BIBLE STUDY on VERSE

1 Corinthians 8:1-3
(1) Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. (2) And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. (3) But if anyone loves God, this one is known by Him.
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These seemingly innocuous words may be the central issue in this whole book (or both books to the Corinthians) because this was the sin that led Satan to separate from God's government. He became puffed up about himself. Likewise, the Corinthians were puffed up about how much they knew.

Satan thought so much of himself that he became twisted in his thinking, and he attacked God. We do not attack God directly—this book shows us we attack each other! Therein lies the problem. We attack each other through gossip, rumors, accusations, and things of that nature.

We begin to draw up lists in our minds of the faults of those who have offended us, and we begin to withdraw from them. We will not associate with them. Division begins to occur because they offend us. We say to ourselves, "Well, they were mean to me," or "They aren't intelligent enough," or "They are peculiar," or "They wear garish clothing," or "They have strong opinions about unimportant things."

This is not to say that these things are right and good, or that one should be able to do his own thing at anytime, anywhere, and that others should be tolerant of it. Nevertheless, Satan can, if he is given the opportunity, lead our minds to find reasons to not associate with others—reasons that have nothing to do with sin. Satan is at work.

If the feeling continues unabated, we will eventually come to the place where we will withdraw from fellowship altogether. It will not happen quickly, necessarily, but gradually. Perhaps we stop attending Bible Studies or begin to find reasons not to come to Sabbath services, or we will arrive late to services and leave early. In this way, Satan is slowly but surely moving us toward self-indulgence rather than love.

— John W. Ritenbaugh

Matthew 22:37-38
(37) Jesus said to him, "'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' (38) This is the first and great commandment.
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This command leaves very little out in terms of our devotion to God. It involves the fear, service, obedience, and worship of the great God who is the Creator. The dictionary definition of worship says it involves intense admiration, adoration, honor, and devotion to someone or something. Practically, worship is our response to our god.

If we respect someone greatly, does not our respect cause us to behave differently because of him? If we know he will be in our area, do we not try to spend some time with him or at least see him? Maybe we plan to give him a gift. If we know his habits, do we not try to emulate him, such as copying his manner of dress or his speech? Whole industries are built on this reality, which is why promoters attempt to get celebrities to use and endorse their products. Finally, when we are in his company and he suggests we do something, are we not moved to submit?

In Western civilization, people and institutions reach heights of admiration that drive some to do all sorts of unusual things. Teens, mothers, and even grandmothers will swoon over a crooning singer. Fans will practically tear the clothing from a rock star. Boys and men idolize athletic heroes. At political conventions, grown adults will act like mindless fools in behalf of their candidate.

It is this principle that is involved in keeping the first commandment. The respect and response we give to men, things, or the self should be given to God.

The KJV and the NKJV both translate Exodus 20:3 as, "You shall have no other gods before Me." It is better understood as, "You shall have no other gods in place of Me." The term "before Me" allows enough wiggle room that it can be argued that other gods are permitted as long as God comes first. In reality, God permits no other gods at all!

Genesis 1:1 informs us, "In the beginning God created the heavens and the earth." God is Creator. This is how God introduces Himself in His Book. Paul directs our attention to this very point in Romans 1 as where men stumble by not truly acknowledging Him as Creator God, sovereign over every aspect of what He had made.

But "Creator" can be just as vague as "ballplayer," "rock star," or "actor," if we never show enough interest to study and observe the awesomely beautiful distinctiveness of His character, power, and way He reveals regarding His Person. Do we devote as much time, concern, or effort in admiring God's great ability as Creator as we do the men we admire? Using Himself as the Model, God created the potential for the qualities and abilities we admire in others to be in us, and He has far more and better in Himself than we can comprehend.

The world has conditioned us to think of worship as something we do once a week. This is woefully inadequate in terms of what God expects. Is God merely on an ego trip to receive "Hallelujahs!" from His worshippers?

No! Everything He asks of us is for our good because of what it motivates us to do and become. American philosopher Ralph Waldo Emerson said, "It behooves us to be careful what we worship, for what we are worshipping we are becoming." This is true. Because a person becomes or does what his god is, he must be careful regarding his reaction to this commandment because it affects every area of life, thoughts, and action. It is not just a tiny sidebar of life. If kept as it should, it becomes part of the very foundation of what we are becoming.

— John W. Ritenbaugh

Galatians 5:19-21
(19) Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, (20) idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, (21) envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.
New King James Version

Hatred, contentions, jealousies, outbursts of wrath, dissensions, envy, and murder are all related to anger. In addition, anger need not be in the form of rage or fury. Some have quipped that "depression is merely anger without enthusiasm." It is still a problem even when it does not have visible intensity. The seriousness of these attributes is revealed at the end of verse 21, where Paul warns that "those who practice such things will not inherit the kingdom of God." God considers these traits the opposite of eternal life in His Family.

Consider how contrary anger and its cousins are to the fruit of the spirit, found in verses 22-23: "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control." Unrighteous anger will inhibit the expression of godly love. It will leech the joy out of life. Anger is certainly the antithesis of peace and longsuffering. It erodes kindness and is rarely in alignment with biblical goodness. Anger despises gentleness and resists attempts at self-control. In short, the fruit of the spirit will not be found in a person while he is practicing the various forms of ungodly anger.

Recall, however, that anger can be godly. It is an emotion created by God, and in the right circumstances, it is appropriate and even necessary. The Bible reveals God being angry and wrathful at times, and we can be sure His anger is always appropriate and in the right proportion.

However, He is motivated by love, not anger, which is certainly not the case with man. What men like to think of as righteous indignation may not be anything more than a self-centered temper. A person in God's image, though, is one who is angry on the right grounds, in the right manner, at the right moment, for the right length of time, and with the right words and actions. That, we realize, is a very tall order!

In "Anger: Spiritual Drano" (Forerunner, December 1997), Dr. David Maas suggests that "the godly purpose of anger is to consume and destroy its target utterly. Nothing [is] to be left. . . . In every case in which godly wrath is exhibited, the target is sin, not people, although sometimes people get caught in it." Later, Dr. Maas writes,

Psychologists have taken a long time to discover that anger does not dissipate until it has totally and utterly consumed its target. Some advise their patients to "let it all out," but Proverbs 29:11 says, "A fool vents all his feelings, but a wise man holds them back." Venting anger only brings in more "oxygen" to make the fire burn hotter and more destructively. Again, the only use for anger is to destroy everything in its path, a scorched-earth policy. This emphasizes how important a correct target for anger is.

However, anger that cannot reach and annihilate its target is turned inward, and as it was designed, it begins wreaking havoc. Physicians claim that anger turned inward can aggravate or cause digestive troubles, eye disorders, dental problems, skin diseases, hives, and ulcers. A person who cannot find a target for his anger becomes like a rattlesnake that, if restrained, will strike its fangs into itself, effectively committing suicide. Those with unresolved angers need to focus on the sins that keep the anger boiling.

Notice the principle that anger will acquire a target—whether wrong or right—and the anger will not dissipate until that target has been destroyed. The safest target for our anger, then, is our own sin—something that can and should be destroyed.

But what happens when anger is allowed to develop for the wrong reason? When it is directed against the wrong thing? When it is kept inside, held onto, nursed, and even secretly enjoyed? This anger eats away at a person, stealing his joy in life, limiting his potential, and keeping him miserable. It reaches out to injure anyone who makes a suitable target. What is especially alarming is that such anger can be hidden even to the person retaining it yet manifest itself in ways that are subtle, indirect, and illusive.

— David C. Grabbe

Revelation 1:3
(3) Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.

New King James Version
In James 1:22, the apostle admonishes us to be obedient doers, not just hearers, of the Word. One implication of James' comment is clear: When it comes to prophecy, we are to obey the commands so often embedded in the prophetic word. James' command to act, rather than just to hear, is frequently echoed in prophecy, as in Revelation 1:3: "Blessed is he who reads and those who hear the words [logos] of this prophecy, and keep those things which are written in it; for the time is near."

