BIBLE STUDY on VERSE

Exodus 32:1-6
(1) Now when the people saw that Moses delayed coming down from the mountain, the people gathered together to Aaron, and said to him, "Come, make us gods that shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." (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." (3) So all the people broke off the golden earrings which were in their ears, and brought them to Aaron. (4) And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, "This is your god, O Israel, that brought you out of the land of Egypt!" (5) So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, "Tomorrow is a feast to the LORD." (6) Then they rose early on the next day, offered burnt offerings, and brought peace offerings; and the people sat down to eat and drink, and rose up to play.
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Moses had placed Aaron in charge while he received instruction from God on Mount Sinai. Giving him the benefit of the doubt, Aaron probably lacked the conviction or courage to fill Moses' shoes adequately in his absence. To stall for time, he asked the people to contribute to the cause, hoping to deter them. Understanding the principle of "where your treasure is, there your heart will be also" (Matthew 6:21), he asked them to donate some of their jewelry.

His plan failed. They eagerly gave of their treasure, showing where their heart really was. Now Aaron had to go through with it, and he did.

A major motivator in the process of apostasy is contained within the words, "Moses delayed his coming." Impatience, weariness with the way, and the constant struggle without any indication of relief are all included. God repeats this in the New Testament, when Christ warns that the evil servant says, "My master is delaying His coming" (Matthew 24:48; Luke 12:45). God emphasizes it just in case His children's endurance begins to lag. He does not want anyone to turn aside to some exciting distraction in the surrounding culture.

Unfortunately, that is what occurred here. The impatience and the weariness of their struggle moved the Israelites to take their eyes off the Promised Land, their goal. Instead they focused on a more exciting and stimulating practice from the world they had just left.

The key to this process is found in verses 4 and 5, in the words, "This is your god, O Israel" and "Aaron made a proclamation and said, 'Tomorrow is a feast to the LORD.'" Can God be worshipped in any form as long as it is dedicated to the Lord? Does that please God? Did this celebration become a feast to the Lord because a man in authority like Aaron proclaimed it? Is God pleased when His people worship Him in ways other than what He has prescribed? God's reaction to their idolatrous festivities plainly shows they had turned aside from what He had delivered to them through Moses (Exodus 32:10).

The world's theologians call this process syncretism, which means "the combination of different forms of belief or practice; the fusion of two or more original forms." The incident of the Golden Calf blends the worship of the true God with the worship of false gods, and the result is proclaimed to be worship of which the true God approves.

Predictably, God was indignant with the people for defining for themselves the nature of the god they wanted to serve. They were preventing the God of heaven from defining His own nature as revealed in His laws, His way, and His actions for and against them. Their experience with these things would teach them about Him. Instead, they decided to define that nature, and chose the form of a bull, a god commonly worshipped in Egypt.

Is God a bull? Of course not! Is God confined to what a bull can do? Of course not! To modern thought worshipping a bull seems silly and foolish, but the spiritual lesson involved is serious. The essence of idolatry is defining the nature of God, not according to His Word, but according to human experience and ideas.

What is the effect of man defining God according to his own ideals? His god determines his standards. These standards are immediately perceived in his conduct, which can rise only as high as his god, as exemplified in Exodus 32:6: "Then they rose early on the next day, offered burnt offerings [a form of worship], and brought peace offerings [indicating fellowship between God, the priest and offerer]; and the people sat down to eat and drink, and rose up to play."

As one might imagine, they were not engaging in ordinary eating and drinking and playing. They were not throwing a ball around, they were not shooting a ball through a hoop, nor were they kicking a ball around a field. They were playing! These people were involved in a gluttonous, drunken debauchery! "Play" suggests conjugal caresses—fornication and adultery!

The symbolism is obvious. When the nature of the true God is falsely defined, the effect will be spiritual adultery. There will be a deterioration, a degeneration, of society expressed in peoples' conduct. Plummeting standards and moral laxity are the fruit produced. Writing of Christianity in the second century, historian Will Durant observes, "Much of this difficult code [of conduct, as practiced by the apostolic church] was predicated on the early return of Christ. As that hope faded, the voice of the flesh rose again, and Christian morals were relaxed" (Caesar and Christ, p. 599).

God handled Israel's debauchery at Sinai severely, but unfortunately, Israel failed to learn the lesson. They never understood the principle of worshipping God as He instructed. In fact, it led to their eventual destruction and captivity.

— John W. Ritenbaugh

Psalm 139:13-14
(13) For You formed my inward parts;
You covered me in my mother’s womb.
(14) I will praise You, for I am fearfully and wonderfully made;
Marvelous are Your works,
And that my soul knows very well.

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This is a somewhat elementary, perhaps even a crude, illustration that clearly pictures why the relationship with God is absolutely necessary. It begins by admitting that we neither created ourselves nor gave ourselves life. David admits someone else made him; he did not arise to life fully formed out of nothing. Like him, we did not determine that we would physically be in God's image. The Creator made that determination. Can we mentally picture God kneeling down in the dirt, placing Adam's every part where He wanted it and determining how every part would function with every other system in his body? Even everyday realities such as these need a functioning Creator to bring them to pass.

The need for a relationship with our Creator is beginning to emerge. II Corinthians 5:17 carries the need of the creative relationship a major step further: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” We are now a new creation, a spiritual creation. A process begun in Eden continues.

When Paul wrote about a “new” creation, he had his choice of two Greek words. One expresses newness in the sense of “renovation.” However, Paul used the second term, which suggests new in the sense of “brand new.” He indicates, then, a person as a new individual with a new family, a new set of values, new motivations, and new possessions. Nothing new in this sense creates itself. Even a new baby in a womb does not make itself. The baby has absolutely no idea what it is in process of becoming.

Are we making ourselves spiritually? As a new creation in Christ Jesus, we are no more making ourselves spiritually than we did physically. However, this creation is far more difficult and important because it requires our mindful and willing cooperation with our Creator.

How clearly and precisely do we foresee where our spiritual Creator is headed? To say it bluntly, without God's calling, which creates the relationship with Him, there is no possibility whatever of knowing anything meaningful about what God is in the process of creating, and therefore no eternal, spiritual salvation would exist. Do we know how to give ourselves everlasting life? Do we know where we will fit into the Creator's finished plan?

Therefore, it is our responsibility always to do whatever is necessary to seek Him and glorify Him, helping to keep the relationship going and knowledge increasing. Without the relationship that He invited us into, there is no possibility of ever accomplishing the end that He is heading toward and yielding to what He desires. It is as though He has opened the gate to allow us back into the Garden of Eden, right into the very source of every good and perfect gift that will enable us to glorify Him by fulfilling our responsibilities to Him. It is as if He says, as He opens the gate, “Now there, let's begin the next step in My overall purpose!”

