David Grabbe reiterates that the term "god of this age" (II Corinthians 4:4) would be a colossal anomaly if Paul used it to refer to Satan. Except of the 2nd Century heretic, Marcion of Sinope, apostolic writers and early Church writers understood that this verse referred to God and not to Satan. The Protestant reformer John Calvin misunderstood the Scripture, declaring that "nobody of sound judgment can think of any other than Satan in this verse." God does not share with any other being the power to blind, though Protestant scholars like to equivocate, substituting the word "deceive" for "blind." Satan encourages this playing fast and loose with the truth. The use of the lowercase "g" as in "their god is their belly" does not apply to II Corinthians 4:4 because the article "the" there is specific, referring to the God of this age (aion) Who has the power to blind. As Moses had to veil his luminous face, so, metaphorically, the God of this age mercifully blinds carnal individual because light hurts their eyes. As we see in the incident of the disciples on the road to Emmaus, Christ also has the prerogative to heal the blindness and take away the veil of ignorance. For those who are perishing, the Gospel is veiled; only the elect see the truth, but for the present, dimly.
Steven Skidmore: In 2011, Eli Pariser, CEO of viral content website Upworthy, gave a TED (Technology, Entertainment, Design) Talk discussing what he called "filter bubbles" and their impact ...
Richard Ritenbaugh reminds us that war has personally touched only a fraction of Americans. Not since the aftermath of the 'Civil' War has any part of the nation suffered the ravages of war and the bitterness of defeat. The offspring of Jacob, for the most part, continues to enjoy a period of relative peace and material blessings. The dire events narrated in the Book of Lamentation seem foreign to our scope of experience. For this reason, the events it vividly portrays help us to vicariously imagine the sense of hopelessness and despair experienced by ancient Israel during this historical period. As we approach the coming self-examination prior to Passover, we can apply six significant lessons learned by these people to our personal lives. As human beings we can learn: 1.) Human life is tough, as exemplified in Christ's agonizing sacrifice for us. 2.) Humans are slow to accept blame, but quick at doling it out to others. 3.) Repentance is difficult and rare. Thankfully, we also learn: 4.) God is sovereign, controlling every aspect of Creation. 5.) God is just and is a Deity of Law, giving us precepts that tell us how to live. 6.) God is merciful and faithful, providing a mechanism for our redemption through the sacrifice of Jesus Christ, balancing His "severity" with His "goodness."
Joseph B. Baity: In Part One, we learned that among the patterns woven through God's Word is a typical pattern of resistance against God, one that resides at the heart of every human sin: ...
Joseph B. Baity: English novelist and essayist, George Orwell wrote, "Sometimes the first duty of intelligent men is the restatement of the obvious." The claim of intelligence notwithstanding, sometimes it helps ...
Richard Ritenbaugh, realizing that although some people regard approaching the Bible as literature to be demeaning or perhaps even heretical, contends that the literary approach can be a powerful tool to understanding and appreciating it more fully. A good story does not lay itself, but it takes a lot of work on the part of the narrator to make it impelling, memorable, or riveting. A successful play, a short story, a novel, or a poem unfolds as a three-part formula of (1) setting up the structure, (2) providing an intense complication, escalating the conflict between hero and villain until the situation appears hopeless, and (3) resolving the tensions, a process called the denouement. The book of Esther can certainly be dissected into these three elements, but because it follows the Oriental tradition rather than the Western tradition, the chiastic "X" structure provides a better paradigm of the plot. This structure can be seen in Psalm 64, in which the first five verses set the situation, reaching a massively disturbing complication at the middle, only to be overturned by the last five verses, which provide a corresponding set of positive circumstances cancelling out all the negative circumstances in the first five verses. Each verse in the second set of five verses systematically annuls a corresponding verse in the first set of five verses—6 overturns 1, 7 overturns 2, etc. The structure in the Book of Esther shows a similar pattern, with the negative events moving to a high point of tension when Esther decides to enter the King's presence uninvited, followed by a turning around and cancellation of all Haman's evil plans for the Jews and the restoration of Mordecai's honor, a truly dramatic reversal. The invisible God evidently loves a cliff-hanger.
