Charles Whitaker, focusing on Paul's admonition to the Ephesians that there be unity in the Body of Christ, suggests that, in the interests of preserving unity, God judges and then surgically separates hypocrites from real believers. This judgment-resulting-in-division model appears throughout Scripture in the episodes of the ones taken and the ones left behind, the wise and foolish virgins, the parable of the talents separating the productive from the indolent, and the good figs and bad figs in Jeremiah 24. In each of these cases, God divides the entire group into two parts, one blessed and one cursed. The archetype for this judgment-resulting-in-division pattern appears in Deuteronomy 27, where Moses directs that representatives from the twelve tribes of Israel publicly chant the Blessings from Mount Gerazim, a site without an altar, and the Curses from Mount Ebal, a site with an altar of rough stones and the Law written on plastered stones. The two venues prefigure future congregations, all of which acknowledge God's Law. The critical difference is that while the Gerizim group represents those who allow the law to be written on their hearts, the Ebal group represents those who, while giving lip service to the letter of the law, hypocritically practice sin secretly. Virtually all the curses focus on hidden sin. The hidden leavening of hypocrisy practiced by the Pharisees, using piety as a cloak for disgusting covert sins, has found its way into the Church of God. If God's Law has not been written in our hearts, completely altering our thoughts and behavior, the corporate entity in which we find ourselves will not save us from the wrong side of the judgmental cut.
Austin Del Castillo recommends we take serious stock of ourselves in order to prevent commemorating the sacrifice of Christ in an unworthy manner. When we examine ourselves, we need to determine how useful we are when He uses us, or how available we are to Him when He needs us. In a repertoire of tools owned by a serviceman, some are extremely expensive, but used only occasionally and for special purposes. Ironically, some of the most valuable tools in the kit are those which perform less dramatic tasks, but provide more service than all the other tools combined, such as a screwdriver. As God's multi-purpose tools, we must increase our reliability by performing spiritual chores, such as praying, studying, meditating, and fasting. God has not called many wise and noble, but He did call a number, such as Abraham, Moses, David, and Elijah, as well as prominent individuals in our time. For the majority of God's called-out ones, we need to stay sharp and useful like the reliable, 75-cent screwdriver.
David Maas, anticipating the forthcoming Passover, and the stern warning from the apostle Paul that we thoroughly examine ourselves, cautions us to be very careful how we undertake this self-examination. We must realize that (1) taking the Passover in an unworthy manner can result in serious physical or spiritual hazards, (2) trying to use our own resources without a dialogue with our Creator is a hopeless exercise in futility, (3) substituting normal remorse or worldly sorrow instead of conviction from God's Holy Spirit will bring about a downward spiral to despair and death, and (4) conducting a superficial, general self-examination will yield less than optimal fruit. Rather, self-examination should be specific, referencing personal failings God has exposed. It should also focus on a sober and realistic comparison between our personal, fledgling fruit and the maximally mature fruit demonstrated by our Savior Jesus Christ. Tares and noxious weeds exist both in the Church and our own divided (that is, carnal versus and spiritual) minds. As we are mandated to put out the leaven, we are also obligated to pull out by the roots the poisonous weeds which threaten to strangle our access to God's Holy Spirit.
David Maas reflects that, after God has forgiven our sins, He has, nevertheless, allowed residual memories of these transgressions to remain in our memory banks, evidently to aid us in the overcoming and sanctification process. Three major purposes God may have for our retaining the trace memories of our former sins are1) We learn to love God's holy law by experiencing the painful consequences and disastrous effects of lawlessness, developing a hatred or abhorrence for sin, in order that we purpose to never again repeat that experience; 2) The sins serve as a thorn in our flesh to keep us humble and far away from pride; and 3) We experience the ache these trace memories bring in order to help others now, or in the Millennium, who suffer from the same weaknesses and vulnerabilities as we have experienced throughout our lives. Whatever Satan has intended for bad, God has purposed for good.
