BIBLE STUDY on VERSE

Revelation 2:11

(11) "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.""
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Jesus Christ encourages each of the churches to overcome, clearly implying that success within God's purpose is tied to it. God did not create us and call us into His purpose for failure. The Greek term for "overcome" here is nikáo (Strong's #3528), which means "to subdue, to conquer, to prevail, to get the victory."

Jesus indicates that Christian life is challenging. The Bible does not view the worship of God as a passing activity on which a person spends a few hours one day a week. Rather, it shows the worship of God to be a full-time responsibility, a work requiring dedication and discipline. God calls upon each of us to be "a worker who does not need to be ashamed" (II Timothy 2:15). Sin impedes proper worship.

The reasons for the use of such strong terms does not become directly apparent until the New Testament, where Jesus and the apostles give specific instructions to individual Christians on avoiding sin at all costs. The Bible's writers see us in a battle for our very lives! In whatever context it appears throughout Scripture, sin is viewed as failure—as succumbing, not overcoming. Each time we sin, we suffer a defeat in life's overall purpose.

Besides defeat, Isaiah 59:1-2 provides us with another reason why sin is perceived so dreadfully: "Behold, the LORD's hand is not shortened, that it cannot save; nor His ear heavy, that it cannot hear. But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear."

This second reason is in no way secondary in importance; it is in every way equal to or greater than the sense of failure. Sin creates estrangement from God. This is extremely important because our relationship with Him is the source of our power to succeed. He created us to have an everlasting relationship with Him in peaceful and productive harmony.

God does not sin because sin destroys relationships. As sinners, we would not fit within a non-sinning relationship. Despite human reasoning to the contrary, whether the relationship is with fellow humans or with God, sin always works to produce separation. A continuing life of sin destroys any hope of oneness. It never makes matters better; it never heals. Lasting success and sound relationships are never achieved through sin.

— John W. Ritenbaugh

1 John 4:7-12
(7) Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. (8) He who does not love does not know God, for God is love. (9) In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. (10) In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. (11) Beloved, if God so loved us, we also ought to love one another. (12) No one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us.
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If we are going to be like Him, these verses are important to us because they tell us much about Him and our responsibilities. First, love is of God—He is its Source. This love the apostles write about comes from God and is not normally a part of man's nature. It is agape love. Human love apart from God is at its best a mere pale and vague reflection of what God is eternally.

Next, John says "God is love." Sublime as this is, some have misunderstood it because it can be misleading. God is not just an abstraction like love. He is a living, dynamic, and powerful Being whose personality has multiple facets. He cannot be boxed, wrapped, and presented as merely being one attribute.

John's statement literally reads, "The God is love." The Greeks used an emphatic form of writing, and here the emphasis is on the word "God." The syntax means the two words "God" and "love" are not interchangeable. "Love" describes God's nature. A good paraphrase would read, "God, as to His nature, is love." God is a loving God!

This does not mean that loving is one of God's activities, but that every activity of God is loving. If He creates, He creates in love. If He rules, He rules in love. If He judges, He judges in love. Everything He does expresses His nature. God and His nature are manifested by what He does. By love God is revealed and known.

The very existence of life in others besides Himself is an act of love. His love is revealed in His providence and care of His creation. Since we are not robots, free-moral agency is an act of His love. God, by a deliberate act of self-limitation, endowed us to respond with mind and emotion. We are not animals. God's love is the explanation for redemption and our hope of eternal life. Out of love, God has given us something to live for. Life is not just a matter of going through the paces. We do not live our lives in vain.

God made humanity in His image and likeness (Genesis 1:26). But the Bible says, "God is Spirit," and "God is love." Man, though, is flesh, and the Bible describes us as carnal, self-centered, and deceitful. In practical fact, this means that man cannot be what he is meant to be until he loves as God loves. Only then will he truly be in the image of God because he will have the same nature as God. So, to achieve his potential, a person must love, but he must love with the love of God.

— John W. Ritenbaugh

Ezekiel 34:2-4
(2) 'Son of man, prophesy against the shepherds of Israel, prophesy and say to them, 'Thus says the Lord GOD to the shepherds: 'Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? (3) You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock. (4) The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them.
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In days gone by, sheep were a common symbol of wealth. Whether they were raised for their wool or for their meat—or both—or traded for other items of value, raising sheep used to be a tried-and-true way to make a living. As a man's flocks grew in size, so did his financial security, as well as his status and influence in the community. Sheep used to be a valued resource, one that over time provided great dividends without a lot of expense.