Martin Collins, focusing on Habakkuk's stance of assuming the position of a watchman, being willing to accept God's ultimate judgment on his people even when the circumstances seem to contradict revelation, emphasizes that all of God's called-out ones are also watchmen, needing to live continually by faith, discerning, listening to, and responding to God's instructions, not only hearing them, but taking them to heart. Without having faith like Abel, Abraham, Noah. and Enoch, judging by faith rather than outward appearances, we cannot please God. Abel, Enoch, and Noah all believed God and were willing to endure temporal loss for a greater reward. Faith constitutes unshakable belief and confidence in God that He will do everything He has promised. Like the apostle Peter, we must learn that human faith, at its best, is not sufficient; Godly faith cannot be worked up, but is a gift from God which we must constantly put to use. This kind of faith comes by hearing God's Word. God holds His called-out ones to a much higher level of accountability, but He has also provided the necessary tools for overcoming and as well as for producing spiritual fruit. In spite of doubts arising from negative appearances, we need to cling to God's promises, even in the worst of times, realizing that all iniquity will be punished eventually. Like the heroes of faith, all of which had to do something to demonstrate their faith, we must be productive in our faith, understanding that faith without works is stone dead. Faith is not a preference, but rather a commitment. Even faith as little as a mustard seed is an open door to God.
Joseph Baity, commenting upon Google's nefarious desire to rank websites according to 'truthfulness,' points out that Google, along with any other search engine, government influenced or not, is hopelessly influenced by the Babylonian system, and is consequently out-of- sync with real truth. God alone possesses truth and we must seek this truth as we would seek precious gems. Pride, the kind that undid Satan, could be described as disagreement with the truth. If we have pride, we will not be privy to God's truth, but will be clouded in self-deceptive haze. In order to hear God, we must acknowledge that without Him we can do nothing, realizing that Jesus Christ is the Way and the Truth. Without God's Holy Spirit, our carnality is perpetually at war with the truth. As we face the new Tower of Babel, via the Internet and managed news sources, we must listen carefully and critically, to ensure that we do not heed a lie, and, acting on it, compromise God's truth.
David Grabbe, examining the saying, "ignorance is bliss," implying that a measure of peace may come to us if we do not know something that might be disturbing, cautions us that this ignorance is dangerous when it comes to the spiritual preparation of self-examination before the Passover. Self-evaluation is foundational for observing the Passover in a worthy manner. Self-examination is painful, but productive, when we see the horrendous cost of Christ's sacrifice for us. In Dr. M. Scott Peck's book The People of the Lie, a malady called "malignant narcissism," caused by excessive pride, leads its victims to psychologically maim other people. The people of the lie are afraid of the light of truth, assiduously protecting their dysfunctional mindset. They are adept at shifting the blame for their hidden faults on someone else, keeping the bright light off themselves. The people of the lie do not believe they have any major defects and, consequently, do not have any need to change. Individuals with Laodicean attitudes, blind to their spiritual blindness (a double indictment), are prime examples of people of the lie, people whom God spews out of His mouth. Human nature has the proclivity of establishing its own standard of righteousness, using selective evidence, as is seen in the pompous behavior of the Pharisee exalting himself over the despondent tax collector. The Corinthians, rich in spiritual gifts, refused to examine the seamier side of their spiritual depravity. We must not assemble selective evidence as we examine ourselves in preparation for Passover, remembering that we had a major part in causing the scattering of our previous fellowship. We need Christ's mind to put things together accurately; Christ is the only One who can enable us to see our spiritual condition clearly. Our growth will stop without the continual reminder that we are not yet a finished product.
Joseph Baity, reflecting on Marcellus,' oft-quoted pronouncement from Shakespeare's Hamlet, "something rotten in the state of Denmark," suggests that this aphorism has served as a shorthand for political corruption and intrigue in our culture. In scanning the Internet, one finds impelling substantiation for this poignant observation in the bizarre headlines which surface on a daily basis, indicating that the family of man is becoming highly dysfunctional, reflecting an abnormal behavior contrary to what is intended, threatening social stability. Functional refers to fulfilling the role for what was intended or performing as designed. Functional families deal with conflict, avoiding abuse or neglect. When God created the earth, everything was called good—functioning according to how it was designed. The Mechanical Translation of the Torah translates the word good as functional. All of us were designed by our Creator to function in a specific way. We were designed to obey God's commandments; to disobey is to be dysfunctional, leading to chaos, disorder, and misery. Dysfunction comes from denying the truth regarding the chaos and disorder we experience. The Laodicean era could be considered a time of dysfunction. Spiritual creation did not end at the conclusion of physical creation, but only commenced. Satan tries to make us dysfunctional by focusing on the lures of the world, enticing us to be productive in our pursuit of them. When we try to blend the world with God's Truth, we actually water down the truth. Watered down truth is not truth. Knowing the truth is not equivalent to walking in the truth. Spiritually, to function is to use and process the truth. To function or not to function; that is the question.