— John W. Ritenbaugh

Amos 2:6-8
(6) Thus says the LORD:
" For three transgressions of Israel, and for four,
I will not turn away its punishment,
Because they sell the righteous for silver,
And the poor for a pair of sandals.
(7) They pant after the dust of the earth which is on the head of the poor,
And pervert the way of the humble.
A man and his father go in to the same girl,
To defile My holy name.
(8) They lie down by every altar on clothes taken in pledge,
And drink the wine of the condemned in the house of their god.

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This is part of God's indictment of Israel forty years before its fall. At the time, Israel had regained some of its former glory under the able, though idolatrous, leadership of Jeroboam II, who had regained some of its lost territory and reinvigorated its economy. God's warning through Amos, however, is that material prosperity cloaks the ugly and rotten inner core, which was the true state of Israel's relationship with God. Thus, he concludes that the nation is doomed to fall to its enemies, and its people will die or shuffle off to foreign lands as slaves—and soon.

God concentrates on social injustices like exploiting the poor and weak, perverting justice, abusing sexuality, encouraging addictions, and trampling the sacred. This indicates that such societal ills reveal the "heart of darkness" hidden by a façade of religiosity and prosperity, much as exists today in modern America. A society that reaches the point of merely adorning the façade rather than changing the heart is taking its last gasp.

This is the punishment Amos foresees for the corrupt in Israel:

Your wife shall be a harlot in the city; your sons and daughters shall fall by the sword; your land shall be divided by survey line; you shall die in a defiled land; and Israel shall surely be led away captive from his own land (Amos 7:17).

What a horrible end—but a just one in the eyes of God. It cannot be far off.

For us Christians who are spiritually counter-culture, we need to realize the rapidity of the decline and the probability that persecution will increase. People who know and hide their hypocrisy will strike out at those who expose it by their very presence. To face the bleak future of this nation, we need to remain "strong in the Lord and in the power of His might" (Ephesians 6:10), because our "might" will not suffice. This requires us to renew our relationship with God day by day (II Corinthians 4:16) and strengthen it by growth (John 15:8; II Peter 3:18). As Paul says, "For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory" (II Corinthians 4:17).

— Richard T. Ritenbaugh

Ezekiel 34:1-5
(1) And the word of the LORD came to me, saying, (2) 'Son of man, prophesy against the shepherds of Israel, prophesy and say to them, 'Thus says the Lord GOD to the shepherds: 'Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? (3) You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock. (4) The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them. (5) So they were scattered because there was no shepherd; and they became food for all the beasts of the field when they were scattered.
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Godly leadership existed in short supply throughout most of Israel's relationship with God. The scriptural record chronicles that an occasional Noah, Abraham, Joseph, Moses, Joshua, David, or another good leader arose among them, but Ezekiel 34 succinctly summarizes Judah's leadership, in particular, as shepherds who ruled for their own well-being rather than the citizens'. Such leadership does not produce good results.

Normally, a shepherd is a person who leads a flock by serving the sheep through his care for them in many areas of a sheep's life. However, in a context like Ezekiel 34, the terms “shepherd” and “sheep” are being used in a figurative sense. A shepherd is a human leader in some position of authority, and sheep designate human citizens the leader has authority over. It is also helpful to understand that “shepherd” includes far more than the religious ministry. It includes, in short, leadership in government, education, business, entertainment, and media, reaching all the way to parents in the family home.

God created the domesticated sheep to be among the most dependent of all animals. They are so dependent upon the leadership of a human shepherd that it seems a wonder that they survive in the wild at all. Sheep are quite timid by nature, easily frightened, as well as subject to many diseases and easy prey for predators.

In like manner, humans need quality leadership in important areas of life, or because of Satan's influence on the carnal mind, human community life tends to degenerate into a mode of survival of the fittest, resulting in large numbers of people living as little more than slaves of those mightier than they are. For the majority, life in such a community becomes a hopeless existence.

The prophet penned Isaiah 3:12 over a hundred years before Ezekiel 34 was written, but it exposes that community life in Judah was already in severe decline: “As for My people, children are their oppressors, and women rule over them. O My people! Those who lead you cause you to err, and destroy the way of your paths.”

— John W. Ritenbaugh

Romans 10:1-3
(1) Brethren, my heart's desire and prayer to God for Israel is that they may be saved. (2) For I bear them witness that they have a zeal for God, but not according to knowledge. (3) For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.
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It is not so much a lack of the availability of true knowledge as it is a lackadaisical, careless, "it really does not matter all that much," "any way is as good as any other," "sin is not really all that bad" approach. It at first might seem to be a gentle form of stubbornness, but the real problem here is two major spiritual sins: pride and covetousness. In effect, Israelites are guilty of telling God that He does not know what He is talking about. As a nation, we are somewhat like teenagers who tell their parents that they are "out of it" old fogies, but it is far more serious than this.

Generally, Israelites are not a particularly violent people. However, our pride influences us, as Amos shows, to be deceitful and sneaky and to take advantage of those weaker than ourselves. We are masters of competitively seeking advantage, not for the purpose of sharing, but to get for the self. Consider Jacob's characteristics in his dealings with Esau and his father-in-law, Laban.

However, these sins are just as much deviations from God's standards as the violent and vicious sins of the Gentiles. Sin is sin is sin. God nowhere says, "This level of sin is passable"; sin will always be failure. "The wages of sin is death" (Romans 6:23). The continuous nature of these pesha' sins (presumptuous transgressions) strongly indicates that they will not be repented of.

— John W. Ritenbaugh

Exodus 6:5-8
(5) And I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My covenant. (6) Therefore say to the children of Israel: "I am the LORD; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments. (7) I will take you as My people, and I will be your God. Then you shall know that I am the LORD your God who brings you out from under the burdens of the Egyptians. (8) And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.""
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God promises to bring the Children of Israel out of their bondage, and we understand this also applies to us in that He is bringing us out of spiritual bondage. In us, He is getting to the root of the problem.

The Old Covenant was weak through the flesh. We are no different from the Israelites; human nature has not changed, nor has Satan or the world. God certainly has not changed, nor His Spirit or His truth. All of these things being constant, the problem is still in us.

The solution has to be a change of mind by the pure Word of God. We learn from John 8:32 that truth shall make us free. We also find, in John 8:44-45, that Satan was a murderer and a liar from the beginning. He was the one who tempted Adam and Eve, and we can understand, then, that our bondage is directly tied into lies and deceit.

This is what we have to be broken free from. God never lies; His word is always true. We can rely on it, and if we use it, it keeps us free and protects us from falling back into the world once again.

Usually, God does not remove us from one geographical location to another when we are called. We have to come out of our own personal, spiritual bondage, regardless of our location, because that is the real problem. We physically remain where we are, but something else has to be added.

