BIBLE STUDY on VERSE

Job 32:8
(8) But there is a spirit in man,
And the breath of the Almighty gives him understanding.
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Job's young friend utters a truth that is self-evident to those whose minds God has opened but is hidden from carnal perception. God has endowed man with a human spirit that places him higher than the animals, giving him intelligence, emotion, speech, skills, and abilities similar to but lower than God's own abilities. This spirit allows humans to function with free moral agency, to choose what behaviors they will follow.

This human spirit, however, has no moral compass in itself; it is essentially neutral, though it tends to be dragged down by the needs and desires of our flesh. A young child can become a saint or a sinner, depending on the training he receives, but if he is left to his own devices, as Proverbs 29:15 warns, he will ultimately bring shame on his family. This principle results from the fact that Adam and Eve, who, as mankind's representatives before God in the Garden of Eden, set the pattern of choosing the knowledge of good and evil rather than God's offer of knowledge that leads to eternal life (Genesis 3:1-6; 22).

Human beings, then, come in an array of moral hues, from black as sin to white as the driven snow and every shade in between. Humanity has produced Adolf Hitler, who attracted millions to his cause, as well as Mother Theresa, who repulsed millions with her Catholic beliefs. At base, we are all mixed bags, capable of the heights of altruism and the depths of egoism. It all depends on what we choose to do, yet our record tends toward the dark rather than the light.

In I Corinthians 2:11-13, Paul explains that man's essentially neutral spirit is distinct from God's Spirit. The human spirit understands only what the human mind can discover. If a man wishes to understand and do truly godly things, he must have God's Spirit, which He freely gives upon repentance and conversion. This Spirit from God is "not the spirit of the world" (verse 12), which is "the prince of the power of the air, the spirit who now works in the sons of disobedience" (Ephesians 2:2). Paul goes on to say that God's Spirit teaches us things beyond any wisdom discovered by the human spirit (I Corinthians 2:13).

Within this passage, Paul hints at the fact that the human spirit, when it is under the inspiration of the spirit of this world, can counterfeit the wisdom that comes from God's Spirit alone (see II Corinthians 11:13-15). A carnal person's works may seem "right," but they are still acting under the guidance of the "natural spirituality" that is part of the spirit in man.

Consider the Ten Commandments. Most of us probably know people who agree that they are fine laws and strive to keep them. Does this mean they are converted? No! At best, men naturally follow at least the last six because they can see by the human spirit that they produce an ordered and peaceful society. The first four commandments, however, require God's Spirit to understand fully.

Paul confronts this issue head-on in Romans 2:14-15, admitting that the unconverted often follow God's law even if they have no knowledge of it. He calls them "a law to themselves," meaning that the rules they follow are their own, not God's, though they may agree with God's law at points. How? Because the spirit God breathed into Adam in the Garden of Eden allows them to reason out a correct moral sense—at least partially. Generally, though, man's moral sense is partly right and partly wrong, yet fundamentally hostile to God (Romans 8:7).

Nevertheless, the human spirit is so incredible that, in varying degrees depending on the individual, it can reason out parts of God's truth on its own and put them into action. But by no means does this mean such people are converted! Jesus and the apostles are unambiguous about conversion being a special calling by God (John 6:44; II Timothy 1:9), marked by the indwelling of another Spirit (I Corinthians 3:16; II Timothy 1:14), God's Spirit, that is holy and begets us as His children (Romans 8:9-14).

In Acts 5:29, 32, Peter provides the key to the difference between the converted and the "good" yet unconverted of this world: God's people obey Him rather than men, and God gives His Spirit to those who obey Him. In other words, a converted person will have and use God's Spirit and obey His law diligently and increasingly, while natural man will be guided only by his "natural spirituality" and be a law to himself. Because He will do what feels right "in his heart," he will occasionally perform good works with which God would be pleased. As Jesus so bluntly puts it, even evil men give good gifts to their children (Matthew 7:11). Even a blind squirrel finds an occasional nut.

— Richard T. Ritenbaugh

Deuteronomy 31:27
(27) for I know your rebellion and your stiff neck. If today, while I am yet alive with you, you have been rebellious against the LORD, then how much more after my death?
New King James Version

Plainly, a stiff neck illustrates stubborn rebellion. The imagery comes from the honor one would give someone of higher rank. Many cultures have used various forms of bowing as a sign of submission or obeisance. The least conspicuous form of giving honor in this way was to lean the head forward, which is done by bending the neck. A stiff neck, then, is at least a refusal to give honor or deference to another. At its worst, it is outright rebellion.

What are a stiff neck's effects on a person who has one?

The most obvious effect is a feeling ranging from a frustrating ache to intense pain. Having a stiff neck hurts! The natural motion of the neck is from shoulder to shoulder and from chest to back, and when that normal range of movement is limited by muscle stiffness, we feel it! In the same way, stubborn rebellion only causes pain, especially when we are rebelling against God, who only wants to give us good things (James 1:17). If we cross Him, however, the natural result is curses for our disobedience (Leviticus 26:14; Deuteronomy 28:15), and they will cause us pain.

A second effect is linked to the first: A stiff neck is debilitating. When one cannot move his head normally, he is limited in what he can do. For example, when driving, a person must look left and right to make sure the road is clear before making a turn. Such a simple movement can become painful and awkward with a stiff neck. Spiritually, a stiff-necked person is limited in his actions and reactions too. His rebellion limits him to contrary choices; he is no longer free to choose to do right. He must first repent of his rebellion before he can once again please God (Luke 15:11-32).

The third effect is a product of the first two, what we can call tunnel vision. A person with a stiff neck often cannot turn his head from side to side; thus, he can see only what is directly in front of him. To see anything to the side, he must turn his whole body, much as a horse with blinders does. A Christian with a stiff neck cannot see the whole picture. In fact, he sees everything through the narrow field of his obstinate disobedience. Most of the time, he is so focused on himself and the "injustices" done against him that he cannot even imagine that God may be working out an even greater problem than his own (Jonah 4).

There are more spiritual lessons we could derive from the stiff neck, but the most important one is never to have one! The easiest way to avoid a spiritual stiff neck is to remember ourselves in comparison to the great God whom we serve: "But now, O LORD, You are our Father; we are the clay, and You our potter; and all we are the work of Your hand. Do not be furious, O LORD, nor remember iniquity forever; indeed, please look—we all are Your people!" (Isaiah 64:8-9).

If we keep this distinction clear in our minds, our heads will be always bowed and our necks never stiff.

— Richard T. Ritenbaugh

Luke 22:14-20
(14) When the hour had come, He sat down, and the twelve apostles with Him. (15) Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; (16) for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God." (17) Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; (18) for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes." (19) And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." (20) Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.
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Let's clear away the web of error that covers the truth about keeping the Passover, the memorial of Christ's death.

Let's examine the way Jesus observed this ordinance, because we can't be wrong if we follow His example. In Luke 22:14-20, we read:

And when the hour was come, he [Jesus] sat down. . . . And he took bread, and gave thanks, and broke it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

Notice, it was "when the hour was come," that Jesus introduced the unleavened bread and the wine. There was a definite time - a definite hour - when He held this ordinance as an example for us.

Notice, too, He commanded them to observe it - "This do"! And why? "In remembrance of me," said Jesus. He instituted this New Testament way of keeping the Passover, on that tragic night, the very eve of His death.

In Matthew's account, the Bible shows that this ordinance was at the very time of the Passover, "as they were eating" (Matthew 26:2, 26). Jesus knew that His time had come. He was our Passover, sacrificed for us (I Corinthians 5:7).

The Passover had always been held on the eve of the 14th of God's first month, according to the Sacred or Jewish Calendar. It was the night of the final and last Passover supper that Jesus introduced these New Testament emblems - the unleavened bread and the wine - in place of the lamb that was always slain annually.

Remember Jesus commanded: "This do in remembrance of me." Why? Because the Passover was commanded "forever."

