frequency as events approach their climax at His return. These will be accompanied by heart-breaking, fear-driven betrayals of one Christian by another and by outright hateful persecutions of Christians from the world. It will be an intensified, larger-scale repetition of what happened before the Noachian Flood. God's pledge to deliver Jacob from it promises that He will oversee events just as He did with Noah, his family, and the animals in the ark (Genesis 8:1).

Noah is surely the Bible's most outstanding example of persevering through a long and dreadful experience. The Flood was also unique, universal, and devastating to the earth and everyone caught in it except for those on the ark. Not only did Noah have to persevere through the Flood itself, but also through 120 years of events during his preparations for its arrival. We need to be fully aware that Noah's salvation was ultimately God's doing, but we should also thoroughly and thoughtfully consider that Noah was fully involved with God in carrying out all that God told him to do for that 120-year period (Genesis 6:22; 7:5).

— John W. Ritenbaugh

1 Peter 1:15
(15) but as He who called you is holy, you also be holy in all your conduct,
New King James Version   Change your email Bible version

When a person swears by a thing greater than himself, it lends weight to what he says. He means that his word is as certain as the existence and power of the one by whom he is swearing. When one takes an oath by God or on the Bible, such as in a court of law, men recognize that God Himself makes the oath binding.

God swore by His holiness. "As He who called you is holy, you also be holy in all your conduct." We find here that we are to be holy because He is holy. Holiness, like righteousness, is both imputed by God and achieved by us. Just as the vessels of the Tabernacle and Temple were holy, so are we when we are consecrated, set apart, for God's use upon conversion (I Corinthians 3:16; Colossians 1:22). Holiness, however, is more than an imputed state of being. It is a process that we must pursue throughout our Christian lives (Hebrews 12:14). That is why God admonishes us to become holy, to be holy in our conduct (Romans 12:1; II Corinthians 7:1; Ephesians 4:24; II Peter 3:11; I John 3:3).

The laws written in Leviticus 19, from which Peter quoted, are injunctions against defiling the mind, character, personality, and attitudes of a person through sins like idolatry and breaking the Sabbath. God also speaks of taking care of the poor, of not reaping the corners of the fields, and of being just in judgment. He warns against respecting persons and always siding with the disadvantaged (who may be wrong in his cause). He also mentions not eating anything with blood, practicing divination, or soothsaying and so forth. These and other defilements make one unholy, impure, and defiled.

He wants us to be holy because He is with us and in us. He does not want to be contaminated by the impurities of His people. God wants to have close contact with His people. "I will dwell in them and walk among them. I will be their God and they shall be My people" (II Corinthians 6:16). If we want to have a fellowship with Him, we must start to become holy as He is. "'Come out from among them and be separate,' says the Lord. 'Do not touch what is unclean, and I will receive you'" (II Corinthians 6:17).

Israelites, God's people, are advised to be separate so they can avoid every possibility of defilement: "Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (II Corinthians 7:1). Flesh and spirit indicates "physical and spiritual" or "body and mind"—one's total personality—outwardly and inwardly in all relations with God and fellow man. Our sanctification, part of which we do, sets us apart to walk the way of holiness.

Holiness is what makes God what He is. It is not an attribute of God like love, joy, or omnipotence. Holiness is the ground, basis, and foundation of God. It is His uniqueness and totality, His deity, and divinity itself. It is the perfect purity of God.

His holiness is symbolized in the construction of the Tabernacle: "The veil shall be a divider for you between the holy place and the Most Holy" (Exodus 26:33). A curtain separated the two chambers, and only the high priest could pass through the veil—and then only once a year. The phrase Most Holy is literally "holiness of holinesses." It represents the height, the top, the very pinnacle of morality. God was isolated from Israel, not because He was unapproachable, but because He wanted us to see the difference between us and Him. He really is approachable; no one in the universe is more approachable than God. But He is transcendently superior.

— John W. Ritenbaugh

https://www.theberean.org/index.cfm/about
2 Thessalonians 2:3-4
(3) Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, (4) who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

  2 Thessalonians 2:7-12
(7) For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. (8) And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. (9) The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, (10) and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. (11) And for this reason God will send them strong delusion, that they should believe the lie, (12) that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.
New King James Version   Change Bible versions

A major question about II Thessalonians 2 is the scope of the described events. One interpretation is that it is a localized occurrence, in the sense of it happening just within the “little flock”—the church. A second interpretation is that since “the falling away” contains the definite article, it refers to a unique event in man's history, far greater than anything that has happened before. In contrast, the church has had periods of strength and weakness all throughout its history—it goes through cycles of rallying around truth and then gradually letting it slip. This second, universal interpretation is a better fit because, when we look at the whole passage, the events and personalities are worldwide in scope.

Remember, this falling away sets the stage for the man of sin, who will have tremendous influence over humanity. Paul is not writing about apostasy in a small group of people that will give rise to an international personality, but an event on the world scene that creates the right environment to catapult this figure, backed by the power of Satan, to the heights of power.

Paul, then, is letting the church know that it need not be concerned about missing the end time. The events leading up to the Day of the Lord will be unmistakable to those with eyes to see. What will happen will affect the entire world, even though the world will not grasp the spiritual significance.

A falling away is taking place right now. Whether it turns out to be the falling away remains to be seen. Right now, though, we are witnessing a steady defection from the basic principles of the Bible, away from what we call the Judeo-Christian ethic. This is not brand new, but it is picking up speed. We need to be reminded of it because it can have a detrimental effect on us.