Not much has changed.

Today, physical shepherds are far more rare than spiritual shepherds, making shepherding a booming industry. Mega-churches are springing up in every major city, and the shepherds of these massive flocks are becoming symbols of affluence, and in some cases, even extravagance. Among the various purposes for having such a large following, some shepherds may have a genuine desire to spread their good news to all the world, but one cannot help but notice that, in the process, they are pulling down million-dollar salaries and creating personal empires. All the while, they are serving up McSermons that may satiate but do little to urge the people toward real holiness or point them back to God in a truly meaningful way.

Disturbing as this is, the businesslike approach of valuing of large flocks over healthy sheep has also infiltrated parts of the church of God. We see sheep being enticed to ditch their current shepherd to follow a new one, and the reasons given for doing this reveal the carnal focus. Sheep are being lured, not with good food, clean water, peace, and protection against pestilence, but with promises of being a part of something big and of protection from the Tribulation, along with the "privilege" of being able to support an especially qualified shepherd.

Such leaders see the sheep as mere personnel to serve them, their interests, and their projects, rather than accepting the gravity of their responsibility to care for their health and to dedicate themselves to "equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:12-13).

God's emphasis is on spiritual health—quality, not quantity. While this priority may contradict the designs of some to build a personal empire, the fact remains that the quantity of true sheep during this time of judgment is a limited number. Because God is only calling a certain number of people right now (John 6:44), only so many true sheep are available for the various shepherds to care for. The question becomes, then, who determines which sheep will be overseen by which shepherd? Considering the great care God has for His physical creation, is it logical to believe that He leaves His far more important spiritual creation to happenstance or the whims of mere men?

Do the individual shepherds determine this, or is this the responsibility of the Chief Shepherd—the One who can truthfully say, "Of those whom You gave Me I have lost none" (John 18:9; compare John 17:12). Clearly, all of the sheep belong to the Chief Shepherd, and those who hear His voice follow Him (John 10:27)—including following Him to whatever human shepherd He knows will be best for what the individual sheep needs. For a shepherd to lose sight of this fact and lure away sheep that have not been given—and if they have been given, they need not be lured—is to be guilty of sheep rustling. During the days of the Old West, rustling was a hanging offense!

Consider the example of Abraham. Abraham and his nephew Lot both kept herds, yet even with the impressive title and standing before God—actually because of it—he did not try to rustle Lot's sheep. He did not assume that all the sheep should be his. He did not try to entice Lot's sheep to come join his flocks. Rather, when there was strife between Abraham's herdsmen and Lot's herdsmen, he proposed they each choose his own land, so there would be no confusion or discord. He even deferred—for the sake of peace—to his nephew and gave him first pick!

Abraham knew that God governs in the affairs of men, and that he was not going to lack any good thing if he put His trust in the Most High. Abraham "believed in the LORD"—believed in His ability to manage His creation; in His sovereignty; in His leadership of His people; and in His promise to supply every need. He believed in all of this rather than try to further enrich himself with more sheep or better land—"and it was counted to him as righteousness" (Genesis 15:6; Galatians 3:6).

— David C. Grabbe

Malachi 3:1
(1) "Behold, I send My messenger,
And he will prepare the way before Me.
And the Lord, whom you seek,
Will suddenly come to His temple,
Even the Messenger of the covenant,
In whom you delight.
Behold, He is coming,"
Says the LORD of hosts.

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Jesus came to this earth as a Messenger from God the Father: "'Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,' says the LORD of hosts" (Malachi 3:1). Two messengers are mentioned in this verse. The first is John the Baptist, who prepared the way for the second Messenger, "the Messenger of the covenant," Jesus Christ.

It is helpful to understand that, as Messenger, He did not speak His own words. John 8:38-42 combined with John 12:49-50 confirms this. Thus, the message He brought is notprimarily about Himself but about the good news of the Kingdom of God that the Father ordained to be announced on earth. This does not discount Jesus in any way because He is clearly the most important person ever to inhabit this earth. Rather, it emphasizes the fact that the gospel Jesus preached is not just about Himself.