The Passover was to be observed annually, along with the Days of Unleavened Bread. "Thou shalt therefore keep this ordinance in his season year to year" (Exodus 13:10). Jesus set us an example (I Peter 2:21), observing this ordinance at the same time once a year (Luke 2:42). Suppose the Israelites in Egypt had observed this ordinance at some other time than that set by God? They would not have been saved when the death angel passed by that night! God does things on time. He has given us an exact time for this ordinance. Jesus instituted the New Testament symbols "when the hour was come."

— Herbert W. Armstrong

Exodus 19:8
(8) Then all the people answered together and said, "All that the LORD has spoken we will do." So Moses brought back the words of the people to the LORD.

Exodus 24:3
(3) So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, "All the words which the LORD has said we will do."
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At this point, the Israelites wanted to make the covenant and to be married to God. But when the reality hit them—the reality of what it was going to cost them in the conduct of their lives—they no longer wanted it except on their terms. Thus, when food became scarce, they wanted to back out. When water was in short supply, they grumbled. Then what did they do? They started accusing Moses and Aaron and God because, after all, they were their leaders.

Unfortunately, this is what happens in many marriages. Two people start off in love. Then the realities of the marriage begin to arise, and one or both of them are unwilling to make the sacrifices to continue the relationship and grow in unity. They begin to want the marriage on their own terms: "Well, I'll continue this IF...."

There are many examples of the Israelites wanting to back out. So God, in a sense, offered them concessions. He gave them meat for their lust. He caused water to gush out of the rock. He gave them manna. He bent over backward to meet their demands. But later on, when their descendants were in the Land of Promise, they too were unwilling to make the sacrifices necessary to make the marriage successful. We know what happened then.

Conclusion: We do not want to repeat the same mistakes that they made. We have to learn to accept and adapt to what God provides, both as individuals, and as a body (i.e., the church).

The hardships of their pilgrimage in the wilderness were a consequence of a choice that they made to enter into the agreement with God. They did not have to agree with it; they could have returned to Egypt right away. Yet, they chose to enter into the agreement, and thus committed themselves to God's leadership. So running out of food and water, being attacked, enduring the sun above and the sand beneath—all those things represent the hardships of their entering into this agreement. They were consequences.

For this reason, before someone is baptized, he is advised to count the cost. The ministry has this responsibility, not to try to stop the person from being baptized, but to help clarify that he will have to bear the consequences of his decision. Neither the ministry nor the candidate for baptism can know all that lies ahead. In principle, he declares himself willing to accept the consequences of his decision, just as Israel agreed to the covenant before knowing every detail of what would come.

The consequences of our choices are all too frequently things that we do not want to consider. In regard to sin, we either ignore the consequences and take our chances, or we simply go into denial that the consequences are a reality that we must deal with. If we are that way, it reveals quite a lack of faith and a great deal of immaturity.

Kids are like this. Children, the immature, often do not think about the consequences of an act. They just do it. They act or react, thinking that parents are "old fogies" because we say, "No, you can't do that." They say, "Why not?" "Because," we often reply. "You can't do it because I'm the parent, and that's good enough." It should be, but kids do not consider their parents' wisdom, honed by years of experience, to be valuable. When they are sixteen years old, they do not consider that what they are doing might affect them when they are 55 or 60 years old. They are just passionate about the things that they do, but they rarely stop to think of consequences.

When we do not stop to consider spiritual consequences of the things that we do, it indicates that we are spiritually immature. God just is not real to us, or we would be taking His Fatherly advice about what to do.

— John W. Ritenbaugh

2 Peter 1:2-8
(2) Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, (3) as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, (4) by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. (5) But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, (6) to knowledge self-control, to self-control perseverance, to perseverance godliness, (7) to godliness brotherly kindness, and to brotherly kindness love. (8) For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.
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He mentions that, since the Father and Christ have given us so much—even allowing us to share in God's nature—we should strive to add to our faith. Just believing that God is and that He has forgiven our sins is not enough (James 2:19). Among other things, we must grow in these qualities: virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and love. If we work to instill these godly attributes into our characters, we will be producing the kind of fruit that God wants to see in us (John 15:1-8).

Peter concludes his instruction in verses 10-11: "Therefore, brethren, be even more diligent to make your calling and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." Spiritual growth and producing fruit are what make our calling sure. Our maturity as Christians is based upon us zealously, diligently working to move our conversion along.

What is real conversion? It is the transformation of our characters, our intellects, our emotions, our actions, our words, and our very thoughts, from the evil way inspired by Satan and man's carnal nature into the divine nature—the very nature of God Himself!

So, how much like God are we? How straight and true is our trajectory to putting on the image of Christ (Romans 8:29)? How much of the old man have we put off, and how much of the new man have we put on (Colossians 3:9-10)? Are we growing in the grace and knowledge of Jesus Christ (II Peter 3:18)? Are we cooperating with God in being transformed to His image (Romans 12:2)? Are we making becoming more like Christ a daily goal (Luke 9:23)?

Though the Corinthians had their problems with carnality—as we all do—they worked to overcome them and began growing. Paul's final words to them in his second epistle should encourage us as we "work out [our] own salvation" (Philippians 2:12): "Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you. . . . The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all" (II Corinthians 13:11, 14).

— Richard T. Ritenbaugh

February 6

Today's Reading: Exodus 39; Matthew 23:23-39

Today's Thoughts: Working Weary or Working With the Lord?

Thus Moses did; according to all that the Lord had commanded him, so he did. And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work. Exodus 40:16, Exodus 40:33
Have you felt overwhelmed by too much work? Many times, we are overloaded with overbooked calendars and too little time to do the things we have to do, not to mention the things we would like to do. Most of us are always busy trying to complete the tasks or jobs for the day.

1 John 4:15-17
(15) Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. (16) And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him. (17) Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world.
New King James Version

In I John 4, John makes a rather startling statement regarding our union with Christ. It is puzzling in that its practical application is vague to us because we are unfamiliar with the possibilities. Readers usually take a glimpse of it then move on, wondering about its meaning. The words themselves are simple enough, but their very simplicity adds to its confounding nature because, if it truly means what it appears to say, it is too good to be true! Lacking biblical evidence and a logical explanation for reaching such a wonderful conclusion, we pass on.

I John 4:15 says, "Whoever confesses that Jesus is the Son of God, God abides in him, and he in God." The context is obviously our union with God, as the words "abide" and "in" confirm. Verse 16 continues the thought: "And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him." Abide means "to live," "to continue with," or "to go on with." By substituting these synonyms, the last phrase reads, "He who continues or lives in love, continues or lives in God, and God in him."

The verse emphasizes an ongoing, unbroken, intimate relationship. Nothing can be closer than for one to be in another! Since John defines love in I John 5:3 as keeping the commandments, the word "love" in this verse indicates that it is being reciprocated between God and us, and it is what facilitates the continuance of the union and relationship. These verses in fact confirm what Jesus said on the eve of His crucifixion:

If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever. The Spirit of truth, which the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. (John 14:15-17)

In verse 23, Jesus drops the term "Helper," showing more specifically who would be living in us: "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." "Keep" indicates that the love of which Jesus speaks is not merely an affection, as keep means "to maintain, continue or carry on." It is therefore active and dynamic.

Has that wondrous promise actually taken place? Are we so united with God, so at one with Him, that Jesus Christ, our Creator, Savior, Redeemer, and High Priest has made us the place of His abode? If so, do our lives reflect that He is there? Are we giving evidence of His presence?

I John 4:17 contains the astounding statement: "Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world."

Peter announces in I Peter 4:17, "For the time has come for judgment to begin at the house of God; and if it begin with us first, what will be the end of those who do not obey the gospel of God?" For those of us "in the church," our judgment began with God's calling and our conversion, and it continues to this very moment. Judgment will come to those living following Christ's return during the Millennium and to those in the second resurrection during the Great White Throne period.