Apostasy is a defection from truth—a forsaking of one spiritual approach in favor of another. In the Old Testament, many of the kings and eventually the whole nation of Israel rebelled against God and chose opposing belief systems. We are seeing the same thing today, but at times, it is harder to recognize because we are accustomed to it, and it is not happening overnight. In the books of Kings and Chronicles, we can read the record of a given king who turned away from God and served the Baals, and the foolishness sounds quick and casual because we are reading a summary. But when a falling away happens around us, perhaps even beginning before we were born, it is easy for our minds to adjust to the point that we almost forget the continuing rebellion against God and His way.

— David C. Grabbe

To learn more, see:
The Falling Away
https://www.cgg.org/index.cfm/library/article/id/1789/falling-away.htm


Related Topics:
Baal Worship
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/1226/Baal-Worship.htm

Day of the Lord
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/322/Day-of-Lord.htm
Defection from Truth
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/22200/Defection-from-Truth.htm
Falling Away
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/1862/Falling-Away.htm
Man of Sin
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/474/Man-Sin.htm
Rebellion against God
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/9341/Rebellion-against-God.htm
Satan as Deceiver
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/9339/Satan-as-Deceiver.htm
Satan as the Author of Rebellion
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/10688/Satan-as-Author-Rebellion.htm
The Falling Away
https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/22202/Falling-Away.htm

Ecclesiastes 4:7-8
(7) Then I returned, and I saw vanity under the sun:
(8) There is one alone, without companion:
He has neither son nor brother.
Yet there is no end to all his labors,
Nor is his eye satisfied with riches.
But he never asks,
“ For whom do I toil and deprive myself of good?”
This also is vanity and a grave misfortune.
New King James Version   

This person may have neither the drive of the workaholic nor the pleasure-seeking aims of a lazy man, but he shows no evidence of contentment either. As a person uncommitted to sharing his life with another, he is perhaps quite selfish. The description indicates that he wants to keep the produce of his labors for himself. He does not share them with a wife and family, and he has no partners or family to inherit what he leaves behind. The context also gives no indication that he enjoys the use of his profits. He simply works and exists.

Solomon's final comment regarding this worker is intriguing: This situation is not only vanity but a grave misfortune. He seems to conclude that this is the most seriously flawed worker of them all. His description gives the impression of complete self-centeredness. Does anybody benefit from a life as devoted to the self as this worker is?

The New International Version translates what Solomon calls a “grave misfortune” as “a miserable business.” Ecclesiastes teaches us that work can be a God-given pleasure, but this description tells us that it will not be pleasing if we work only for self-centered purposes. It counsels us to ask ourselves, “For whom am I working?” God has worked from the foundation of the earth, but He is not consumed by it (John 5:17). God has given us work at least partly for us to learn not to be self-centered, as well as to enable us to share life with others. God wants us to labor, to create wealth in the right spirit and for the right reasons. His counsel in this context is that a major reason is to create benefits for others.

Ecclesiastes 4:9-12 gives the impression that Solomon's experiences regarding the man who remained alone in his labors motivated him to think of the importance of friendship and the value of doing things within a partnership:

Two are better than one, because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up. Again, if two lie down together they will keep warm; but how can one be warm alone? Though one may be overpowered by another, two can withstand him. And a threefold cord is not quickly broken.

— John W. Ritenbaugh

Matthew 6:9
(9) In this manner, therefore, pray:
Our Father in heaven,
Hallowed be Your name.

New King James Version   

Prayer is a form of communication from subject to Sovereign, suggesting the former requesting aid from the latter, just as in ancient times supplicants would approach the king's throne for a boon. The English word pray—“to entreat, implore, plead, or request”—finds its source through French in the Latin word prex, which means “a request, supplication, petition, or prayer.” It is very much in line with Paul's exhortation in Philippians 4:6, “. . . let your requests be made known to God.”

Opening His instruction to His disciples on how to pray, Jesus highlights the august Recipient of our requests, God the Father, who resides in heaven. Listed first, as the salutation of the prayer, this instruction may be the most important for multiple reasons. Not only does it identify the Father as the Receiver of our petitions, but it also addresses Him in a reverential manner, stipulating the nature of the conversation: of a humble beseecher, hat in hand, asking for help from the Most High God.

In Scripture, each word is critical (see Deuteronomy 8:3; Matthew 4:4). The model prayer begins with the possessive pronoun “our,” which provides a small detail that a praying person should heed. “Our” presupposes that others can claim the Father as the great God. Jesus, the Son of God, frequently calls Him “My Father” (see Matthew 20:23; Luke 10:22; John 8:38; 20:17; etc.), and in fact, He came to reveal the Father to us (John 1:18). Angels are sometimes called “sons of God” (Job 1:6; 2:1; 38:7; Psalm 29:1; 89:6), so they can claim Him as Father too.

In Luke 3:38, the first man, Adam, is described as “the son of God.” By being descended from him, all humanity is likewise children of God through creation. As God Himself says in Jeremiah 32:27, “Behold, I am the LORD, the God of all flesh.”

A distinctive sub-group of all human sons of God are those, Paul writes, who “are led by the Spirit of God” (Romans 8:14). These elect sons of God are the people who can legitimately call the Sovereign of the universe “our Father in heaven,” because God has specifically chosen them to become His spiritual children and bear His Spirit. By this shared Spirit, effective communication between earth and heaven can occur (see John 16:13-15; Romans 8:15-16; I Corinthians 2:10-16; Galatians 4:6; Ephesians 6:18).

In Matthew 6:9, “our” reminds us that converted Christians are a special people to God (I Peter 2:9-10). He has opened the way for us to have a unique, personal relationship with Him, a Father-child relationship whom no others of His angelic or uncalled human children claim: to become His Firstfruits, the Bride of His beloved Son, and heirs of all things (James 1:18; Revelation 19:7-8; Galatians 4:7). He is our Father in an exclusive and wonderful way!

