BIBLE STUDY on VERSE

1 Samuel 28:15
(15) Now Samuel said to Saul, 'Why have you disturbed me by bringing me up?' And Saul answered, 'I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do.'
New King James Version   

We must consider King Saul's state of mind. Early in his reign, under the tutelage of Samuel, Saul had been the great champion of Israel, pushing its enemies back and making good progress in forging a nation out of the twelve tribes. Yet, just about the time David came on the scene, he began to display severe emotional problems, exacerbated by “the Spirit of the LORD depart[ing] from Saul” and “a distressing spirit from the LORD troubl[ing] him” (I Samuel 16:14). Evidently, God allowed a demon to cause Saul distress—perhaps severe melancholy and fits of sullenness and anger—and only David's playing of his harp drove the demon away (verse 23).

Once David had slain Goliath and begun to receive acclaim from the people, Saul became murderously jealous of his young servant. Saul's distress soon warped into real anger (I Samuel 18:8) and suspicion (verse 9), and the next time David came to play his harp for Saul, the king cast a spear at him, shouting, “I will pin David to the wall!” (verses 10-11). The younger man escaped, only to have the scene repeated sometime later (I Samuel 19:9-10). Not long thereafter, David had to flee and hide in the wilderness.

We see, then, that Saul was highly susceptible to demonic influence and emotionally unstable. The distressing spirit that God allowed to torment him had played with his emotions for years, and it is likely that as he aged, as David eluded capture, and as the Philistines grew in strength, Saul only became more depressed and fearful. By the time he was camped on the slopes of Mount Gilboa, brooding over the advance of the Philistine army into camp on the opposite hillside, he was in a state of severe misery and near-terror, knowing that no happy ending awaited him the next day.

These three factors provide the background for the story in I Samuel 28: God is always against those who practice sorcery; Satan and his demons can appear as ministers of righteousness; and Saul himself, emotionally unbalanced, was predisposed to the sway of a demon. Knowing these things makes all the difference in how we understand the events at En Dor.

— Richard T. Ritenbaugh

2 Timothy 4:6-7
(6) For I am already being poured out as a drink offering, and the time of my departure is at hand. (7) I have fought the good fight, I have finished the race, I have kept the faith.
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Paul was ready to pass the mantle on to young men like Timothy and Titus, to take care of the churches in the Gentile world. The apostle looked back on his life and saw what he had accomplished. He had done a great work for God. He had gone from persecuting the church to being its greatest champion in preaching the gospel throughout the Gentile world.

He realized that he had done the best that he could. And look what he did! He penned fourteen books of the Bible, founded who knows how many churches, and caused the conversion of many people. He looked back and said, "I've lived a full life. I've finished the task that God set for me. I have no regrets for the life I've lived since conversion."

He surely regretted what he had done before conversion, but that was past. Those acts had been forgiven, and he had proceeded on to the great things that God had in mind for him. He would not rage against God or accuse Him of treating him unfairly, although he had been beaten and flogged many times for the gospel's sake. He had been stoned and left for dead, nearly drowned in the sea, and suffered hunger and thirst—the many "perils of Paul." But they meant nothing to him at this point. He had no regrets. His life had been lived to the fullest for God. He did not complain that he deserved better, that he should go to his rest in peace. He asked for nothing. He was content.

The antidote to presumptuousness can be whittled down to the attitude of contentment, which Paul displayed. If one is content, he is not presumptuous. A contented person is satisfied with his position, with what life has dealt him, his lot in life. He is happy where God has put him and does not ask for more, but he is willing to fulfill his task to the best of his abilities.

He is not always striving to get ahead, to be the leader, or to have so many things. To the contented man, that is not how life should be lived. He is not out to receive notoriety or fame. He does not seek the respect of everyone. He does not necessarily desire to be recognized for all his accomplishments or even need to be accepted all the time. A person who is truly content is never presumptuous.

— Richard T. Ritenbaugh

Exodus 34:12-16
(12) Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst. (13) But you shall destroy their altars, break their sacred pillars, and cut down their wooden images (14) (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), (15) lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice, (16) and you take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.
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God describes idolatry as harlotry, playing around with someone else's spouse. It is a case of divided loyalties. God becomes angry, jealous, when this happens spiritually. In fact, in Deuteronomy 4:24, His anger becomes so hot that He describes Himself as being a consuming fire. Fire symbolizes God's radiant glory as an aspect of His holiness.

Zeal and jealousy are opposite sides of the same coin; both of them are driven by passion. One is positive, the other negative. One is for, one is against. Zeal is passionately for something or somebody, while jealousy is passionately against something or somebody. Similarly, fire is hot, and it is both positive and negative. It symbolizes both refining and purifying, on the one hand, and death and destruction on the other.

The pattern is in the way God depicts His feelings toward us. As a consuming fire, He will either purify or destroy with His passion. He is either for something with a great deal of ardor, or He is against something with a great deal of fury. He is for those who are with Him, and He is loyal to the nth degree to them. But He is against sin and disloyalty with just as much heat as He is for those who love Him and diligently seek Him. His attitude is not cool in any way, shape, or form, but hot. He wants us to respond in like manner.

In what way are we seeking God? Diligently? Earnestly? Sincerely? With warmth, ardor, and affection? Is our seeking the ardent pursuit of one in love—one who wants to be around this personality and really desires to know Him because we are, after all, going to marry Him and spend all eternity with Him? Or is it a kind of a take-it-or-leave-it, distant, academic coolness because we do not want to make a fool of ourselves or offend others with our zeal? Think about it.

— John W. Ritenbaugh

John 17:11
(11) Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are.

  John 17:20-23
(20) "I do not pray for these alone, but also for those who will believe in Me through their word; (21) that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. (22) And the glory which You gave Me I have given them, that they may be one just as We are one: (23) I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.
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It is a measure of how important "being one" with the Father and Son is that, in this most important prayer delivered on the last night of Jesus' life, Jesus requested of the Father that we be "one with Them" four times! In that sense, it is the most important request in this prayer that we become one with Them.

Will a human being sacrifice for a good and moral purpose? Yes, we will if we believe God, and believe that He loves us. That last element is not easy, as it takes a lot of experience with Him to know that He loves us, and that He loves us every bit as much as He loves Jesus Christ. Notice what verse 23 says: "You . . . have loved them as You have loved Me." As means "equal to"! We have no trouble believing that God exists, but we have a great deal of trouble believing that God loves us. Yet, it is necessary for becoming one with Him, and returning that love back to Him. Human beings will sacrifice if they can get a good handle on their lives, believing God, and believing that He loves them.

Becoming one with the Father and the Son is accomplished through a number of factors, but none is more important for us right now than beginning to live as They live in preparation for being with Them. No other way of life is acceptable to Them, because no other way of life is in harmony with the way that They live.

— 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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Immediately after He created humans as male and female, "God blessed them." The Theological Word Book of the Old Testament says that a blessing is "to endue with power for success," which is its essential meaning in just about every usage in the Old Testament. We can also define it by recognizing its opposite—a curse—the intention of which is "to bring great evil upon" to hinder success.

Thus, God gave the newly created couple a blessing to bestow power for success on them. We could also say that in this context, this divine blessing was their wedding ceremony. By this blessing, God gave Adam and Eve the right and the authority to enter this union, just as a marriage ceremony does today. It also gives them the authority and power to produce what God expected of them. With God's blessing given to the institution and to the individuals involved, the chances for success become significantly greater. In fact, with God's eager blessing, a married couple really has no excuse for failure!