Are we experiencing boldness or confidence (the Greek word can be translated either way; see Hebrews 3:6), or are we ashamed of Jesus Christ? Do we hide what we are? John suggests that we should be living boldly because we have a foundation of confidence that we are under the blood of Jesus Christ and have begun to keep His commandments. Are we ashamed about talking about our baptism into the church of God, His Family? Are we fearful about talking about specific doctrines, not to convert others, but simply to state our beliefs?

It is interesting that the Greek word translated "boldness" literally means "freedom of speech." It implies that nothing hinders a person. Love is being perfected in us so that we may be unhindered in our submission to God while under judgment. I John 4:17 then goes on to say, "As He is, so are we in this world." "He" is capitalized. The publishers have done this to draw attention to the fact that this pronoun refers to Christ Himself.

The subject here is not another human being but the Deity, and John is saying we can be bold because we share a commonality with Him. What did He accomplish? Where does He stand in relation to God and to us? How did He live His life? Jesus Christ lived His life confidently and boldly. The apostle is essentially saying that, when God looks at us, He sees us as though we were Jesus Christ! Has anybody ever lived life closer to God than Jesus?

— John W. Ritenbaugh

Haggai 2:10-19
(10) On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, saying, (11) "Thus says the LORD of hosts: "Now, ask the priests concerning the law, saying, (12) "If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?""" Then the priests answered and said, "No." (13) And Haggai said, "If one who is unclean because of a dead body touches any of these, will it be unclean?" So the priests answered and said, "It shall be unclean." (14) Then Haggai answered and said, ""So is this people, and so is this nation before Me," says the LORD, "and so is every work of their hands; and what they offer there is unclean. (15) ‘And now, carefully consider from this day forward: from before stone was laid upon stone in the temple of the LORD— (16) since those days, when one came to a heap of twenty ephahs, there were but ten; when one came to the wine vat to draw out fifty baths from the press, there were but twenty. (17) I struck you with blight and mildew and hail in all the labors of your hands; yet you did not turn to Me,’ says the LORD. (18) ‘Consider now from this day forward, from the twenty-fourth day of the ninth month, from the day that the foundation of the LORD’s temple was laid—consider it: (19) Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will bless you.’”
New King James Version

The first Kislev 24 prophecy, found in this passage, concerns the uncleanness of the covenant people and God's response to it. Through a series of questions that Haggai asks the priests, God makes the point that uncleanness is transferable, but holiness is not. Defilement or impurity can spread from an object to a person to another object, but purity and holiness cannot.

This is especially relevant in light of what was happening at the time. The people and the leaders were finally in the process of building the dwelling place of the Holy God. It contained a number of objects that were also holy, as well as the Most Holy Place. Yet, even the presence of God could not, by itself, make the people clean. In order to make the nation clean, it would take something more than just having the Temple nearby, with all of its holy objects and even the glory of God. Something else was required to cleanse the people.

This prophecy has a curious ending. It does not contain a call to repentance, except perhaps by implication. God says that His people are unclean, that the presence of something holy cannot make them clean, and that their hearts were not turned to Him—then He suddenly announces that from this day forward, He would bless. In this first prophecy, God does not specify exactly what the blessing will be, though there is a hint in verse 19: "Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will bless you." This hint becomes clearer in the next Kislev 24 prophecy (Haggai 2:20-23).

— David C. Grabbe

Matthew 6:24
(24) “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.
New King James Version

Most people who are familiar with the Bible are aware of this statement made by Jesus during His Sermon on the Mount. This teaching on the inadvisability of trying to serve two masters comes at the end of a line of comparisons between two major elements of life. Earlier, He had spoken about two different kinds of treasure, the earthly kind and the heavenly kind. Then He mentioned the good eye and the bad eye, or perhaps it would be clearer to call them the focused ("single," KJV) eye and the confused eye, which illustrate a person's outlook on his life. Obviously, Jesus is trying to help us see the dichotomy between God's way and the way of this world, man's way, or Satan's way, however we may wish to look at it.

In this verse, He moves on to the human will, telling us that it is impossible to give full allegiance to more than one entity, whether it be a family member, a boss, a cause, or even football teams! As He says, one of them will always be slighted in some way. One's true loyalty will soon be revealed when circumstances conspire to force a choice between them. At the fish-or-cut-bait moment, we will choose to give our time and attention to the one that we really love, and the other we will "hate" by comparison.

As a native of the Steel City, I am a Pittsburgh Steeler fan and always have been. Yet, I have lived in Charlotte since 1992 and have been a fan of the Panthers since the team's first NFL game in 1995. I know a great deal about both clubs, watch most of their games, and avidly follow their player acquisitions and moves. It is good that the Steelers are an AFC team, while the Panthers are an NFC team, so they rarely play each other. But what happens when they do? There is no question: I root for the Steelers. My choice shows that I "love" the Steelers and "hate" the Panthers; I am "loyal" to the black and gold and "despise" the black, Panther blue, silver, and white. In such a situation, I cannot cheer for both.

In the last phrase, Jesus makes it clear that the choice often comes down to God on the one hand and "Mammon"—a word that denotes wealth and possessions—on the other. True, His audience, mostly Jews, had and still have a reputation for pursuing wealth overmuch, but His true audience is everyone. We all want more things, and we sometimes go to extreme measures to get them. When faced with the decision of following God or following the money, too many pick the latter, and in doing so, reveal our true loyalties.

He desires His disciples, therefore, to take note: The true Christian puts God first in everything. If a promotion at work means that a Christian will have to work on the Sabbath or blur some of his principles, he needs to choose God and turn down the promotion. If he can avoid a heavy tax assessment if he fudges the numbers a little on his 1040, he should choose God and submit an honest return. If he finds a wallet filled with cash, he must choose God and return it to its owner. In every case in which we must decide between obedience to God and gaining for the self, God must be our constant choice.

While this may seem somewhat onerous, this kind of total devotion and commitment is what God demands. Jesus is also the one who said, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God" (Luke 9:62), and “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple" (Luke 14:26). Even in the verse under discussion, Jesus speaks of “serving . . . masters," which is an allusion to slavery. But we can gladly choose to serve God, the most gracious and beneficent of masters.

— Richard T. Ritenbaugh

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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Not only does Christ come to announce the soon-coming Kingdom of God, in particular to those whom God calls, but also to prepare the elect for their spiritual responsibilities now and in the Kingdom.

Repentance is a prerequisite for belief. What is repentance? Its basic meaning is to change the mind. Once a person hears the gospel and is convicted that his way of life is wrong, he must alter his present behavior and "bear fruits worthy of repentance" (Matthew 3:8).

The fruits of repentance are visible actions—often called "works"—that show that a person has indeed changed. When John the Baptist preached repentance to prepare the way for Jesus' ministry, his audience asked him what they should do to repent. He answered: Clothe the naked, feed the hungry, do not steal, do not use one's authority to oppress, do not lie or accuse falsely, and be content with one's wages (Luke 3:10-14). In general, these actions are either showing love for one's neighbor or obeying God's laws.

Jesus says, "If you want to enter into [eternal] life, keep the commandments" (Matthew 19:17). Later, when asked what are the greatest commandments, Jesus answered, "'You shall love the LORD your God with all your heart. . . .' And the second is like it: 'You shall love your neighbor as yourself'" (Matthew 22:36-40). When we put all these things together, bearing fruits worthy of repentance is simply living as God does!

Believing the gospel is closely related to having faith. When one believes something, he has faith, trust, confidence, that it is true. This confidence leads him to begin to act in accordance with what he believes, and the result is obedience to it or following it. Notice how the apostle Paul shows this in Romans 10:8-10:

But what does [Scripture] say? "The word is near you, even in your mouth and in your heart" (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes to righteousness, and with the mouth confession is made to salvation.

Verse 10 provides the balance to verse 9. It is not enough just to confess Jesus verbally and believe in the resurrection as an intellectual exercise. Paul explains that heartfelt belief leads to righteousness, which is simply right doing or godly behavior. Faith, then—living faith (II Corinthians 5:7)—is trusting God's Word and doing it, even in the face of hardship, sacrifice, the contrary opinions of friends and family, or even death. The author of Hebrews, likely Paul, commends the "Heroes of Faith" to us for just these reasons (Hebrews 11).