— Richard T. Ritenbaugh

Titus 2:14
(14) who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.

  1 Peter 2:9
(9) But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
New King James Version   Change Bible versions

In both Titus 2:14 and I Peter 2:9, the word "special" replaces "peculiar," as used in the King James Version. Peculiar was not used in the sense of "odd" or "weird," but as being "distinctive" in a singular, good way. It is likely due to a desire to avoid the suggestion of "odd" that modern translators have changed it to "special," which carries a more positive implication.

A person may be distinctive because he is nine feet tall and sports purple hair—and therefore odd. On the other hand, a person might be exceptionally handsome or have an engaging accent. Perhaps an individual's distinctiveness lies in an artistic, athletic, or mathematical ability. Maybe he or she has a photographic memory or has overcome a debilitating affliction.

However, none of these distinctions matter in terms of why Christians are peculiar. In Titus 2:14, Paul uses the adjective form of the Greek word translated "special," while in I Peter 2:9, Peter uses the noun form of the same word. Paul also uses the noun form in Ephesians 1:14, writing, ". . . who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory." Here, it is translated as "purchased possession," which actually comes closest to its literal meaning: "an acquisition, an obtaining, a possession."

In Titus 2:14, the Greek term literally means "one's own" or "one's own possession," which is why His people are special. They are God's own, and so are therefore distinctive because nobody else owns the called-out ones. In I Peter 2:9, some modern translators have replaced the King James word "peculiar" with an expanded version, something similar to "His own special possession," implying the same specialness and distinctiveness due to ownership.

Special means "surpassing what is common or usual; exceptional; distinct among others of a kind." We have been made unique, separate from others, peculiar, distinctive, and special from God's point of view because He has obtained, acquired, or purchased us with the blood of Jesus Christ. It is who purchased us, our purchase price, and His reason for purchasing us that motivated the translators to use the word "special." It conveys the sense of uniqueness.

The New Testament Commentary remarks that "His own possession" or "a people, His very own" appears so often in Scripture in somewhat different forms that it ought to be considered as part of its technical phraseology. It is a point God clearly wants to impress on us through sheer repetition.

Why has God gone to this trouble and expense, an expense that cost Him the most precious of all prices? The last phrase in Ephesians 1:14 succinctly states why: "to [for the purpose of] the praise of His glory." I Peter 2:9 and Titus 2:14 say essentially the same thing. However, Philippians 1:9-11 states more specifically and expansively how His special people offer praise:

And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.

We, the called-out ones, are unique because of who owns us, because of the price He paid to redeem us from our former owner, and in that we, the purchased possession, are to glorify Him.

— John W. Ritenbaugh

Luke 2:25
(25) And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him.

  Luke 2:30-32
(30) For my eyes have seen Your salvation
(31) Which You have prepared before the face of all peoples,
(32) A light to bring revelation to the Gentiles,
And the glory of Your people Israel."

  Luke 2:36-38
(36) Now there was one, Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was of a great age, and had lived with a husband seven years from her virginity; (37) and this woman was a widow of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers night and day. (38) And coming in that instant she gave thanks to the Lord, and spoke of Him to all those who looked for redemption in Jerusalem.
New King James Version   Change Bible versions

How were Simeon and Anna able to recognize the Messiah three decades before His first witness actually began? Luke provides the answer. He shows us that, in aggregate, the people of this group displayed the following characteristics:

1. They had God's Spirit. As a result, they were able to understand "the deep things of God. . . . No one knows the things of God except [by] the Spirit of God" (I Corinthians 2:10-11). When He promised the Spirit to His disciples, Christ called it

the Spirit of truth [which] . . . will guide you into all truth; for [it] will not speak on [its] own authority, but whatever [it] hears [it] will speak; and [it] will tell you things to come. (John 16:13)

The Spirit taught Simeon and Anna, just as it taught the apostles—just as it teaches us today.

2. They heard God's Word. Anna "did not depart from the Temple . . . night and day." She often heard the reading of God's Word, which Christ defined as truth (John 17:17). That Word "is profitable for . . . instruction in righteousness" (II Timothy 3:16). The Devout received frequent instruction from God's Word.

3. They talked with others of like mind. Simeon was not alone; neither was Anna. Luke 2:38 says Anna "spoke of [Christ] to all those who looked for redemption in Jerusalem." An unspecified number of other people also waited for the Messiah! They fellowshipped with those who were "just and devout, waiting for the Consolation of Israel" (verse 25).

4. They fasted often. Notice the plural: Anna "served God with fastings" (Luke 2:37). These were not the fastings of vanity (see Matthew 6:16-18), but she fasted in service to God. A result of proper fasting is knowledge (see Daniel 9:1-22; 10:1-21). Surely, Anna's frequent fastings contributed to her ability to recognize the Messiah.

5. They prayed regularly. Again, notice the plural, "prayers" (Luke 2:37). Many hours of prayer lay behind Anna's recognition of her Messiah.

Solomon writes in Proverbs 2:3-5, "If you cry out for discernment, and lift up your voice for understanding, . . . then you will . . . find the knowledge of God." Solomon should know. God greatly increased his knowledge and wisdom as a result of his prayer (II Chronicles 1:10).

6. The Devout made the right connections. As a result of hearing God's Word, they were aware of the Seventy-Weeks Prophecy (Daniel 9:20-27). They realized that it was about 69 prophetic weeks since the rebuilding of Jerusalem, and the Messiah's coming was imminent. That is what Luke 2:26 tells us: God's Spirit revealed to Simeon that he would not die before seeing the Messiah.