The "and" in this verse is very important. God does not say that we are blessed simply if we hear and if we read. This is not to suggest that we should not study God's prophetic word; of course, we should. All Scripture is given for our edification and our inspiration (II Timothy 3:16). It is all inspired for that purpose. However, we are to read or hear and to keep.

What do we keep? Do we keep predictions about horsemen and beasts? How does one do that? What we are to keep are those commands that are liberally sprinkled throughout the word of prophecy—in the book of Revelation and in the prophetic sections of the gospels and epistles, as well as in the prophecies of the Old Testament. For instance, the letters to the seven churches in Revelation 2 and 3 contain several commands to repent and repeated commands to overcome.

The prophetic word is not just a collection of mind puzzles that we are somehow supposed to unravel. God's prophecies are not that at all, but they are calls for change. They are calls for our growth. Remember, the blessing comes to those who keep, who do what God commands whether or not we understand the details of the prophecy.

God is faithful. A Christian reading this passage a thousand years ago, who had no idea of what we know of history or of the technology that we understand now, could receive the blessing through obedience, just as we can. Again, knowing is not the issue, but obedience is.

The word "keep" is a command that appears ten times in the book of Revelation. It is the same word that is translated in John 14:15, "If you love Me, keep My commandments." We will notice just a few of its appearances. The first three are written to three of the seven churches: Thyatira, Sardis, and Philadelphia, respectively:

Revelation 2:26: ". . . keeps My works until the end. . . ."
Revelation 3:3: ". . . hold fast and repent. . . ." [Here, "hold fast" is the same Greek word as "to keep" in the other examples.]
Revelation 3:8: ". . . have kept My word. . . ."
Revelation 12:17: ". . . who keep the commandments of God. . . ." [This is written to the remnant of the seed, that is, to God's elect.]
As we can see, God has sprinkled this command to "keep" all over the prophecies of Revelation.

— Charles Whitaker

Matthew 12:9-14
(9) Now when He had departed from there, He went into their synagogue. (10) And behold, there was a man who had a withered hand. And they asked Him, saying, "Is it lawful to heal on the Sabbath?"—that they might accuse Him. (11) Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? (12) Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath." (13) Then He said to the man, "Stretch out your hand." And he stretched it out, and it was restored as whole as the other. (14) Then the Pharisees went out and plotted against Him, how they might destroy Him.

Mark 3:1-5
(1) And He entered the synagogue again, and a man was there who had a withered hand. (2) So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him. (3) And He said to the man who had the withered hand, "Step forward." (4) Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. (5) And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other.
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There is an obvious difference between Christ and the Pharisees on the Sabbath. The Pharisees were not there to worship God. Their questions were not asked out of loving concern. They were there as accusing authorities who wanted to judge Christ by their own regulations.

At the time, the Jews had been compiling for a number of years a code of regulations by which they hoped to make it virtually impossible for a person to sin. Eventually, there were 1,521 regulations just regarding keeping the Sabbath! These people did it in sincerity, a misdirected zeal. What happened is that they turned the observance of the day into a legalistic ritual rather than a loving service toward God and fellow man.

Consider the actions and words in Matthew 12 and in Mark 3. Is Christ doing away with the Sabbath observance, or is He restoring it to its original, divine value and function? Jesus helps us understand this by a principle He gives in Matthew 19:8. Referring to divorce and remarriage, Jesus says, "But from the beginning it was not so." So it is here. He is showing God's original intent for the Sabbath.

He is not saying, "You don't have to worry about breaking it," or, "I'm going to do away with this day in the future anyway, so it doesn't matter what we do." Instead, by what He says and does, He focuses attention on His own Sabbath activities: To relieve somebody of a burden, to deliver one from a withered hand. By these acts, we see that the Sabbath is a day of redemption, deliverance, freedom, and healing. It is a day to do kind acts. It is a day to help one's fellow man in some way and to relieve him of some burden, as much as lies within us.

Jesus' healing here was not done to a man whose life was in danger. He had a chronic problem, and it easily could have waited until the next day. He could have said, "Come back tomorrow." Instead, He purposely shows what the Sabbath is for. It is for healing—either physical or spiritual healing.

The man's chronic illness parallels us spiritually: We are chronically sinful! Jeremiah 17:9-10 says that the heart is incurably sick. The Sabbath, then, is a day given to free us from the chronic problems of human nature.

By Jesus' example—His reactions, His words—it becomes clear that God not only intends that "good" be done, but to fail to do good when the opportunity presents itself implies "evil" and "killing." If not, why was He angry? He was angry because the Pharisees were failing to do something to relieve this man of his burden. Instead, they were using him to provoke Jesus into what they considered as sinning so that they might accuse Him. Thus, the person who is not concerned for the physical and/or spiritual salvation of others on the Sabbath is automatically involved in destructive efforts and attitudes.

One of the Sabbath's uses is to prepare us to be used for the salvation of others. We are not in the position yet that Christ was. He was able, because of His closeness to God, because He was God in the flesh, because He had the Spirit of God without measure, to do things that we are unable to do. But the principle is there!

There are many such things—as opportunities present themselves—that we can do on the Sabbath. It is within our power to relieve other's burdens. It may only be giving someone encouragement or writing a letter or telephoning to let another know that he is cared for and thought of. It may be a little thing, but it is within our power to do things like this to help others along the way.

Consider the Sabbath command in Deuteronomy 5: The Sabbath was made to show compassion toward the weak and the defenseless. The command says that we are to give others who are under our authority the Sabbath day to rest. We relieve them—manservant, maidservant, even animals—of the burden of work. They, too, are to be given the opportunity to be relieved of a burden. They are physical. If they are worked constantly, they will wear out more quickly. And so it is wise to give them rest, is it not? It is to our benefit to give them the relief that they need. A similar command is given in Exodus 23:12:

Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed.

— John W. Ritenbaugh

Revelation 20:11-13
(11) Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. (12) And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. (13) The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
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The New Testament consistently teaches the doctrine of life after death through the resurrection from the dead (see I Corinthians 15 for the Bible's most concentrated teaching on it). While many understand that those whom God converts in this life will rise from their graves at the return of Christ to enjoy their eternal rewards (I Corinthians 15:51-52; I Thessalonians 4:14-17), the Bible reveals that all humanity will live again!

The apostle John calls the people standing before God's throne "the dead, small and great." His description is very general. Note that he does not say "some" of the dead but simply "the dead." God does not discriminate between good or bad, rich or poor, free or slave, those who lived before Christ or after Him, or any other distinction. It appears plain that He raises to life every human who has ever lived who has not already been changed to spirit!

As laid out neatly in this chapter's chronological sequence, this second resurrection occurs immediately after the glorious Millennium of Christ's reign on the earth (Revelation 20:5) and Satan's final rebellion (Revelation 20:7-10). Unlike those rising to glory in the resurrection at Christ's return, called the first resurrection (Revelation 20:5-6), this vast sea of humanity returns to life for the purposes of judgment. This Great White Throne period is a time of evaluation of each person's individual works, that is, his day-to-day manner of life.

For some reason, some commentators believe that this is only the impenitent dead—those who will be cast into the Lake of Fire, mentioned in Revelation 20:14-15. However, verse 15 clearly states that only those "not found written in the Book of Life" will suffer the second death. This is a general resurrection, as it has often been called, of unsaved mankind. It is not God's desire to condemn them to eternal death, for He wants everyone to come to repentance (II Peter 3:9). They will be judged—as His church is being judged now (I Peter 4:17)—for the purposes of granting them salvation, if they accept His calling and submit to His way of life. While it is the church's "day of salvation" right now (II Corinthians 6:1-2), for these people, it will be their first opportunity to accept God's invitation to eternal life.