Thus, Jesus' urgent command for us to repent and believe the gospel provides us with the negative and positive sides of a single, godly action. He tells us to rid ourselves of the evil we have been doing ("repent") and to begin doing what God expects of those to whom He has revealed His way of life ("believe"). This will lead to righteousness and salvation and—God promises—entrance into His Kingdom (II Peter 1:2-11)!

— Richard T. Ritenbaugh

1 Corinthians 3:7
(7) So then neither he who plants is anything, nor he who waters, but God who gives the increase.
New King James Version

"The days of our lives are seventy years," writes Moses in Psalm 90:10. King David concurs: "Man is like a breath; his days are like a passing shadow" (Psalm 144:4). Unlike God, "who inhabits eternity" (Isaiah 57:15), we mortals have a limited existence. Because of our finite time, we tend to view things through the lens of immediacy. We continually take stock of where we are and how much progress we have made toward this or that goal. We take a short-term view of time—relative to God, at least—and in our zeal for efficiency, we measure where we are against where we have been to get an idea of how things are going.

This natural aspect of humanity is readily seen in business, where all manner of data is collected and analyzed to evaluate where a company is and where it seems to be headed. Companies publish press releases to highlight quarter-to-quarter and year-to-year growth. If a given metric can be massaged into a chart to show an upward trend, it will be the talk of the company.

But unless their disclosure is required by law, the downward trends are typically boxed up and hidden in a dark closet. Companies highlight the metrics that make them look superior to their competitors, and downplay the impressive numbers their rivals trot out for display. Such is business in the Western world.

But problems—serious problems—arise when such practices are applied to the church because numbers cannot tell the whole story. In the relationship between God and man, the things that truly matter cannot be measured—and those that can do not really matter. Members, co-workers, visitors, and subscribers can all be tallied, yet who save God can track the increase of faith or the building of character of members of a church? No minister can present a yearly report to a church board on the ratios of sheep to goats or wheat to tares. Managers can keep close tabs on income and expenses, but no quarterly reports can be given on the ripening of the fruit of the Spirit. No chart can mark the increase or decrease of the poor in spirit, the meek, or the pure in heart. Humans cannot measure such things, yet paradoxically, those are precisely the matters about which a church should be most concerned.

We need to look no farther than the Worldwide Church of God (WCG) to see that impressive membership numbers and abundant income are profoundly poor indicators of spiritual health. Before the scattering of the church, WCG had upwards of 140,000 members. It had eight million subscribers to the Plain Truth magazine, and radio and television programs that blanketed the globe, not to mention its own television studio and publishing department to handle all of its media. It had full-time ministers in nearly every corner of the world and an increasingly active youth program. It had a four-year college spread across three stunning campuses, complete with multiple gardens, fountains, streams, paths, and ponds.

On every count, the metrics and markers pointed to growth and vibrancy. The people took these indicators as proof that God was with—and pleased with—them. Yet their spiritual state went unmeasured—and immeasurable, except through anecdotes—and eventually, the WCG imploded.

This suggests that a focus on preaching to the world does not give church members the staying power that they need to grow and persevere in the face of doctrinal confusion. The vast majority of the WCG's infrastructure and support used to preach the gospel—very impressive on paper—crumbled.

When things fell apart, it became evident that only a small percentage of those supporting that work was truly converted. If we follow the same pattern today—focusing on financial and membership growth rather than "the unity of the faith and of the knowledge of the Son of God [and growing] to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:13)—will the result be any different? Can a church make a faithful and true witness of God to the world if its members do not resemble Him?

It is helpful to recall what God is doing. If we examine the many examples and statements in the Bible, we see that God's work is not defined as preaching the gospel of the Kingdom to the world. That is only a facet of what He is doing. God is creating men in His image (Genesis 1:26). Psalm 74 says He is working salvation. John 6:29, the closest thing to a definition scripture in this regard, says clearly that the work of God is that we believe in Him whom God sent.

In short, the work of God is centered on changing people—bringing them into alignment with Him so that they are ready to live with Him for eternity. The announcement of a major step in this process—the establishment of His Kingdom on earth—is not His overriding concern. It will happen, to be sure, in the time and manner that He has ordained, for "this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come" (Matthew 24:14).

Paul gives the proper approach in I Corinthians 3:7: "So then neither he who plants is anything, nor he who waters, but God who gives the increase." The ones doing the planting and watering should not be the focus. God is the One leading His work and the One determining its results.

While it may be natural—and harmless enough by itself—to want to measure the number planted or watered, we must remember that such metrics cannot tell the whole story. The vital measurement is the spiritual increase that He gives—in faith, in character, in humility, in love, in unity with Him and with the brethren—the metric only He can track.

— David C. Grabbe

Hebrews 9:27

(27) And as it is appointed for men to die once, but after this the judgment,
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A primary factor in Jesus' death is that it was substitutionary. For each sin we commit, we earn the death penalty. This penalty cannot be paid by dying a natural death of old age, by accident, or by disease, for this is the way everyone dies as a matter of course. Verse 27 says, "It is appointed for men to die once." If "merely" dying any old way were the payment for sin, idolaters, murderers, rapists, thieves, liars, adulterers, and other sinners would be completely absolved of their sins upon their deaths. Cleared of all guilt by death, they would legally qualify for entrance into God's Kingdom.

However, we must remember the rest of verse 27: ". . . but after this the judgment." Thus, even after a person's physical death, he is brought under judgment. This means the penalty for sin is something more than "just" death. Verse 22 helps to clarify this: "Without shedding of blood there is no remission." Sin cannot be forgiven until someone pours out his blood to cover the transgression. The penalty for sin is therefore death by execution.

So, as a substitutionary sacrifice, Jesus had to die the way we would have, by execution. He could not have paid the penalty for our sins by dying any way other than by execution. He could not have died by suicide or even "euthanasia," as these forms of death would have been sin, disqualifying Him as Savior. He would then have had to die for His own sin.

Remember also that Jesus' death resulted from a pronouncement of Pilate, when he handed Jesus over "to be crucified" (John 19:13-16; Matthew 27:26). Though Pilate literally washed his hands of the whole affair by saying, "I am innocent of the blood of this just Person. You see to it" (Matthew 27:24), he made the judgment and sentenced Him to death.

Of course, Jesus was not guilty of any crime or sin. Our sins brought on us the death penalty. In taking the penalty on Himself, Jesus had to die by execution, and crucifixion was Rome's preferred means.

— Staff

Habakkuk 2:4
(4) "Behold the proud,
His soul is not upright in him;
But the just shall live by his faith.
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God, in this verse, sets out the two universal sides. The proud are on one side. Their deeds are not upright. On the other side are the just, those who live by faith. In a way, He is asking Habakkuk—and us, "Which side are you on? Can I count you among the proud, who will be destroyed, or the just, the faithful, who will be rewarded? Choose your side."

This verse is quoted three times in the New Testament, all by the apostle Paul. In Romans 1:16-17, he shows that the gospel Christ brought reveals God's righteousness, the way we are to live, which is by faith in Jesus Christ. Thus, he writes, "The just shall live by faith." It is a common misconception that the gospel is merely the announcement of the Kingdom of God. But it is much more than that: It is the instruction of God on how we are to live. It is the faith we must live. We are to live the gospel, the way Christ revealed in His life and teaching. We can live confidently according to God's Word because we trust God—we have faith in Him and His revelation.

A second quotation of this verse is Galatians 3:11, a usage slightly different: as a proof that God does not justify us by the law but by faith. To paraphrase, he says that God has granted us eternal life because of our faith in Christ not by our adherence to the law. The apostle makes this verse say, "The just shall have eternal life by faith, or because of faith"—our faith in Christ, and so we will live.