7. The Devout saw the Day approaching and did not forsake the assembling of themselves together (Hebrews 10:25). They understood the value of Christian fellowship. The prophet wrote of them and their sort through the ages: "Then those who feared the LORD spoke to one another, and the LORD listened and heard them" (Malachi 3:16).

Discussing God's Word in frequent fellowship, with humble fastings and prayers, the Devout received understanding from God. Thus, they recognized their Messiah while the superstitious and the proud did not.

— Charles Whitaker

1 Corinthians 2:13-15
(13) These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. (14) But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (15) But he who is spiritual judges all things, yet he himself is rightly judged by no one.
New King James Version   Change your email Bible version

True wisdom is the result of human reason coupled with revelation. Yet, even true wisdom will result only if a person believes what God says. Only then does a person have the opportunity to see God. He is hidden from those who put their faith in human wisdom.

Natural in this context does not mean "evil." It simply refers to one whose horizons are bounded by the things of natural life, by "the around and the about." Such a person is not equipped to discern the activities of God. But a person with the Holy Spirit can examine God's activities and make judgments based on them. Therefore, in his process of judgment, God comes into the picture. When the Spirit of God comes into a person's life, the basis of his judgment should change! This occurs, not because the person is any "greater" or "better," but because the Spirit of God equips him to see and to use godly wisdom. Now he can judge all things from God's perspective. This indeed is our responsibility!

Because God has called us, we should see God so clearly and know His greatness so intimately that we can live in the expectation that something great can happen at any moment to those who are receptive. The God who raised up Jesus is equal to any occasion—any possibility! Is anything too hard for Him? Certainly not! He throws that challenge out to man—to those who truly see Him.

— John W. Ritenbaugh

Jude 1:4
(4) For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.

  2 Peter 2:19
(19) While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage.
New King James Version   Change Bible versions

The 18th-century German philosopher Immanuel Kant surmised, "Freedom is the birthright of man; it belongs to him by right of his humanity, in so far as this consists with every other person's freedom."

It is ironic that while many people in the United States feel a sense of increased "freedom" in areas of personal immorality and unethical behaviors, their civil freedoms have been steadily eroding all around them. Laws are passed every day by lawmakers that restrict the freedom of movement and activity we have so long enjoyed and taken for granted. Many of these laws trample our constitutional rights as citizens of the United States. Unrealized is the fact that this loss of physical freedom is a reflection of the willful disregard for the laws of God.

In his early-20th-century book, The Civilized Mind, Lynn Harold Hough wrote this insightful statement,

The escape from the Ten Commandments through violating them has never kept its promise of giving a new freedom. The experience is like the attempt to escape from the law of gravitation by defying it. The result is likely to be at least a bad fall. The philosophy of license is really a network of clever lies. The apostles of license are all the while promising that which they cannot give. You cannot become free physically by defying the laws of nature. And you cannot become free morally by defying the laws of ethics.

Is it wise to give the government heavier chains to restrict freedom? At what point do these "benevolent" chains become the chains of slavery to an unholy tyrant? The answer is the point at which a nation and its leadership reject the instruction of a righteous, benevolent God. Only God can guarantee liberty. It is not enough to say we are Christians; we have to live as Christ lived.

True Christians can take comfort in this: The laws of God and the freedom they guarantee stand solidly and immutably in place for those whose thoughts and actions are based on love. Not even the conspiring governments of this world can destroy that.

For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: "You shall love your neighbor as yourself." But if you bite and devour one another, beware lest you be consumed by one another! (Galatians 5:13-15)

Our true freedom is not in the protections and guarantees of any earthly government but in the liberty assured by God Himself to those who live their lives in benevolent service to one another.

— Martin G. Collins

Deuteronomy 6:6-9
(6) 'And these words which I command you today shall be in your heart. (7) You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. (8) You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. (9) You shall write them on the doorposts of your house and on your gates.
New King James Version   Change your email Bible version

A number of years ago, PBS Frontline produced a disturbing report on "The Lost Children of Rockdale County." It chronicled a story just outside of Atlanta, Georgia, in which high school and even junior high children—some as young as 13—were involved in a web of multiple sexual partners over the spring and summer of 1996.

By the time it was over, 17 young people tested positive for syphilis, while more than 200 others were exposed and treated. A registered nurse with the Rockdale County Public Health Department commented, "You don't expect to see a 14-year-old with 20, 30, 40, 50, or 100 partners. You expect that of someone who is more into the line of being a prostitute or something. And these girls were not homeless. They were not abused in any way. These were just normal, everyday, regular kids"—from middle- and upper-middle-class homes.

These were not poor kids. They had their own TVs, VCRs, cell phones, and many even had their own cars—including a number with BMWs. The report points out that these activities mostly took place in homes while the parents were at work or away on trips. Therein lies a major source of the problem: The parents were more involved in providing material possessions for their children than they were providing what really matters, a stable, secure home with nurturing and instruction. The teens had the gadgets—what they needed were families.

The PBS Frontline report repeatedly came back to the role of the parents in the lives of these teenagers, and the fact that many of the parents felt powerless against the culture. "What can you do about it? You know, you can't lock a kid in a closet, 13, 14, 15 years old," one parent said with resignation. Another lamented, "I think what it is is we've lost control over our children. You can't spank them now, or they'll turn you in to the police . . .." But underlying all of the identified "causes"—television, external groups, peer pressure—was the fact that the parents were more interested in their own lives than the lives of their children. The children were "lost" because the parents let them wander away.

