John Ritenbaugh, reacting to the secularist's complaint about God's failure to make clear His purpose, assures us that no one has any excuse for doubting God's existence or His carefully crafted purpose for mankind, whether revealed publicly through His Creation or privately to His people through the Holy Scriptures. Paul rejected the complaints of those Jews who decried God's calling of the gentiles. Similarly, secularists presumptuously skate on thin ice when they demand that God explain His purposes. The biggest obstacle in understanding God's purpose for our lives is our carnal mind (described in Romans 8:5-8) which prefers the phantom of perpetual control over the blessing promised by submitting to God. The Scriptures provide ample evidence as to God's purpose, including the account of the earth's creation and the joint planning of two personalities in the God family. All creatures designed by the Word reproduce after their kind, demonstrating a pattern through which the God family would also reproduce after its kind. God's ultimate purpose for mankind is clearly proclaimed in His Word, indicating that God the Father (in His special love for mankind created in His image) had already, having a foreknowledge of man's behavior, planned the redeeming death of His Son from before the foundation of the world. Christ's death for our sins was already in the blueprints from the foundation of this world's system. As Christ's death was pre-ordained, our calling was also orchestrated from the foundation of the world with the standards of judgment and qualification clear. Paul teaches us that God ardently planned our calling, our access to His Holy Spirit, and our future destiny as members of His family.
John Ritenbaugh, reflecting on a classic radio program Lights Out in which one episode featured a terrifying accident in a laboratory in which a growing chicken heart could not be stopped until it consumed the entire earth, asks whether people think God is so irresponsible that He would allow something to come into existence He could not control. Most of modern Israel has been afflicted with a blindness of God's purposeful intent, even though it is eminently clear in both the public revelation (the creation itself, Romans 1:20) and the private revelation (God's Holy Scriptures unlocked through God's Holy Spirit). The apparent reason for Israel's current blindness is an adjustment on God's part to allow the "fulness of the Gentiles" to occur (Romans 11:25. Because God has purposely chosen to keep Himself invisible, even though His works proclaim ample evidence of a purposeful builder or designer, some presumptuous fools think they can call God into account, advising Him of better ways to manage His work. Even though the evidence from creation is insurmountable, people deliberately want to disregard it because accepting it would require that they submit to His will, something which the recalcitrant carnal mind from Adam and Eve to the present day is loath to do, preferring to satisfy its selfish, greedy desires. Our carnality wants wiggle room to dominate and to focus on the here and now rather than the ultimate purpose for which we were created. The lying, carnal mind, despite the testimony of creation and scripture, claims that if God exists He has no plan or purpose, ignoring God's stated intention of creating mankind in His image. Obviously, the majority of Israel, still under spiritual blindness, is oblivious to this intention. We must resist God-denying insanity of atheistic, 'progressive' evolution-based humanist education permeating our culture, reinforcing our rebellious carnal nature.
John Ritenbaugh gives an antidote to the ubiquitous trait of human nature—the proclivity to complain and express impatience with God. The story of the wealthy philanthropist watching the construction of his home shows the importance of point of view. He asked two masons what they were doing. One replied, "I am laying bricks," while the other retorted, "I am constructing a mansion." Our forebears in the Wilderness were the most blessed people on earth, having God's daily presence, but they let their carnality "limit the Holy One of Israel," often railing against Him as the clay metaphorically argues with the potter. This same carnality led the Jews to crucify Christ in total rejection of His teachings. God, in order to continue to work with them, provoked them to jealousy by calling the gentiles into the Israel of God. Paul declares that (1.) God's judgments are unsearchable, (2.) absolutely no one knows the mind of God, and (3.) no one could ever qualify as His counselor. God's highest goal is not salvation, but sanctification into godly character, leading to membership in His family as co-rulers with Christ. As God equipped Adam and Eve to successfully respond to their environment and trials, so He also equipped His called-out ones. Still, they need to conquer carnality, which is corrupted human nature, an entity originally free from sin. God created human nature with a mild pull toward the self for the purpose of self-protection. However, sin (with the prodding of Satan) corrupted the wholesomeness of human nature, distorting it toward self-centeredness and vanity. We must set our minds on spiritual things while resisting the deadly pulls of the flesh.
John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
The paradox that Solomon mentions in Ecclesiastes 7:15-18 is not in itself a difficult concept. The problem is that Solomon provides little in terms of an answer to the spiritual dangers that can arise from it. John Ritenbaugh reveals that a Christian's peril lies in his possible reactions to the paradox—the most serious of which is an impulsive lurch into super-righteousness.
Ecclesiastes 7:15 contains a saying that does not ring quite true in the Christian ear. In this way, it is a paradox, an inconsistency, something contrary to what is considered normal. John Ritenbaugh establishes the foundation for a comprehensive understanding of Solomon's intent, showing that he is cautioning us to consider carefully how we react to such paradoxes in life.
John Ritenbaugh, continuing his exposition on Ecclesiastes 6, appraises the book of Ecclesiastes as the most bluntly profound book in the entire Bible, pointing to our urgent need to develop a relationship with God. We did not create ourselves or give ourselves life. The Psalmist David realized we were made by somebody other than ourselves; we were made according to an intricate pattern. As God's called-out ones, we are a new creation. Are we making ourselves spiritually? We can mess this process up if we do not cooperate with the Potter. This relationship with the Potter is everything; without this relationship, there is no salvation. This relationship is often strengthened through hardship. We have to choose to yield ourselves to God, living for a much higher goal than raw materialism. If we have a relationship with God, we are promised gifts of pleasures forevermore. God can accomplish His purpose without our cooperation, but our choices matter; everything matters. We are not free to change what the consequences of our actions will be; consequently, it is foolish to disagree with God. Following God's lead will energize and nourish us. Only God's Word contains the truth to direct and point us in the right direction. Only He knows what is good for us and knows what is coming next. Godly wisdom consists of skill in living.
John Ritenbaugh, reflecting upon several sports events, in which several athletes were reprimanded for seemingly insignificant actions or for situations totally out of their control, suggests that any one of us can be unfairly victimized. We may be tempted to lay the blame at God's feet. The children of Israel swerved into that "victim" mindset only one week after their joyous liberation. Aaron, whose sons brought about their demise through foolishness, was instructed not to even think about complaining about God's decision or way of dealing with the problem. Both David and Job provided sterling examples for us responding to calamities and seemingly 'unfair' situations, keeping within the bounds of what is acceptable to God. It is God's desire to see how we respond to trials that we may deem unfair.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.