The inspired Word of God makes it quite clear that the good news Jesus brought is about the Kingdom of God. Mark 1:14-15 is typical: "Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand. repent, and believe in the gospel.'" Luke 8:1 shows that proclaiming this good news was His customary activity, "Now it came to pass, afterward, that Jesus went through every city and village, preaching and bringing glad tidings of the kingdom of God." He says plainly in Luke 4:43 that this was His appointed task: "I must preach the kingdom of God to the other cities also: because for this purpose I have been sent."

Even in those last days before He ascended to heaven and the church was born, He used His time with the disciples to teach the same message. ". . . to [the apostles] He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God" (Acts 1:3).

Jesus was not alone in preaching the gospel of the Kingdom of God. He charged His disciples with this responsibility, and they followed through as commanded. "Then He called His twelve disciples together and . . . He sent them to preach the kingdom of God . . ." (Luke 9:1-2). Later, others like the evangelist Philip joined in this effort: "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized" (Acts 8:12).

Just in case one might think the apostle Paul preached a different gospel, he himself states in his farewell to the Ephesian elders, "And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more" (Acts 20:25). As Paul reached the end of his life, Acts 28:30-31 states of him, "Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him."

One final reference, Galatians 1:8-9, is pertinent to this important issue:

But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

The Father's message, purposely given to Jesus to deliver to mankind, had already been corrupted just a few decades after Christ's death, and the Galatians had been deceived into believing the corrupted one! Similarly, the gospel Jesus Christ brought has been corrupted in modern times. Rather than focusing on the coming Kingdom of God, the message being palmed off in our day primarily focuses on the Messenger.

Without a doubt, within the context of the message, Jesus is important as God in the flesh, our sinless Savior, and our resurrected High Priest. However, the message He preached focuses on other important issues besides Himself. If this were not so, why did God not title the message with something focusing directly on Jesus? God intends the title "gospel of the Kingdom of God" to fix our attention on the issue He wants to be the focus of our lives after we are called and converted, since it is the only hope for the resolution of mankind's numerous and presently unsolvable problems. The Kingdom of God is of such importance that, once we grasp the essence of its instruction, we can honestly say, without exaggeration, that it is the theme of the entire Bible.

Spiritual resurrection into the Kingdom of God is held out as the goal of those making the New Covenant with God. A covenant contains requirements that are to be met by both parties entering into it. Will those of us who have done so escape the responsibility to make efforts to live up to the New Covenant's terms comparable to those required of Israelites under the Old Covenant? Many - those who say that no works are required of Christians - believe so.

— John W. Ritenbaugh

John 15:1-5
(1) "I am the true vine, and My Father is the vinedresser. (2) Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. (3) You are already clean because of the word which I have spoken to you. (4) Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. (5) "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.
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Jesus He speaks about four kinds of branches: 1) those that bear no fruit, 2) those that bear fruit, 3) those that bear more fruit, 4) and those that bear much fruit. We will focus on the branches that bear no fruit. To get a clearer understanding, we need to understand a few points.

Jesus is the vine: In the vineyard, the vine is the whole grape plant. Vineyard keepers traditionally keep the vine at waist height—36 to 42 inches. The vine ends in a large gnarl from which branches grow in either direction along the trellis.
God the Father is the vinedresser: The vinedresser is the keeper of the vineyard. His task is to cultivate each branch so that it will bear as much fruit as possible. God will do this with love (I John 4:16), for our ultimate good (Romans 8:28).
We, the members of God's church, are the branches: In the vineyard the branches are the vinedresser's main focus because they produce the fruit. They must be carefully tended to produce the highest quality grapes and the biggest yield.
But, what is the fruit analogous to in this metaphor? What fruit are we to bear? Tracing the words "fruit" and "good works" through the Bible results in the conclusion that they are used nearly interchangeably. We can see this in Titus 3:14: "And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful." Colossians 1:10 is similar: ". . . that you may have a walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God." In practical terms, fruit represents good works or godly living. If we are not doing such things, then we are like the branches that are not producing fruit.

Fruit, or good deeds, are evidence of what is inside a person. In Matthew 3:8, John the Baptist tells the Pharisees and Sadducees to "bear fruits worthy of repentance." In other words, they were to produce evidence in their actions that they had repented.

Is it possible to be in Christ yet produce no fruit? John 15:2 may seem to say that the Vinedresser cuts off every barren branch, but we need to look more closely at the words "takes away." This Greek verb, airo, actually means "to lift from the ground," "to lift so as to carry," and "to carry off." The translation "takes away" suggests cutting off, but in Greek literature, airo never means "cut off." "Lifts up" or "raises" is more correct in terms of vinedressing.