The marriage ceremony used by the churches of God stresses that the bride and groom are making a covenant before God and man. The ceremony includes a laying on of hands that sets the couple apart in their union, showing that God Himself seals the contract—the marriage covenant—between the groom and the bride. In addition, in the prayer that accompanies the laying on of hands, the minister typically asks for blessings to come upon them—a blessing on their relationship, a blessing on their offspring, a blessing for their prosperity, etc.

The apostle Paul writes in I Corinthians 1:9, "God is faithful." When God gives a blessing, He follows through by giving what is needed for its fulfillment. God's Word is not empty: "So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it" (Isaiah 55:11). So a groom and his bride have little excuse for not producing what God desires to result from their marriage.

To provide godly blessings, therefore, is a significant purpose for this institution. Marriage is truly a blessed arrangement. Not only does marriage have God's sanction, but He also loads it with benefits from His own hands. He blesses a man and his wife with advantages that are in no other union because He is intimately involved, a party in the covenant. In a Christian marriage, the power needed to make it work is available from God.

— Richard T. Ritenbaugh

Matthew 3:1-2
(1) In those days John the Baptist came preaching in the wilderness of Judea, (2) and saying, 'Repent, for the kingdom of heaven is at hand!'

  Mark 1:15
(15) and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."
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Even before Christ's ministry began, the prophet John prepared the way for Jesus' central message: “The kingdom of God is at hand!” Ironically, the idea of a “Kingdom of God” was not new. It is the Old Testament's core idea, for Israel was God's Kingdom on earth, the nation over which God ruled directly. John the Baptist's cry in the wilderness signified a change in understanding that Jesus would explain throughout His ministry and inaugurate through His church.

The Greek word underlying “kingdom” is basileia (Strong's #932), which means “a kingdom” or “a realm,” that is, the area or country that a king governs. However, it can also denote “royal or kingly power, authority, dominion,” a king's reign or rule, or even his royal dignity. So, it not only speaks of a king's geographical domain, but it also refers to his authority and right to govern—in other words, his sovereignty.

The idea of the Kingdom of God, then, is not limited to a specific place or even a particular time. It is the reign or rule of God wherever and whenever it is in effect. Thus, the apostle Paul can write in Colossians 1:13 that God's converted people have already been “conveyed into the kingdom of the Son of His love.” Jesus' ministry proclaimed the good news of the coming of that Kingdom, but not just its culmination in the dim mists of the future. He announced that the Father was opening an entrance into that Kingdom immediately for a chosen few (John 1:12-13; 6:35-40; see Matthew 22:1-14). Those who responded positively to His call would come under Christ's rule in this life (Luke 12:32; John 4:23-24; Acts 2:39; I Thessalonians 2:12; Hebrews 12:28).

— Richard T. Ritenbaugh



  Revelation 6:9
(9) When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held.
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The word "souls" (psuchás, plural of psuché) also requires explanation, as the Greek word is far too complex in meaning to define facilely as a person's immortal essence, as most Catholics and Protestants are wont to do. Its basic meaning is "breath," and is thus equivalent to the Hebrew nephesh and Latin anima (as in English "animal" and "animate"). One of its uses is as the New Testament version of what Genesis 2:7 calls "the breath of life," that is, the vital force that makes a body live: "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being [nephesh]." Luke 12:20 and Acts 20:10 use psuché in this manner.

From this basic meaning derives its extensions: as "life" (see Matthew 6:25; John 10:11; Philippians 2:30; Revelation 12:11) and "living being" (see I Corinthians 15:45; Revelation 16:3). In addition, psuché can refer to the seat of emotion, will, and desire, whereas we would use the terms "heart," "mind," "personality," or "being" today (see Luke 1:46; Acts 14:2, 22; Hebrews 6:19; II Peter 2:14). In a similar sense, it can also identify man's moral and spiritual life (see Hebrews 13:17; I Peter 1:22; 2:11, 25; 4:19; III John 2).

Some try to read immortality into certain biblical uses of psuché (for instance, Acts 2:27, 31; II Corinthians 1:23; Revelation 20:4), but the Bible does not support such an interpretation. In fact, in one of these, Matthew 10:28, Jesus confirms that souls can indeed be destroyed (also supported by the Old Testament in Job 33:22; Ezekiel 18:4, 20)! One must consult extrabiblical sources (such as Plato, Xenophon, Herodotus, and other Greek writers) to find usages of psuché that define "the soul as an essence which differs from the body and is not dissolved by death" (Thayer's Lexicon).

How then is this word used in Revelation 6:9? We must remember that John is viewing a vision (Revelation 1:10), a symbolic representation for mortal eyes and minds of future events, not reality. One cannot see a person's actual soul, that is, his being, his life, so what John saw were representations of those who had been martyred. He probably literally saw bodies (Greek soma) under the altar but chose to identify them as psuchás, "lives" or "persons," because, as the next verses show, the vision depicts them speaking and receiving clothing, things a person can do only while alive.

The important point to remember is that John specifically identifies them as having been "slain"—they are dead—and the Bible elsewhere shows that "the dead know nothing" (Ecclesiastes 9:5) and cannot work, plan, learn, or pursue any activity in the grave (verse 10). Thus, John, a Hebrew, is using psuché in the same sense as Old Testamentwriters sometimes use nephesh, as "dead body," a being that once had life (see Leviticus 21:11; Numbers 6:6; 9:6-7, 10; 19:11, 13; Haggai 2:13).

— Richard T. Ritenbaugh

Psalm 4:4
(4) Be angry, and do not sin.
Meditate within your heart on your bed, and be still. Selah

New King James Version  

Our society runs at a frantic pace. Being so enmeshed in it, we often find it difficult to carve out time and space to gear down, to decompress, to relax our weary minds and bodies. A solution from God's Word is to "be still," a behavior directly contrary to the hustle and bustle that characterizes this age.

Being still concerns two primary areas of human activity: movement and speech. When we are still, however, we are physically at rest. Being immobile, our bodies have a chance to relax, and our minds can take a breather from the taxing stresses that modern life imposes.

Some people's wiring makes it hard for them to be still; they find it relaxing to do something mentally undemanding—like walking, pulling weeds, mowing the lawn, or chopping wood. Doing such mechanical things helps take the mind off the pressing tensions of life in this world, and when the mind is in a relaxed state, helpful ideas for resolving problems and conflicts sometimes effervesce into our conscious minds. While these activities qualify as "being still" because they produce little stress, the best way to be still is literally to be still.

We tend to think of being still just in terms of movement, but it also includes ceasing to talk—stilling our and others' lips—as an excess of speech is both wearisome and stressful. We do not often consider how much effort is required to participate in a serious conversation; it can be exhausting. Most people find it demanding to listen closely to another while considering an appropriate response. If we are honest with ourselves, we tend to give short shrift to one or the other—usually we fail to listen closely. Being still works best in the absence of talk.

This applies to all sounds or noises. Some people find listening to music to be relaxing, while others find it off-putting. Studies have shown that even pleasant music becomes mentally distracting after a short while, as its helpful effect lasts only for a limited time. If we really want to create an atmosphere of peace, the best thing to do is to find a place of utter quiet.