John Ritenbaugh, reminding us that political conspiracies have always been a part of our culture, citing four successful assassinations of Presidents and one resignation of a President forced out by a sinister political conspiracy, indicates that these conniving plots and schemes will crescendo to the time of the end when they will all be destroyed by Christ's return and the establishment of the Kingdom of God. Individuals who involve themselves in political intrigue and revolutionary conspiracies do so for the sake of protecting a power-base, or with the hope of monetary or political gain, as was seen with the religious leaders who furtively and meticulously plotted the death of Jesus Christ, gathering 'data' by trickery and falsehood to justify their hideous deed. Conspiracies are characterized by two or more people who fear loss of status or power, believing that they are justified to use any means whatsoever to remove the perceived threat, anticipating that they will personally gain by the successful execution of the plot.
Martin Collins, alarmed about vacuous emotionalism in religion, producing emotional feelers for Jesus rather than followers of Christ, warns us that we must take the bad with the good, enduring suffering and consolation. "Feeling good" all the time is not our destiny as long as we are mortal human beings. Feelings and emotions may throw our faith off course. Our moods are mercurial and we must control them with daily prayer and Bible study. We could be emotionally manipulated more by what we see than what we hear, as demonstrated by our forefather Jacob, who seemed more inclined to believe bad news than good news, possibly because of the sorrowful events of his hard life, testing his faith on a regular basis. We should not allow our moods and feelings to govern the course of our lives. We must become in control of our feelings, a major fruit of God's Holy Spirit, enabling us to bring every thought into captivity. Husbands should painstakingly shield their spouses from negative feelings and bad news. Jacob had to be moved to believe that Joseph was alive by the testimony of Joseph's brothers and ultimately the carts from Egypt. Jacob, along with Samuel, Abraham, and Saul, was strengthened in faith with an assuring communication with God. Jacob, at 130 years, felt old and reluctant to pull up stakes, moving to a new locale steeped in pagan worship, having both bitter memories and prophetic revelation of future difficulties for his family. God's reassuring words to Jacob can provide strength for us as well, reaffirming our relationship with Him, the loyalty to the covenant, the surety of His promises, and the assurance of our part in His master plan. When we are fearful, we should seek God's guidance and direction before taking another step.
Joseph Baity observes that God's thought patterns demonstrate perfection, while man's thought patterns are seriously flawed and corrupted by sin. One of the most egregious of man's twisted thought patterns has two parts: (1) We seek to elevate ourselves above God, and (2) we lie to ourselves in relation to the first pattern. The human mind is the most deceitful of all things. The deadly pattern was followed by Eve, the builders of the Tower of Babel, Nadab and Abihu, Miriam, Korah, Moses as he struck the rock in anger, the mob who crucified our Creator, and Gnostic infiltrators. This pernicious thought pattern can be found within all of us. We must recognize our own limitations and submit to God, realizing that God has the correct pattern to life and salvation.
The New Testament is replete with warnings about converted members of God's church being deceived. If one of the elect leaves himself open to deception--a possibility for us all--the father of lies will begin to lead him astray. We may not be fully ignorant of his devices, but we are still susceptible to them. ...
Living by faith is not easy in this world—not by any stretch of the imagination. Among the spiritual realities that a faithful Christian must understand is God's sense of justice. John Ritenbaugh uses the instantaneous deaths of Aaron's sons, Nadab and Abihu, to illustrate the differences between His sometimes swift and terrifying—but perfect—justice and our own imperfect judgments.
II Corinthians 5:7 is clear that God wants us to walk—live our lives—by faith, but our pride and vanity, mirroring the attitude of Satan the Devil, frequently get in the way. John Ritenbaugh delves into the depths of pride and its tragic results for the individual and for all mankind, most of all because it causes us to reject God and His Word.
Richard T. Ritenbaugh: In the American presidential campaign of 2008, eventual winner Barack Obama ran on a platitudinous platform of hope and change. His supposedly soaring rhetoric captured the support ...
The world is so full of lying and other forms of deceit that "bearing false witness" has become a way of life for the vast majority of humanity. In discussing the ninth commandment, John Ritenbaugh reveals the relationship between telling the truth and faithfulness, virtues that are necessary parts of an effective witness.
Martin Collins asserts that presumptuous self-justification is one of mankind's most deceptive or blinding sins. Glibly stating, "God will understand," we practice a dangerous and foolish form of situation ethics. God pays close attention to the small or insignificant things we may overlook or excuse in ourselves, sins we commit in weakness. God's patience does not constitute approval of our sin. God's truth penetrates and exposes our secret sins. Nothing can be concealed from Almighty God. The reverence and fear of God leads to hating evil and obeying God in both public and private contexts. Regarding our presumptuous thoughts and behaviors, God will certainly understand (Ecclesiastes 12:14).