In his book, Secrets of the Vine, Dr. Bruce Wilkinson has a conversation with a vineyard owner from Northern California, who says, "New branches have a natural tendency to trail down and grow along the ground, but they don't bear fruit down there. When branches grow along the ground, the leaves get coated in dust. When it rains, they get muddy and mildewed. The branch becomes sick and useless."

Dr. Wilkinson, thinking about John 15:2, asks, "What do you do, cut it off and throw it away?"

"Oh, no," the vineyard owner replies, "the branch is much too valuable for that. We go through the vineyard with a bucket of water, looking for those branches. We lift them up and wash them off. Then we wrap them around the trellis or tie them up. Pretty soon, they're thriving."

Are we not more valuable to our Vinedresser than branches in a vineyard? Certainly! So how does our Vinedresser lift us up? We can find an answer in Hebrews 12:5-6: "My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him; for whom the LORD loves He chastens, and scourges every son whom He receives." The intervention of the Vinedresser in John 15:2 is similar to the discipline a parent gives his or her child. God is our heavenly Father, and we are His children. The two metaphors are parallel.

There are three degrees of discipline or lifting up in Hebrews 12:5-6:

The First Degree, Rebuke: A rebuke is a strong verbal warning. When our children begin to misbehave, we rebuke them. Some parents can do this with just a look. God rebukes us by pricking our consciences through Bible study, sermons, and our interactions with each other.
The Second Degree, Chastening: If the child does not listen to rebuke, a parent might intensify the punishment by sending him to his room, restricting his activities, or taking away his privileges. When God chastens us, we may feel anxiety, frustration, or distress. Pressures may increase at work or at home, in our health or in our finances.
The Third Degree, Scourging: "To scourge" is to afflict with blows, to inflict physical punishment. The scourging Jesus received before His crucifixion caused Him excruciating pain. With rebellious children, a good paddling often does the trick, causing pain without injury. When God scourges us, the pressures of our chastening intensify: Instead of problems on the job, we may find ourselves without one. Instead of being merely sick, we may be deathly ill. The spouse may file for separation. Bankruptcy may loom over us.
These are our Vinedresser's ways of lifting us up and washing us off. They are godly discipline designed to put us in the right position to begin producing fruit again.

What about the rest of John 15:2? Pruning is indeed cutting, and cutting hurts. It might seem like punishment, like "lifting up," so we need to distinguish between the two. The Vinedresser lifts up, disciplines, because we are not producing fruit. We have become spiritually sick and useless, so He needs to spur us to repent and to return to fruitfulness. The Vinedresser prunes, however, because we are fruitful! That is when we need to count it all joy (James 1:2) and yield to His pruning shears, so that He may produce more fruit through us.

Why is fruit-bearing so important and valuable? Jesus gives us the answer in John 15:8: "By this My Father is glorified, that you bear much fruit; so you will be My disciples." He continues in verse 16, "I chose you and appointed you that you should go and bear fruit, and that your fruit should remain." Paul echoes this Ephesians 2:10: "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." With Passover only days away, we would do well to inspect our "branch" of God's work to see what fruit God can expect from our corner of His vineyard.

— Clyde Finklea

Hebrews 10:1-4
(1) For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. (2) For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. (3) But in those sacrifices there is a reminder of sins every year. (4) For it is not possible that the blood of bulls and goats could take away sins.
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Hebrews 10:1 reflects upon the place the Old Testament offerings have in giving understanding of Jesus Christ. The sacrificial laws only portrayed reality; they were enacted to depict something greater to come. What Leviticus 1-5 describes is the shadow of the good things; Christ is the reality.

Why could they not make a person perfect who believed in them and offered them? Why did One so great have to die so that we might live? An illustration from a dollars-and-cents perspective may help us understand. Can something of lesser value, an animal, equal the cost of something of greater value, a man? Is a bull, lamb, goat, or turtledove worth as much as a human being?

What if a person went into a store to purchase - redeem, compensate for, propitiate, expiate - an item costing a hundred dollars, but he offered to pay only fifty dollars? What would the owner say? Would he not say, "You don't have enough here to pay for this, so you cannot have it." So, he leaves and returns with a twenty-dollar bill. The owner says, "That still is not enough." Leaving again, he returns with a ten-dollar bill. It is still not enough. In the analogy, he must repeat this process continually, always attempting to use something of lesser value to receive something of greater value.