Homosexuality is another perceived threat to American culture, and rightfully so: When perverse relationships and lifestyles are portrayed as normal and even to be sought after, the foundation of the society—the family—is in grave danger of disintegrating. However, can we honestly say that homosexuality is a more common threat to the average family than dysfunction and/or parental apathy? Would homosexuality even be a threat to the culture if the family unit were truly intact? Rising rates of homosexuality are better seen as a symptom of a damaged family than a cause.

In God's preparatory instructions to Israel before entering the Promised Land—and to us, before entering His Kingdom—He makes our parental responsibilities plain (Deuteronomy 6:6-9; see also Deuteronomy 11:19). Teaching at all times requires continual, active involvement, not passive observance. It demands that a higher priority be placed on instruction than on a higher salary or more possessions. It calls for the willing sacrifice of that most precious of all commodities: time. As adults, the pace of our lives may indeed be frenetic, but if our children are not properly instructed and cared for even in the midst of chaos, they, too, may become "lost."

The above stories do not represent all teenagers. While they may not be isolated incidences, they also are not the norm—so far. There are encouraging signs that a part of the culture is coming to its senses and is determining to provide security and nurturing to the next generation.

Homeschooling is increasing at a tremendous rate across this country. More women are recognizing that the cost of "having it all" in terms of careers and generous salaries is too high—that it does not reward with families and children but loneliness. Mothers with children under three are leaving the workplace.

But what is most needed is for the fathers to shake off the shackles of materialism, narcissism, and feminism and to provide for their families what is truly needed: leadership, security, attention, involvement, and instruction. We cannot afford any more "lost" children.

— David C. Grabbe

Genesis 6:1-4
(1) Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, (2) that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose. (3) And the LORD said, "My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years." (4) There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.
New King James Version   

“Sons of God” cannot refer to angels in Genesis 6:4 because it warps God's ultimate plan for humanity's salvation. He states His purpose in Genesis 1:26, “Let us create man in Our image, according to Our likeness.” In other words, God is reproducing Himself! Human beings are not fashioned after the angel-kind but after the Godkind!

Notice how God introduces His earlier creations: “Let the earth bring forth grass . . .” (Genesis 1:11); “Let the waters abound with an abundance of living creatures . . . (Genesis 1:20); and “Let the earth bring forth the living creature according to its kind . . .” (Genesis 1:24). But when He begins to create man, He reveals that He brought humanity from Himself. While Adam was made of the dust to be physical, his origins in terms of “image” and “likeness” came directly from God. Because of this vast difference, God commands that men—His potential spiritual children—“have dominion” over all living things on the earth (Genesis 1:26, 28).

God is reproducing Himself. The concept of angels reproducing themselves through interspecies marriages with humans denies the very gospel of the Kingdom of God, the good news that God offers human beings the opportunity to join His Family and inherit all things. Angelic/human hybrids insert an alien element into the plan of God, which He would never allow to confuse matters.

In addition, while angels are called “sons of God,” they do not have the potential humans have. They were created, not as potential members of the God Family, but as servants.

It is plain that God never intended that angels, though presently far exceeding humans in intellect, power, and wisdom, be born into God's Family and inherit the Kingdom of God (Hebrews 2:5). The Bible consistently shows them in the form of mighty servants who carry out God's will and help Him fulfill His purpose. As the author of Hebrews says, while currently lower than the angels, human beings will one day rise to be greater than they, crowned with glory and honor and possessing power over the works of God's hands (Hebrews 2:6-8).

— John Reiss

Revelation 1:12-18
(12) Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, (13) and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. (14) His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; (15) His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; (16) He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. (17) And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, "Do not be afraid; I am the First and the Last. (18) I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.
New King James Version   Change your email Bible version

By far, the most important feature of Revelation 1 is its long description of the Revelator Himself, Jesus Christ. John wants to be sure that his readers—the members of God's church—realize, not only who is revealing the future to the church, but also just how special and important He is to us now. In a way, the apostle is adding a final chapter to his gospel, showing us the awesome glory, power, and eternal nature of our Savior in His present role as High Priest and Head of the church.

When John turns "to see the voice" (verse 12), he beholds "One like the Son of Man" (verse 13) standing amidst seven golden lampstands, later explicitly identified as the seven churches (verse 20). John sees a glorious Being who resembles his dear friend and Master, Jesus of Nazareth, but this Person is far beyond human. He is God, in many respects just as the prophets Daniel and Ezekiel describe Him from their visions (Daniel 10:5-6; Ezekiel 1:26-27).

John had seen something like this in the past, and he recognized who it was immediately: "[Jesus] was transfigured before them, His face shone like the sun, and His clothes became white as the light" (Matthew 17:2). If anything, this vision had an even greater impact on John than the transfiguration did, causing him to fall "at His feet as dead" (Revelation 1:17), again as both Ezekiel and Daniel did (Ezekiel 1:28; Daniel 10:8-9).

Laying His right hand on John (Revelation 1:17), perhaps in healing or in blessing, Jesus tells the aged apostle not to be afraid because "I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death" (verses 17-18). In less symbolic language, He says, "Relax, I am indeed the Eternal God, but I am also Jesus, your friend, whom you saw die and then rise from the dead. Look! This is what it is like to have eternal life! I now have all power over life and death." Though he remained astonished, what a comfort that must have been to John!

And he passes it on to us so that we, too, might have both comfort and faith in what Jesus commands him to write, the book of Revelation (verse 19). This final book of the canon is not the delusion of a senile old man on a sun-drenched Mediterranean isle, nor the deceptions of another, more sinister spirit whose aim is to distract and corrupt God's people. No, the book of Revelation is a direct communication from our Lord Himself, given in love for His sheep, especially for those whom He calls to face the turmoil and terror of that great day of God.