Consider the enormous number of people who will rise in this resurrection! A conservative estimate of all who have ever lived on the earth is upwards of 50 billion people and growing all the time. These billions will awake to a paradise on earth, which will have been made beautiful, prosperous, and productive under the care of the sons of God. The newly resurrected may suppose they have gone to heaven, but they will soon learn that the blessed meek inherit the earth (Matthew 5:5).

What a massive effort it will take to feed, clothe, house, and teach such an incredible population! Making matters even more difficult is the fact that they will come from every age, ethnic group, religion, language, and culture that has existed since the time of Adam! They will range from jungle dwellers of Borneo to the most sophisticated and intellectual cosmopolitans of modern times, from barbarous Mongols under Genghis Khan to vegetarian peaceniks heralding the Age of Aquarius, from animist tribesmen to Buddhist monks. We can hardly fathom the massive cost, infrastructure, organization, and leadership it will take to give care and instruction to so many people as will happen in this great period of judgment.

The Old Testament also contains a snapshot of this general resurrection, though it concentrates on the resurrection of the manifold millions of Israelites who have lived down the centuries. This is the famous prophecy of the Valley of Dry Bones in Ezekiel 37:

The hand of the LORD came upon me and brought me out in the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And He said to me, "Son of man, can these bones live?" So I answered, "O Lord GOD, You know." (Ezekiel 37:1-3)

The people whose bones these were had been dead a long time. The bones were dry, as if no juice of life could ever enliven them again. The prophet's reply is essentially, "Only God could make them live again. To me, they look hopelessly dead." But we know, as Jesus instructs, "with God all things are possible" (Matthew 19:26).

Again He said to me, "Prophesy to these bones, and say to them, 'O dry bones, hear the word of the LORD! Thus says the Lord GOD to these bones: "Surely I will cause breath to enter into you, and you shall live. I will put sinews on you and bring flesh upon you, and cover you with skin and put breath in you: and you shall live. Then you shall know that I am the LORD."'" . . . So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. (Ezekiel 37:4-6, 10)

Notice what God says will happen in this resurrection: He will give them breath—the breath of life—to fill their lungs, and He will return to them their flesh: their sinews and skin. Clearly, God will raise them up to physical life again on the earth, not to some kind of ethereal existence in a celestial Xanadu. They will soon realize that their ideas of life after death were greatly mistaken and that the God of Israel, the One who raised them from the dead, is the one true God.

— Richard T. Ritenbaugh

Psalm 14:1
(1) "To the Chief Musician. A Psalm of David. The fool has said in his heart,
"There is no God."
They are corrupt,
They have done abominable works,
There is none who does good.

Psalm 53:1
(1) –To the Chief Musician. Set to “Mahalath.” A Contemplation of David. The fool has said in his heart,
“There is no God.”
They are corrupt, and have done abominable iniquity;
There is none who does good.

Psalm 10:4
(4) The wicked in his proud countenance does not seek God;
God is in none of his thoughts.
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Most of us rarely ponder how others approach life, certainly not those who have rejected God. Yet they face life believing they came from nothing and are charging toward similar nothingness. This nihilism produces existential behavior, that is, living for the moment because they exist now, having no hope or guarantee of existence in the future. In addition, such people feel accountable to no one but themselves or possibly to the state—but certainly not to any Divine Judge who will render to them according to their deeds (Psalm 28:4; Isaiah 59:18; Revelation 20:12).

What happens, though, when their lives begin to unravel? To whom do they turn when relationships sour or employment vanishes or disaster strikes? Some may recant their atheism and "find religion," but many are so jaded against spirituality of any sort that a god of any kind is abhorrent to them. Do they lean, then, on psychiatry? Science? Medicine? Law? Government? In reality, each of these human pursuits is as insubstantial as a hologram. In the end, the atheist stands alone.

Both Paul and Peter tell us bluntly that our trials and tests are things "common to man" (I Corinthians 10:13; I Peter 4:12). We struggle against the same forces that others do. A poor economy, a war, a natural disaster, an oppressive government, a crime wave, etc., hits us just as it hits others, more or less. The similarity ends there, however. A Christian's approach to his problems—in terms of their purposes, solutions, and products—is far different than an atheist's, or anyone else in the world, for that matter. True Christians see every circumstance as preparation for God's Kingdom and thus worthy of a Christlike course of action.

Paul says God does not give us tests beyond our abilities to solve, and in addition, He opens a "way of escape" for them (I Corinthians 10:13). These are wonderful assurances in themselves, but we can be confident of something even better: God's presence with us—indeed, in us!—as we face our trials. We are not alone! God is there to provide "mercy and . . . grace to help in time of need" (Hebrews 4:16). Later, Paul writes, "For He Himself has said, 'I will never leave you nor forsake you'" (Hebrews 13:5). Thus, Peter advises, "[Cast] all your care upon Him, for He cares for you" (I Peter 5:7).

Jesus tells His disciples, including us, "I am with you always, even to the end of the age" (Matthew 28:20). Through Isaiah, He comforts us: "Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand" (Isaiah 41:10). Trials, temptations, tests—what are they next to the willing power of God?

Remember, we are never alone! God is there (Psalm 23:4)! Call upon Him while He is near (Isaiah 55:6)!

— Richard T. Ritenbaugh

Zephaniah 2:1-3
(1) Gather yourselves together, yes, gather together,
O undesirable nation,
(2) Before the decree is issued,
Or the day passes like chaff,
Before the LORD's fierce anger comes upon you,
Before the day of the LORD's anger comes upon you!
(3) Seek the LORD, all you meek of the earth,
Who have upheld His justice.
Seek righteousness, seek humility.
It may be that you will be hidden
In the day of the LORD's anger.
New King James Version

Some in the church of God today teach that just because a person is part of a certain group, he will escape this wrath. However, the mention of fleeing implies a generality rather than a promise given as an absolute certainty. According to traditions retained from history, all of the apostles except for John suffered violent deaths from persecution.

Are we more deserving of safety than they were? Paul writes in Romans 14:12, "So then, each of us shall give account of himself to God." Revelation 2:23 confirms individual judgment during Christ's evaluation of the Thyatira church, without a doubt part of His church: "I will kill her children with death, and all the church shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works."

We must not allow ourselves to think presumptuously that we deserve to be hidden. God is the Master, and we are slaves bought at a price with Christ's blood. He is the Master Potter, forming and shaping us into the character image of Jesus Christ. If He determines that we need the shaping that Tribulation will bring, then He will not hesitate to set that path before us. If He believes we need to glorify Him before men, He will do the same.

Notice also Daniel 11:32: "Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits." Not only does this show that Christians will undergo intense persecution, but it also shows that they will be doing things to glorify God during that period of testing. God specifically chooses those who know Him to carry out these exploits before men.

— John W. Ritenbaugh

Hebrews 10:36
(36) For you have need of endurance, so that after you have done the will of God, you may receive the promise:

New King James Version

The King James Version uses the word "patience," which is not a wrong translation. However, for better understanding, more specific words should be used. Today, we generally think of "patience" as passive, whereas "persevere" or "endure" is more dynamic. The Greek word used in Hebrews 10:36 is hupomone. In his Complete Word Study Dictionary: New Testament, Spiros Zodhiates comments that it means "constancy under suffering in faith and duty." "Constancy" indicates that persistent effort is being made, in this case against a pressing trouble. He perhaps describes it even better by defining it as a "quality of character that does not allow one to surrender."

"Perseverance," "endurance," "constancy," and "steadfastness" all have a sense of activity, of actively straining against some pressure. Thus, as Hebrews 11 begins, the author approaches two related subjects: one directly, faith or strong conviction; and the other, perseverance, less directly. Hupomone, however, does not appear again until Hebrews 12:1.

The Hebrews badly needed both conviction and perseverance to meet and overcome their problems. These virtues go hand in hand, and they really cannot be separated because we operate on a different concept of time than does God. Compared to God, we operate on fast time. Almost everything in our lives seems to have to be done or received right now, or faith begins to evaporate and we lose heart. True faith, though, operates in a rhythm closer to what God does because, due to conviction, it is more in tune with Him.