Life takes its values from its goals and purposes. Most people's purpose in life is merely physical, so the things that they pursue in life and the means that they use to accomplish their goals are what are bringing everyone into bondage. The goals are carnal, and the ways of reaching them are also carnal. They involve lying, murder, adultery, fornication, stealing, coveting, breaking the Sabbath, taking God's name in vain, or building statues to God. Breaking the Ten Commandments are involved, but it is much bigger than that.

In Christianity, its great goal causes a person to set the very highest of standards. The goal is the Kingdom of God. No goal has higher standards. It takes a pure word to keep one strengthened to accomplish this goal.

— John W. Ritenbaugh

Hebrews 4:1-2
(1) Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. (2) For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.
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Perhaps the hardest thing for us to do is to keep on track spiritually. Deviating from the path to God's Kingdom is not that difficult, making it a constant peril. God's experience with Israel demonstrates that an entire generation died in the wilderness, a stunning witness! A review of the Israelites' conduct shows that, though they initially promised to obey all God commanded, their faith wavered over time, and they chose not to go into the Promised Land.

What a powerful warning this is to us, who have our eyes open and take God's Word seriously! One can make a case from the New Testament that many of us will not enter God's Kingdom because, like Israel, we will fritter away our chance. Does not Jesus warn that only those who endure to the end will be saved (Matthew 24:13)? Does not Peter warn that even the righteous are scarcely saved (I Peter 4:18)? Does not Jesus also warn that the broad way leads to destruction and many take it (Matthew 7:13)?

Rather than frighten us, this should stir us to push on! God has not left us alone. He who releases us from our bondage and sets us on the path to His Kingdom also empowers us to make it. He gives us gifts (I Corinthians 12:1-11) and access to Him to receive help in time of need (Romans 5:1-2). This access, through prayer, is without doubt one of the greatest gifts that He can give a human being. He allows us into the very presence of the sovereign Creator and Lord of all, in whom is all wisdom, power, and love. He can do far more for us than we can even think to ask.

— John W. Ritenbaugh

1 Peter 1:2
(2) elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.
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Peter comments on God's operations in this sphere of His work. The King James Study Bible has an interesting note about the intent of this verse: "This is not merely advanced knowledge of, but when connected to 'before the foundation of the world,' [Ephesians 1:4] it means God determined in eternity past to bring certain ones of His creation into a special relationship with Him and each other at specific times" (emphasis added).

Consider the construction of a large building. As a new building is erected, the workers follow blueprints made by architects, engineers, designers, and draftsmen. Every detail of what is being built—where it sits on the property, perhaps ten thousand individual dimensions, water pipes, sewer lines, specifications of the foundation, composition of the flooring, steel columns, girders, electrical lines, conduit, brackets to support pipes, roofing materials, the color and composition of paints both inside and out, etc.—is determined, designed, and drafted on the plans before the actual construction began.

In principle, is this not a human form of God knowing the end from the beginning? Does this not compare to God appointing beforehand or predetermining when, where, and who does what? If men can do this on a small scale, why cannot God do this on an immensely more massive and complex scale with His vastly superior mind? Is not God's intellect of such magnitude that He can easily do this (Romans 11:33-36)? Does He not have sufficient time to plan, prepare, and bring these things to pass (Isaiah 57:15)? Dare we even think of Him as getting tired or wandering from the purpose He established for Himself (Psalm 121:3-4)?

Even so, do not get the impression that He does not react to how we use our free moral agency. If He did not react, chapters like Leviticus 26 and Deuteronomy 28 would not be necessary, for in these chapters He definitely says, "If you do this, I will do that." They obviously depict Him reacting to our choices. He contemplates and judges what we do. However, this in no way negates the fact that the Bible reveals Him as the Prime Mover in His creation, always in control even in what we consider bad circumstances that directly affect us.

— John W. Ritenbaugh

Galatians 3:19
(19) What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.
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Throughout his writings, Paul uses the terms "law" and "covenant" interchangeably. One has to use the context to determine whether he is talking about a single statute, a body of laws, a covenant/agreement, or the Pentateuch. Notice how Paul uses the term "law" later in the book of Galatians:

Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. (Galatians 4:21-23)

The births of Isaac and Ishmael are recorded in Genesis chapters 16 and 21, hundreds of years before the Old Covenant was given. Yet, Paul refers to that portion of scripture as "the law"! Obviously, in this example Paul uses "law" to mean the entire Pentateuch (the first five books of the Bible), not just the commandments.

The end of Galatians 3:19, as well as verse 20, show that the "law" here was not just instruction to a group of people by a superior; the reference to a mediator shows that there was an agreement being discussed rather than a decree or a body of laws. If a king makes a law, there is no need for a process of mediation because the matter it is not open for discussion with the people. A mediator is only necessary when both parties have to agree to something, which clearly indicates a covenant rather than just a decree or law.

The Old Covenant was in addition to the one that God made with Abraham ("it was added"). It was not the first time that God's law had been taught, though; the Bible says specifically that Abraham kept God's commandments (Genesis 26:5). It shows Abraham and Jacob both tithing. It shows Abel and Noah already having an understanding of clean and unclean animals. The Sabbath harkens back to Creation (Genesis 2:1-3), and was given to Israel again after they left Egypt but before the Old Covenant was proposed (Exodus 16). Reading through Genesis and Exodus, it is very clear that there was a codified set of rules—laws—long before they were officially recorded at Mt. Sinai.

The Old Covenant was added because of the sins of the people. It was added, not to provide a means of justification, but to demonstrate to Israel what was right and wrong, because their "moral compass" had been badly damaged through their experiences in Egypt. The children of Israel sojourned in Egypt for centuries, during which time they lost the knowledge of God's way. They forgot His instructions to such a degree that God had to teach them all over again the way of life that was pleasing to Him. They had been so immersed in the pagan Egyptian culture that all of these laws, statutes, judgments, instructions, etc., were completely new to them. God added the Old Covenant to the one He made with Abraham as a sort of "booster shot"—Israel was so off track that God had to realign them with His ways by means of this temporary covenant.

Paul says that the Old Covenant is "becoming obsolete and ... ready to vanish away" (Hebrews 8:13). However, even though the agreement is ready to vanish away, that does not mean God's law has become obsolete. The law and the covenant, in practice, describe two different things. The law is the codified standard of conduct God gave to His people; the covenant was the agreement in which Israel agreed to abide by God's laws. A change to the agreement, though, does not abolish the standard of conduct! The New Testament abounds with examples of God's law still being in effect (Matthew 19:17; 23:23; John 14:15,21; 15:10; Acts 21:24; 24:14; 26:19-20; 28:23; Romans 3:31; 6:1-2,15; 7:12,22,25; 8:7; I Corinthians 7:19; Ephesians 5:5; I Timothy 1:8-11; II Timothy 2:5; Titus 1:16; 2:11-14; Hebrews 8:10; James 1:22-25; 2:8-12; 2:14-26; I John 2:3-6; 3:22-24; 5:2-3; II John 1:6; Revelation 12:17; 14:12; 22:14).