Consider, however, what God did. We are the item being purchased, and our redemption price - our cost to Him - is the expiation of our sins. God laid down a multi-trillion dollar note to redeem us: Christ. God gave the life of the Creator to pay the penalty for sin. He did not offer a lesser being for us - an animal is not sufficient to redeem even one human. God came through with a payment that is not merely adequate to meet the cost of one person's redemption, but is so great it satisfies the cost for all the sins of the whole of mankind for all time! God met the total indebtedness of all mankind with one payment.

The last phrase of Hebrews 10:1 says that the animal sacrifices did not make those who followed them perfect. In verse 2, the writer follows this with the question, "For then would they not have ceased to be offered?" He is providing evidence that no animal, no matter how unblemished, can pay the price of a man's sins because a human is worth too much. In verse 3, he proclaims that the sacrifices only reminded the people of how sinful they were and that their sins had yet to be paid for. In verse 4, he concludes that it is just not possible for any animal to pay for the sins of any man.

God simply will not accept the blood of an animal for the life of a man. The sacrificial law was a schoolmaster (Galatians 3:24), intended by God to instruct by putting people through the exercise of making the sacrifice. How much those making the actual offerings learned is unknown, but they are very effective teachers for those of us under the New Covenant, if we incline our minds to them and seek God's help in understanding. Above all, they teach us the value of Christ's sacrifice.

— John W. Ritenbaugh

Exodus 4:21
(21) And the LORD said to Moses, "When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so that he will not let the people go.
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II Thessalonians 2:9-12 describes people who perish because they do not love the truth. God responds by sending strong delusion—sending more of what they already treasured!—for the purpose of condemnation. Some may consider God to be mean-spirited in doing this, but the people choose this blindness. God essentially gives them more of their hearts' desire.

This pattern also gives us a glimpse into what God did with the Pharaoh of the Exodus, a challenging account because of its implications for humanity's free-moral agency. On one hand, Pharaoh hardened his heart (Exodus 7:13-14, 22; 8:15, 19, 32; 9:7, 34-35), but on the other, God hardened the man's heart (Exodus 9:12; 10:1, 20, 27). In fact, God promised to harden Pharaoh's heart before he hardened his own (Exodus 4:21; 7:3).

Hardening the heart is a type of spiritual blindness. This divine act may also seem unfair because it appears as if God took away Pharaoh's free-moral agency, so he had no choice but to follow the path to destruction. In this nation, we cherish our freedom to choose so intensely that the thought that God denied Pharaoh a choice makes some quite uneasy.

However, Pharaoh did have the opportunity to choose. The story does not begin with God hardening his heart; it begins much earlier, when he chose to continue the oppression and affliction of Abraham's descendants, begun by his predecessor. He made that choice, free and clear—God did not intrude on his decision at all. He had multiple decades to decide how to treat the Israelites, and he freely chose to afflict them.

However, Pharaoh did not get to choose the consequences. He failed to consider the desolation his choice would bring on his family and nation. God had promised to curse those who cursed Abraham, and his descendants are included (see Genesis 12:3; 15:13-14). When Pharaoh chose to continue to afflict Israel, God cursed him with a form of “madness and blindness and confusion of heart” (Deuteronomy 28:28-29)—with a heart that would continue to make bad choices, ending in his destruction. His desire to dominate and control God's people became a snare that he chose and which he could not later escape.

Pharaoh's example teaches the gravity of choices, even ones that do not seem significant at the time. Not only is God justified in striking dead any sinner at any time, so He is also on record as promising and carrying out the curses of madness, blindness, and confusion of heart for any sin. When we are tempted to sin, we must must consider this very real consequence.

Everybody starts with a measure of truth, even if it is “only” the truth that a Creator God exists. In the book of Amos, God holds even the Gentile nations accountable for things they do. He does not judge them on details found in Leviticus but on acts that anyone should recognize as wickedness. As Romans 1:18-28 shows, God's wrath unfurls when people reject the truth. That choice is a form of self-blinding, to which God, according to His judgment and purpose, may give them over or perhaps make worse by sending strong delusion or causing a famine of hearing (Amos 8:11).

— David C. Grabbe

Matthew 13:51-52
(51) Jesus said to them, “Have you understood all these things?” They said to Him, “Yes, Lord.” (52) Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old."
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The first parable in the chapter concerns the response of people hearing the Word of the Kingdom. Only those who hear and understand it respond in a positive and sustained manner (Matthew 13:23). The eighth parable also hinges on understanding. Jesus prefaces it with the question, “Have you understood all these things?” After the disciples respond that they have, He proceeds with the final teaching of the occasion, the responsibility of “every scribe instructed concerning the kingdom of heaven.”