— Richard T. Ritenbaugh

Matthew 5:5
(5) Blessed are the meek, For they shall inherit the earth.
New King James Version  
We should recognize that, when Jesus presents meekness in Matthew 5:5 as a highly desirable quality, He prefaces it with "Blessed are the poor in spirit" (verse 3) and "Blessed are those who mourn" (verse 4). He places it within a context that contains qualities that are similar to meekness. Alexander MacLaren writes in his comments on verse 5, "[Meekness] is the conduct and disposition towards God and man which follows from the inward experience described in the two former Beatitudes, which had relation only to ourselves" (Expositions of Holy Scriptures, vol. 6, "St. Matthew," p. 130). In other words, meekness is the active fruit of the other two, but whereas being poor in spirit and mourning are both internal in operation, meekness is both internal and external in its execution in one's life. Though this is not a complete description, it lays a good foundation.

Godly meekness is impossible unless we first learn a just and lowly estimate of ourselves. We must become poor in spirit. We do this by coming before God in deep penitence and with a clear knowledge of the vast difference between ourselves and what He is and what He means us to be. Paul says in Romans 12:3, "For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith." While pride destroys self and others, humility serves and builds.

Mourning springs from a sense of sin, from a tender conscience, from a broken heart. It is a godly sorrow over our rebellion against God and hostility to His will. It is the agonizing realization that it was not just sin in general but our own sins that nailed Christ to the stake. Notice that Matthew 5:4 is in the present tense, meaning that mourning is not confined to our initial repentance—it is a continuous experience. The Christian has much to mourn. If his conscience is kept tender by an ever-deepening discovery of human nature's depravity, his sins—both of omission and commission—are a sense of daily grief. Paul writes in Romans 8:23, "[W]e ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body." He adds in Romans 7:24, "O wretched man that I am! Who will deliver me from this body of death?"

At the same time, this does not mean a Christian lives his life with a hang-dog expression and attitude, or that he lives his life feeling that he is a dirtbag or sleazeball who is still mucking around in a moral septic tank. A Christian is also forgiven, cleansed, and justified by the blood of Jesus Christ. He has access to God the Father, is the apple of His eye and has an awesome hope before him. He has the Holy Spirit in him. He is a child of the great Creator and looks forward to being resurrected and inheriting God's Kingdom. Christ died for him, and this creation exists for his perfection. A Christian has many reasons to feel a sense of exultation for what has been provided for him. An awareness of sin—as long as it is not allowed to become obsessive—will help him continue in a humble frame of mind by keeping pride in check, tempering his judgments, and allowing him to accept the events of life in a spirit that produces great contentment.

These qualities are produced when, with God's help, we rightly measure ourselves against the right standards—God and His law—rather than each other, and discover how much we owe to God's merciful grace. Anyone thus convicted and then forgiven and cleansed by Christ's blood is in the position to produce godly meekness.

— John W. Ritenbaugh

2 Corinthians 10:12-16
(12) For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise. (13) We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us—a sphere which especially includes you. (14) For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; (15) not boasting of things beyond measure, that is, in other men's labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, (16) to preach the gospel in the regions beyond you, and not to boast in another man's sphere of accomplishment.
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Paul explains that, even as an apostle, his authority has limits. The word that Peter coined for this is allotriepiskopos, translated as "busybody" or "meddler" (see I Peter 4:15). Episkopos is "overseer," one having authority. He is referring to an overseer who has stepped outside the bounds of his authority and meddles in areas he has not been given responsibility for.

As Paul writes here, even an apostle has a sphere, meaning simply "an area over which a person has responsibility." In this case, Paul seems to have been thinking primarily of a geographical area over which he had been given specific authority. One could also say it was limited to particular ethnic groups since Paul had been appointed to preach to the Gentiles.

In the division of responsibilities in the places where the apostles preached, Paul had been given a particular sphere of influence, responsibility, or authority. He assures the Corinthians that he would not encroach into someone else's—Peter's or John's or any other's—area of responsibility.

So, Paul is saying that it would not be wise to move beyond what he had been given; he would not do that. Why should he boast or glory in something that is another person's responsibility? He would go specifically to those people to whom God had told him to go.

Notice in verse 13 that Paul says God had "appointed us" (meaning the apostles) and given them certain "limits." This proviso is crucial. In the church, especially concerning its ministry, God's servants have been set apart for a specific responsibility. It is essential that a minister not go beyond that specific calling and appointment.

We should not limit this appointment of responsibility just to apostles, ministers, the church, or matters concerning the church. Why? Because God has given us all a sphere of influence, responsibility, and authority. Each one has limits.

If we are a father, we have specific responsibilities, authority, and limits that correspond with that role. The same for mothers. The same for children. The same for elders and deacons in the church. The same for employers and employees.

We find that God says in Romans 13 that He has appointed governmental leaders to their areas of responsibility. The implication is that He can take them down at will if they step outside the responsibility He has given them.

We should be careful not to limit this idea of a sphere of responsibility to the church. It includes aspects of our lives far beyond what we might consider normal church activities. God has given us all spheres of responsibility that we must stay within and not stray beyond.

— Richard T. Ritenbaugh

Ecclesiastes 8:4
(4) Where the word of a king is, there is power;
And who may say to him, “What are you doing?”

New King James Version  

To a person with long experience of the Western world, the degree of acceptance called for by this verse is almost beyond belief! Our cultures value such a high level of freedom of speech that our “kings” are called into account in the public media virtually second by second! Every word they utter is parsed for secret meaning, and every phrase is analyzed until all aspects of possible meaning are mined for insight as to how to criticize them. Every leader is considered fair game.

We certainly live in a different age than that of Solomon. However, we must keep in mind who we are, who is giving this counsel, and why this counsel is given. We are dealing with God and His purposes, so the counsel fits these realities above all other considerations.

Two examples of the need for the wisdom of giving deference appeared in recent news broadcasts. The first involved a young woman stopped by a policeman for a minor driving infraction. She had either given a wrong signal as to which way she intended to turn or had, for some reason, given no signal at all. As the patrolman began questioning her, she suddenly became irate to the point that she needed to be restrained, arrested, and imprisoned. A few days later, she hanged herself in the prison cell. Nothing indicates that the patrolman mistreated her in any way.

The second incident occurred a few days later under similar circumstances. A patrolman stopped a man for a minor moving violation and asked the driver to produce his driver's license. The man at first merely hesitated but soon began expressing angry resistance. A second time the officer asked him to produce his license. Suddenly, the driver jammed the car into gear, stepped on the gas pedal, and began driving away. The patrolman shouted at the man to stop and at the same time drew his weapon. The man would not stop, so the patrolman fired one shot, hitting the driver in the head and killing him.

Both of these incidents escalated to high intensity within a few moments. There were no drawn-out arguments and no prior history between those involved, just a citizen confronted by a public authority figure whom the citizen heatedly refused to submit to. Their resistance to a simple legal request became their death sentence.

As humanists have risen to leadership in virtually every aspect of society in the Western world, self-centered disrespect has surged to the fore. Nevertheless, Ecclesiastes 8:4 continues to stand as a reminder of what Romans 13:1-4 confirms to Christians regardless of when they live: Rulers in their position of authority in society stand in the place of God to us because they are ordained of God. Despite the rapidly declining social conditions on earth, God still rules His creation. Therefore, He counsels us to give those in leadership within our nations, not merely respect, but some measure of reverence as well.

In addition to this instruction, Ecclesiastes 8:1-4 also contains an implied promise of favor to those who have made the covenant with God and are honestly and consistently striving to remain faithful to their responsibilities within it. Such a person is indeed wise because he understands the nature of his duties as a citizen. Thus, this verse provides practical wisdom to pass through life smoothly. Such a person is thought to be an excellent citizen.