Christ Himself stated clearly that He did not come to destroy the law, but to show how to fulfill it—to keep it in its entirety (Matthew 5:17-20). He then goes on to demonstrate the intent, or spirit, behind some of the laws. James admonishes each to "fulfill the royal law of liberty"—and there is no hint that he means we should individually "do away" with it!

The Old Covenant was "ordained" by angels (Acts 7:53; Hebrews 2:2; Acts 7:38; Psalm 68:17; I Corinthians 10:4). "Ordained," diatageis (Strong's #1299), usually means "to arrange," "to dispose in order," and is commonly used with reference to the marshalling of an army. A similar word, diatagas (Strong's #1296), is used in Acts 7:53, where it is translated "disposition." It properly means the "constituting" or "arranging" of an army; disposing it into ranks and proper divisions. Hence, it has been supposed to mean that the Covenant was given "amidst" the various ranks of angels being present to witness its transmission.

Deuteronomy 33:2 also shows God with His "holy myriads"—literally "ten thousands of holiness." God was attended by a vast army of intelligent beings, witnessing the ratifying of the Old Covenant with Israel and helping with prescribing, ordering, and arranging the covenant.

The covenant was "in the hand" or "under the control" of a Mediator, one who intervenes between two parties, either as an interpreter, intercessor, or reconciler. In the New Testament, in all the places where it occurs, it is applied to Jesus Christ, the great Mediator between God and man (I Timothy 2:5; Hebrews 8:6; 9:15; 12:24).

— David C. Grabbe

1 John 4:18
(18) There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love.
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If understanding how much God loves us and believing in it are so important, how can we tell where we stand in the strength of that belief? Verse 18 begins to answer that question. Fear and worry signal that we are not yet perfect in our belief in how much God loves us. If we believe that the God of infinite power and wisdom loves no one in the universe more than us, what do we have to fear or worry about?

What good parent does not use all the resources available to ensure the well being of his or her children? We are in the minute-by-minute care of the great God (Matthew 10:29-31). "If God is for us, who can be against us?" (Romans 8:31). Similarly, Isaiah 43:13 (CEV) records an important promise from God: "I am God now and forever. No one can snatch you from me or stand in my way."

Nothing outside of us can stand in His way of accomplishing His purpose to save except ourselves (John 6:39-40; 10:28; Philippians 1:6). As difficult as Job was, God knew exactly what trial was necessary—in his case, a quite painful one—to get the right result. He knows the buttons to push and the pressures to apply to set each of us straight. Job 36:15 (Today's English Version) tells us, "But God teaches men through suffering and uses distress to open their eyes."

A second sign of our lack of faith in His love is how we respond to trials. If we believe in how much He loves us, then we know the trial is for our good. Because of His love, we should know that a trial is not just an arbitrary act without rhyme or reason. Because He is God, it cannot be an accidental circumstance happening without His awareness or concern. It definitely cannot be an act just to make our lives more difficult. These might be the thoughts of a child while receiving a spanking, but they should not be ours.

A third way to measure the strength of our faith is to list the things that would make our lives better yet seem to be out of reach. For some, it is money; others, a job; and still others, a mate. Psalm 84:11 is a verse we can use to get the right perspective: "No good thing will He withhold from those who walk uprightly."

If we are walking uprightly, our lack of a desired thing is in itself a good indication that at this time it is not good for us, no matter what we might think to the contrary. Otherwise, this verse cannot be true. Getting what we want rather than what we need can be spiritually lethal (Revelation 3:17).

A final way to measure our faith is to examine if we ever feel we love ourselves more than God does. A person with this attitude begins to take things into his own hands because he cannot trust God to do it—he does not believe how good God is and how much He loves him. To doubt the depth of God's love for us is to deny God and the very essence of who He is—love.

This describes Satan's attitude, one that could be considered insanity. Human nature, which mimics Satan's spirit (Ephesians 2:2) is suicidal, wanting to sin even though it knows the result is death. Thus, because human nature contains this spirit of self-destruction, God always loves us more than we love ourselves.

It is vital that we build our faith in God's love for us and realize just how special we are to Him. He loves no one else in the universe more. I John 4:17 promises that perfecting our faith in God's love for us gives us the power we need to face our trials, our day of judgment, boldly. In doing so, we will be imitating the faith Jesus Christ exercised in facing His trails, showing absolute faith in God's love for us.

— Pat Higgins

1 Thessalonians 4:11-12
(11) that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, (12) that you may walk properly toward those who are outside, and that you may lack nothing.
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Do we lead a quiet life, or are things always in turmoil? Do we live in peace, or is it in constant strife? If we are living in strife and turmoil, what are we doing to contribute to it?

Do we mind our own business, or are we busybodies and meddlers? Do we always want to know what the other person across the fence is doing? Do we always call up somebody for the latest news about what's going on over in this church or with that person and his problem?

Is our "helpfulness" really a guise for poking our nose in where we are not wanted? With some people it is. They serve in order to get the goods on others.

Do we work, or are we lazy? This does not mean just our physical labor for the food we put on our table. It could be spiritual work. It could be our service to one another. Do we work with our own hands, or are people always making allowances for us? Are we living off the goodness of another's heart? Some people think they are owed something. They are victims of circumstance, and so they want everybody to give to them, rather than working for it.

Do we show the same Christian character to our work buddies as we do to the people who sit beside us in church? Paul asks that here in terms of "walk[ing] properly toward those who are outside." Are our lives hypocritical? Do we put on our best character and slip into a chair at church just once each week? Do our acquaintances in the world see Christ in us, or do they see "Joe Six-Pack" who has downed a few too many six packs? Do they see someone who curses a blue streak six days a week, but one day a week, he is the soul of pleasant and wise speech? How do people in the world see us?

Lastly, Paul says, "I urge you that you may lack nothing." He does not mean, "Do we lack a pair of shoes, a new DVD player, or the latest PlayStation game?" What he means is, "Do we lack anything that makes us better Christians, or are we satisfied with ourselves where we stand?" Have we come into the church and accepted God's grace, and then say "Take me as I am, Lord, without one plea"? Or do we know that we lack some quality that would make us better Christians and strive to add it to our characters?

— Richard T. Ritenbaugh

Ecclesiastes 3:16-17
(16) Moreover I saw under the sun:
In the place of judgment,
Wickedness was there;
And in the place of righteousness,
Iniquity was there. (17) I said in my heart,
"God shall judge the righteous and the wicked,
For there is a time there for every purpose and for every work."
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Where one might expect righteousness (as in a court), one finds iniquity. But Solomon cautions, "Hang on. God will judge." Another important point to understand is that God's plan seems designed to show men how weak and meaningless they are in the overall scheme of life.