In general, the scribes of Jesus' day were negative figures, despite the office itself being an honorable one. The term “scribe” (or “secretary”) could refer to any official writer. The first usage dates to the administration of King David (II Samuel 8:17). The role of scribe began with those skilled in writing—and more importantly, recording accurately—but it took on additional significance under Ezra, “a skilled scribe in the Law of Moses, which the LORD God of Israel had given” (Ezra 7:6; emphasis ours). Because the scribes were responsible for accurately copying the Scriptures, they knew well what the Scriptures said. They thus became teachers of the law.

The gospel writers frequently group the scribes with the Pharisees and priests because they had become part of the apostate religious leadership of Christ's day. They also frequently opposed Jesus and His teaching, as human traditions had infused their learning and methods of interpretation. Those who should have known the Scriptures best—and recognized the Scriptures' Author and Object—were as unseeing as the other religious leaders.

Jesus does not apply the eighth parable to all scribes but specifically to those instructed in things related to the Kingdom. To paraphrase this parable, every teacher of God's instructions who is a disciple of the Kingdom is like the head of a family—the master of a house—who “brings forth” out of his “treasure”—or more properly, out of his “treasury” or storeroom. What is this treasury? This parable builds on the previous chapter, where Jesus castigates the Pharisees for their blasphemous words in attributing His power to Satan. Jesus responds, “A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things” (Matthew 12:35).

The Pharisees had generated evil things—blasphemy—from their treasuries, their hearts. In contrast, a scribe who is a true disciple of the Kingdom will deliver good things out of his heart. These things will be “new and old.” What is in view are new things in terms of character or quality (kainos). For instance, the New Covenant is not new simply in terms of time (neos) but is of a completely different—higher—quality than the preceding covenant with Israel (Hebrews 8:6-7).

Therefore, the disciple-scribe will bring forth from his heart—from his God-given understanding—both what has come before and what is new in clarity and righteous application. This reinforces Jesus' earlier declaration that He had not come to destroy or abolish the law but to fulfill it by demonstrating its intent in His life (Matthew 5:17-19). After His resurrection, He “opened [the disciples'] understanding, that they might comprehend the Scriptures” (Luke 24:45; see also verse 27). With inspired understanding, the disciple-scribe will maintain the instruction given in the “Law of Moses and the Prophets and the Psalms” (Luke 24:44), but he will also distill its intent.

— David C. Grabbe

Psalm 19:1-4
(1) The heavens declare the glory of God;
And the firmament shows His handiwork.
(2) Day unto day utters speech,
And night unto night reveals knowledge.
(3) There is no speech nor language
Where their voice is not heard.
(4) Their line has gone out through all the earth,
And their words to the end of the world. In them He has set a tabernacle for the sun,

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In Psalm 19, we have the example of a man who is really tuned into God, which resulted in him writing about one-half of the 150 Psalms. To David, the immense size, radiance, and regularity of the heavenly bodies spoke to him of the wisdom, power, and steadfast character of the God of creation, and he was thankful because he knew that God, and God only, had given to him this perspective.

Recall that in Deuteronomy 8:2-3, the reason that God humbled the Israelites—and now humbles us too—is because He wanted to test them so that they would know that "man does not live by bread alone, but by every word that proceeds out of the mouth of God." That was His ultimate reason. In other words, He did what He did so that they would listen to what He said. Here in Psalm 19, David demonstrates that he had been listening! He heard the "voice" of God revealing Himself, not in audible sound, but in what can be observed in the creation, and it resulted, among other things, in greater understanding, praise, and thanksgiving.

All too often, we allow the events of life to distract us from the glory of God in what He has made and in what He is doing, permitting them to divert our attention from Him and His purpose. Because of a lack of faith, we look away from the light and focus our attention on the dark, and we soon become unthankful. We would do well to imitate David in this regard.