— John W. Ritenbaugh

Matthew 7:1-5
(1) "Judge not, that you be not judged. (2) For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. (3) And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? (4) Or how can you say to your brother, "Let me remove the speck from your eye"; and look, a plank is in your own eye? (5) Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.
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Years ago, a minister of my acquaintance gave a sermonette in which he suggested that every time we had car problems, we should try to find a constructive spiritual parallel or analogy. Perhaps bald tires could represent a lack of faith, or low oil on the dipstick, a lack of Holy Spirit. In that spirit, when we see spiritual faults in others, we should convert them into mirrors, examining our own spiritual progress and looking for similar things in ourselves that grieve God's Holy Spirit.

While living in Texas, I drove Interstate 20 five days a week between mile-markers 565 and 614, and I noted all kinds of disgusting driving behaviors, including tailgating, cutting others off, excessive slowness, excessive speed, aggression, and timidity. People shook their fists at me in rage for not going fast enough and also for going too fast!

Yet, when I was late for an appointment, I become similarly annoyed and frustrated about people driving at a snail's pace. When a tailgater followed me too closely, my carnal nature urged me to step on the brakes and give him a good scare. The strange thing about these rude behaviors is that when I do the same despicable things to other people, they do not seem nearly as offensive.

Seeing our behaviors—good or bad—mirrored in someone else is something every parent has experienced. How many parents have ever said, “Just wait until you become a parent. You'll know exactly the way I feel”? We parents, for good or bad, transfer our values and our ways of doing things to our offspring.

— David F. Maas

1 John 3:20
(20) For if our heart condemns us, God is greater than our heart, and knows all things.
New King James Version   

This is vitally important to us because we of all people are subject to intense feelings of self-condemnation and guilt from knowing that we are not living up to God's standard. We truly care about what God thinks of us because we know more than most about Him.

Our faith is not to be blind and unthinking but based on truth. Our application of faith in light of this verse necessitates a fascinating balance between two extremes that arise from our more precise knowledge of God's way. Both extremes are wrong. The first extreme is that we live life in constant guilt and fear that God's hammer will fall and smash us to smithereens at any moment due to our imperfections.

The second is a laissez-faire, God-is-very-merciful-and-tolerant, He-understands-my-weaknesses attitude. In this extreme, sins are accepted as part of the normal course of life, and no determined effort is made to overcome them. Some have given in to a particular sin, exclaiming, "God understands my needs." God also understands rebellion.

But whatever happened to Jesus' strong admonition, "If your right eye causes you to sin, pluck it out," or "If your right hand causes you to sin, cut it off" (Matthew 5:29-30)? Certainly, He does not mean this literally, but it illustrates the serious determination, vigor, and strength we are to employ in overcoming sin. Those who minimize sin come close to trampling the Son of God underfoot and putting His sacrifice to an open shame (see Hebrews 6:6; 10:29).

How good is the sacrifice of such a person's life? He is guilty of practicing sin. John writes, "Whoever is born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God" (I John 3:9). Later, in Revelation 22:15, he adds, "But outside [the New Jerusalem] are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie." Such people will not be in God's Kingdom.

Their consciences have adjusted in a similar way to the situation in Malachi 1. Sin, a defiled life, is acceptable, and their attitude seems to be that God will just have to be satisfied with children who will not strive to overcome. This is dangerous business indeed because God says only those who overcome will inherit all things (Revelation 21:7). Is God satisfied with such a situation? Does He not desire a better offering from His children for their welfare and His glory? If He is not content, the fellowship is either already broken or is breaking down.

Our concern, however, is for those who are striving to overcome but still failing from time to time—those who know they are not living up to the standard and struggle with a guilty conscience and feel their fellowship with God is cut off because of occasional sin. The majority of us probably fall into this category.

When we commit the occasional sin, are we no longer acceptable to God? Is our fellowship truly cut off? While it is true that sin separates us from Him, do we remain unsatisfied because we feel there is no communion? Once again, God's grace rescues us from what would otherwise be an impossible situation.

The answer to this confounding situation lies in a change of our natures arising from repentance, receipt of God's Holy Spirit, and—perhaps above all—access to God through Jesus Christ. Through these come fellowship and experience with Them throughout the remainder of life and access to God's merciful grace when we fall short. There can be no doubt we are saved by grace through faith. Our depression and extreme self-condemnation reveals a lack of faith in God's willingness to forgive upon repentance. Though works are required of us, we cannot earn our way into the Kingdom through them because they will forever fall short in providing payment for sin.

There is a tension between the two extremes of excessive guilt and feelings of worthlessness in contrast to the casual, careless, irresponsible, "God will just have to take me as I am" disregard of our responsibility to glorify God in all we think, say, and do.

This is why John says, "God is greater than our heart." He is ever willing to accept us as Christ—even though we personally bring Him blemished offerings in our life's experiences—as long as our attitude has not turned to trampling the sacrifice of His Son underfoot and treating it as a common thing.

We will never enter into God's acceptance and fellowship based on any work of offering we sacrifice to Him. The only thing He will accept is the unblemished offering of Christ's life, and because it accompanies or precedes us into His presence, we are accepted, have communion with Him, and are fed.

— John W. Ritenbaugh

1 John 3:20
(20) For if our heart condemns us, God is greater than our heart, and knows all things.
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This is vitally important to us because we of all people are subject to intense feelings of self-condemnation and guilt from knowing that we are not living up to God's standard. We truly care about what God thinks of us because we know more than most about Him.

Our faith is not to be blind and unthinking but based on truth. Our application of faith in light of this verse necessitates a fascinating balance between two extremes that arise from our more precise knowledge of God's way. Both extremes are wrong. The first extreme is that we live life in constant guilt and fear that God's hammer will fall and smash us to smithereens at any moment due to our imperfections.

The second is a laissez-faire, God-is-very-merciful-and-tolerant, He-understands-my-weaknesses attitude. In this extreme, sins are accepted as part of the normal course of life, and no determined effort is made to overcome them. Some have given in to a particular sin, exclaiming, "God understands my needs." God also understands rebellion.

But whatever happened to Jesus' strong admonition, "If your right eye causes you to sin, pluck it out," or "If your right hand causes you to sin, cut it off" (Matthew 5:29-30)? Certainly, He does not mean this literally, but it illustrates the serious determination, vigor, and strength we are to employ in overcoming sin. Those who minimize sin come close to trampling the Son of God underfoot and putting His sacrifice to an open shame (see Hebrews 6:6; 10:29).

How good is the sacrifice of such a person's life? He is guilty of practicing sin. John writes, "Whoever is born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God" (I John 3:9). Later, in Revelation 22:15, he adds, "But outside [the New Jerusalem] are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie." Such people will not be in God's Kingdom.

Their consciences have adjusted in a similar way to the situation in Malachi 1. Sin, a defiled life, is acceptable, and their attitude seems to be that God will just have to be satisfied with children who will not strive to overcome. This is dangerous business indeed because God says only those who overcome will inherit all things (Revelation 21:7). Is God satisfied with such a situation? Does He not desire a better offering from His children for their welfare and His glory? If He is not content, the fellowship is either already broken or is breaking down.

Our concern, however, is for those who are striving to overcome but still failing from time to time—those who know they are not living up to the standard and struggle with a guilty conscience and feel their fellowship with God is cut off because of occasional sin. The majority of us probably fall into this category.

When we commit the occasional sin, are we no longer acceptable to God? Is our fellowship truly cut off? While it is true that sin separates us from Him, do we remain unsatisfied because we feel there is no communion? Once again, God's grace rescues us from what would otherwise be an impossible situation.