In this pre-Passover sermon, Richard Ritenbaugh admonishes us that we must identify our enemy, recognizing the source of evil. As Pogo (the comic strip) discovered, "We have found the enemy, and the enemy is us." (Jeremiah 17:9) If we would clean up the defilement on the inside, stamping out our carnal nature, we would be clean on the outside. We have been called, not merely to suffer, but to return goodness for reviling. The best weapon against the evil of our human nature is to develop the mind of Christ within us to displace our carnal nature.
Many think keeping Christmas is fine because it honors Christ, yet God never tells us to celebrate the day of His Son's birth. John Ritenbaugh explains that it is presumptuous on many Christians' parts to believe that such a syncretized holiday could please God.
Self-exaltation was one of the sins that got Satan in trouble—and we certainly do not want to follow his lead! Conversely, we are to humble ourselves so God can exalt us in due time.
In this companion piece to his "Willingness to Believe" message, Richard Ritenbaugh provides an effective antidote to gullibility and simple-minded credulity. Both tendencies emerge from time to time in the greater church of God. Like advertising—which relies heavily on deception, hiding the down-side or defects and exaggerating the efficacy or desirability of a product—religious hucksters use deceptive tactics, using the bait or temptation of self-gratification, selling non-essential, twiggy or downright heretical positions. Like highly trained U.S. Treasury agents, the elect keep themselves undeceived by knowing the real article inside-out. If one knows the real article, the counterfeit will become readily apparent. Like a lamp rolling back the darkness (Psalm 119:105), the truth, revealed by God's Word, provides the best defense or antidote against deception and error.
On the heels of self-deception and self-justification often comes self-righteousness. This obstacle to overcoming occurs when we set our own standards rather than God's.
Another impediment to overcoming our sins is self-justification. We tend to excuse ourselves for what we do, and this only makes it harder to become like God. He is more interested in our transformation than in how good we feel about ourselves!
God desires us to overcome our human nature and grow, but we tend to place major hurdles in the way of accomplishing this. This series of Bible Studies examines these impediments to overcoming.
John Ritenbaugh, using the term "malignant narcissism" (from M. Scott Peck's book "People Of The Lie") to describe the blind Laodicean pride which denies our inherent sinfulness and imperfection by means of clever self-decptive quibbling and equivocation. Accepting one of the most pernicious gifts of Protestantism (no works mentality), the Laodicean doesn't know that it takes mental work and exertion to produce faith; it does not come by magic or by mere acceptance of certain knowledge. The Good Samaritan parable teaches that unless one practices doing good rather than just knowing good, his faith will be severely compromised.
The church of the Laodiceans is today's prevalent attitude. Is there hope? Can a Laodicean be in God's Kingdom?
What is it to be poor in spirit? John Ritenbaugh describes this attribute in its biblical usage. Those who are truly poor in spirit are on the road to true spiritual riches!
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
John Ritenbaugh points out the impossibility of serving two masters equally (Matthew 6:24), especially if each master's goals, objectives, or interests are antithetical to one another. If we try to serve both equally, we run the risk of losing both. Eventually one wil love the other and disrespect the other. Trusting mammon (any worldly treasure inspired by Satan) will erode faith, eventually turning us to idolatry and eternal death. We need to emulate the lives of Moses (who gave up power and massive worldly goods) and Paul (who gave up pedigree and prestigious religious credentials) to yield to and follow God's direction. The best way to attain true wealth and the abundant eternal life is to loosen our grip on worldly rewards and single-mindedly follow Christ.
The Ninth Commandment: You Shall Not Bear False Witness.
Our world is full of lies and liars, and many in God's church are ignorant of just how much deceit is out there. Jesus tells us, however, that the best way to resist deception is being convicted of the truth.
Atonement, when we are commanded to afflict our souls through fasting, is a time of self-evaluation and repentance. This is the only way to have real unity with God.
We often hear of "innocent victims" dying in some tragic way, but are they truly innocent? John Ritenbaugh discusses God's perspective of the sinful, human condition.
The sin of pride underlies many of our other sins, and it is often the reason for the contentions we get into as brethren. John Ritenbaugh looks at the origins of pride and shows how it manifests itself in us.