Finally, Paul quotes this verse in Hebrews 10:38-39: "Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him. But we are not of those who draw back to perdition [or to destruction], but of those who believe to the saving of the soul." Paul uses the quotation from Habakkuk much like Habakkuk himself does, showing the two sides of the issue: the just on the one hand, who go forward to reward, and on the other side the proud, those who draw back and are destroyed. If we desire to enter into His Kingdom and live eternally, we must believe God and live our lives accordingly. The proud draw back from God, and they receive destruction. If we live by faith, we go forward to perfection (Hebrews 6:1-2) and thus to salvation, not to destruction. Paul says in II Corinthians 5:7, "We walk by faith, not by sight." The lesson is, whatever the circumstances, we must obey God and let the chips fall where they may. We must always be faithful to be counted among the just.

— Richard T. Ritenbaugh

John 17:3
(3) And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.
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In John 17:3, Jesus describes eternal life as knowing God. "Know" does not indicate a mere casual familiarity, but a very close relationship approaching the intimacy of a sexual one. That is how we must relate to Him.

There are other verses that show that God "knows" us:

» I Corinthians 8:3: "But if anyone loves God, this one is known by Him."
» Galatians 4:9: "But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage?"
» Amos 3:2: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." Though God says this to Israel, it applies even more intimately to the Israel of God (Galatians 6:16).

These verses again show a vital key to understanding our relationship with Him: Our love for Him is merely a response to His initiative.

By way of contrast, compare these to what Jesus says to those who are not called as their disobedience shows, but who masquerade as disciples, even as ministers, as if they really knew the Father and Son:

Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven. Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness!" (Matthew 7:21-23)

Since He never knew them, is this not just another way of saying, "I never loved you"?

We are who we are, the foolish and weak of the world. We believe because God has appointed us to eternal life. We have faith because of His grace, and the love of God is shed abroad in our hearts because the Father loves us. If we understand the Scriptures correctly, God has chosen the most unlikely people upon which to pour out His grace and love and so become holy and without blame before Him.

— John W. Ritenbaugh

Ephesians 5:22-29
(22) Wives, submit to your own husbands, as to the Lord. (23) For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. (24) Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything. (25) Husbands, love your wives, just as Christ also loved the church and gave Himself for her, (26) that He might sanctify and cleanse her with the washing of water by the word, (27) that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (28) So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. (29) For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.
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A chief purpose of marriage and family is to teach proper, godly government. It provides a conducive environment to learn both how to submit to authority and how to oversee others in love. Even in the "marriage chapter," Ephesians 5, Paul makes frequent use of governmental terms to describe the ideal marriage relationship.

Submit is a governmental term, as the governed person surrenders, gives in, or yields to the one who is in authority, and the apostle later uses subject in the same way. Paul employs the word head to denote one who has authority over an institution, just as the head directs the body. In God's scheme, the husband has authority over his wife and family in a similar way to Christ's authority over His Bride, the church. Again, we see the physical/spiritual parallel.

Perhaps the most significant governmental term in the whole passage is love. To many, love and government seem like odd companions, for most governments do not practice love but sheer, unfeeling power. But God's government is different. Love—outgoing concern for everyone and everything—is the very basis of His government and way of life. Paul illustrates this by pointing out that Jesus Christ governs His church in love, giving us examples of how His love is manifested to us: by sacrificing, sanctifying, cleansing, glorifying, nourishing, and cherishing it. The apostle turns these into instructions to the person in authority—the head, the husband—on how he must work to produce a happy, successful marriage.

Throughout this passage, he emphasizes the fact that the marriage union has a greater purpose, and a major one is to teach and practice proper governance. He stresses the authority and the loving care of Christ, the Head, as well as the submission and eventual glory of the church. In the husband's role, authority is finely balanced by loving care, and in the wife's role, her present submission is compensated by her ultimate glorification.

Many people think of government negatively, but good government offsets its use of power with an appropriate amount of love, combined with humility, and the promise of reward or blessing. These elements do not always take place at the same time, but this mix of virtues will eventually produce some form of glory, that is, a wonderful, magnificent result. In the case of marriage, it should produce enduring, harmonious, loving mates; happy, productive children; and sterling, righteous character in all parties involved.

These days, authority is disrespected and maligned, and Paul—actually, the whole Bible—teaches that this should not be. God is the ultimate authority, and He gives it to governments, institutions, and men as He sees fit (Romans 13:1-7; see Daniel 4:17). Those so endued are responsible for wielding their power justly and fairly, balancing it with kindness and concern. In the church, especially, we should have a better and more proper understanding of how government should work. Sometimes authority is not always used properly even in the church—yet in some of these cases, we make such a judgment because our perspective is skewed by various factors. A patient person will often find that it produces good fruit in the end.

— Richard T. Ritenbaugh

Matthew 13:45-46
(45) "Again, the kingdom of heaven is like a merchant seeking beautiful pearls, (46) who, when he had found one pearl of great price, went and sold all that he had and bought it.
New King James Version

The first four parables of Matthew 13 are darkened by an ominous cloud. In contrast, the last four cast light on the assurance of a positive future for the saints. In this second of the chapter's third pair of parables, Jesus reveals more secrets to His disciples regarding the high value God places on the church. The Parable of the Pearl (verse 45) particularly reveals the high cost to God of acquiring potential members of His Kingdom.

Until we are baptized members of God's church with the Holy Spirit dwelling in us, we cannot understand the full meaning and purpose of God's plan. As Asaph writes, "When I thought how to understand this, it was too painful for me - until I went into the sanctuary of God; then I understood their end" (Psalm 73:16-17). This parable helps us understand God's perspective.

Between the Parable of the Hidden Treasure and the Parable of the Pearl, we can notice this distinction: The Treasure is made up of units of precious things, such as coins and gems of various kinds, although they are collectively one treasure. The Pearl, however, is a single object. These two illustrations - both of which conclude at the same place, the completion of the purchase - represent different aspects of the same truths: the costliness of the Treasure or Pearl, and the joy of the Purchaser.

The merchant is seriously and deliberately searching the world to secure the best and costliest gems. It is his livelihood, and he is diligent to travel extensively because he knows his efforts will be rewarded when he finds the best and purchases them. Since Christ is the One who seeks the sinner (Luke 19:9-10; John 6:44), the merchant cannot represent the members of God's church (Romans 3:11). The Shepherd seeks the sheep, not vice versa.

The use of the word "seeking" (Matthew 13:45) helps identify the merchant as Christ, as it means "to depart from one place and arrive at another." Jesus did this Himself to pay the price for the pearl. He departed from heaven and arrived on earth to complete His mission (Philippians 2:6-7; II Corinthians 8:9). He gave up everything - He sold all - to possess us!

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

In a similar way, spiritually, we are an irritant, a parasite due to our nature and sins (Romans 3:23-26). However, because God loves us, we are covered by the blood of Jesus Christ, and gradually, we can become a thing of beauty, clothed with the righteousness of Him who bought us (Romans 3:24-26; Ephesians 2:13). As long as the pearl - the church - remains in the oyster - the world - it has no value. In fact, the pearl has no real intrinsic worth; its value resides in the immense cost paid for it.

God's grace is essential in understanding this parable (II Corinthians 9:15; Romans 6:23). The merchant is willing to buy the pearl at an exorbitant cost. No one can buy salvation or the Kingdom of God or eternal life for himself. Grace would not be grace if one were able to barter with God (Luke 7:41-42). According to Scripture, we have no righteousness, no talents, no goods, nothing that is of any value in purchasing such a priceless gift from God (Isaiah 64:6). Peter's denunciation of Simon Magus clearly shows that no one can buy what belongs to God (Acts 8:17-24).

Further, we do not choose Christ but He selects us (John 15:16; Luke 19:10). Since He is the merchant, the price paid was His life, and the church is the pearl. The church is one body (Ephesians 4:4), composed of those He has sought out through the ages to be a habitation of Christ by His Spirit and who will be His bride at His return.