The answer to this confounding situation lies in a change of our natures arising from repentance, receipt of God's Holy Spirit, and—perhaps above all—access to God through Jesus Christ. Through these come fellowship and experience with Them throughout the remainder of life and access to God's merciful grace when we fall short. There can be no doubt we are saved by grace through faith. Our depression and extreme self-condemnation reveals a lack of faith in God's willingness to forgive upon repentance. Though works are required of us, we cannot earn our way into the Kingdom through them because they will forever fall short in providing payment for sin.

There is a tension between the two extremes of excessive guilt and feelings of worthlessness in contrast to the casual, careless, irresponsible, "God will just have to take me as I am" disregard of our responsibility to glorify God in all we think, say, and do.

This is why John says, "God is greater than our heart." He is ever willing to accept us as Christ—even though we personally bring Him blemished offerings in our life's experiences—as long as our attitude has not turned to trampling the sacrifice of His Son underfoot and treating it as a common thing.

We will never enter into God's acceptance and fellowship based on any work of offering we sacrifice to Him. The only thing He will accept is the unblemished offering of Christ's life, and because it accompanies or precedes us into His presence, we are accepted, have communion with Him, and are fed.

— John W. Ritenbaugh

Revelation 3:16-18
(16) So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. (17) Because you say, "I am rich, have become wealthy, and have need of nothing"—and do not know that you are wretched, miserable, poor, blind, and naked— (18) I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.

  Leviticus 4:2
(2) “Speak to the children of Israel, saying: ‘If a person sins unintentionally against any of the commandments of the LORD in anything which ought not to be done, and does any of them,
New King James Version   Change Bible versions

The drifting of the Laodicean happens so subtly that he is unaware of the decline of his spiritual perception and vigor. What happens when a person begins drifting is that human nature deceives him to judge two things wrongly: 1) the quality of his own spirituality and therefore, 2) the use of his time.

Consider the process of the Laodicean's decline: Does he stop to consider himself as loving death? On the contrary, his nature is selling him on what it calls "enjoying life." However, the reality is that because he enjoys it so much, he thinks that he is fine the way he is. He, though, is guilty of a very serious sin: presumption. This is a sin in which ignorance frequently plays only a small part. When someone is presumptuous, knowledge of what is right is usually available, but he does not think his intent and conduct through to a right conclusion.

On the other hand, carelessness plays a large role in presumption. The Laodiceans should have known better than what their actions reveal. Their lackadaisical approach to spiritual matters, to their Savior who died for them, has earned His stinging rebuke.

Leviticus 4:2 zeroes in on this sin, revealing that it may be more serious than one might suppose. The word "unintentionally" includes more than simply lack of intention, as when a person sins and says, "I really didn't mean it." That is not wrong, but it misses some of the point because that conclusion is shallow and broad. In spite of the sinner's feelings about his intent as he actually committed the act, the term "sin" still appears in God's charge, and he continues to turn aside, wander, err, make a mistake, miss the mark, and go off the path. Though unintentional, the act is still a sin.

Consider the possible effects of such a sin. How many deaths have occurred where a person did something seriously wrong yet claims, "I didn't mean for that to happen"? What could happen if someone is cruising along, not concentrating on his driving, and drifts into oncoming traffic, smashing into another car and killing its occupants? How many people have been killed because a driver's attention was diverted by a cell phone? Just because a sin is unintentional does not mean it is not serious. Such a sin is often one of careless, impatient, lackadaisical neglect. It is the ignoring of a higher priority.

It is in reality often a sin of presumption, an ignoring of God and His law. It includes sins done with a degree of consciousness, a level of awareness of what one's responsibilities are. Even though not arrogantly and deliberately done, they are in reality done willingly.

These can be quite serious. Exodus 20:7, the third commandment, reads, "You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain." Because we have been baptized and have received God's Spirit, we have taken on the name "Christian." We are children of God, followers of Christ, and as such, we bear the Family name, an honor not lightly bestowed. Recall again that to whom much is given, the more shall be required.

God warns that we must not bear that holy name carelessly, that is, to no good purpose. He will not hold us guiltless. That name must be borne responsibly in dignified honor to Him, to His Family, and to its operations and purposes. Can we afford to be presumptuously negligent in this privileged responsibility? It is right here that knowledge of God's justice should come to a Christian's mind. It does this because the Christian "sees" God—not literally, of course, but spiritually, in his mind's eye, because he knows Him.

— John W. Ritenbaugh

Matthew 18:28-35
(28) “But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ (29) So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ (30) And he would not, but went and threw him into prison till he should pay the debt. (31) So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. (32) Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. (33) Should you not also have had compassion on your fellow servant, just as I had pity on you?’ (34) And his master was angry, and delivered him to the torturers until he should pay all that was due to him. (35) “So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”
New King James Version 

Is it not odd that this man could have his fellow servant thrown into prison for a relatively small debt (as little as $20 in today's money)? We should be thankful to live in a more forgiving culture!

Today, however, there is another way that a fellow-servant can be cast into prison regardless of the laws of the culture. We can easily incarcerate someone within the confines of our own hearts and even throw away the key. It is likely that each of us has someone confined within our own heart's prison even today.

The late Lewis B. Smedes, a professor of theology at Fuller Seminary, is credited with saying: “To forgive is to set a prisoner free and discover that the prisoner was you.”

When we imprison someone in this manner, we subject ourselves to the burdensome duty of keeping him there. So instead of one, we now have two prisoners that keep each other imprisoned day in and day out, but only one of them has the key.

We have the offender as well as the offended. Assuming that most people do not purposefully look to offend, particularly within the church, the offender was probably clumsy or foolishly inconsiderate in his approach to the offended. Or perhaps he possesses, or has displayed, a character flaw that the offended feels is completely unacceptable (e.g., a betrayal of some sort).

Or maybe the offender disregarded the direction given in Galatians 6:1: “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (emphasis ours).

To avoid offense, we must remember our humility and our place whenever we are inclined to point out a fault to a brother or sister. The same advice holds for the giver as well as the receiver of a rebuke. Criticism is always difficult to give without offending or to receive without taking offense. Be always mindful that our Creator received rebuke without retaliating. No one has ever been imprisoned in His heart!

When we do offend a brother, we are tempted to approach him and immediately ask for forgiveness because we dislike being regarded unfavorably. Remember, our godly purpose is to restore the relationship, if possible, because that is what God wants to see. If we pressure our friend into forgiveness, have we accomplished God's will? Consider well the adage: “A man convinced against his will is of the same opinion still.”

This is why God should be the very first from whom we ask forgiveness. We can ask Him to help us understand the severity of the damage we have caused and for the proper level of contrition, humility, and patience to help repair and restore the relationship. We can ask God to open the heart of our offended brother so that he willingly accept our apology and readily extend his forgiveness.

We can liken this request for the opening of our brother's heart to a request for the opening of his heart's prison doors, too easily slammed shut by an unforgiving attitude. Instead of having two (or even more) persons confined behind the doors of an intractable grudge, we experience the joy and the freedom of reconciliation. The relationship is restored, a good witness has been made, growth has occurred, and God is glorified.

On the other hand, if we have been offended, instead of giving into the temptation to strike immediately back—to seek vindication—we should also begin by going to God in prayer for humility, empathy, and mercy. We can ask God to help us understand why the unfortunate deed was done and how we can find a pathway to forgiveness. We can ask for clarity of thought, which is so often missing when anger and offense are present.