John Ritenbaugh warns that presumptuous sins carry far greater penalties than those committed out of weakness. No sacrifice can be made for sins done deliberately. A person who sins presumptuously deliberately sets his will to do what he knows is wrong. Nadab and Abihu, Ananias and Sapphira, and Uzzah, all totally aware of the penalties for what they were contemplating, arrogantly rebelled against God's clear and unambiguous instructions. We need to realize that it is impossible for God to act unjustly, and soberly reflect on God's mercy and grace as a prod to repent.
John Ritenbaugh focuses upon the necessity to attain fellowship with God, defining fellowship as "joint participation with someone else in things possessed by both." At our calling (John 6:44) we have virtually nothing in common with our Creator. Through the shaping power of God's Holy Spirit, He starts to fill the chasm, which divides us by (1) convicting us of sin, (2) convicting us of righteousness, and (3) convicting us of judgment, aiming our lives at the Kingdom of God and membership in His Family.
John Ritenbaugh asserts that only a converted person humbles himself before the truth, making a conscientious, unflagging effort to follow the light of evidence, even to the most unwelcome conclusions, resisting desire, passion, and prejudices acquired through our culture. Human nature is hostile to God's truth, but rejecting truth leads to idolatry and a debased mind (Romans 1:28). We have been redeemed from the traditions and philosophies produced by corrupt men, inspired by demons, the patterns of thinking and conduct that are at odds with the truth of God. We have to desperately fight the perverse downward pull of human nature (inspired by the culture into which we are immersed) to ignore the truth.
John Ritenbaugh warns us that in our relationship with God, we must emphasize principle over pragmatism, because pragmatism inevitably leads to idolatry. Jeroboam, in setting idolatrous shrines and festivals at Dan and Bethel, appealed to the carnal desire for practical convenience (I Kings 12:26-33). These practical compromises eventually led to the desecration of the Sabbath and the holy days, ending in the captivity of Israel. When doctrine is diluted, it turns into outright idolatry. Like ancient Israel, we have to guard against the tendency to gravitate toward ministers speaking smooth and pleasant things at the expense of turning from the truth. If we are led into deception, it is because our carnal nature wanted it that way (Jeremiah 17:9).
John Ritenbaugh asserts that nothing is more important than the truth or the seeking after the truth. If we are going to be searching for truth, we should not be seeking it in the philosophies of men (a syncretic system of beliefs having its source in Babylon, a combination of human reason aided by demonic spirits and astrological prognostication - the weak and beggarly elements referred to by the apostle Paul in Galatians 4:9) but rather in the fullness of truth found in Christ with God's revelation as the final arbiter. There must be a continuous searching for more truth with the seeking of the kingdom of God as the highest priority to the end that we grow to full spiritual maturity.
John Ritenbaugh warns that Satan's modus operandi has always been to use a lie to promote self-satisfaction over obedience to God. Like the Messiah, we must learn that the way to the kingdom is through self-denial rather than self-satisfaction. We are particularly vulnerable to Satan's disinformation when we feel we are not getting what we deserve or are being treated unfairly. In a world we perceive to be unfair, we need to emulate Christ who endured unfair treatment, suffering for righteousness sake all the way to his death, without complaining (I Peter 2:20-21) The major cause for the confusion and division of the Corinthian church (and the greater church of God) was Satan-inspired self-exaltation, finding excuses other than sin not to fellowship. The opposite of love is not so much hate ? but self-centeredness.
John Ritenbaugh indicts modern Israel for its blatant hypocrisy, playing games with God's truth. A community can only be established upon a foundation of stability and truth. The two most influential persons in any community are the preacher and king — roles that our Elder Brother Jesus has rightfully assumed by virtue of His inherent embodiment of truth. The Ninth Commandment carries some striking harmonic parallels with the Third Commandment, the latter regulating the quality of our relationships with others as the former regulates the quality of our relationship with God. God wants our relationship with other men to be based upon His truth, establishing a solid reputation for honesty, faithfulness, and reliability. Conversion (and being a good witness) hinges upon recognizing, submitting to, and embracing truth, totally uncovering and displacing any deceptive shameful hidden things in our lives.
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's holy and spiritual law, describing and defining His standard of holiness, His character, nature, or essence, serves as the template into which our character needs to be formed or molded. The combination of the redeeming and the law-giving aspects of God's nature determines the plumb line against which all of us are judged. Jacob's descendents, embracing false religion (after the idolatrous, syncretistic manner of Jeroboam I) have severely placed a strain upon God's patience. As members of the Israel of God, we must assiduously measure up to God's plumb line, insisting upon positive moral purity in all our thoughts and behaviors, avoiding sin by doing good—a course that will put us totally out of sync with the rest of society—a society ripe in sin and immorality, begging for harsh correction.
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