The Pearl presents a wonderful picture of the purchase of the church in preparation for the Kingdom of God. It is encouraging to know that Jesus does not seek us in reluctant fulfillment of duty. Nor is He groping in the dark, hoping that we will respond to His plea, but He seeks us out with an efficient, organized, pre-planned goal in mind. He pursues us as a man courts a woman to be his bride, willing to spill His own blood as her purchase price (Acts 20:28). What greater price could have been paid for the church than the life of Jesus Christ, the perfect sacrifice?

— Martin G. Collins

Job 42:1-6
(1) Then Job answered the LORD and said: (2) "I know that You can do everything,
And that no purpose of Yours can be withheld from You. (3) You asked, "Who is this who hides counsel without knowledge?"
Therefore I have uttered what I did not understand,
Things too wonderful for me, which I did not know. (4) Listen, please, and let me speak;
You said, "I will question you, and you shall answer Me." (5) "I have heard of You by the hearing of the ear,
But now my eye sees You. (6) Therefore I abhor myself,
And repent in dust and ashes."
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This is the conclusion, the climax, of his long and detailed story. Now Job can see God. From the context, properly seeing God involves getting the self out of the way! As long as self was in his line of sight, Job judged God by his own perspective. Remember, we see what we want to see, what we are educated to see. So Job saw his own wisdom, his own works, and they blocked his view of God in His greatness. The carnal mind is trained to do this.

It takes great determination, discipline in study and in prayer, and meditation to break oneself of that natural, carnal mode of thinking. Even when we succeed, we have to understand that our vision of God still has to be constantly replenished—"day by day," Paul says (II Corinthians 4:16)—and upgraded, refocused, exercised, as it were, in the truth.

Job's case is particularly interesting. Job thought he knew God well, but he was painfully unaware that there was still much that he did not know. During his sufferings, he threw a great many direct challenges at God in an effort either to justify himself or to understand why he was going through this trial. Yet, God never directly answered any of Job's challenges! Instead, beginning in chapter 38, He leads Job to see his own insignificance in light of God's greatness. Most people do not realize that in the entire book Job never repents of sin. Sin is not the issue! The issue is that, despite Job's extensive knowledge of God, he did not see Him as all-powerful! He did realize that God alone puts down evil and brings to pass all of His holy will.

We can tell the real issue in the book of Job by what God says in chapters 38-41. God makes two speeches. It is not self-righteousness that God addresses, but Job's questioning of God's justice in the governance of His creation.

When Job opens his mouth to speak in Job 42:1-6, it is to tell God that he got the point: God's purpose is all that counts! In addition, since He is God, He can bring it to pass. God has the right, the will, and the loving nature to do anything He pleases to anybody at any time—and good will result.

Do we believe that? A caution, however: A man as spiritually mature as Job did not—until the end of the book.

— John W. Ritenbaugh

1 Peter 5:5
(5) Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for
"God resists the proud,
But gives grace to the humble."

Colossians 3:12
(12) Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering;

Titus 3:1-2
(1) Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, (2) to speak evil of no one, to be peaceable, gentle, showing all humility to all men.
New King James Version

Humility has its basis in an honest and realistic comparison of us with God. To compare ourselves with other people always allows us a great deal of wiggle room because we can always find flaws in other people's character. But these rationalizations are not really honest because our goal is not to be in the image of other people or them to be in our image. Our goal is to be in the image of God, and therefore the comparison must be with Him.

When we do that—and we do it honestly—we always come out on the short end of the stick. We are woefully poor (poor of spirit) of any value, any quality or characteristic one might even begin to imagine. We fall so far short of His holiness that it knocks the props right out from under any idea we might have to take pride in what we are.

If we are striving to be like Him, to walk in His steps, to be in His image, this comparison gives us a much more realistic foundation to work from in relating both to Him and to fellow man. It is a wonderful attitude adjuster and regulator of relationships.

Humility tends to be the flipside of faith, because where the confident—the faithful, the trusting—will push themselves forward, the humble has a tendency to hesitate. It is a matter of restraint.

In the humble, there is a consciousness of emptiness, of potential weakness, of helplessness, of worthlessness. However, we should never get the idea that the humble are weak. Paradoxically, they are among the strongest of all people on earth! It all depends on one's perspective. In God's perspective, these people are strong, while from a human perspective, it depends on whom they want to impress.

Humility is so important that God gave Paul some help to make sure that he would stay humble (II Corinthians 12:6-10). Yet, if we would evaluate that, from the time of Jesus on, no one was more spiritually powerful than Paul. It all depends on one's perspective. Who is the humble person being compared with? In comparison with other men, Paul did not appear very strong, but when God looked at him, He liked what He saw—a powerful, effective servant of God.

This is so important because humility's dominant thrust is its willingness to submit to God and to what is right and true. Some, of course, would submit willingly to death if it would glorify God. Our level of humility, therefore, pretty much sets the tone of our relationship with Him and with others. In both cases, that is, with God and man, the humble esteem the other better than themselves. This quality will guard the unity of the spirit (Ephesians 4:3).

Humility or lowliness goes hand-in-glove with meekness. Meekness is a rather complex subject requiring many items to describe it accurately. However, it contains an evident element of restraint. The meek are kind, gentle, and sensitive to others needs. They are thoughtful, agreeable people. They are not aggressive, assertive, insistent, or argumentative. They are easily approached and easy to get along with. Again, we should not be mistaken: The meek are not weak. Certainly, we would not classify Jesus and Moses as being weak, but meek they were. They were firm and uncompromising regarding following truth, but they did not feel constrained to overwhelm those who were aligned against them.

— John W. Ritenbaugh

Psalm 111:10
(10) The fear of the LORD is the beginning of wisdom;
A good understanding have all those who do His commandments.
His praise endures forever.

New King James Version

If we sow obedience, in time we reap understanding. But if we sow disobedience, we reap madness, blindness, and confusion of heart (see Deuteronomy 28:28-29). Psalm 19:8 shows this same relationship: “. . . the commandment of the LORD is pure, enlightening the eyes.” When we uphold the commandments, our understanding becomes more precise. But the inverse is also true: When we break the commandments, our eyes become darkened, yet like the Pharisees, we may still proclaim, “We see” (John 9:41).

This cause-and-effect relationship underscores the seriousness of sin. We know that the wages of sin is death (Romans 6:23), but the above verses teach that sin also degrades a sinner's understanding. This principle illustrates the foolishness of thinking one can sin now and repent later, banking on God's forgiveness. Yes, God forgives sins that are not willful (see Hebrews 10:26-27), removing the death penalty, but He may not remove other effects of sin right away, if at all. Among these effects is sin's influence on the mind. Repentance does not restore everything to where it was before the sin.

The natural law in these verses also illuminates why the Bible refers to sin as a snare: It is far easier to get into a snare than out. When we sin, we lose some measure of understanding, at least for a time. This blurred state of mind makes it easier to make another wrong decision. That next sin then further blinds or clouds our judgment, making it easier to stumble yet again—and on it goes because sin has a terrible power to draw one in deeper. Because of our relationship with God, we have tremendous help in overcoming, but sin still entangles and blinds even the converted because that is sin's nature. Sin causes blindness, and blindness causes sin.

— David C. Grabbe

Hebrews 2:5-9
(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. (9) But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.
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Most Bibles capitalize pronouns that refer to Deity, yet here, the translators have not capitalized the many occurrences of the pronoun “him”! Notice that “son of man” in verse 6, unlike its many appearances in the gospels referring to Jesus, is also not capitalized. Why not here? The answer is simple: Paul does not intend us to understand this prophecy to be referring only to Jesus Christ but to “man”!

David and the author of Hebrews understood exactly what God was saying. The psalm has humans in mind, not just Jesus. Some commentators believe that Paul describes Christ alone in verses 6-8, but a close reading shows that he follows David's broader description of human potential until verse 9. There, he begins with “but,” a contrasting conjunction that ties two distinct thoughts together.

While the book of Hebrews begins by showing Jesus Christ's superiority over angels, by this passage in chapter 2, the author is including the elect of God, those who will inherit salvation, in the picture alongside their Savior and King. Like Christ, those God chooses as His heirs will have all things placed under them. They will sit at the Father's right hand with Jesus Christ on His throne (Revelation 2:26; 3:21 5:10; see Matthew 19:28; Luke 22:29-30; I Corinthians 6:2)!