If a rebuke was the cause of offense, we should consider Solomon's words in Proverbs 27:5-6: “Open rebuke is better than love carefully concealed. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.” We should always ask God to enable us to give our offending brother the benefit of the doubt at a time when it would be easy to doubt his loyalty. Chances are, the offender feels as pained as the offended.

In these troubled and emotionally charged times, a true friend may feel a need to risk a special friendship for the good of the other. We should always be mindful that God may send us a vital message of correction or rebuke through someone other than our minister or someone we regard as having legitimate authority. We should be prepared to accept criticism, legitimate or not, from any person that God sends across our path. And perhaps, only a true friend would, could, or should point out to us a weakness or fault that no one else might even see or care about.

Whenever we are wronged, especially by a brother, we should strive to avoid becoming so inflexible that we slam shut the doors of animosity against him. The consequences of such a decision—to withhold forgiveness—particularly from a brother who sincerely asks for absolution and reconciliation, can be both devastating and eternal in scope for us. The wrong mindset can lead to a sinful attitude that is in opposition to God, keeping us locked inside a bitter prison of enmity and preventing our entrance into His Kingdom.

Therefore, regardless of whether we are the offender or the offended, let us never forget our constant need to first be forgiven and reconciled with God.

— Austin Del Castillo

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

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

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

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

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

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

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

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

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

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

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

— John W. Ritenbaugh

1 Corinthians 10:1-5
(1) Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, (2) all were baptized into Moses in the cloud and in the sea, (3) all ate the same spiritual food, (4) and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. (5) But with most of them God was not well pleased, for their bodies were scattered in the wilderness.
New King James Version   

Verse 5 is downright alarming. How many people of the 2 to 2½ million people who came out of Egypt under Moses made it into the Promised Land? Of those aged 20 and older, only two, Joshua and Caleb, along with their families, made it.

Paul uses vivid terminology. He literally says that their bodies were scattered all across the desert. They fell aside as they went along the way and did not make it. They were buried where they fell. The Israelites left a trail of graves all the way from Egypt, through the Sinai, and up into the borders of Israel, the Promised Land.

Such a thing will not physically occur to us. God is working out something different with us than He was with them. With them, He was establishing a type and setting examples for us. We can look at what they did and learn from what occurred to them. We have the Holy Spirit, and they did not. That should make a huge difference!

Paul says that they all went under the cloud and were baptized into Moses. They were not literally baptized in the way we were, but they did pass between the waters. When they went through the Red Sea, they walked on dry land, but the water rose up like walls on either side of them. The apostle Paul uses this as a type of the baptism we go through. They were buried into Moses, as it were, becoming partners in the Old Covenant. Moses, the mediator of that covenant, was a type of Jesus Christ.

Yet, these people died in the wilderness. Here is decisive proof (most of it contained in the record of their wandering in Exodus and Numbers) that though a person physically goes through all the ordinances, it does not mean a thing spiritually.

Verses 1-4 show the Israelites were in the presence of Jesus Christ. He was in the cloud and in the pillar of fire. He was there as the Angel, the Messenger of God, who was leading them through their pilgrimage on to the Promised Land. That is why Paul's illustration is so alarming: One can lose his salvation (not make it to the Promised Land, the Kingdom of God) if he is living a life of divided loyalties (Matthew 6:24).

— John W. Ritenbaugh

Matthew 19:12
(12) For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.”
New King James Version   

Marriage is a complex social institution, but it is an important, even vital, part of most people's lives. Although God has not commanded everyone to marry, the greater part of us do. Yet, not everyone is suited to marriage.

Jesus teaches in Matthew 19:12 that "there are eunuchs who have made themselves eunuchs [decided not to marry] for the kingdom of heaven's sake. He who is able to accept it, let him accept it." Paul echoes this in I Corinthians 7:8, 32: "But I say to the unmarried and to the widows: It is good for them if they remain even as I am. . . . He who is unmarried cares for the things of the Lord—how he may please the Lord." As Jesus says, remaining unmarried is fine if one can master his sexual drive and devote himself to God's work. God can work out a person's salvation without the aid of the marriage environment.

However, for most of us, the route of marriage is the one we are most likely to take. And, after baptism, the decision to marry is the most critical decision we can make, one we should consider most deeply, not only before we make such a sacred vow, but as we go through it. In fact, the marriage vow is merely the beginning of a process of refinement and growth that will not only bind husband and wife more closely but also enhance the development of holy, righteous, godly character.

— Richard T. Ritenbaugh

  Galatians 2:16
(16) knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
New King James Version   

Paul, Peter, and the other Jews, because of their familiarity with Scripture (the Old Testament), would have known that a man could not be justified in God's eyes through the "works of the law"—by his own righteousness (Psalm 130:3; 143:2; Exodus 34:7; Job 4:17; 9:2-3,29; 15:14; 25:4; Ecclesiastes 7:20).

It is impossible for us, once we have sinned even once, to be in alignment with God of our own volition. Justification is an act of God by which He declares a person acceptable before Him because Christ has borne the sinner's guilt. However, this is the beginning of the common misconception that faith and works are mutually exclusive. In that view, works are of no avail at all, and all one has to do is "believe." But that notion is refuted in Matthew 7:21-23 and James 2:19-20, among other places.

The common interpretation of this verse—that belief is all that is required—cannot be correct, for it is contradicted in James 2:21 and Romans 2:13. Given that Scripture cannot be broken (John 10:35), all three of these verses must complement rather than contradict each other. It should be remembered that in Galatians 2:6, 9, Paul met with the leaders in Jerusalem—including James—and there was no disagreement between them! Verse 6 shows that they did not have anything to "add" to what Paul was preaching to the Gentiles, and by extension, there was nothing to be taken away, changed, etc. Verse 9 shows they agreed on their respective responsibilities, but there is no indication of any doctrinal disagreement between them. In this light, it can be concluded that the verse in question here will not only agree with, but will also complement what James wrote, as well as what Paul wrote in Romans 2:13 (or else Paul would have been double-minded, and thus "unstable in all his ways"; James 1:8).

Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only. (James 2:21-24)

This section by James appears to contradict directly what Paul says in Galatians. If we go by the common interpretation, these verses are diametrically opposed to each other. Given that Scripture cannot be broken, however, these passages must complement one another. The interpretation of one or both of them is wrong when the conclusion is reached that one is justified by faith only.

The faith that is mentioned in either one of those verses is given without qualification as to when the faith is used—whether for justification or sanctification. The context of Galatians 2:16 seems to indicate it is talking about justification (being brought into alignment with God and His law after He has called us out of the world; John 6:44). However, in James 2:24 it is not clear whether he is referring to justification or sanctification, but it seems to be a little bit more weighted toward sanctification (the process one goes through after entering into the covenant with God).

James 2:20 shows plainly that faith without works is dead at any time during a Christian's calling and conversion—whether for justification or sanctification.

The picture begins to form that works indeed may play a part in a person's justification. To look at it another way: Does repentance play a part in God's forgiveness of our sins, and thus justification? Repentance is not merely feeling sorrow and crying out to God, as II Corinthians 7:1 shows (where we are commanded to cleanse ourselves). Repentance also includes a change of mind and heart, and at the very least, the beginning of turning to God in obedience. Repentance is not genuine if one is merely sorry; one has to begin to change his ways to show how deep the sorrow goes. All too often we are sorry that we are caught, or that we have to pay the consequences, rather than truly being sorry for sinning (falling short of the glory of God). True repentance will be a deep conviction that what we have done is wrong, and it will be deep enough to motivate us to change from our past behavior—and this change qualifies as "works." As it has been said, "God saves us from our sins, not in our sins." There is a difference, and this gives an indication that there may indeed be a measure of works involved in Galatians 2:16, small though it may be.