Therefore, a convicted person not only believes that what God says is true, but he also trusts and willingly endures trials in an attitude of realistic hopefulness. He does not restlessly complain to God to fix things right away on his schedule. A person develops conviction by thoughtfully processing a great deal of God's truth and yielding to the evidence He provides.

— John W. Ritenbaugh

Matthew 13:24-30
(24) Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; (25) but while men slept, his enemy came and sowed tares among the wheat and went his way. (26) But when the grain had sprouted and produced a crop, then the tares also appeared. (27) So the servants of the owner came and said to him, "Sir, did you not sow good seed in your field? How then does it have tares?" (28) He said to them, "An enemy has done this." The servants said to him, "Do you want us then to go and gather them up?" (29) But he said, "No, lest while you gather up the tares you also uproot the wheat with them. (30) Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."""

Matthew 13:37-40
(37) He answered and said to them: "He who sows the good seed is the Son of Man. (38) The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. (39) The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. (40) Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age.
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As Jesus says, the field is the world, in which He has established His church. The church is not of the world (John 17:14), but within it, just as a farmer may designate a specific plot of his land, separated from the rest, for a particular, unique crop.

However, Satan the Devil has also been at work, sowing his own seeds within the field. Using fragments of God's truth, Satan has founded false religions and counterfeit Christianities that preach distortions of truth. Like the tare that grows masquerading as the wheat, members of these false churches may appear good, pious, and very generous. Worldly Christians may possess a seemingly good heart and act with fine intentions, but when the top layer of goodness is peeled back exposing their core, they reveal deceived hearts lacking understanding or true love.

Further, the world's churches are in constant rebellion against God, refusing to keep His commandments and rejecting the absolute authority of His words. The world's ministers even pervert the Word of God with infusions from such pagan religions as Buddhism, Hinduism, or other mystic or New Age faiths. Through syncretism and false doctrine, these churches accomplish the will of their evil father: deceit and destruction (see John 8:44).

Satan's malignant influence is not felt only within the world. He has planted his own seeds, sowing false brethren and even ministers within the very church of God. However, as Christ reveals in this parable, God permits this intrusion of well-camouflaged counterfeits. Tares in God's church will appear religious and devout, with no obvious warning-flag identifying them to unsuspecting church members.

— Ted E. Bowling

Jude 1:11
(11) Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.
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In examining the records of Cain, Balaam, and Korah, we could name several commonalities, but one in particular stands out. All three of these men were intensely self-willed. They all understood what God wanted from them, yet they consciously chose to follow their own wills instead. Jude's whole epistle shows that all his descriptions of those troubling the church would fit under the banner of "self-will." These men are noted for exercising their will to achieve their own ends without any real concern about God's will.

By way of contrast, consider the outcome if Jesus Christ had used their approach when He came to decision points in His life. Imagine if, when the time came for Him to be the sin offering for all of mankind, He decided that He wanted to fulfill only the grain offering—maybe, like Cain, He just wanted to be devoted to His fellow man instead of making a blood sacrifice. Perhaps He could have healed every person in Jerusalem—or even all Judea—given lasting encouragement, and even bestowed a lot of money on the poor. Those could all be good works, yet that self-willed choice would have been evil in its effects because it would have thwarted the benevolent purpose that God had established at the foundation of the world.

Suppose Christ's head had been turned by Satan's offer of all the kingdoms of the world, which would have included all of the temporal rewards or profits that He could dream of. What if, like Balaam, He had been motivated by immediate gain for Himself rather than the long-term benefit of all mankind? Thankfully, He persevered and rejected the bribe that would have cursed us all forever.

Imagine if, like Korah, Jesus had been more concerned about His position and less about His service. What if He had decided that being equal with God was something "to be grasped at" and that His proper place was at the top instead of taking on the form of a bondservant (Philippians 2:6-7)? We would have no hope!

However, Jesus Christ was not self-willed. At every turn, He submitted to the Father, knowing that circumstances would work out for the best. Our salvation and every uncountable blessing we receive along the way result from His saying to our Father, "Not as I will, but as You will." For us to be sons and daughters of the Most High God as well, we must likewise practice saying to Him, "Not as I will, but as You will."

— David C. Grabbe

Romans 14:4
(4) Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.
New King James Version

Yes, God has given us a promise of becoming judges, kings, and priests in the World Tomorrow, but He has not given us the authority to be judges now. We are to be making evaluations and learning how to judge. But, right now, unless we have been appointed to a certain position in which such judgments must be made, if we take it upon ourselves to make them, we are stepping into the muck. We have gone beyond our sphere.

He is telling us that, if we decide to take it into our own hands to judge another man's servant (think of it in terms of every other person being God's servant), then we have begun to be presumptuous. We are meddling in another's matters.

Jesus would have been meddling in somebody else's affairs had He decided to arbitrate the dispute in Luke 12:13-14. He would have been what the Bible calls a busybody—someone who is doing something that he has not been called to do or been given the authority to do.

— Richard T. Ritenbaugh

Romans 8:7
(7) Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.
New King James Version

The Greek word underlying “carnal” is sarx, which Strong's Concordance says refers literally to the meaty part of an animal or man. However, it has several figurative usages that commonly appear in the Bible.

The Interpreter's Dictionary of the Bible adds that sarx “is either the equivalent of the English word 'material' or describes human nature when under the domination of its lower, unregenerate impulses.” “Carnal” describes the way we humans think and act without the influence of God's Holy Spirit that we receive when we are called, repent, and are converted. The carnal mind focuses on using circumstances in life to please the self.

In many modern translations, sarx is often rendered as “flesh,” its literal meaning. In the context of Romans 8, it is translated as such in the New King James Version to clarify that spiritually, there are two classes of people. Those who live according to the flesh allow their lives to be determined by their sinful nature. They set their minds on—are most deeply interested in, constantly talk about, engage in, and glory in—things that pertain to the self.

Those in the other category live according to the Spirit. They submit to the Holy Spirit's influences, concentrating their attention on, specializing in, and choosing what is important to God's Holy Spirit. In the conflicts between the pulls of the flesh and the influences of God, the first group sides with the self, and the second group sides with God, despite knowing that choosing that way may entail considerable sacrifice.

In Romans 8, Paul reminds church members that it is impossible to be on both sides at once. This choice is basic to our attitudes and sets the direction of our lives: We are either on God's side or sinful human nature's side. If a person persists in siding with the flesh, which is worldliness, then he must expect the world's doom. Conversely, if the things of God and His Kingdom are a person's chief concern, he can expect God's love to be shed abroad in his heart (Romans 5:5) and his future to be full of unspeakable joy, as Paul later declares.

In the apostle Paul's writings, “flesh” clearly indicates spiritual weakness. He teaches us that a person living by the flesh cannot be justified before God or please Him because the flesh does not appreciate God's priorities. Living with a fleshly outlook leaves an individual vulnerable to the power of sin to excite him to temptations, self-gratification, pride, pursuit of praise, envy, selfishness, impatience, and a definite unwillingness to sacrifice for spiritual well-being. As Paul teaches, the spirit may be willing, but the flesh is weak because it is not inclined to believe God.
It is the flesh, stirred to action by Satan, that drives this world. Even so, we must be clear on an important truth: Satan cannot make us sin. Scripture says unequivocally that the sins committed belong to those who committed them. Adam's and Eve's sins were not forced by Satan. He reasoned with Eve, and she chose to believe what he suggested and then transgressed. Neither was Adam forced by Satan to sin, nor was he deceived as she was. He chose to follow his wife into sin without Satan's arm-twisting.

— John W. Ritenbaugh

Revelation 16:5-7
(5) And I heard the angel of the waters saying:
"You are righteous, O Lord,
The One who is and who was and who is to be,
Because You have judged these things.
(6) For they have shed the blood of saints and prophets,
And You have given them blood to drink.
For it is their just due." (7) And I heard another from the altar saying, "Even so, Lord God Almighty, true and righteous are Your judgments."
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There is no injustice with God. His justice is never divorced from His righteousness. He never condemns the innocent; He never clears the guilty without repentance; He never punishes with undue severity; He always rewards righteousness. His justice is perfect justice.