Like Christ, we, the heirs of salvation, have been made a little lower than the angels. As human beings, we are inferior to them in just about every way. But God is working with us in a similar way as He did with Jesus so we can receive the same inheritance that He has. God is preparing us to live and work side by side with Him, always at His right hand, “crowned . . . with glory and honor”!

Paul writes in Hebrews 2:5, “For He has not put the world to come, of which we speak, in subjection to angels.” No, the world to come will be ruled by glorified human beings, beginning with the greatest Son of Man, Jesus Christ. Now God is training His elect to rule His Kingdom with Him.

The psalmist writes in Psalm 139:6, “Such knowledge is too wonderful for me; it is high, I cannot attain it.” Like Job came to realize (see Job 42:2-6), he understood God's greatness compared to weak and puny man, and it boggled his mind that God would pay any attention to such lowly creatures. Even so, it is what God reveals in His Book.

Should we not, then, “give the more earnest heed to the things we have heard [the truth from Scripture], lest we drift away”? In the world's current situation—with viruses, war, forecasts of food shortages, and inept leadership on everyone's mind—a state of fear exists. Some people are afraid to leave their houses. Some have a bunker mentality, ready to go to ground at the slightest disturbance in society. Are we among those who are letting fear rule their lives?

Fear divides, makes one self-centered, and can destroy faith. Of all people, we need not fear because we are the ones whom Almighty God is focused on (see Deuteronomy 32:10; Psalm 17:8; Zechariah 2:8). He provides for His elect children “exceedingly abundantly above all that [they] ask or think” (Ephesians 3:20). He has sent those same angels who stopped the mouths of lions, the great angelic host that surrounded Elisha, the same mighty spirit beings who formed the hedge around Job, to watch over His inheritance, His heirs of salvation.

— Ronny H. Graham

Matthew 26:28
(28) For this is My blood of the new covenant, which is shed for many for the remission of sins.
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According to tradition, when a young Hebrew man and woman were to be betrothed, the groom poured wine into his cup and invited the woman to drink of it. It was up to her. If she drank from it, she was considered betrothed to him. If she did not, no marriage would take place. Paul tells the church in II Corinthians 11:2: "For I am jealous for you with godly jealousy. ForI have betrothed you to one husband, that I may present you as a chaste virgin to Christ." When the bride drank of the cup, she drank of the marriage covenant or contract, accepting it.

Understanding this symbolism, it is no wonder that Jesus tells His disciples in Matthew 26:28, "For this is My blood of the new covenant, which is shed for many for the remission of sins." As we drink of His cup, we accept His invitation to be betrothed to Him and to be forgiven of our sins so we can be like He is—sinless, spotless, and without fault in His presence at the Marriage Supper.

Yet it means far more! Remember that "drinking the cup" meant to accept whatever that cup represented. When the mother of James and John approaches Jesus with her request to have her sons sit on each side of Jesus when He came into His Kingdom, Jesus replies with a question:

But Jesus answered and said, "You do not know what you ask. Are you [James and John] able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." (Matthew 20:22)

They do not take the cue from Jesus that they may have to drink more than they care to swallow! They answer affirmatively before they realize what Christ's cup contained. Jesus continues in verse 23:

So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."

What happened to them? James the son of Zebedee was the first apostle martyred, early on by Herod (Acts 12:2). Though John was the longest-lived of the twelve, apparently living nearly 100 years, he certainly suffered greatly at the hands of persecutors. Not only did he spend many years in exile on the Isle of Patmos, one tradition says he miraculously survived being boiled in oil! Beyond this, he had to watch the church disintegrate through apostasy and persecution.

Part of what Jesus' cup entails is suffering. When we drink of His cup, we are saying we are willing to suffer with Him and experience with Him whatever He ordains for us. We symbolically pledge that we are willing to walk down the same path He walked, with similar consequences.

We do not just drink the wine at Passover—we drink "of the cup" of Passover, meaning we are proclaiming our willingness to share in similar trials as Jesus did. We proclaim we are willing to endure whatever He has appointed for us as our lot.

We are also identifying ourselves with Him exclusively: We are cupbearers to the King of kings and to Him only. Psalm 16:5 says, "O LORD, You are the portion of my inheritance and my cup; you maintain my lot." The Eternal is our cup! Do we grasp the meaning of this? We cannot serve two masters (Matthew 6:24). We cannot simultaneously identify with Christ and Satan. Our lives, our actions, our words, our thoughts, continuously announce which is our father, God in heaven or Satan. Drinking of Jesus' cup means to live His way of life and renounce Satan's ways.

— Staff

Romans 2:27-29
(27) And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? (28) For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; (29) but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.
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The law he is writing about here is obviously the Ten Commandments. Within this context is the Bible's definition of what God means by circumcision. Circumcision is broadly defined as "when one keeps the law." Uncircumcision is "when one breaks the law." He does not mean an occasional breaking of the law but consistently breaking it as a practice or as a way of life.

It was the shocking disparity between what the Pharisees urged others to do and what they did themselves that ignited Jesus' strong rebukes against them. Here, Paul accuses the typical Jew—not necessarily the Pharisee, the scribe, or the Sadducee—of bringing blasphemy against God by doing the same thing the Pharisees did. They taught and demanded one thing of others and did something else.

The Jews, then, had acquired a bad reputation throughout the Roman Empire by teaching one thing and doing another in the business of life. Thus, Paul says that, spiritually, they were uncircumcised. The average Jew was externally in conformity with the Covenant, but inwardly, as shown by the way that he lived his life—how he conducted his business, his family life—he may just as well have been as uncircumcised as a Gentile! There is a powerful lesson in this for us.

— John W. Ritenbaugh

Isaiah 1:10-14

(10) Hear the word of the LORD,
You rulers of Sodom;
Give ear to the law of our God,
You people of Gomorrah:
(11) "To what purpose is the multitude of your sacrifices to Me?"
Says the LORD.
" I have had enough of burnt offerings of rams
And the fat of fed cattle.
I do not delight in the blood of bulls,
Or of lambs or goats.
(12) "When you come to appear before Me,
Who has required this from your hand,
To trample My courts?
(13) Bring no more futile sacrifices;
Incense is an abomination to Me.
The New Moons, the Sabbaths, and the calling of assemblies—
I cannot endure iniquity and the sacred meeting.
(14) Your New Moons and your appointed feasts
My soul hates;
They are a trouble to Me,
I am weary of bearing them.

  Amos 5:21-22
(21) "I hate, I despise your feast days,
And I do not savor your sacred assemblies.
(22) Though you offer Me burnt offerings and your grain offerings,
I will not accept them,
Nor will I regard your fattened peace offerings.

New King James Version   

Just because He calls them your Sabbaths, or your feast days, does not necessarily mean that they were not even meeting on the correct days. The context shows that they were doing the ceremonial things (Isaiah 1:11, 13; Amos 5:22).

If Israel regarded the Sabbath as merely ceremonial, then they were at least keeping the Sabbath in a ceremonial way. When He says "your new moons," or "your Sabbaths," they could very well have been on the same days that God commanded, and not something "new" that they came up with. There is a possibility in the book of Amos, because of Jeroboam I, that they indeed may have been keeping different days. But, in Isaiah 1, it seems "the Sabbaths" He refers to there, are "the Sabbaths" that we know of today as Saturday.

Thus, if indeed they were still keeping the weekly Sabbaths and the holy days (at least in terms of the right days on the calendar), then God's displeasure was caused by the way that they were keeping them, their attitude and lack of understanding as to why they should be keeping them. That is what concerned God. So bad were these issues, that as far as God was concerned, those days that they were keeping were no longer His, and He was separating Himself from them.

For short periods of time, small groups of people in Israel kept it right—but how to keep it was almost always a bone of contention between God and Israel. That issue is written about frequently in the Bible. It is not that they were keeping the wrong days, but how they were keeping them and their lack of understanding as to why they were keeping them that God was concerned about.