Even injustice and wickedness serve a purpose. Though they are painful for us to deal with, they provide a massive demonstration of our ignorance of our own nature, clearly revealing the overall character of mankind without conversion.

This is a tremendous benefit to the converted because they can always look at the world and ask, "Do I want those results?" If what we see in the world motivates us to fear God and follow the path toward His Kingdom—even though it might be painful, cause us to make a great many sacrifices, or put us under some kind of persecution or tribulation—it is doing a positive work for us if it helps to keep us on the track.

If there were no benefit from it, God would not permit it. If we did not know what evil was, we could not repent. The world shows us, in lurid detail, what evil is. We have the opportunity to evaluate whether or not we want to do the things that have produced this world. Even in the courts, we will see evil, and we see it even in religion. Solomon says we should expect it and not be overly frustrated by it. Instead, we should learn from it.

— John W. Ritenbaugh

Exodus 20:8-11
(8) "Remember the Sabbath day, to keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. (11) For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

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The fourth commandment links the Sabbath to creation.

God did not rest as a result of tiredness because He does not get weary (Isaiah 40:28). In this, man is unlike God. We need to rest this physical body on the Sabbath. This ties the rhythm of our bodies to the rhythm in which God made the world. God rested from the achievement of the physical creation, but that does not indicate His rest means inactivity because God nurtures what He creates. This is why Jesus said that His Father is working. The Sabbath is especially a time of spiritual activity that the Father spends preparing His children for His Kingdom.

The Bible says He blessed the Sabbath day. To bless is to favor. According to the Theological Wordbook of the Old Testament, the Hebrew word means "to endue with power for success, prosperity, fecundity, longevity, etc." Does God point out the fact that the proper observance of the Sabbath will go a long way toward promoting success in those who keep it? Yes, because He also sanctified it, consecrated it, hallowed it. He made it HOLY TIME!

It takes a holy God to make holy time, and this holy God made no time holy other than His Sabbaths. God can make man holy, but man cannot make anything holy. All of this is seen within the context of the seventh day, a specific day following the first six days of creation. Using any day other than the seventh day, the Sabbath, for the normal weekly worship of God is man-directed, and is neither blessed nor holy.

That the Sabbath is holy means it is worthy of respect, deference, even devotion not given other periods of time. It is set apart for sacred use because it is derived from God's own acts of creation and commands. The overall idea of the word holy is "different." Its root word means "cut," indicating "cut out," "separate," or in more modern terms, "a cut above." When it applies to God or those persons or objects He declares holy, a thing that is holy is different from the common. It is thus separate from others, cut out from the ordinary, or a cut above, indicating transcendence.

Matthew 5:10-12
(10) Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven. (11) "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. (12) Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

  1 Peter 4:12-16
(12) Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; (13) but rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy. (14) If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. (15) But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. (16) Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.
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Jesus' phrase in the beatitude, "for righteousness' sake," calls upon us to examine ourselves honestly before God both before and after we are opposed. In I Peter 4:12-16, Peter, like Jesus, perceives persecution as inevitable and therefore a Christian should expect it. Since a disciple is not above His Master, a follower can hardly expect to escape some form of what the Master received.

Human nature dislikes and is suspicious of anyone who is different. True Christianity brings on its own form of unpopularity. It has never been easy, in part because, regardless of where they live, Christians are different. A Christian presents the standard of Jesus Christ to the world. Worldly witnesses to this do not understand exactly why, but it at least irritates them, pricks their conscience, and separates them from the Christian. In some it leads to open anger, even rage. For instance, while calling it a virtue, worldly people think goodness is a handicap because they fear it will keep them from achieving their goals. At the same time, a truly good person will irritate them. Before long, their conscience disturbs them, and they react by persecuting the good person. The human heart is so deceitful that Jesus remarks in John 16:2, "They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service."

Peter also perceives persecution as a trial to overcome. A person's devotion to principle can be measured by his willingness to suffer for it. Therefore, since he writes of true Christians and not those merely in name, persecution will be a test. Compromising with God's standards will not elicit persecution because that leads to agreement with the world. Jesus says, "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). Compromise will certainly ease the pressure, but God intends persecution to test the Christian's trust, loyalty, sincerity, courage, and patience.

Suffering for righteousness' sake is an honor leading to glory. In fact, Peter says that when one suffers persecution, the glory of God rests upon them. When Stephen was put on trial, his accusers "saw his face as the face of an angel" (Acts 6:15)! In such an instance, a persecuted Christian falls into the same category as Jesus Christ because all He suffered was for righteousness' sake. We therefore share in the same and should be unashamed.

However, we must be exceedingly careful we do not suffer because of our own misconduct. A Christian's life should be his best argument that he does not deserve what is happening to him. Jesus says in Matthew 5:11, "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake." We hope that we suffer for our sins only rarely, but when we do, we are getting what we deserve. There is no glory in that. But even in this, all is not lost because it may lead to repentance, change, and growth.

— John W. Ritenbaugh

Genesis 10:8-10
(8) Cush begot Nimrod; he began to be a mighty one on the earth. (9) He was a mighty hunter before the LORD; therefore it is said, “Like Nimrod the mighty hunter before the LORD.” (10) And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar.
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After the Flood, human society apart from God began when Nimrod, a grandson of Ham, organized the first secular government in the city of Babel (Genesis 10:8-10) and expanded it to Nineveh and other cities (Micah 5:5-6). He instituted a system whereby one or a few at the top profit from the labor of the majority under them. Soon there were many cities, each ruled by a self-willed king. Not content with one city, ambitious rulers, seeking greater wealth and power, armed a portion of their manpower and by aggression subjugated adjoining cities. Thus nations were born and then empires.

This grasping, enslaving principle of government, intertwined with economic manipulation, has dominated the world ever since. Whatever form human governments take, they display the same Babylonian style of rule. Governments have risen and fallen, but their basic principles have remained—competition and strife based on greed and pride (Psalm 10:2-11).

Regardless of form, human government is based on exploitation of people and resources, power, aggression, and deception. The entire system began and continues with the idea of cramming people together into cities. As a world order built on strife and competition, each of the four phases of human civilization—political, economic, religious, and social—has tried to dominate the others. In ancient Rome, politicians ruled over religion, business, and society. After AD 554, the Roman Catholic church dominated the others. In America, where self-rule is enshrined in the Constitution, big business and avaricious politicians have constantly struggled for dominance. Communism, as with all forms of socialism, induces the laboring class to support a suppressive government for the benefit of the elite.

