David Grabbe points out the cause-effect relationship between sin and "madness, blindness, and confusion of heart." Sin automatically causes blindness, and blindness begets more sin. Romans 1:18-28 explains that individuals enslave themselves to a reprobate mind by following their perverted desires. God gives those hapless individuals up to their choices, as well as to the deadly consequences of their lusts. As they embark on their deadly downward spiral, God takes His hand off from them, allowing them to experience the consequences. As we make the choice to follow any course which is opposed to God's purpose(defined Scripturally as Mammon), our spiritual understanding begins to darken until we become blissfully unaware of danger. The Scriptures plainly show us areas of potential blindness, as with the warning that he who hates is brother is blind (I John 2:1) or with the connection between blindness and lacking faith, self-control, perseverance and other godly character traits (II Peter 1:5-9). God wants us to overcome blindness, but we must make the choice to obey Him and eschew sin before He restores our spiritual visual acuity.
John Ritenbaugh, cuing in on Ecclesiastes 10:13, explains the context in which the statement "money answers everything" appears. Some people obsess about money, working their fingers to the bone to accumulate more. Money is neutral, but the inordinate desire or love of money has horrific, evil consequences. Money does indeed represent power, whether it equates to having more goods, influence over people, or control over one's life. Sadly, for those mesmerized by money, it is an illusory power, vulnerable to stock market crashes, inflation, and deflation—hardly something in which to put confidence. Money's perceived value may only be in the eye of the beholder. In the really important things in life, money is powerless. Wealth cannot buy the forgiveness of sins, eternal life, or God's Holy Spirit. Riches do not profit in the day of wrath. If we trust in our riches, we will fall. Wealth cannot compensate for bad character. If we do not have godly character, wealth will control us, leading to disastrous consequences. God commands us to bring an offering before Him, realizing that the money or wealth has the potential of being a competitor to Him. An offering gives God a clear opportunity to evaluate us, showing where our trust really is. God is our security, and we have already given Him control over our lives. Our willingness to sacrifice (or not to sacrifice) shows where our loyalty and heart really are. Our motivation to sacrifice should resemble the woman who washed Jesus' feet with expensive, fragrant oil, showing her immense gratitude for having her sins forgiven.
The Parable of the Unjust Steward has bothered Bible students for many years. Is Christ saying that Christians are foolish? Are we make friends with greedy people? Are we doomed to fail? This Bible Study answers these frequent questions.
John Ritenbaugh insists that true riches consist of what we are (or what we become) rather than what we have. True riches consist of those things that can be carried through the grave and into the Kingdom of God. The circumstances of our lives (totally determined by God)- health, sickness, wealth, poverty, etc. we could consider as the scaffolding for the building of character fit for the Kingdom of God. What God really wants is for us to see things from His point of view, making the right choices, consciously striving to build character, developing into His image.
John Ritenbaugh addresses the topic of stewardship, suggesting that what we are called to do at this time is to fulfill our job as a steward, entrusted with managing, protecting, preserving, attending, and increasing what has been entrusted to us- namely the fabulous wealth of the mysteries of God and our spiritual inheritance (I Corinthians 4:1). Our responsibilities as stewards include fidelity, trustworthiness, loyalty, reliability, and devotion to duty. In the Parable of the Unjust Steward, rather than commending worldliness, cheating, or scheming, Jesus commends the practical preparations for the future which He desired children of the light to follow.
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which produce spiritual success. Two major antidotes to foreboding and anxiety include (1) the argument from the greater to the lesser. If God has already taken care of the major responsibilities (i.e. giving us life and a calling), He can also be trusted for providing sustenance, and (2) meditating upon God's works around us (Romans 1:20) will provide an insight into the meticulous care He places on the most minute aspects of His creation. Meditating on these things strengthens our faith and trust in the one who supplies all our needs.
John Ritenbaugh warns that having anxiety, foreboding and fretting about physical provisions (food, clothing, and shelter) and to be distracted or distressed about the future (Matthew 6:34) demonstrates a gross lack of faith and is totally unworthy of our relationship with God. If our children showed the same lack of trust in us, we would feel hurt and angry. Using the greater to the lesser argument, we should realize that if God has provided us with a body and has called us, He will sustain us if we, taking normal precautions and foresight, commit our lives to His service (Psalm 37:5-6), involving Him in every aspect of our lives through unceasing prayer and obedience.
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.
John Ritenbaugh reiterates that a recurring pattern God uses is to set apart one group of people to become a blessing to the rest of the world by keeping His covenant, providing a good example. Ancient Israel was asked to purge the land of Gentile customs and practices. In the New Testament, the church (the Israel of God) was asked to come out of the world, having as little contact as possible with its political, educational, and social institutions (with its unseen spiritual influences). Like Nehemiah, our worldview has to stem from a fear of God. Adopting the world's standards automatically makes one an enemy of God. Our enemy is not the people of the world, but the subtle satanic spiritual influences that determine their attitudes and values. Our intimate fellowship should not be with the world, but be concentrated upon God and those who have made the Covenant with God, loving them as we would ourselves.
John Ritenbaugh insists that the hallmark of true Christian character is humility, which comes about only when one sees himself in proper comparison to God. Then he can see himself in proper comparison to other men. The opposite of humility—pride, arrogance, and an inordinate self-esteem—leads us to put down, scorn, or make perverted comparisons between others and ourselves. Because a pride-filled person feels overlooked or his accomplishments undervalued, harboring pride leads to depression, frustration, self-centeredness, self-pity, and rebellion, totally eliminating God from the picture. What makes pride so dangerous is that even though we instantaneously see it in others, we seldom detect it in ourselves. God scorns the proud, but accepts the lowly.
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