He does not require absolutely perfect obedience, or nobody would make it. The blood of Jesus Christ is available to cover us (Revelation 1:5). However, He does not always act with justice because He sometimes acts with mercy. Mercy is not justice, but neither is it injustice, as injustice violates righteousness. Mercy manifests kindness and grace; it does no violence to righteousness.

Those who live by faith must seriously consider God's justice. It constantly reminds us that the wages of sin is death, that sin is disloyalty to God, and that God means what He says. It reminds us of the tremendously precious value of Christ's sacrifice. When we enter into the covenant with God, we are pledging our lives to serve Him in gladness and faithfulness so that He might create us in His image.

God's grace helps to prod us to live continuously by faith. We must know and appreciate His grace without abusing it. His justice is a reality, and so is sin's penalty, but His mercifully given grace overrides both.

— John W. Ritenbaugh

Mark 3:4-6
(4) Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. (5) And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. (6) Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.
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Jesus was "grieved" by their hardness or coldness of heart. He was incensed at their hypocrisy in considering their manmade rules to be more important than doing good for a person in need. By healing him, Jesus demonstrated that love, mercy, compassion, and justice trump tradition. This is righteous anger. What are the differences between righteous and sinful anger?

Righteous anger is unselfish while sinful anger is often selfish. Sinful anger occurs when our desires, our needs, our ambitions, or our demands are not met. Sinful anger always focuses on satisfying the self.

Righteous anger is restrained while sinful anger is often uncontrolled. Uncontrolled anger will cause us to say and do things we are sorry for later, things we would never would have said or done had we been in control. Uncontrolled anger leads to sin.

Righteous anger targets sinful acts or unjust situations while sinful anger frequently targets people. In Mark 3, Jesus was angry at the Pharisees' sin and their lack of compassion. Sinful anger lashes out against the people themselves.

Righteous anger seeks to remedy wrong while sinful anger retaliates. Righteous anger contains no malice or resentment, yet sinful anger desires to hurt or to get even with others. People often say, "I don't get mad, I get even." They may not show a passionate outburst of anger but nurse a grudge that takes root and produces bitterness, hatred, and vengeance.

— Clyde Finklea

Isaiah 58:13
(13) "If you turn away your foot from the Sabbath,
From doing your pleasure on My holy day,
And call the Sabbath a delight,
The holy day of the LORD honorable,
And shall honor Him, not doing your own ways,
Nor finding your own pleasure,
Nor speaking your own words,

New King James Version

"Your pleasures": God does not intend that the Sabbath be a day of rigorous abstinence. In verse 14, He says that, if we keep it rightly, the day is going to be a delight. Rigorous abstinence is never a delight, but the Sabbath can be a delight.

The word "pleasure" is not wrongly translated, but it is somewhat misleading. Within the context, its intent is better translated "business," "desire," "purpose," or "matter." It describes what one finds pleasure in occupying himself in doing.

A man's business can be his pleasure. Some people just love to work! A person's pleasure might be riding a bicycle, yet the Sabbath is not a day to be out riding a bicycle the way he would like to ride a bicycle. What He's generally talking about are the things that normally keep us busy during the other six days.

The emphasis here is on the word "your," as in "your pleasure." It could refer to hobbies, sports, and entertainments. The Sabbath is not designed for swimming, jogging, hunting, fishing, TV, boating, woodworking, ham radios, raking leaves, stamp collecting—or whatever it is that we do to preserve our physical life. I have listed these because I have had questions on all of them.

I have known people who say they just love to rake leaves. So, when the leaves fall down to the ground in the autumn, they like to get out there and rake! They smell wood fires burning in the neighborhood, and that smoke is so nice and relaxing, so energizing. It makes them feel so good to get out there and rake the leaves. But the Sabbath was not designed for raking leaves. This would fall under the category of "your pleasure."

Now, is there anything wrong with raking leaves the other six days of the week? Of course not! Neither is there anything wrong with sports, entertainments, and those sorts of things as well—as long as they are not being done sinfully. But all of those things that we would tend to do on the other six days of the week, things that are "your pleasure," are not good uses of Sabbath time.

— John W. Ritenbaugh

Hebrews 1:3
(3) who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high,
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Sometimes we might be misled not to give God His due by failing to comprehend what this verse is saying. "Upholding" just does not give the impact of the Greek, giving us the impression of God as a sort of Atlas figure or as a watchmaker who wound His creation up and then walked away. Wuest's Amplified New Testament translates this word as "sustaining," indicating an ongoing operation. Sustaining not only gives the impression of support but also of continuous maintenance and providence. The Amplified Bible also catches the essence by adding "maintaining, guiding and propelling."

What this statement illustrates is the continuous, minute-by-minute, year-by-year, century-by-century, eon-upon-eon generation of the enormous, awesome, prodigious amounts of power necessary to keep His creation operating. The very stability of the creation speaks of His continuing involvement. He did not just create and walk away with everything operating according to impersonal law.

Genesis 1:3 sets the pattern for the revelation of His governance: "Then God said, 'Let there be light;' and there was light.'" His sovereignty over the inanimate creation is stated very simply: He speaks and light appears. In verse 9, He speaks, and the waters are gathered into one place, revealing dry land. Since water seeks its own level, this passage indicates that God determined where He wanted the water to go, thus it shows Him shaping and managing His creation.

God says in Genesis 6:17, "And behold, I Myself am bringing the flood waters on the earth, to destroy from under heaven all flesh in which is the breath of life; and everything that is on the earth shall die." The Flood was not a natural occurrence. In Genesis 11:5-8, it was God who confused the languages and scattered the families of men over all the earth, and the early chapters of Exodus clearly reveal God's involvement in the plagues on Egypt. In the latter example, God even actively supervises who receives the plague and how they are affected (Exodus 9:22-26).

Exodus 10:21-23 confirms God's active involvement in the affairs of men and His use of the inanimate aspects of His creation to bring about His will:

Then the LORD said to Moses, "Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, darkness which may even be felt." So Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings.

Thus the Bible clearly shows that God is now exercising His sovereignty over His creation and will continue to do so beyond the return of Jesus Christ, even in the area of inanimate things like the weather and ground. Blessing or cursing is an act of His sovereignty conditioned to our response to Him. He is not merely passively paying attention and responding as He sees fit, but even more so initiating actions to bring His people to His desired end.

— John W. Ritenbaugh

Luke 6:47-48
(47) Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: (48) He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.

Matthew 7:24-27
(24) "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: (25) and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. (26) "But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: (27) and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall."
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In this parable, Jesus describes one who hears His words and does them as a man who, when building his house, digs his foundation deeply and upon rock. When a flood threatens it, the house remains intact on its secure base.

Jesus' metaphor in the parable is apt: A man's character is like a house. Every thought is like a piece of timber in that house, every habit a beam, every imagination a window, well or badly placed. They all gather into a unity, handsome or grotesque. We decide how that house is constructed.

Unless one builds his character on the rock-solid foundation of God's Word, he will surely be swept away by the flood now inundating the world. As I Corinthians 3:11 says, "For no other foundation can anyone lay than that which is laid, which is Jesus Christ."

Of the two builders in the parable, one is a thoughtful man who deliberately plans his house with an eye to the future; the other is not a bad man, but thoughtless, casually building in the easiest way. The one is earnest; the other is content with a careless and unexamined life. The latter seems to want to avoid the hard work of digging deep to ensure a strong foundation, and also takes a short-range view, never thinking what life will be like six months into the future. He trades away future good for present pleasure and ease.

The flood obviously represents the trials of life. Frequently, the trials of life descend upon us either through our own lack of character or because of events in the world around us. Is our house strong enough to withstand the onslaught of the horrendous events of the end time? Can it even withstand our own weaknesses?

