A common scriptural refrain—and especially in the book of Deuteronomy—is God's admonishment to be careful to observe His commands. Pat Higgins applies the principle of being careful to observe to two verses that have great significance to us as we near the end of the age, as our carefulness in living by God's every word may have life-or-death consequences.
When Solomon visits the Temple, he comes away from his observations of the worshippers with a sense that too many treat religion far too casually and carelessly, forgetting that they are coming before the great God. As John Ritenbaugh explains, Solomon admonishes his readers to listen to God's Word when they approach Him and to be careful to follow through with what they promised when they made the covenant with Him.
John Ritenbaugh, reflecting on the writings of the wisest mortal man who ever lived, admonishes us that we must use our faith to follow what God says, acquiring wisdom and understanding with all the energy and resources we have. There is a vital linkage between wisdom and understanding, but the latter comes only through hard work and experience. We have to participate, using effort in order to profit from the experience God gives us. The nexus of wisdom and understanding is just as valuable as striking gold. In the acquisition of wisdom and understanding, one must dig for it and meditate upon it, seeking counsel, and the attaining of the fruit of practical application-skill in living according to God's Word, making us adept at interpreting and processing life's events, grasping the whole pattern of circumstances. Skill in living is supreme; therefore, though it costs all we have, get skill in living.
John Ritenbaugh, focusing upon elements of what repentance is and what it produces, warns us that we are continually in need of repentance. The churches in Revelation 2 and 3 were warned to repent, prefiguring the identical conditions which would be extant in the current greater Church of God. Like faith, repentance must exist in the end times. We are admonished to change our mind and attitude, bringing about a total about-face in behavior, in which we abhor our human nature and diligently seek God's nature. Repentance must be motivated by a Godly sorrow which leads to a dramatic change of behavior. The Corinthian congregation was beset with myriad sins, including party-spirit and porneia, even though they were puffed up with pride because of their spiritual 'gifts.' Paul addressed the Corinthian congregation as carnal, even though its members were converted. The congregation in Paul's letters to the Hebrews had become dull of hearing, losing their spiritual maturity. Faith and repentance are inextricably linked as we move on to perfection. Godly sorrow leads to perfection, while worldly sorrow leads to death. Repentance has seven distinct fruits: 1) diligence (the motivation to accomplish), 2) clearing of self (washing away), 3) indignation (anger at injustice and sin, especially at ourselves), 4) fear, 5) vehement desire (a strong and persistent craving for righteousness and a burning desire to change), 6) zeal (wholehearted ardor for accomplishing a task), and 7) vindication (setting things right). We must, in repentance, voluntarily surrender the self, striving to imitate our Heavenly Father and our Elder Brother.
John Ritenbaugh profiles the narcissistic personality, characterized by a highly self-absorbed and manipulative individual who, on one hand, has abused his God-given gifts and, on the other hand, neglected the responsibility of using them properly. Probably the biblical character best exemplifying the narcissistic personality is David's son, Absalom, clearly a spoiled son in a dysfunctional family. David was not noted for his childrearing skills, rarely calling any of his children into account for their behavior, but pampered them and indulged their multiple transgressions. Moreover, in both David's and Jacob's polygamous marital situations (tolerated but not condoned by God), fairness would have been next to impossible. Absalom developed a highly deceitful charm, able to "sweet-talk a bird out of a tree" with his disarming verbal eloquence, learning to be a controller par excellent. Using his scheming manipulative skills, he stealthily (taking the law in his own hands) arranged the murder of his older brother, a competitive contender for the throne. Absalom, using his manipulative charm and unctuous verbal skills, won the hearts of the common people, undercutting his father's honor and authority. For his vanity, his self-aggrandizement, and super-inflated ego, he became a "pin cushion" at the order of Joab. Absalom used his gifts and talents only for himself. With Absalom's negative example in mind, we need to make sure we do not use our spiritual gifts for self-service or self-aggrandizement, or worse yet, not to use them at all. Our children are gifts from God; we as parents must pass on to our children the sense of responsibility that has been given to us. We have to make ourselves answerable and responsible for their behavior, disciplining them for their carelessness and reinforcing their thoughtfulness. If Absalom would have been reared with these principles, much of David's bitterness and heartache would have been alleviated.
Richard Ritenbaugh, reflecting on the account of Simeon in Luke 2:25-30, speculates about the specific things Simeon did to sustain his hope. Simeon's life serves as a precursor to that of God's called-out ones, demonstrating the elements necessary to bring a person to spiritual maturity. The first is hope in God's law. Like Moses, we as firstfruits stand as a kind of mediator, meticulously digesting God's law in order to teach it to the rest of mankind. The second is hope in God's Holy Spirit, which enables us to overcome, produce fruit, and provide witness. The third is hope in God's judgment of the Pentecost offering, representing us, presented to God for inspection, evaluation, and acceptance. The fourth is hope in being God"s firstfruits, the wave loaves that are totally consumed by the Priest in His service, giving us hope that we will indeed be in His Kingdom.
If we don't know where we're going, we aren't going to get there! John Ritenbaugh illustrates that our vision of our goal—the Kingdom of God—is a compelling motivation to overcome, grow, and bear fruit in preparation for eternal life.
John Ritenbaugh reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
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