John Ritenbaugh maintains that Ecclesiastes 3:10-15 constitutes a useful roadmap for the confusing labyrinth of life. God's ways are inscrutable to most people; grasping these revelations requires a special gift. Unless God calls us and gifts us with this insight, we will have absolutely no clue as to our eventual purpose, explaining why eternity has been planted in our hearts. God has given gifts to all men. He has revealed to all of mankind knowledge of His existence through public observation of the creation (Romans 1:18-20). It takes greater 'faith' to believe in evolution. God also gave mankind a conscience as a kind of wired-in moral law (Romans 2:14-15) establishing a basic standard of morality. God has given the entire human race a grasp of the concept of eternity (Ecclesiastes 3:11). Only those called by God are given further detailed instructions of God's grand design, making living by faith possible. God will add understanding as we are able to make use of it. Fear of God, the beginning of understanding, holds us on track, keeping us in alignment with God. We must learn that the time and the events God has set are unchangeable; whatever God does endures forever. We must trust God's timing on everything. Compared to our fallible or haphazard timing, God "runs a tight ship." What God has purposed will be done. We are obligated to submit to His creativity, trusting that He will bring to fruition what He has purposed; we are His workmanship, fashioned to perform good works—our permanent assignment regardless of the circumstances. Past, present, and future are inextricably bound together as a continuous stream; God alone controls the historical segments, giving us practical experience as to what works and what does not. The circularity of history provides instructive correction and guidance, enabling us multiple opportunities to repent and overcome. In the life of the called, everything matters. The work of God endures forever. We are known by God; He is in control. Judgment is a prominent t
Each year, Christians prepare for Passover by engaging in a thorough, spiritual self-examination. An analysis of the apostle Paul's instruction in II Corinthians 13:5 shows us what we need to look for.
The peace offering teaches many things, but one of its main symbols is fellowship. John Ritenbaugh explains that our communion with the Father and the Son obligates us to pursue peace, follow the example of Christ, and be pure.
Martin Collins contends that the effectiveness of a law is found in its purpose and intent rather than the letter. The blind spots to God's Law unfortunately are found in the spiritual application or principle rather than a specific motor behavior. Christ taught that the righteousness of the Pharisees was not enough to fulfill the law's requirements. Love and mercy constitute the essence of the spiritual fulfillment of the Law. God's Holy Spirit enables us to carry out the spiritual intent of the Law. By continually using God's Spirit, we gradually or incrementally take on God's nature in our innermost beings. As we judge other people, we must realize that the things that offend us mirror our own (hidden from us but transparent to others) faults.
The Bible shows Christ, at the end, measuring the church with a plumbline, testing for uprightness and determining standards of justice and righteousness. The seven eyes seem to refer to the messengers of the seven churches having a worldwide influence. The olive trees in Zechariah 4:11 refer to the Two Witnesses who pour oil (spiritual instruction) into a golden bowl (a receptacle for this teaching), supplying the churches with spiritual nourishment during their period of testimony before the whole world. They will have power to kill those who would harm them, following the pattern of Elijah (2 Kings 1:10), a kind of carte blanche authority to destroy in order to do their work (Revelation 11:5)
Most people think they are moral. They make this judgment based on a comparison between themselves and their peers. Martin Collins shows that we will only begin to grow in character once we compare ourselves to the true standard: Christ and His Word.
What is double-mindedness? David Maas explains that this harmful trait is analogous to being a double agent, serving two masters. As Christ says, one master will be neglected—and unfortunately, it is usually God.
Richard Ritenbaugh warns that individuals arrogating to themselves the authority to change doctrine are on extremely dangerous ground, presumptuously or boldly setting up idols in place of God. We dare not put words into God's mouth. The work of God in the latter days is to turn the people from their sin and back to God. Any other work is either window dressing or directly contrary to God. The consequences of presumptuous (intentional) sins are far more deadly and permanent than for sins committed in ignorance (unintentional). Presumptuousness equates to competition with God, following in the footsteps of Satan. The antidote to presumption is to 1) submit to God, 2) remain humble, and 3) wait for Him to exalt us.
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
John Ritenbaugh affirms that, contrary to Protestant misconception, no part of God's Law has been done away or set aside. Christ Himself torpedoed this notion by His proclamation in Matthew 5:17, "I did not come to destroy, but to fulfill." The balance of Matthew 5 magnifies, intensifies, placing a far more binding penetrating spiritual application of the law. The irony of the antinomian argument is that it is impossible tp keep God's law in the spirit without also keeping it in the letter. Without Torah (law, teaching, precepts, judgments, ordinances, instruction), man flounders. David realized that God's law, by revealing our flaws (the hidden plaque of our secret sins Psalm 19:12), when coupled with the power of God's Spirit, is a major tool for cleaning us up spiritually, equipping us to live in God's Kingdom.
Addressing the problem of our supposed anonymity and insignificance, John Ritenbaugh asserts that the little things we do make big impacts in the grand scheme of things; little things make a big difference. Corollaries of this "little things count" principle include: 1) In the reproductive process, there is a powerful tendency toward increase. 2) Every action has a corresponding reaction. 3) We reap what we sow. 4) The fruit produced will be more than what was sown. Sin produces increase (the leavening effect) just as righteousness does. In carnal human nature, there is no impediment to sin. Sin has an addictive, drug-like quality that requires more and more to satisfy. Degeneracy (as a consequence of natural law) is exponentially incremental. Like Achan's "hidden" transgression, what we do in secret eventually comes to light, making an impact on the whole body.
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