— John W. Ritenbaugh

Genesis 1:28
(28) Then God blessed them, and God said to them, "Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth."
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A basic purpose for marriage is also found in this verse. The two key words here are "subdue" and "dominion," both of which are terms of command and control. This purpose, then, deals with marriage providing a basis for proper government.

"Dominion" has thrown many people off-track, assuming God means autocratic, despotic rule. However, any dictionary will show that dominion is nothing more than "supreme authority" or "sovereignty." The Hebrew word, radâ, implies exercising authority over those under one's control, whether a king over his kingdom or an employer over his employees. It does not necessarily suggest harsh, cruel governance.

"Subdue" (Hebrew kabaš), however, can have this implication. Nevertheless, subjecting creation to human benefit or people to God's way does not have to be done with rigor. Severity should be applied only when there is steadfast, defiant resistance, and then only as necessary. The two words together provide a wide range of means for mankind to order and govern what God has given him. Of course, God does not intend for humanity to go beyond the authority He has entrusted to it, either in terms of scope or application.

So, as these opening instructions to humanity indicate, God uses marriage to teach us how to govern. Marriage teaches us how it is done best, specifically as God Himself governs. God is a Father, and He has a Son who is the Head of the church. We in the church comprise the Son's wife, His Bride, and we are learning how to rule with the Son forever in His Kingdom. A primary institution that God created to teach us this is marriage, the very same institution into which we will soon enter with His Son. Again, we see the physical blending into the spiritual.

In our physical lives, most of us begin to live within the family as a child, and from that position of weakness and immaturity, we learn how to be ruled, to submit, and to learn and grow as a subordinate. We learn what it is like to be under authority. Later, as we grow in maturity, we take on more responsibilities and experience more freedom. If we are alert and smart, we learn many facets of how to rule ourselves and thus how to govern others.

When ready, we take up the challenge of living at the next level of authority as a husband or wife. In that role, we learn other things that teach us about government and how best to handle situations. First, we must become accustomed to living with our new mate, ruling ourselves, and providing direction to a developing family as a spouse.

Then, sometimes suddenly, we must learn how to govern little ones. As they grow, we learn different ways—better ways—to govern them at their various levels. The diverse situations that arise in life lend themselves to learning new and different approaches that will lead to better outcomes. The family and our changing roles within it teach us how to do that.

The godly family, beginning with marriage followed by the rearing of children, teaches us how to govern. Along with the Bible, it gives us most, if not all, the necessary instruction that we need. These experiences over time become part of our character, which we will carry through the grave. We will have those experiences to draw on when similar instances arise among those subject to us in God's Kingdom.

These essential tools, provided to us through God's instruction and applied in the Christian family, prepare us to rule in God's Kingdom and to teach the right and proper way to live.

— Richard T. Ritenbaugh

Matthew 26:39-44
(39) He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will." (40) Then He came to the disciples and found them sleeping, and said to Peter, "What! Could you not watch with Me one hour? (41) Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." (42) Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done." (43) And He came and found them asleep again, for their eyes were heavy. (44) So He left them, went away again, and prayed the third time, saying the same words.
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Perhaps it was not just the approaching physical torture that Jesus dreaded as He made this plea to His Father. For every microsecond of eternity (with the possible two exceptions of His time in Mary's womb and His human babyhood), He had enjoyed a level of consciousness, involvement, control, and communication with God the Father that no other human could even begin to comprehend. It must have been almost intolerable for the Son of God, the great YHWH of the Old Testament, to contemplate being totally unconscious and "out of the picture," even for a mere 72 hours.

Jesus' agony no doubt included the foreknowledge of the spiritual torture of billions of sins committed throughout human history being laid on His innocent head. Jesus knew that His mind would soon become besmirched, infected, and injected with every filthy sin that man had ever committed in the past and would commit from that time on.

God tells us in I Corinthians 15:56, "The sting of death is sin." Most of us have been stung by a spider, bee, wasp, or hornet. The pain of an insect sting increases rapidly as its poison spreads through the blood vessels, deep into the body part that has been stung, and it can sometimes be almost unbearable. Nevertheless, it is impossible for us to imagine a fraction of the spiritual agony that those billions of "stings of death" caused our Savior as all the sins of the world were laid upon Him.

With all His might, He strove to dwell on better things (Philippians 4:8). He struggled to look beyond those hours of torture, despite His foreknowledge of their severity. Jesus knew what would happen after this day of agony and shame that was just beginning. More than any other human being who ever lived, He understood what lay beyond the split second of death and His short stay in the tomb. Just hours before this prayer in Gethsemane, He had spoken joyfully to His Father about their approaching reunion and regaining His former glory (John 17:5, 11, 13).

How did King Nebuchadnezzar feel when God gave him back his status as a real human being and a great king after living the existence of the lowest, slinking animal in the wild (Daniel 4:29-36)? How much more did Jesus look forward to waking after three days and three nights in the tomb as the Eternal God!

Did Jesus look forward to His death? No. He looked beyond His hours of suffering and beyond the instant of His death. He looked forward to life!

— Staff

Proverbs 28:2
(2) Because of the transgression of a land, many are its princes;
But by a man of understanding and knowledge
Right will be prolonged.

New King James Version

If a people begin turning from righteousness, a natural consequence is greater human oversight—government—in one form or another.

The history of the United States proves this principle: The nation started with ideals of limited central government, but federalism leaped forward following the Civil War. Liberalism flourished during the Roaring '20s, followed by increases in governmental size and power during the Great Depression and World War II. During the '60s and '70s, the mores of the nation continued to slide and a rebellious generation arose, followed a short time later by continued growth in the bureaucracy. Today, as licentiousness and selfishness explode, the government continues to assume more authority and control.

This cause-and-effect is clear in hindsight—for those willing to see it—but rarely anticipated ahead of time. However, one of the most insightful American Founders, John Adams, had this principle in mind when he wrote, "Our Constitution was made for a moral and religious people. It is wholly inadequate to the government of any other." Likewise, William Penn noted, "If we will not be governed by God, then we must be governed by tyrants." Yet, the nation ceased being a moral people. It ceased recognizing God. It should come as no surprise, then, that the Constitution, which allowed for a tremendous amount of liberty and granted few powers to the government, is now essentially a relic.

In the church, heavy-handed leadership indicates that—rightly or wrongly—the governor is mistrustful of the governed. Sometimes that mistrust is unwarranted, as when the governor is more concerned about his position and power than about serving those entrusted to his care. At other times that mistrust is warranted, as when the governed continually produce the works of the flesh: sexual immorality, impurity, debauchery, idolatry, witchcraft, hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, envy, drunkenness, etc. (Galatians 5:19-21, NIV). Like Paul dealing with the Corinthians, in such cases the governed typically need to be dealt with carnally rather than spiritually (I Corinthians 3:1).

However, the ideal outlined in various other passages is not so. Jesus contrasts the behavior of the Gentiles—those who do not know God—in lording over their subjects with great authority with His own: servant leadership (Matthew 20:25-27; Mark 10:42-45; Luke 22:24-27). Paul exhorts the elders at Ephesus, the overseers, "to shepherd the church of God which He purchased with His own blood" (Acts 20:28; emphasis ours throughout), not to browbeat or oppress. In II Corinthians 1:24, he states that the ministry does not "have dominion over your faith, but are fellow workers for your joy; for by faith you stand." A few chapters later, he writes that there were limits to the "sphere" to which God appointed them (II Corinthians 10:13-14). Hebrews 13:17 counsels us, "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account"—to God! Peter, too, exhorts the elders to shepherd God's flock willingly and eagerly, setting a proper, Christian example for the people (I Peter 5:1-4).