Galatians 2:16 does not say in the Greek exactly what it says in the English, and it sheds light on our understanding of the relationship between faith and works when we understand it as it is written in the Greek. The phrase in question here is: "A man is not justified by works of the law, but by the faith of Jesus Christ." In the Greek it says, "A man is not justified by the works of the law: [he is not justified] except through faith in Jesus Christ."

This is a very significant difference. "Except through" points to the means by which justification is accomplished without nullifying or canceling out the importance of works. The verse is not saying that works are of no avail or are unimportant. Clearly, they are important in the example of repentance. It is saying that works without faith in the blood of Jesus Christ are of no avail. Works, coupled with faith in Jesus Christ, are just fine. But all the works in the world, if they are not coupled with faith in Jesus Christ are of absolutely no avail!

This makes Galatians 2:16 agree perfectly with James 2:20-24: "Faith without works is dead." Living faith and works go together, in terms of either justification or sanctification, if the works are combined with faith in Jesus Christ. Faith and works are not contradictory, but complementary, IF Christ is part of the mix. Works of the law do not justify a man, except through faith in Jesus Christ.

Paul is saying that any amount of lawkeeping—it does not matter if it is Gnostic law, Judaic law, the statutes or judgments of God, the Ten Commandments—if it is not connected to faith in Jesus Christ, accomplishes nothing in terms of justification. Even keeping the Ten Commandments must be coupled with faith in Jesus Christ. Paul is not saying the law is done away; he is tying the two of them together, and it is a positive combination—if the faith in Jesus Christ is the main ingredient.

Galatians 2:16 makes even more sense when it is compared to Romans 2:13: "For not the hearers of the law are just before God, but the doers of the law shall be justified." The keeping of God's law alone will not justify them, but God expects that someone who has faith in Christ will keep His law, and therefore it is good to do that, because works are evidence in what one has faith. Without works, God would never be sure of what we really believe (see, for example, Genesis 22:11-12).

— Staff



Exodus 31:13
(13) "Speak also to the children of Israel, saying: "Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you.

  Exodus 31:17
(17) It is a sign between Me and the children of Israel forever; for in six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.""
New King James Version   

An interesting and significant term is used in Exodus 31:13, 17: The Sabbath is a sign, not a mark. Bible usage shows that a sign is something voluntarily accepted, whereas a mark is placed on a person against his will. The Sabbath is a special sign of a special covenant between God and His people. In the wilderness, His people were the Israelites; today, it is the Israel of God, the church of God (Galatians 6:16).

A sign can identify a person's occupation or an individual's or group's purpose. Signs can give directions (like traffic signs), or they can bring people together with shared interests and a common purpose (like flags). A sign can be the pledge of mutual fidelity and commitment (as in putting a hand over one's heart). Organizations use signs to designate membership so that members can recognize each other (as with secret handshakes).

In the church's case, the Sabbath serves as an external and visible bond that simultaneously unites and sanctifies us from everyone else. Almost everybody else keeps Sunday or nothing. Through the Sabbath, the Christian knows that God is sanctifying him. Everyone who has kept both Sabbath and Sunday knows this. Sunday sets no one apart from this world because so many in this world observe it.

God has a purpose He is working out. If the only reason He created the Sabbath were because we need physical rest, any old time would do. Ultimately, however, the real sign appears in how and why one keeps the Sabbath. Thus, God made a specific period of time special so that He could meet with His people during that sanctified period to help them become even more different for their benefit.

What is His major goal in doing this? He educates His people in His way of life. In part, He prepares His people to witness for Him by this means. As an analogy, suppose a basketball coach told his players, "Come to the gym at 8 AM Monday, and I will teach you how my team plays ball." Yet, what if some players went to a different gym at a different time with a different coach?

Players on a team who take the game seriously begin to take on the qualities and philosophy of their coach. People who involve themselves deeply in athletics say they can often tell by a player's characteristics that he has trained under a certain coach. They remark that he has the John Wooden or John Thompson "way" about him. What has happened is that the player has taken on the "sign" of his coach, and it has "sanctified" him from other players who were not trained by that particular coach.

The Sabbath was created because it both enhances and protects a Christian's relationship with God. It also provides a witness to God, to the person keeping it, and to the world. It exists to help keep a Christian pointed in the right direction and in a proper frame of mind, and it provides him with the right knowledge and understanding to negotiate the way to God's Kingdom.

— John W. Ritenbaugh

Matthew 4:9-10
(9) And he said to Him, "All these things I will give You if You will fall down and worship me." (10) Then Jesus said to him, "Away with you, Satan! For it is written, "You shall worship the LORD your God, and Him only you shall serve.""
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These two verses clearly establish the most basic element of why we must worship God: because He commands it! He must command us to worship Him because it is possible to worship others and things besides God. Satan was clearly attempting to get Christ to worship him—a being besides God—and to that Jesus replies, referring to the Father, "Him only you shall serve." Not only does He command us to worship Him, He also forbids us to worship any others. In addition, Jesus' statement shows the inextricable link between the worship and the service of God. It is as if they are synonymous. Worship involves highly regarding and then serving the One worshipped.

By definition, we worship what we choose to give the supreme devotion of our feelings, time, and energies to. God must command us to worship Him because we can choose to give our feelings, time, and energies to things other than God. Therefore, acceptable worship of God involves consciously choosing to worship and serve only Him even in the face of the temptation to give these things to others. Notice how Psalm 45:10-11 shows that we must choose between alternatives that will present themselves from time to time. "Listen, O daughter, consider and incline your ear; forget your own people also, and your father's house; so the King will greatly desire your beauty; because He is your Lord, worship Him."

The first four commandments directly address worship. Worship refers to the supreme honor and veneration given in thought and deed to the Creator. Those four commandments plus the tenth directly influence what we are to do or not do to fulfill the minimum requirements of this duty. If we do not do so, we are guilty of idolatry. No other sin has such a direct and concentrated focus of attention. The basic requirement is that we are to worship Him alone, and to allow any person or thing to usurp that position of lordship over us constitutes gross disobedience. The first and most basic reason why we worship God is that He commands it and forbids the worship of others.

— John W. Ritenbaugh

Colossians 2:13-14
(13) And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, (14) having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.

  Leviticus 16:21-22
(21) Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man. (22) The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness.
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In Colossians 2, Paul warns the churches at Colossae and Laodicea against any philosophy or system of beliefs—specifically mentioning “the tradition of men”—that detracts from Christ's sovereign position and role under the Father (verses 4, 8-9). He points out that the brethren there were already “complete in Him” (verse 10). This does not mean that they had already achieved spiritual perfection or that their salvation was assured, but that they had no need of anything supplementary to what was already available in Christ.

Many see Satan's binding (Revelation 20:1-3) as the fulfillment of the Day of Atonement, yet if these Colossians were still awaiting Satan's binding—after having been resurrected to glory, no less!—before their sins were completely removed from view, how could the apostle write that they were already “complete” in Christ? On the contrary, those who come under Christ's blood are not awaiting the final resolution of their transgressions when Satan is bound; their previous sins have already been completely taken care of.

Paul continues:

And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. (Colossians 2:13-14)

Notice the definitive wording. There is no hint here—or anywhere else—that God's people are awaiting Satan's binding so their sins can finally be expiated. “The wages of sin is death” (Romans 6:23), and those wages have already been paid in full. Therefore, we are alive in Christ now, and not waiting for an imagined final payment on the debt when Satan is bound.