Regardless of the particular form of administration, the civilization that now holds the entire world under its sway is the same Babylonian system initially established by Nimrod. Babylon means “confusion.” Competition and strife have produced confusion throughout the world (James 3:16), but “God is not the author of confusion” (I Corinthians 14:33). Therefore, this world's system of government is not God's.

— Martin G. Collins

Deuteronomy 32:5-6
(5) "They have corrupted themselves;
They are not His children,
Because of their blemish:
A perverse and crooked generation. (6) Do you thus deal with the LORD,
O foolish and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?
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Here, God's people have rejected following His example in order to practice and live by lies that bring only destruction and death.

Notice the contrast to us as shown by Jesus in the New Testament. Revelation 19:11 testifies of Him, "Then I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war." Jesus says of Himself in John 14:6, "I am the way, the truth, and the life." This statement confirms the faithfulness of His nature: He is reliable, trustworthy, and of unwavering integrity.

What does being trustworthy mean in practical application? Who does God show are the most important persons to the overall welfare of the community, state, or nation? It is not the doctors, lawyers, politicians, or businessmen but the preacher and the king because they should teach, administer, exemplify, and provide the values upon which the community will function. God expects those values to be His.

What does God consistently show in His Word? Notice the context in which these verses appear. In both Deuteronomy and Revelation, a new culture, a new nation, is either being established or about to be established. God is indicating that the preacher has a slight edge in importance.

When God established Israel as a nation, He first appointed and sent the preacher—the prophet Moses. In the New Testament, Christ came first as a rabbi, a preacher to teach the way of God. Upon His resurrection, He became our High Priest, a post that has both religious and administrative functions, and He will return as King to administer God's Kingdom. This is why God's Word places so much importance on these two community positions. The preacher should exemplify God's values and deliver instruction containing them, and the king should live them and administer them to the nation.

Without true values, civilization will soon descend into revolution and anarchy. God's doctrine is true and faithful. It will produce gently and without corruption, or as Moses puts it in Deuteronomy 32:2, it will "drop as the rain" and "distill as the dew," whereas a hard-driving rain destroys. Any society or family built on God's doctrines will prosper and become great.

— John W. Ritenbaugh

Ecclesiastes 7:1-4
(1) A good name is better than precious ointment,
And the day of death than the day of one's birth;
(2) Better to go to the house of mourning
Than to go to the house of feasting,
For that is the end of all men;
And the living will take it to heart.
(3) Sorrow is better than laughter,
For by a sad countenance the heart is made better.
(4) The heart of the wise is in the house of mourning,
But the heart of fools is in the house of mirth.

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The first concept Solomon mentions in this chapter is the importance of one's reputation, that is, having a good name (Ecclesiastes 7:1). His concern is weighted, not so much toward a person's reputation before other people, but toward his reputation before God. He does this because people often do not know how to judge the true value of character traits. A good reputation is built on faithfulness to God and His way of life.

Proverbs 22:1 confirms the value of a good reputation: “A good name is to be chosen rather than great riches, loving favor rather than silver and gold.” God's desire for faithfulness in us is seen in His many reminders to us to keep His commandments. A good continuing relationship with Him is established on trust, dependability, and responsibility in His children, who speak wisely and keep their word.

The second point Solomon touches on is that a person must prepare for his death (Ecclesiastes 7:1). That we will die is a reality. Especially during youth, we easily overlook the reality of approaching death as we focus on the present. More importantly, Ecclesiastes is written primarily for the benefit of the converted, which means we get only one chance to make the most of our calling. Thus, when we die, there is no changing our reputations from the reality of how they turned out to what they might have been. Proverbs 10:2 tells us bluntly, “Treasures of wickedness profit nothing, but righteousness delivers from death.”

The third element Solomon broaches is that we learn more from difficult times than from the times we would consider “good” (Ecclesiastes 7:2). We may not enjoy days of difficulty, but if we are seriously considering the consequences of our choices, we find that the difficult times force us to consider our ways and make corrections. “Fun,” on the other hand, influences us to remain as we are.

Solomon is not saying we should go out of our way searching for difficulty, but that difficulty is a part of every life, and we must face it if we are to be more fully developed. Proverbs 21:25 reminds us, “The desire of the lazy man kills him, for his hands refuse to labor.” If an individual does not work, he does not produce, and his life is without value.

His fourth point reinforces the third by modifying the illustration (Ecclesiastes 7:3-4). He reminds us that the wise person's heart disciplines him to make profitable use of difficult times, while those in the house of fools consistently look for fun, fun, fun. The lesson: Life does not reward a person of no achievement, and achievement requires effort. The apostle Paul sharply charges us by his example in I Corinthians 9:26-27: “Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.”

— John W. Ritenbaugh

1 Peter 2:5
(5) you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
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Notice the phrase "being built up." It is active and dynamic, indicating that the building is being done by somebody else.
Peter calls us living stones. Step away from the idea of human beings and imagine stones out in a field or a pile of bricks. Peter's illustration is of a construction job. In his mind's eye, as he was writing this, he saw a literal building being built by a stone mason, God, with His Son Jesus Christ.

We are "being built up." The stones are not taking themselves out of the field, shaping themselves, and fitting themselves into the building. Somebody else is picking up the stones, knocking off the rough edges, and fitting them exactly into the place where the Builder wants them to go. Peter is describing a building that is not being constructed haphazardly but according to an intelligent plan, as if the Builder is working according to a blueprint drawn far in advance of construction.

"Chief cornerstone" is mentioned in verse 6, and like the chief cornerstone, each of us, as living stones, are being individually set apart from all of the other rocks in the field, then prepared and fitted into what is called "a spiritual house." The word "house" simply means a dwelling place, and since this is a spiritual house, it implies "a dwelling place for God." The picture Peter wants us to imagine is that each one of these stones is chosen individually and pulled out of the field, fitted and shaped, and put into the building.
We see sanctification at work in this. In Peter's illustration, the stone mason looks over a selection of stones in a field, but only chooses certain ones, which he then crafts to His specifications for its place in the building. It shows Christians being transformed into a suitable dwelling place for God—individually and as an institution, as a church. This begins to place responsibilities on each of the living stones that are set apart and made a part of the dwelling place for God.

— John W. Ritenbaugh

James 1:13-15

(13) Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. (14) But each one is tempted when he is drawn away by his own desires and enticed. (15) Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

  Exodus 20:17
(17) "You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
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Every problem, individual or national, has its root embedded in sin. But what causes sin? Wrong desires brought to fruition, and everyone—from peasant to king—is subject to wrong desires. From the beginning of time, sinners have blamed their sins on others. Satan blamed God, Eve blamed Satan, and Adam blamed Eve. James sternly rebukes this.

God does not cause sin, nor do things. Sin would be helpless if it did not appeal to something in man. Sin appeals to man's human nature through his desires. If a man desires long enough, the consequence is virtually inevitable. Desire becomes action.