Ephesians 4:11 explains that it is God who gives the apostles, prophets, evangelists, pastors, and teachers, and He gives them for the edification of the church. This does not preclude false prophets and ministers, of which many of the epistles warn, nor does it mean that these human servants are infallible. But it does mean that God works through His servants, and the servants do what is in their authority to help the Body spiritually. The individual, in turn, learns from those whom God has gifted to teach, and he governs himself so heavy-handedness or rigid control becomes unnecessary. When one sees "many princes" arise, it is a sure indicator that transgressions are increasing.

— David C. Grabbe

Hebrews 2:5-8
(5) For He has not put the world to come, of which we speak, in subjection to angels. (6) But one testified in a certain place, saying:
"What is man that You are mindful of him,
Or the son of man that You take care of him?
(7) You have made him a little lower than the angels;
You have crowned him with glory and honor,
And set him over the works of Your hands.
(8) You have put all things in subjection under his feet." For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him.
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As Paul writes in I Corinthians 2:9, "Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him." At the resurrection, we will be given the very nature of God and crowned with glory and power. The apostle John confirms in I John 3:2 that "when He is revealed, we shall be like Him." Thus, when our glorification comes, we will have an incorruptible, heavenly body (see I Corinthians 15:50-54). God will give us our inheritance, and it is no small thing—indeed, the author of Hebrews says it will be everything! We will go from nothing—less than nothing—to having "all things put under [us]"! Without a doubt, the incredible human potential in God's plan is the ultimate "rags to riches" story!

The huge gulf—that massive chasm between God's awesome greatness and our shameful insignificance—will be bridged. We will be full-fledged sons and daughters of God, presented "holy, and blameless, and above reproach in His sight" (Colossians 1:22). We will be one with God, never to be sundered by sin and death from God the Father and His Son.

Understanding this fact of our astounding potential, combined with the humility to recognize our current inadequacy, should motivate us to do as Hebrews 12:14-15 urges: "Pursue peace with all people, and holiness, without which no one shall see the Lord; looking carefully, lest anyone should fall short of the grace of God. . . ." In addition, Hebrews 2:1 advises us, "Therefore we must give the more earnest heed to the things we have heard, lest we drift away." Clearly, we could fail to reach the goal that God has set before us, so we cannot simply rely on God's mercy and grace to allow us to slip across the finish line. Notice that the apostle uses such action words as "pursue," "look . . . carefully," and "give . . . earnest heed."

Jesus gives us a template of godly virtues in Matthew 5, known as "The Beatitudes." They are each made up of two clauses, the first being a blessing on one who exhibits a certain virtue, and the second, a reward that results from the virtue. Each virtue contains an element of humility, whereas each reward is part of our glorification. Our Savior, in showing us the way, emphasizes first humility, then glorification. This principle is reflected elsewhere. Proverbs 15:33 reads, "The fear of the LORD is the instruction of wisdom, and before honor is humility." The apostle Peter writes, "Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time" (I Peter 5:6). Notice the Beatitudes:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they shall be filled.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. (Matthew 5:3-10)

He ends where He began, with the promise of inheriting God's Kingdom. If we want to live and rule with God for eternity, we need to develop these holy, righteous character traits, and we start with knowing where we stand in relation to Him: We are nothing, and He is everything (see Colossians 3:11). Once we have this firmly, unshakably anchored in our minds, then with God's help, we can begin building the character necessary to live as He does. In Hebrews 6:1, the apostle calls this challenging and life-consuming work "go[ing] on to perfection" (see also Romans 12:1-2). This is the period of our sanctification—our being made holy.

— Richard T. Ritenbaugh

Psalm 90:1-10
(1) Lord, You have been our dwelling place in all generations.
(2) Before the mountains were brought forth,
Or ever You had formed the earth and the world,
Even from everlasting to everlasting, You are God. (3) You turn man to destruction,
And say, "Return, O children of men."
(4) For a thousand years in Your sight
Are like yesterday when it is past,
And like a watch in the night.
(5) You carry them away like a flood;
They are like a sleep.
In the morning they are like grass which grows up:
(6) In the morning it flourishes and grows up;
In the evening it is cut down and withers. (7) For we have been consumed by Your anger,
And by Your wrath we are terrified.
(8) You have set our iniquities before You,
Our secret sins in the light of Your countenance.
(9) For all our days have passed away in Your wrath;
We finish our years like a sigh.
(10) The days of our lives are seventy years;
And if by reason of strength they are eighty years,
Yet their boast is only labor and sorrow;
For it is soon cut off, and we fly away.

New King James Version

Psalm 90 gives us probably the best biblical perspective of time. This psalm, the only one attributed to Moses, compares how man and God view time and life. His conclusion, of course, is that man and God look at time from entirely different perspectives. It is this difference in point of view that makes a huge difference in how we conduct our lives.

Moses begins by asserting that God is everlasting and almighty (verses 1-2). He can destroy men's lives, and a thousand years later, He resurrects them to life with a word (verses 3-4)! Thousands of years can pass, and God can still bring people back from the dead! Man has no power over death, but God can, has, and will overcome time and death by the power of the resurrection. To God, these thousands of years pass swiftly "like yesterday . . . like a watch in the night."

This is far different from man's point of view. "The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow; for it is soon cut off, and we fly away" (verse 10). Ethan, the psalmist of Psalm 89:47-48, echoes this in his plea to God:

Remember how short my time is; for what futility have You created all the children of men? What man can live and not see death? Can he deliver his life from the power of the grave? Selah.

— Richard T. Ritenbaugh

Leviticus 10:1-7
(1) Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the LORD, which He had not commanded them. (2) So fire went out from the LORD and devoured them, and they died before the LORD. (3) And Moses said to Aaron, "This is what the LORD spoke, saying:
"By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified."" So Aaron held his peace. (4) Then Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, "Come near, carry your brethren from before the sanctuary out of the camp." (5) So they went near and carried them by their tunics out of the camp, as Moses had said. (6) And Moses said to Aaron, and to Elemazar and Ithamar, his sons, "Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people. But let your brethren, the whole house of Israel, bewail the burning which the LORD has kindled. (7) You shall not go out from the door of the tabernacle of meeting, lest you die, for the anointing oil of the LORD is upon you." And they did according to the word of Moses.
New King James Version

What did these men do that was so awful? They were priests, sons of Aaron, the High Priest, nephews of Moses. If anybody had a close relationship with God and would receive a measure of leeway in judgment, it was these two. Nevertheless, there was none; with God, there is no respect of persons in judgment (see Romans 2:11). He reacted swiftly and violently, wiping them out on the spot. This incident involved no Temple prostitutes, no human sacrifices, just "strange fire." Surely, such a little thing would not matter! God's reaction allowed no time for a trial; there was just a summary execution, a terrifying supernatural judgment by God.

Verse 6 contains an interesting sidelight to this violent event. Undoubtedly, Aaron was shocked into an emotional reaction that may have ranged from pitiful wailing to a consuming anger toward God, but Moses cautioned him to control himself and give no outward demonstration of his emotional state! Why? Moses understood that they had sinned grievously and got what they deserved. Aaron was told that, despite the shocking nature of what had happened, he should express no disagreement with God's judgment.

Consider this in a larger context. Beginning in Exodus 40:1, the Tabernacle, its altar, and the laver were erected and the interior furniture arranged, then all was consecrated in a solemn ceremony. At that point (verse 34), God came to dwell in the Tabernacle.

Leviticus 1 follows the sequence of events, showing God giving the sacrificial rituals to be performed at the Tabernacle. In Leviticus 8, Aaron and the priesthood are officially consecrated. In Leviticus 9:1, the priesthood's ministry formally begins. In verse 24, a startling occurrence takes place during that first offering: ". . . and fire came out from before the LORD and consumed the burnt offering and the fat on the altar." This signaled God's acceptance, showing that all had been done according to His will.

However, there is more to this story, giving us understanding of the term "strange fire" that follows in chapter 10. Within the instructions regarding the sacrifices, Leviticus 6:12-13 gives the priests an interesting charge:

And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A perpetual fire shall burn on the altar; it shall never go out.