There is a great deal in the Bible about this commandment. When one includes what is written concerning keeping the holy days, the annual Sabbaths, with what is written concerning keeping the weekly Sabbath, there is more written directly about this commandment than any other, except the first commandment. We are not without instruction as to God's mind toward it—far from it. We have a great deal of instruction on how we should keep the Sabbath.

It is well understood that God did not inspire a list of hundreds of dos and don'ts to be written down. Instead, He chose to reveal by means of a few commands, examples, and broad principles, that we are supposed to study into, meditate upon, reach conclusions, and put them into practice in our lives. It was done this way to teach us to think through the process of choosing and coming to an understanding of why we are doing these things, developing our understanding of the mind of God.

The goal of this way is not that we would become creatures of rote, but rather, that we would do things because they are right and avoid other things because they are wrong. We would be making choices of our own free will that are in line with the mind and will of God.

The Sabbath has often been referred to as the "test commandment." God is testing the intention, the motivation that precedes the act and provides us with our justification, as well as what we will permit ourselves to do. Sometimes, in defending ourselves, we will say, "Well, I didn't mean to hurt you." Maybe not, but the fact is that the other person was hurt. This position is not good enough, because it still falls short of the glory of God. It is good to remember "the road to hell is paved with good intentions." God wants our intentions and our acts to be right. If we get the intention right, there is a far greater chance that the acts we permit ourselves to do on the Sabbath will be right. It must be this way, because the batting average for right intentions bringing forth right acts is exceedingly higher than the other way around. God wants us to understand why we are doing what we do before we do it.

— John W. Ritenbaugh

Genesis 4:6-7
(6) So the LORD said to Cain, "Why are you angry? And why has your countenance fallen? (7) If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it."
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Because God had not accepted his offering or because He had accepted Abel's, Cain was angry and depressed. God tells him that if he changes his ways, he will indeed be accepted. But if he does not change, sin—pictured as a slave crouched just outside the door of his heart, awaiting the bidding of its master—would spring to action. God is describing sin's persistent nearness; it is always ready to extend its dominance by increasing iniquity. Sin strives to pile iniquity upon iniquity, even as one lie usually produces another to keep a façade of deception from crumbling.

God's warning is clear. Repent of sin at once, or it has a powerful tendency to grow and thoroughly dominate one who does nothing to stop it. This thought is reinforced in the final sentence of verse 7, "And its desire is for you, but you should rule over it."

In paraphrasing God's words, James G. Murphy in Barnes' Notes, gives an insightful comment:

Thy case will be no longer a heedless ignorance, and consequent dereliction of duty, but a willful overmastering of all that comes by sin, and an unavoidable going on from sin to sin, from inward to outward sin, or, in specific terms, from wrath to murder, and from disappointment to defiance, and so from unrighteousness to ungodliness. This is an awful picture of his fatal end, if he do [sic] not instantly retreat. ("Genesis," p. 151)

In modern terms, God is saying, "Practice makes perfect." Sin's desire is so persistent and its appeal so subtle that, if it is not consciously stopped, one will become a master, a "pro," as we would say today, at sinning. It becomes a way of life. Jeremiah 4:22 makes this principle even clearer. "For My people are foolish; they have not known Me. They are silly children and they have no understanding. They are wise to do evil, but to do good they have no knowledge."

Did not God's warning prove true in Cain's life? We cannot afford to ignore sin's pervasive influence.

— John W. Ritenbaugh

Matthew 6:9-13
(9) In this manner, therefore, pray:
Our Father in heaven,
Hallowed be Your name.
(10) Your kingdom come.
Your will be done
On earth as it is in heaven.
(11) Give us this day our daily bread.
(12) And forgive us our debts,
As we forgive our debtors.
(13) And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.

  Luke 11:2-4
(2) So He said to them, “When you pray, say:
Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
(3) Give us day by day our daily bread.
(4) And forgive us our sins,
For we also forgive everyone who is indebted to us.
And do not lead us into temptation,
But deliver us from the evil one.”
New King James Version   

Jesus' simple introduction, “In this manner, therefore, pray,” indicates that He intends the prayer to guide His disciples in their everyday prayers. (In fact, the verb “pray” is present tense, imperative mood in Greek, suggesting habitual performance.) It is a kind of outline or model on which they can hang their own words as their circumstances warrant.

Generally, the outline provides a primary focal point of prayer: the Father Himself. Praise and honor of God begins and ends the prayer, forcing us to acknowledge the Eternal God's holiness and power. We should never forget that the One listening to our words is the Almighty, Ever-living Sovereign of the universe and that we live and act by His grace.

After this, Jesus points to every Christian's goal: the Kingdom of God. It is God's goal, too, the height and culmination of His purpose for humanity. For millennia, the Father and Son have been working (John 5:17) to bring it to pass, first on earth during the Millennium and Great White Throne Judgment, then for eternity throughout the universe. It is God's will that we cooperate in making it happen, so we must ensure it is top of mind as we pray.

Christ places our personal needs in the middle of the prayer, covering daily needs, forgiveness, and help with trials and Satan's opposition. God realizes that we are still fleshly beings who need constant physical and spiritual maintenance and frequently fail to live up to His standards. We can take our needs to Him in prayer to receive the help we need, whether food for the table or a respite from the Devil's attacks.

Jesus never intended His model prayer to cover every situation or problem. For instance, He leaves out praying for the church or the healing of the sick. But it does give us our priorities: God Himself, His Kingdom, and doing His will. If we keep those things in mind, our prayers will grow in spiritual maturity, and our lives will better represent our Savior before the world.

— Richard T. Ritenbaugh

Luke 6:27-38
(27) “But I say to you who hear: Love your enemies, do good to those who hate you, (28) bless those who curse you, and pray for those who spitefully use you. (29) To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. (30) Give to everyone who asks of you. And from him who takes away your goods do not ask them back. (31) And just as you want men to do to you, you also do to them likewise. (32) 'But if you love those who love you, what credit is that to you? For even sinners love those who love them. (33) And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. (34) And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. (35) But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. (36) Therefore be merciful, just as your Father also is merciful. (37) 'Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. (38) Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.'
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Jesus emphasizes giving, not just to those who love us, but also those who hate us, curse us, despise us, and persecute us.

Jesus is letting us know that godly giving contains an element that separates it from the common sorts of charity. We know this as agape love—a kind of love that can be done without emotion, if need be. It is a kind of love that does for another what is truly best for that person rather than what will make that person happy. It is a love that looks beyond present circumstances toward the ultimate realization of the act, primarily toward the effect of our own behavior.

It is not just a love that, out of concern, gives to somebody to plug a gap and that only. It is a type of love done with a great deal of thought, in which a person thinks through the effects and consequences of his actions to their ultimate end. Therefore, the result is that he does good for the other person whether that person likes it or not.

Of course, God would want us to do these acts of agape love with a great deal of feeling out of true concern. So, it should not be a cold love. But, if necessary, it can be.

It is a love with which one must be very careful. If we read between the lines here in Luke 6, we can see that Jesus is aiming for the Kingdom of God, not for somebody's temporary help. Why would one do good to those that hate him or to someone who curses him or persecutes him unless there was an ultimate, good end for that other person?

A person who performs an act of agape love makes a witness so that in the end it will come to the other's mind in the resurrection—it might take that long—and help to convert him. It will make a stunning impact on that person's mind that this was a Christian practicing love and true good works.

Jesus mentions that in godly giving there is greater merit when there is no hope of repayment or even of gratitude because it is done selflessly. There is nothing coming back to pay or repay one for his sacrifice or gift. He is quick to say, "Look, if you do it this way, there are good returns! There are rewards!" But going into it, a Christian must not have those things in mind.

Godly living is done without respect of persons. It is done in mercy, love, and kindness, as He says in the Golden Rule, just as we would like to be treated. It is done without condemnation and thus done out of a pure heart that truly desires the other's well-being.

— Richard T. Ritenbaugh