Desire can be nourished, stifled or—by the grace of God—eliminated altogether. If we humbly, thoughtfully, and wholly give of ourselves to Christ and involve ourselves in good activities and thoughts, we will have precious little time or place for evil desires. The tenth commandment pierces through surface Christianity, really showing whether we have surrendered our will to God.

The spiritual requirements for keeping it are in some ways more rigid than any other because it pierces directly into our thoughts. II Corinthians 10:4-5 sets a very high standard for us to shoot for:

For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.

These verses, revealing God's authority over even our thoughts, also sets what may be our ultimate goal in this life. The tenth commandment shows the depth of God's concern about the state of our inner character as well as our apparent character. If our thoughts are right, our actions will be too. Changing our thinking strikes right at the heart of character, emphasizing why spending time with God, in studying His Word and in prayer, is so important.

— John W. Ritenbaugh

Exodus 20:12
(12) "Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.

  Exodus 20:14
(14) "You shall not commit adultery.

  Exodus 20:17
(17) "You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
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No less than three of the Ten Commandments—the fifth, seventh, and tenth—directly involve strengthening marriages and families and preserving their unity and sacredness. Of course, all of God's commands, if followed, will work to strengthen man's relationship with God and fellow man, but these three are aimed directly at securing these sacred bonds. When considering any of God's commands, we find that they are broad in scope and ordained, not just to regulate our physical relationships, but also our spiritual one with Christ.

The fifth commandment speaks directly to parents and children, laying the foundation of responsibility that each has to the other. When children submit to their parents, and parents provide a loving environment to nurture their children in lawful living, the children and society directly benefit from this command. Home government is the cornerstone of national government, and when the home is right, the social structure follows. When marriage and family unity are held in high esteem and a fear of violating God's standards is instilled, sin can be held in check. Hebrews 12:11 declares, "Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it."

The seventh commandment—forbidding adultery, unfaithfulness by either spouse—stands against anyone who would defile the sanctity of the marriage covenant through sexual sins. Adultery is probably the most dishonest act against the binding contract of the marriage relationship; it is a betrayal of a most sacred trust. Not only is it a sin against one's companion, but as Paul teaches in I Corinthians 6:18, it is a sin against one's own flesh. It has destroyed many marriages and families. A marriage can stand against many adversities from without, but this sin destroys it from within, and few, if any, marriages can truly recover from such infidelity.

Jesus says in Matthew 5:28 that adultery begins in the heart. It is more than an outward action, but a lust that comes from within. Christ teaches us how broad the law is, and sexual acts outside of the marriage covenant—even just the desire for them—breaks this command. In other words, if the desire is there, yet only lack of opportunity has kept a person from this sin, the law has still been broken.

The tenth commandment—"You shall not covet your neighbor's wife" (Deuteronomy 5:21)—is likely a precursor for warnings against many other sins. It defends against anyone who would come between a man and his wife, and like the seventh, its breaking also begins in the heart. Unlike the seventh commandment, which looks to protect the marriage from within, in the tenth commandment God protects it from without.

Strong marriages can stand up to outside pressures of this sort, but weak marriages that are battling other issues may not. How many marriages have been defiled or destroyed by the coveting of another cannot be known, but since God included it in the Ten Commandments, its potential harm against the sacred bond of marriage must be high.

When he coveted Bathsheba, the wife of Uriah, King David assaulted the marriage covenant, and disaster soon followed. Breaking this commandment led to adultery and then to murder. In our society today, similar lusts are leaving destroyed families in their wake.

— James Beaubelle

Jonah 4:2
(2) So he prayed to the LORD, and said, "Ah, LORD, was not this what I said when I was still in my country? Therefore I fled previously to Tarshish; for I know that You are a gracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm.
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God's patience delays His wrath, allowing time for good to occur. We should also note the other qualities patience is combined with here and in Exodus 34:6. In combination with patience, the qualities of grace, mercy, lovingkindness, goodness, and truth allow God to work with people so they can remain alive and eventually transform into His image. If God struck out at people just as short-fused humans frequently do, no one would be alive today. Jonah, in a typically human reaction, wanted God to wipe the sinners of Nineveh, Israel's enemy, off the face of the earth!

Nineveh was undoubtedly just as full of sinners as Israel. But God, bearing patiently with them in their ignorance, sent Jonah to proclaim His warning message to them: Destruction would fall on them in forty days. They, however, believed the message, proclaimed a fast, prayed mightily to God, repented, and turned from their evil ways. Their repentance may not have been Davidic, but under the circumstances God was pleased.

II Peter 3:9 affirms that God still operates in the same manner:

The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.

Romans 2:3-6 discusses the same theme on a more personal basis, warning us that we should not abuse God's patience by viewing it as inattention, indulgence or mere tolerance. Solomon warns of the same perversity of nature that reveals itself in those lacking faith (Ecclesiastes 8:11-13). Clearly, God's patience is exercised so He can work on the situation and produce repentance. All too frequently, though, His goodness and patience are abused through stubbornness or neglect. Be assured, God is aware, and there comes a time when His patience is exhausted and His judgment falls if the change God expected does not occur.

— John W. Ritenbaugh

Revelation 6:6
(6) And I heard a voice in the midst of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine."
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After describing the black horse and its rider, John hears "a voice in the midst of the four living creatures saying, 'A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine'" (Revelation 6:6). Among the Four Horseman, this is an unusual departure; nothing else is said to or about them save in this verse. Being so set apart, the words are doubly significant.

Who speaks these words? John simply says "a voice." Literally, the Greek is "like a voice," which can be stated as "what seemed to be a voice." The only clue we have is that it comes from "in the midst of the four living creatures." Revelation 4:6 provides the answer: "And in the midst of the throne, and around the throne, were four living creatures. . . ." (see Ezekiel 1:4-28). The language suggests that the creatures were situated around the throne, one creature in the middle of each of the four sides. The voice coming from the midst of these creatures must have come from the one sitting on the throne! God Himself utters these words!

What He says is a common marketplace call of a merchant shouting out the price of his wares. He is setting relative values for both wheat and barley, with wheat being three times as valuable as barley. However, His price is highly inflated! The "quart" here is choinix in Greek, which is roughly equivalent to our quart, the amount of grain that a normal man needs each day to survive. In ancient times, though, a denarius would buy eight to ten quarts of wheat, not one! Obviously, these are disaster prices.

The "denarius" was equal to an ordinary worker's daily wage, as Jesus illustrates in His Parable of the Laborers (Matthew 20:1-16). These prices, then, give a person an unenviable choice. If he is single, he can buy the more expensive, more nutritious wheat, yet have nothing left over, or he can buy the cheaper, less nutritious barley and save the remainder for the next day or so. However, if he is married and has children, he can choose only the barley because he needs more than one quart of grain for his family's subsistence. None of these choices really allows the person either to get ahead or to stay healthy, especially if he has dependents.