The term strange means "what is alien to." Foreigners are called "strangers" in Scripture because they are aliens to Israel and to the covenant (Ephesians 2:12). In this case, the fire used by Nadab and Abihu was alien to what God had commanded regarding fire. Together with Exodus 30:7-9, their infraction becomes clear. The priests were to make the morning and evening incense offerings only with the special incense mixture God commanded, and they were to take the coals for these offerings only from the continually burning fire under the altar of burnt offerings, which He started in Leviticus 9:24.

Aaron was undoubtedly confused and displeased, not understanding what happened, but Moses gave him God's answer. In Leviticus 10:3, the Lord says, "By those who come near Me I must be regarded as holy; and before all the people I must be glorified." Nadab and Abihu were among those chosen to come near Him in service. They revealed their disrespect for Him by treating His command regarding the fire as something common. They simply did not follow His instructions.

They added or subtracted to what God said and did, attempting to get by with what they carnally assumed was acceptable to Him. By this incident, holiness is defined. Among those who are consecrated to serve God, His instructions must be explicitly followed. Thus, this example appears especially pointed toward the ministry.

The instructions are not ambiguous. Each step and instrument in the process is designed to teach certain spiritual concepts. They had been completely instructed, so they blatantly twisted God's teaching. In response to Moses, Aaron remained silent, knowing the judgment was correct. This incident is of special importance to us because of the context and because of who we are. The context is the consecration of the priesthood in service to God, and we are, according to I Peter 2, a royal priesthood to offer spiritual sacrifices. By this incident, God shows, perhaps more clearly than in any other place, what holiness is in relation to Him.

Holiness is not merely consecration or dedication to a god, but it is both moral and ethical as well. True holiness is what results from His consecration, but the consecration must be combined with our submission to His commands. In pagan religions, a person could be dedicated but not moral, as is clearly shown by the ritual prostitution practiced at their temples. The prostitute was indeed consecrated to her god, but she most certainly was not moral—nor were they who used her services.

Today, a person may claim that his god is the Creator God, but if he is not obedient to the Creator God's commandments, he is merely deluding himself. Sincerity is only part of the picture. We are to worship in spirit and truth (John 4:24). The closer one is associated with God's work, the more necessary it is to ensure that the relationship with God is not marred by spiritual blemishes. Otherwise, the person cannot function properly as a channel for God to work through. God will not be glorified before the people unless His servants submit to His commands.

A similar careless notion got Cain into trouble. If we add or omit with knowledge, it is presumption, and presumption springs from pride. It is as if we are telling God He does not know what He is doing. We have elevated ourselves to His level. Nothing more, nothing less, nothing else than His will must be our attitude.

— John W. Ritenbaugh

Leviticus 10:1-7
(1) Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the LORD, which He had not commanded them. (2) So fire went out from the LORD and devoured them, and they died before the LORD. (3) And Moses said to Aaron, "This is what the LORD spoke, saying:
"By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified."" So Aaron held his peace. (4) Then Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, "Come near, carry your brethren from before the sanctuary out of the camp." (5) So they went near and carried them by their tunics out of the camp, as Moses had said. (6) And Moses said to Aaron, and to Elemazar and Ithamar, his sons, "Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people. But let your brethren, the whole house of Israel, bewail the burning which the LORD has kindled. (7) You shall not go out from the door of the tabernacle of meeting, lest you die, for the anointing oil of the LORD is upon you." And they did according to the word of Moses.
New King James Version

What did these men do that was so awful? They were priests, sons of Aaron, the High Priest, nephews of Moses. If anybody had a close relationship with God and would receive a measure of leeway in judgment, it was these two. Nevertheless, there was none; with God, there is no respect of persons in judgment (see Romans 2:11). He reacted swiftly and violently, wiping them out on the spot. This incident involved no Temple prostitutes, no human sacrifices, just "strange fire." Surely, such a little thing would not matter! God's reaction allowed no time for a trial; there was just a summary execution, a terrifying supernatural judgment by God.

Verse 6 contains an interesting sidelight to this violent event. Undoubtedly, Aaron was shocked into an emotional reaction that may have ranged from pitiful wailing to a consuming anger toward God, but Moses cautioned him to control himself and give no outward demonstration of his emotional state! Why? Moses understood that they had sinned grievously and got what they deserved. Aaron was told that, despite the shocking nature of what had happened, he should express no disagreement with God's judgment.

Consider this in a larger context. Beginning in Exodus 40:1, the Tabernacle, its altar, and the laver were erected and the interior furniture arranged, then all was consecrated in a solemn ceremony. At that point (verse 34), God came to dwell in the Tabernacle.

Leviticus 1 follows the sequence of events, showing God giving the sacrificial rituals to be performed at the Tabernacle. In Leviticus 8, Aaron and the priesthood are officially consecrated. In Leviticus 9:1, the priesthood's ministry formally begins. In verse 24, a startling occurrence takes place during that first offering: ". . . and fire came out from before the LORD and consumed the burnt offering and the fat on the altar." This signaled God's acceptance, showing that all had been done according to His will.

However, there is more to this story, giving us understanding of the term "strange fire" that follows in chapter 10. Within the instructions regarding the sacrifices, Leviticus 6:12-13 gives the priests an interesting charge:

And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A perpetual fire shall burn on the altar; it shall never go out.

The term strange means "what is alien to." Foreigners are called "strangers" in Scripture because they are aliens to Israel and to the covenant (Ephesians 2:12). In this case, the fire used by Nadab and Abihu was alien to what God had commanded regarding fire. Together with Exodus 30:7-9, their infraction becomes clear. The priests were to make the morning and evening incense offerings only with the special incense mixture God commanded, and they were to take the coals for these offerings only from the continually burning fire under the altar of burnt offerings, which He started in Leviticus 9:24.

Aaron was undoubtedly confused and displeased, not understanding what happened, but Moses gave him God's answer. In Leviticus 10:3, the Lord says, "By those who come near Me I must be regarded as holy; and before all the people I must be glorified." Nadab and Abihu were among those chosen to come near Him in service. They revealed their disrespect for Him by treating His command regarding the fire as something common. They simply did not follow His instructions.

They added or subtracted to what God said and did, attempting to get by with what they carnally assumed was acceptable to Him. By this incident, holiness is defined. Among those who are consecrated to serve God, His instructions must be explicitly followed. Thus, this example appears especially pointed toward the ministry.

The instructions are not ambiguous. Each step and instrument in the process is designed to teach certain spiritual concepts. They had been completely instructed, so they blatantly twisted God's teaching. In response to Moses, Aaron remained silent, knowing the judgment was correct. This incident is of special importance to us because of the context and because of who we are. The context is the consecration of the priesthood in service to God, and we are, according to I Peter 2, a royal priesthood to offer spiritual sacrifices. By this incident, God shows, perhaps more clearly than in any other place, what holiness is in relation to Him.

Holiness is not merely consecration or dedication to a god, but it is both moral and ethical as well. True holiness is what results from His consecration, but the consecration must be combined with our submission to His commands. In pagan religions, a person could be dedicated but not moral, as is clearly shown by the ritual prostitution practiced at their temples. The prostitute was indeed consecrated to her god, but she most certainly was not moral—nor were they who used her services.

Today, a person may claim that his god is the Creator God, but if he is not obedient to the Creator God's commandments, he is merely deluding himself. Sincerity is only part of the picture. We are to worship in spirit and truth (John 4:24). The closer one is associated with God's work, the more necessary it is to ensure that the relationship with God is not marred by spiritual blemishes. Otherwise, the person cannot function properly as a channel for God to work through. God will not be glorified before the people unless His servants submit to His commands.

A similar careless notion got Cain into trouble. If we add or omit with knowledge, it is presumption, and presumption springs from pride. It is as if we are telling God He does not know what He is doing. We have elevated ourselves to His level. Nothing more, nothing less, nothing else than His will must be our attitude.

— John W. Ritenbaugh