We have this confidence: that Jesus Christ has ascended to the Father, having fulfilled His every assignment and received all things; that He is "the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth" (verse 5) and more besides; and that He will soon return to earth to set things straight (verse 7). In writing the introduction to his book this way, John has endowed us with the background information and the attitude we need to understand the words of this prophecy and keep what is written in it (verse 3).

— Richard T. Ritenbaugh

1 Corinthians 12:15-21
(15) If the foot should say, "Because I am not a hand, I am not of the body," is it therefore not of the body? (16) And if the ear should say, "Because I am not an eye, I am not of the body," is it therefore not of the body? (17) If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? (18) But now God has set the members, each one of them, in the body just as He pleased. (19) And if they were all one member, where would the body be? (20) But now indeed there are many members, yet one body. (21) And the eye cannot say to the hand, "I have no need of you"; nor again the head to the feet, "I have no need of you."
New King James Version  

Some of the least-understood diseases within human pathology are autoimmune diseases. By way of definition, autoimmunity is the failure of an organism to recognize its own components as part of itself, causing the immune system to turn against and attack the organism's own cells and tissues. Some of the better-known autoimmune diseases are Celiac disease, Type I diabetes, lupus, multiple sclerosis, and rheumatoid arthritis. In them, critical parts of the body are attacked after being misidentified as foreign. Depending on the exact autoimmune disease, this can include the small intestine (Celiac disease); the insulin-producing cells of the pancreas (Type I diabetes); the heart, lungs, blood vessels, liver, and kidneys (lupus); the central nervous system (lupus, multiple sclerosis); and the skin and joints (lupus, rheumatoid arthritis).

Many autoimmune conditions are quite debilitating, severely limiting the activities and overall lifestyle of those suffering from them. So interconnected is the human body that, when the immune system attacks an organ or system, it drastically affects the whole. What Paul says of the spiritual body is equally true of the physical body: "If one member suffers, all the parts share the suffering" (I Corinthians 12:26, Amplified Bible).

As dreadful as autoimmunity is within a physical body, spiritual autoimmunity far surpasses it in the power to debilitate and destroy. Spiritual autoimmunity—misidentifying other parts of the Body of Christ as enemies, or at least being highly suspicious of them—is affecting various quarters of God's church, causing the whole Body to function with tumult and inefficiency.

This autoimmunity often manifests itself in boastful or bombastic comparisons between one's own minister or group and another minister or group. We witness it in insinuations that another member of the Body is somehow less important or less spiritual or less converted if he sends his tithes to a different address or is on a different mailing list. Sadly, it is seen when leaders forbid members from having fellowship with another organization's members for no greater crime than the other organization has a different—foreign!—approach or administration.

To illustrate, we could continue Paul's line of questioning in verse 15: If the shoulder says to the ankle, "You are not of the Body," is the ankle therefore not of the Body? If the circulatory system says to the endocrine system, "You are Laodicean," is it truly Laodicean? If the stomach says to anyone who will listen, "I am Philadelphian," is it really Philadelphian? If the back tells the rest of the Body, "I am the only one God is using," does this make it true? Do the Body's parts have any authority to make such pronouncements? Paul answers in Romans 12:3-6:

For I say . . . to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. Having then gifts differing according to the grace that is given to us, let us use them . . .. (Emphasis ours throughout.)

In the human body, the immune system is a vital part of the body's defenses. In the spiritual Body, defenses are likewise needed, as we can see in the many warnings about false prophets (Matthew 7:15; 24:11; Mark 13:22; I John 4:1), false apostles (II Corinthians 11:13), false teachers (II Peter 2:1), and false brethren (II Corinthians 11:26; Galatians 2:4). Truly, there are enemies—foreign invaders—who cause trouble for the church of God. The problem is improper discernment and judgment combined with a lack of forbearance that manifests itself in identifying enemies at every turn.

Autoimmunity in the human body often kicks in when there are no other infectious diseases to combat. A hair-trigger immune system in need of an enemy will find one—even if it is a vital organ. Likewise, members of Christ's Body who are blind to their spiritual state (see Revelation 3:17) tend to presume the moral high ground—rejecting all evidence to the contrary—and from that position, it is easy to identify all manner of "enemies" whose offense may be little more than disagreeing with them.

Paul outlines the responsibilities of the church leadership in his letter to the Ephesians. Notice where the focus is: "And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ" (Ephesians 4:11-13).

Here, apostles, evangelists, pastors, and other leaders are not given for the sake of adding to the Body. John 6:44 makes it clear that only God can do that. These positions, Paul writes, are given specifically for the sake of taking care of those God places in the Body. God adds them to the Body as He sees fit, tasking the leadership with caring for the Body: binding the wounds, cleaning the sores, anointing the bruises, setting the bones (see Isaiah 1:4-6).

With human autoimmunity, there are no good solutions. Science has not been able to solve why this happens, so its solutions are generally to suppress the immune system and/or treat the symptoms. But with the spiritual Body, the cure is simple, though the application may be exceedingly difficult: Focus more on the Head and less on the offending parts. Let the Head judge who is a part of His Body and who is not. Let Him decide who is best suited for each responsibility. Let Him determine what the Body should be doing at present. Beyond this, beseech the Head for the vision to see things as He does—including our own spiritual state. When the Body in spiritual health is working in concert—and not attacking itself—then Jesus Christ is glorified.