The phrase “having wiped out the handwriting of requirements” in Colossians 2:14 is often misinterpreted as meaning that God's law has been done away, yet in the Greek sentence structure, it is parallel with “having forgiven you all trespasses.” The “handwriting of requirements” is the written record of violations against God's ordinances. Paul says that this “handwriting”—the record of sins, not the laws—was expunged, reiterating that our sins have been forgiven. Other translations say He “erased,” “blotted out,” or “destroyed” it. The record is completely obliterated, in God's reckoning.

Verse 14 says that Christ has “taken it out of the way.” Strong's Concordance states that the Greek word for “taken,” airo, means “to lift up; by implication, to take up or away; . . . by Hebraism to expiate sin.” It means the same as the Hebrew word used for “bearing” in Leviticus 16:22, nasa' (Strong's #5375).

In addition, airo is in the perfect tense, indicating action completed in the past. The live goat lifts up, carries, and takes away the sins placed on its head by the high priest (Leviticus 16:21-22). In Colossians, Christ is declared to have lifted up, taken away, and expiated the record that was against us—an exact match to what is said about the goat of departure.

— David C. Grabbe

Luke 23:43
(43) And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."
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If the thief on the cross lived again the day that he was crucified, ascending to heaven, not only would he have gone there without Jesus Christ, but he also would have been a jarring exception to the Bible's clear statements about when the resurrection takes place. For example, John 3:13 clearly reads, "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man" (our emphasis throughout). What about all of the Old Testament saints? What about all of the "heroes of faith" of Hebrews 11? Most people assume they are in heaven in the presence of God, yet if we are willing to believe Jesus' plain statement, we know that cannot be the case.

Where is King David, a "man after God's heart"? The Bible tells us where he is not: "For David did not ascend into the heavens" (Acts 2:34)! Where is he? The answer is found a few verses before: "Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day" (verse 29). King David is not in heaven but dead and buried, sleeping until the resurrection from the dead.

Is it logical that the thief on the cross would go to heaven, when Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and all the rest in Hebrews 11 were not accorded that honor? No, the end of the chapter even addresses that:

And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us. (Hebrews 11:39-40)

These heroes of faith did not receive the promises because God planned that both they and the audience of the book of Hebrews would "be made perfect" together—at the same time. "Going to heaven" was never an Old Testament promise, nor is it a New Testament promise. What God promises is our being "made perfect," and the Old Testament saints will be made perfect at the same time as the New Testament saints. Philippians 3:10-12 explains that this "perfection" happens only at the resurrection of the dead, while John 3:13 and Acts 2:34 both show that this does not occur when each individual dies. Instead, in I Corinthians 15:50-54, Paul writes that it is not until the last trumpet that the saints will be resurrected and made perfect:

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory."

"The dead will be raised" only when the last trumpet sounds, and those saints still living will be changed into spirit beings immediately thereafter. That last trumpet is shown to take place when Christ returns (see I Thessalonians 4:15-17). What this means is that the resurrection to immortal life—the perfecting of the saints—does not take place until Christ comes back to establish His Kingdom on this earth. The only exception to this has been Jesus Christ Himself. As Hebrews 11:40 shows, the thief on the cross could not have been "made perfect"—resurrected with an incorruptible spirit body—ahead of all of the saints of God. He most certainly could not have been made perfect before Christ!

Much of the misunderstanding of this verse stems from the placement of the comma. Modern translations predominately place a comma after the word "you," giving the impression that the remaining phrase—"today you will be with Me in Paradise"—means that the criminal to whom Jesus was speaking would be with Him in Paradise later that day. However, it must be remembered that none of the ancient Greek manuscripts of the New Testament contain any punctuation—various translators added it centuries later. Thus, without punctuation, Luke 23:43 reads, "And Jesus said to him assuredly I say to you today you will be with Me in Paradise."

On the surface, putting a comma after the word "you" seems harmless enough. However, if He indeed had meant that the criminal would be in Paradise with Him that very day, He would have contradicted Himself and the Bible on numerous accounts! Jesus Himself was not in Paradise that day but was dead and buried, awaiting His resurrection three days and three nights later. However, this apparent dilemma is easily resolved if the comma is placed after the word "today." Properly punctuated, Luke 23:43 reads, "And Jesus said to him, 'Assuredly, I say to you today, you will be with Me in Paradise.'"

— David C. Grabbe

Philippians 4:5
(5) Let your gentleness be known to all men. The Lord is at hand.
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The New King James translates this literally. The margin, however, reads: "Let your forbearance or graciousness be known to all men." Let it shine. Why? "The Lord is at hand."

This is a Book written to us! We are coming upon the absolute worst time in human history, and Paul left us a note from nearly two thousand years ago, telling us that this time, as it was in the days of Noah, is the time to exhibit forbearance to all men. Forbearance should be on the top of our list of virtues that we want to include in our character. We should let our gentleness, graciousness, forbearance be known to all men, especially at the end. Squabbles, fights, and offenses only make things that much worse in this terrible era of human history.

Among us there should be peace and unity. If anyone is to be seen showing love and forbearance for one another, it should be God's church - and lately, in the past decade, we have failed the forbearance test. It does not mean we must put up with evil for long, but that we give others a chance to change. If they fail to change, then matters must be worked out so that there will be peace. But we have to start with forbearance.

— Richard T. Ritenbaugh

Hebrews 2:14-15
(14) Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, (15) and release those who through fear of death were all their lifetime subject to bondage.
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It is true that in all of us exists a measure of apprehensive awareness of death that influences our attitudes and conduct. This fear affects everyone to some degree, whether intensely or feebly, because this particular fear has a spiritual source.

Notice that verse 15 says that through the fear of death we are held in bondage all our lifetime. It does not suggest a never-ending dread, but instead a vague influence on conduct, an uncertainty wrapped within a measure of hopelessness, because we do not fully believe God-given truths about death.

God does not put people in the kind of bondage implied by this context. The author is referring to bondage to sin. We know that the source of this fear is Satan. Most of the world believes his many horrible lies regarding death: The living fear the thought of people shrieking in an ever-burning place that allows no spot of respite from fearsome pains. Some think of death as endless unawareness and others of wandering, always detached, in the vast emptiness of space.

Though humanity is certainly aware of death, it does not stop people from sinning, largely because most do not make a thoughtful, believing connection between their own sins being the direct cause of death and of Satan being their spiritual father, even as Jesus told the Jews (John 8:44). They are thus held in bondage to this deceptive, Satan-induced ignorance. As long as death seems far in the future, people generally do not pay it much attention. However, the fear still resides in their minds and influences their conduct because of not believing God's truth. So, most people do not fear to sin except for some social embarrassment because they do not make a clear, knowledgeable, believing connection between their personal sins and their own deaths.

In addition, Hebrews 2:14 tells us that Satan has the power of death. Again, people do not fear Satan very much either, and many do not even believe that he exists. Nevertheless, their ignorance does not negate the fact of their bondage. They are not aware who their slave master is, but he is a person and has a name.

Hebrews 2:14-15 and its associated verses tell us that Christ died for us to break the hold Satan had on us and any that he still has on us through fear of eternal death that might remain within us. We do not die the hopeless second death that the unconverted are still held to. We are free to turn voluntarily to God, choosing to submit in obedience to Him.

To summarize, we do not have to sin in the face of Satan's powers. We still occasionally will, but we do not have to submit to the spiritual power that Satan uses against us. The enslavement is broken. Satan is no longer our father and master.

— John W. Ritenbaugh