God also commands, "Do not harm the oil and the wine," which is a puzzler to scholars. To whom is God speaking—to the horseman or to people in general? It seems to be directed at the horseman, as he is the direct cause of the scarcity. Thus, the staff of life will be in such short supply as to need to be rationed or sold at extortionate prices, but oil and wine will be relatively untouched. Why?

Many commentators consider oil and wine to be luxury items, but this is false. In ancient times, olive oil and wine were staples of the Mediterranean diet along with grain, as Deuteronomy 7:13 and 11:14 indicate (see also II Chronicles 31:5; 32:28; Nehemiah 5:11; Hosea 2:8, 22; Joel 1:10; Haggai 1:11). A person, though, cannot live on oil and wine as he can on grain, yet, as science is just now discovering, they do provide additional and necessary nutrition. These items are available during the third horseman's rampage, but the average man will not have the means to purchase them, since all his money is being spent on flour for bread!

What is God picturing then? The key is to remember that this "famine" is ongoing just as the wars and rumors of wars of the second horseman and the deceptions of the first horseman are. There are occasional lulls of plenty, but the experience of history is that most of the time, the ordinary individual is just getting by. Just as God predicted in Genesis 3:17-19, he labors and toils to eke out a miserable living only to die, worn out and broken in a few, short years. The third horseman's job is to follow his red brother's devastating wars with oppression, corruption, and scarcity so that men stay weak and poor and many die.

— Richard T. Ritenbaugh

John 17:3
(3) And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.
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This verse provides a succinct yet broad biblical definition. We tend to think of eternal life as simply endless life when it is not. Jesus' definition of eternal life is "knowing God." We could say it is understanding the way God lives or that the quality of life that God lives is eternal life. He does not live as a human lives, but He lives on the God-plane. We must learn to live as He lives, to think as He does, to act as He does, to write His image on our minds.

God has set the Sabbath apart so we can know Him, that is, so we can know what eternal life is and live it. Knowing Him is eternal life. Another way to put it is that eternal life is being intimate with Him. He is not intimate with people who rebel against Him nor those who, on the Sabbath day, have their minds on everything else but Him and His way of life. Such people talk about everything else except the things that concern Him and our relationship with Him. Using the metaphor of a courting couple, we cannot come to know Him by going out on a date with Him and then not paying any attention to Him.

The proper observance of the Sabbath is given to humanity so that we might come to know God better on this day than is possible on any other day of the week. He provides an entire twenty-four hours to spend with Him. It is no wonder that He became upset with Israel because they ignored what He wanted from them on the Sabbath. They spent precious little time with Him. They failed to dig into His Word and so failed to discuss His message, His attitudes, His character, His purpose. Their minds were on everything else but Him.

We know that, if we went out with someone of the opposite sex, with whom we expected to have an enjoyable time, and that person paid attention to everybody else except us, we would be frustrated and angry. We would never want to go out with that person again. That is the issue. Eternal life describes the way God lives, and the Sabbath is set apart so that we can come to know Him and become more intimate with Him.

People spend an untold number of years preparing to earn a living in this world. Doctors spend four years at college then study more years at medical school and during their internship. It might take eight, ten, or twelve years for them to prepare a doctor to be successful.

By contrast, God commands us to set aside just one day each week to help us prepare for living endlessly in the highest quality - as He does.

— John W. Ritenbaugh

Matthew 17:24
(24) When they had come to Capernaum, those who received the temple tax came to Peter and said, 'Does your Teacher not pay the temple tax?'
 
  Matthew 17:27
(27) Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.”
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The Greek word behind "tax" (NKJV) or "tribute" (KJV) in verse 24 is didrachma, equivalent to the Jewish "half-shekel," the Temple rate paid by every male Israelite above age twenty. Those responsible for collecting these half-shekels came to Peter. Unlike tolls, which were duties on goods, the Temple tax was levied on individual Israelites. The collected money, paid into the Temple treasury, defrayed the cost of Temple services. The Jews were much more willing to accept this collection than to pay the despised publicans who extracted taxes for Rome.
 
The miracle's preciseness is seen in the coin found in the fish's mouth, a full shekel (two didrachmas)—half a shekel each for Christ and Peter ("for Me and you"; verse 27)—the exact amount to satisfy the requirement. In this way, Jesus puts Himself alongside Peter as sharing His position and relationship as a son of the Kingdom. All true Christians fill this amazing position: They are no longer servants, but sons in Christ (Galatians 3:26). With His brethren Jesus shares His family relationship to His Father (John 20:17).
 
This account contains two principles. The first is doctrinal, teaching Jesus' place in God's Kingdom as the rightful Son. The second is moral, showing that greatness in the Kingdom derives from service and humility. Jesus' phrase, "lest we offend them," should motivate us to employ meekness and wisdom.
 
— Martin G. Collins

Isaiah 55:1-3
(1) "Ho! Everyone who thirsts,
Come to the waters;
And you who have no money,
Come, buy and eat.
Yes, come, buy wine and milk
Without money and without price.
(2) Why do you spend money for what is not bread,
And your wages for what does not satisfy?
Listen carefully to Me, and eat what is good,
And let your soul delight itself in abundance.
(3) Incline your ear, and come to Me.
Hear, and your soul shall live;
And I will make an everlasting covenant with you—
The sure mercies of David.

New King James Version   

Notice Isaiah 55's symbolic terminology: thirst, waters, eat, wine, milk, bread, satisfy, listen diligently, incline your ear and come to Me, and hear and live. Within the context, all of these things imply eating spiritually.

Jesus states in John 6:51, "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world." Jesus is the living Word of God. He adds in John 6:63, "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life."

Thus, the symbolic connection is made between Isaiah 55:1-3 and "eating" of Christ. Sacrificing our lives to do this, through God's grace, leads to our making an everlasting one, to which the phrase "the sure mercies of David" alludes. The original recipients of this prophecy had already made the Old Covenant with God, but as Hebrews 8 proves, the Old Covenant was not an everlasting covenant. Thus, the covenant promised in Isaiah 55 was a future one. He is alluding to the New Covenant made with us, bringing the church directly into this context.

Understand that, even though we have made the New Covenant with God, it is not a completely "done deal" until we are in His Kingdom. This is a stern warning: Completing the agreement depends on whether we, by faith, allow Him to be sovereign over our lives.

God has greatly increased our opportunity to enter His Kingdom over what He gave to those under the Old Covenant through the gifts that He provides when we make the New Covenant with Him. These include the forgiveness of sins to justify us, access to Him in prayer, forgiveness of sin after justification, and the great gifts of His Holy Spirit—that is, His continuous grace and enabling to overcome. All are given to help us come to know Him better and be prepared.

— John W. Ritenbaugh