— David C. Grabbe

Exodus 32:2
(2) And Aaron said to them, "Break off the golden earrings which are in the ears of your wives, your sons, and your daughters, and bring them to me."
New King James Version   Change your email Bible version

Groups of people create a spirit that tends to pull its members along with it. "Birds of a feather flock together." It is a form of mob psychology. A milder form of this process motivates people to conform to certain current fashions, music, foods, dress, or whatever. A modern cliché speaks of "going with the flow," which urges the individual not to resist the power or the direction of the spirit of an event but choose to yield to it. "Don't resist it. Go right along with it."

The person's choice should depend on its direction, but far too many yield to what is popular or what feels good at the moment rather than what is right. Sometimes, we have to resist the spirit, the flow, or the power of an event. Adolf Hitler used large crowds, martial music, aggressive speaking, and dramatic lighting to create a spirit, which enabled him to win the hearts of so many Germans that virtually the entire nation walked in lock-step with that spirit.

In a simpler and less serious fashion, advertising follows the same course, but advertisers try to create an aura about the product. They create a spirit to energize people to purchase their product. Restauranteurs create ambience—from the music to the décor to the lighting to the attire of the waitresses—to produce the kind of spirit that puts diners into a mood to spend their money on often overpriced food and enjoy the experience. This is how the Bible often uses the word "spirit."

I Corinthians 2 explains that the human mind has a spiritual dimension that imparts or empowers individuals with the understanding of the physical and material, which is woefully insufficient in dealing with the things of the spirit realm. This happens largely because humanity has been deceived. Revelation 12:9 says, "So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world." We most often think Satan deceives the world through "misinformation." He does, but there is also a spiritual dimension to it that makes it nearly impossible for people to resist.

Humans are intelligent enough to sort out fact from fiction. But what if they are given truth but do not have the mind that inclines, compels, or motivates them to accept it? They will not accept it. Does not God have to lead those He calls to repentance before they will accept His Word (Romans 2:4)? Does this not suggest that He works in a way to make their minds willing to accept truth? Absolutely.

— John W. Ritenbaugh

2 Samuel 13:1-2
(1) After this Absalom the son of David had a lovely sister, whose name was Tamar; and Amnon the son of David loved her. (2) Amnon was so distressed over his sister Tamar that he became sick; for she was a virgin. And it was improper for Amnon to do anything to her.

  2 Samuel 13:14-15
(14) However, he would not heed her voice; and being stronger than she, he forced her and lay with her. (15) Then Amnon hated her exceedingly, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, "Arise, be gone!"
New King James Version  

The strong desire to be unfaithful to one's clearly stated and understood responsibilities is a drive we have to deal with and overcome. We must learn that there is a living principle that God activated and still enforces in His creation. When this drive controls a person, retribution will automatically follow. Thus, the person is considered faithless. Any time a thing—in this case, sex—becomes an end in itself, it creates an idol, which will provoke a response from God. In addition, as this illustration shows, it also ceases to give the satisfying pleasure God intends. Like a drug, the individual constantly needs more to achieve the satisfaction he desires.

Solomon shows clearly in Ecclesiastes 1:8 that human nature cannot be satisfied: "All things are full of labor; man cannot express it. The eye is not satisfied with seeing, nor the ear filled with hearing." This is not the way God made us; it is the way we have become as a result of Satan broadcasting his spirit and us following its promptings. We have become perverted in our tastes, and our tastes have to be converted in order to enjoy the benefits God intends.

— John W. Ritenbaugh

2 Samuel 13:1-2
(1) After this Absalom the son of David had a lovely sister, whose name was Tamar; and Amnon the son of David loved her. (2) Amnon was so distressed over his sister Tamar that he became sick; for she was a virgin. And it was improper for Amnon to do anything to her.

  2 Samuel 13:14-15
(14) However, he would not heed her voice; and being stronger than she, he forced her and lay with her. (15) Then Amnon hated her exceedingly, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, "Arise, be gone!"
New King James Version  

The strong desire to be unfaithful to one's clearly stated and understood responsibilities is a drive we have to deal with and overcome. We must learn that there is a living principle that God activated and still enforces in His creation. When this drive controls a person, retribution will automatically follow. Thus, the person is considered faithless. Any time a thing—in this case, sex—becomes an end in itself, it creates an idol, which will provoke a response from God. In addition, as this illustration shows, it also ceases to give the satisfying pleasure God intends. Like a drug, the individual constantly needs more to achieve the satisfaction he desires.

Solomon shows clearly in Ecclesiastes 1:8 that human nature cannot be satisfied: "All things are full of labor; man cannot express it. The eye is not satisfied with seeing, nor the ear filled with hearing." This is not the way God made us; it is the way we have become as a result of Satan broadcasting his spirit and us following its promptings. We have become perverted in our tastes, and our tastes have to be converted in order to enjoy the benefits God intends.

— John W. Ritenbaugh

Isaiah 64:6
(6) But we are all like an unclean thing,
And all our righteousnesses are like filthy rags;
We all fade as a leaf,
And our iniquities, like the wind,
Have taken us away.

New King James Version  

This verse certainly puts human righteousness in a bad light compared to what is truly good. God Himself is making this judgment, and He makes His comparison against His own righteousness. Measured like this, all of what we do that we consider our righteousness is filthy! Yet, human nature loves to compare itself with others less than God, and by such means, we come out smelling like a rose. Human nature tends to isolate one aspect of another's personality or character and conclude that in comparison, the self is pretty good.

However, the problem is that this is not a comparison our Judge, God, finds acceptable. Human nature likes to consider itself good. That is not too hard to do because, as judged by human standards, the overwhelming majority of humankind—those ordinary people who are not out murdering their neighbor, robbing the local food mart, or dealing drugs—is reasonably good. Human nature tends to judge itself against such, so the standards are not exceedingly high.