— John W. Ritenbaugh

2 Peter 1:5-10
(5) But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, (6) to knowledge self-control, to self-control perseverance, to perseverance godliness, (7) to godliness brotherly kindness, and to brotherly kindness love. (8) For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. (9) For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins. (10) Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble;
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This passage builds on the implication of grace, that is, the gifts of God alluded to in the previous verses. Grace both enables or empowers us and makes demands on us by putting us under obligation. Titus 2:11-12 tells us that the grace of God teaches us that "denying ungodliness and worldly lusts, we should live soberly, righteously and godly." Receiving the grace of God puts us under obligation to respond.

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

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

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

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

— John W. Ritenbaugh

Ezekiel 24:20-21
(20) Then I answered them, “The word of the LORD came to me, saying, (21) ‘Speak to the house of Israel, “Thus says the Lord GOD: ‘Behold, I will profane My sanctuary, your arrogant boast, the desire of your eyes, the delight of your soul; and your sons and daughters whom you left behind shall fall by the sword.
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God promised to profane His own sanctuary! He promised to break and pollute His holy place—His own Temple. What would prompt God to destroy His own habitation on earth?

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

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

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

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

— David C. Grabbe

Acts 11:19-21
(19) Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. (20) But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. (21) And the hand of the Lord was with them, and a great number believed and turned to the Lord.
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Luke writes "a great number . . . turned to the Lord." The Greek word that is here translated "turned" is the same word that is elsewhere rendered as "converted." There is a point where God considers a person to be converted. In this case, these people in Antioch believed the preaching of these persecuted Christians, and they not only agreed with their teaching but also "changed" or "transformed" their lives. Once this change of heart takes place, when a person repents and receives God's Spirit, he is converted.

Notice, however, how this scene continues:

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

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

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

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

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

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

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

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

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

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

— Richard T. Ritenbaugh

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

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

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

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

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

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

— John W. Ritenbaugh

Matthew 24:36-39
(36) "But of that day and hour no one knows, not even the angels of heaven, but My Father only. (37) But as the days of Noah were, so also will the coming of the Son of Man be. (38) For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, (39) and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.
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Though our present day rivals Noah's in corruption and evil, this meaning of Matthew 24:36-39 is actually the secondary interpretation. The primary meaning is more simple: Christ would come at a time when most of the world was busy doing its normal activities.

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

Luke's version makes this especially clear:

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

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

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

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

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

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

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

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

— Richard T. Ritenbaugh

2 Corinthians 5:9-11
(9) Therefore we make it our aim, whether present or absent, to be well pleasing to Him. (10) For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (11) Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.
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When God summoned us to His way of life, He persuaded us with various proofs that He exists, desires a relationship with us, and rules not just the universe but also the affairs of men. As often happens during our first love (Revelation 2:4-5), we desire to share our joy and newfound truth with others. Most of the time, our early evangelistic efforts fail to produce any new converts to the faith—instead, our efforts usually cause problems in our relationships.

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

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

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

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

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

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

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

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

— Richard T. Ritenbaugh

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

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

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

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

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

— John W. Ritenbaugh

1 Peter 1:15
(15) but as He who called you is holy, you also be holy in all your conduct,
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When a person swears by a thing greater than himself, it lends weight to what he says. He means that his word is as certain as the existence and power of the one by whom he is swearing. When one takes an oath by God or on the Bible, such as in a court of law, men recognize that God Himself makes the oath binding.

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

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

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

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

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

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

— John W. Ritenbaugh

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

  2 Thessalonians 2:7-12
(7) For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. (8) And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. (9) The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, (10) and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. (11) And for this reason God will send them strong delusion, that they should believe the lie, (12) that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.
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A major question about II Thessalonians 2 is the scope of the described events. One interpretation is that it is a localized occurrence, in the sense of it happening just within the “little flock”—the church. A second interpretation is that since “the falling away” contains the definite article, it refers to a unique event in man's history, far greater than anything that has happened before. In contrast, the church has had periods of strength and weakness all throughout its history—it goes through cycles of rallying around truth and then gradually letting it slip. This second, universal interpretation is a better fit because, when we look at the whole passage, the events and personalities are worldwide in scope.

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

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

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

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

— David C. Grabbe

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


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

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

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

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

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

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

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

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

— John W. Ritenbaugh

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

New King James Version   

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

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

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

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

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

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

— Richard T. Ritenbaugh

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

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

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

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

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

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

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

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

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

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

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

— John W. Ritenbaugh

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

— Charles Whitaker

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

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

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

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

— John W. Ritenbaugh

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

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

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

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

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

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

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

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

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

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

— Martin G. Collins

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

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

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

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

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

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

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

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

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

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

— David C. Grabbe