Notice what Jesus says to people of this sort: "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!" (Matthew 7:11). Notice that Jesus, God in the flesh, judges these people to be evil! Nothing in the context indicates that they were anything but run-of-the-mill citizens of the area. They were not Al Capone and his mafia mob!

This is in perfect alignment with Isaiah 64:6 and Matthew 19:17, where Jesus says, "No one is good but One, that is, God." He judges them to be evil, even though what they were doing was essentially a good work, giving good gifts to their children. We can see that some element must be missing from the acts of human nature apart from God that He finds unacceptable.

We are self-righteous, but we need to become God-righteous. This is why none of our works can earn justification. All of our acts before conversion are tainted by the fact that they are constantly under the influence of Satan and this world, even though some of them are even "good."

— John W. Ritenbaugh

Psalm 145:18
(18) The LORD is near to all who call upon Him,
To all who call upon Him in truth.

New King James Version  

The question is, "How near?" This question has to be asked because many times we feel that God has gone way off somewhere. But how near is He? We have to ask this because the Bible describes Him as a God who is both far and near; He is both at the same time.

He is far in recognition of His sovereignty and of His position in relation to the rest of the creation. He is far above us in that regard. He is over all and directs and controls everything, always with His overall purpose in mind.

If we desire to have a good relationship with God, we will have to take this last factor into consideration, because it affects our lives. He does everything with His overall purpose in mind. There are occasions when He may be "unable" to act in our behalf on one of our requests of Him, because other people's situations whose lives touch on ours must be resolved first. A clear example of this is the book of Job.

Job was totally unaware of what was being worked out through, around, and about him. Even Satan was having something proved to him by God, because He challenged him. In the vernacular of today, God said to the Devil, "Okay, Satan. See if you can break Job. I challenge you to see if you can break him."

Satan could not break Job. The man stood his ground, even though he got battered mightily in the process, not really understanding what was happening. He undoubtingly appealled to God, but He could not answer because other things were being worked out through, around, and about in Job, of which he was totally unaware.

Job was not privy to the conversation between God and Satan, nor to the fact that God was putting him through this in order that a book be written of his experiences, which could not be written until the episode had resolved. So Job had to go through a great deal of discomfort, pain, and emotional anguish while the whole situation played out. For a while, God was a God from afar.

Now that we have more understanding, and the Bible is complete, we realize that He was also a God who was near because He strengthened Job so that he could resist the temptations of the most powerful being to tempt mankind. Job stood up just fine.

Because this book has been written, and because Job endured this, we now have a clear picture why, at times, bad things happen to good people. We can also see that this book of Job shows that God has faith in us too. It does not work just one way. God was working from afar, with His overall picture in mind for mankind, and God was also working nearby.

— John W. Ritenbaugh

Matthew 11:12
(12) And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.

  Luke 16:16
(16) "The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it.
New King James Version 

True Christianity is not a popular way of life today, and it was no different during the first century. After three and a half years of preaching, Jesus Himself had only about 120 disciples (Acts 1:15), which does not support the idea that "everyone" was trying to enter the Kingdom upon hearing the gospel. God was not calling everyone then (or now), and so everyone was not "pressing" to get into His Kingdom.

In addition, the way that one enters the Kingdom is not simply through a confession or profession of faith. Rather, Jesus says in John 3:5 that one must be "born of water and Spirit" to enter the Kingdom of God, a reference to the Father's cleansing and engendering of a person that makes him a new, spiritual creation within a physical body. It is something that only the Father does—no amount of human effort forces Him to open the door. However, once that regeneration has taken place, then we are "conveyed into the kingdom of the Son of His love," as it says in Colossians 1:13. We are already a part of that Kingdom! But the bottom line is that this is an operation that happens according to the Father's will, not any human's.

Therefore, "everyone is pressing into it" not only misrepresents the underlying Greek, but it is also out of sync with what the scriptures reveal concerning God's calling and election. A rendering that is faithful to the rest of Scripture and fits with the Greek would be something like "everyone uses violence towards it" or "everyone is behaving violently against it." This may raise other questions—to be examined shortly—but it is at least not contradictory.

Similar misconceptions need to be dealt with in Matthew 11:12. A common explanation is that believers with holy zeal and earnestness are laying hold of the Kingdom with absolute determination. Barnes' Notes is typical: "Since 'the kingdom of heaven' or 'the gospel' has been preached, there has been a 'rush' to it. People have been 'earnest' about it; they have come 'pressing' to obtain the blessing, as if they would take it by violence."

Zeal and earnestness are absolutely needed for the sanctification process. In one context, this can even include the implication of metaphorical violence: Paul speaks of disciplining his body to bring it into subjection, so that he is not disqualified (I Corinthians 9:27). Thus energy, determination, and self-discipline are wonderful traits—but they do not match with what Jesus describes in Matthew 11:12.

One problem with this interpretation is that it puts men in the position of "taking" or "seizing" the Kingdom, another false concept. Whether we are considering our being conveyed into the Kingdom after our regeneration or inheriting it when Christ returns, in neither case is it fitting to say that we seize it or take it by force. Instead, Jesus says, "Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom" (Luke 12:32). Any reward, prize, gift, or instance of grace that comes to us from God—including the Kingdom—can be received but not seized by force.

Perhaps the clearest statement of this is Luke 18:17, where Jesus says, "Whoever does not receive the kingdom of God as a little child will by no means enter it." The kind of child He means does not violently seize anything, especially not the Kingdom. The child receives rather than takes it.

— David C. Grabbe