Martin Collins, focusing on the danger of pride of intellect and knowledge, affirms that knowledge of the truth is essential, but it must be God's knowledge, and not a syncretistic mixture of worldly philosophy or mystical Gnostic admixtures. Political correctness, a modern application of Gnosticism, can usher in some unacceptable consequences, such as occurred with the prideful 'tolerance' of incest as practiced in the Corinthian congregation. Like leavening, toleration of one offense would lead to toleration of other offenses. Progressives in American politics shamelessly call evil good and good evil, murdering fetuses in the name of 'women's rights and practicing sodomy in the name of marriage 'equality.' All of these progressive insights emanate from Satan, who has 'transformed' himself as an angel of light. Similarly, ditchism in religion (veering from one extreme or the other, such as overly strict or overly lenient) leads to unpleasant imbalances. Relying "solely" on human intellect is one such ditch when it is isolated from the heart and from practice. Proper knowledge must always be joined to the will of God. A person who is puffed up parades his knowledge either by exhibiting impatience, intolerance, or an obsequious false modesty, marginalizing what they consider to be the weak or uneducated. Some prideful people, caught up in their wealth of knowledge, are rendered totally useless in serving others. Conversely, the love of Christ surpasses all knowledge, putting us into proper humble and lowly perspective; to know and love God is to understand Him. Knowledge of God creates love for God as well as perfecting our relationships with others. The happiest people in the church are those who know His teachings and practice them 24 hours a day, growing in grace and knowledge of the Lord, actively practicing love as motivated by God's Holy Spirit, instilling in us the mind of Christ.
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.
John Ritenbaugh, reiterating that a conundrum or paradox exists in Ecclesiastes 7:15, admonishes us that we do not leave God out of the picture when we evaluate the twists and turns of our uncertain lives. Because we realize God is involved, we should learn to roll with the punches, refraining from judging God's motives in a negative light. We will never see the entire picture (looking through a glass darkly) until the fullness of time. There is no complacency in God's involvement with His Creation, even though our human nature, prompted by bitterness and despair, might carelessly assume that God is not closely involved with His creation. For God's called-out ones, trials are the tools God uses to test our faith; we must learn to trust God in these situations, neither giving up nor striving to impress God with our super-righteousness, which paradoxically militates against our relationship with God, subjecting us to Satan's wiles. Christians are not immune from disease, injury, or horrendous times; we should not assume it is punishment from God for our sins. God did not allow Job to go through horrendous trials because of his sins, nor did Jesus go through His suffering and crucifixion because of His sins. Each and every one of us has our own trials; we are not being punished. Trials are a means to produce spiritual growth, unless we resort to super-righteousness, straining to please God by exalting our works.
The spiritual paradox that Solomon relates in Ecclesiastes 7:15 is followed by a warning of danger about a Christian's reaction to it. John Ritenbaugh assures us that confounding trials are not punishments from God for unrighteousness but tests of faith in which He is intimately involved to prepare us for the world to come.
David C. Grabbe: In examining the letter to Laodicea, we can easily see to what extent a relationship deficit stands at its core. Beginning with the name, Laodicea means "the people judge." ...
John Ritenbaugh focusing upon the topic of camouflage, concealment, or deception, warns that Satan, the grand master of deception, has provided what appear to be plausible alternatives to Christ's sacrifice for salvation. We are saved through a combination of the sinless life of Jesus Christ, His sacrifice, and His intercessory work as our High Priest. Some believable counterfeits, which (in many people's minds) compete for Christ's sacrifice and His intercessory priestly work are: (1) service in behalf of the brethren, (2) making a positive change or "turning over a new leaf," (3) right thinking, (4) denying ourselves (asceticism), and (5) sacrifice (even the supreme sacrifice). Though they are required of us, they do not save us. Salvation is the work of Jesus Christ.
John Ritenbaugh stresses that salvation is an entire creative process undertaken by God to justify, sanctify, and glorify a called out body of individuals. Ephesians 2:8 uses the perfect tense 'saved,' indicating an action started in the past and continuing on into the present. As with the typology of the Israelites 'saved' from bondage, the process was not completed until a remnant made it to the promised land—with the sobering example of many dying in the wilderness. Likewise, we are warned about the dangers of backsliding and resisting God's will (II Peter 2:20; Hebrews 10:31) rendering the erroneous 'once saved, always saved' assumption a foolish and dangerous misconception. God assumes the burden for our salvation, but we are obligated to yield to His workmanship—made manifest by good works—the effect rather than the cause of salvation.
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative effort did not end with the physical creation or our election, but God continues to work, giving His called out ones the motivation and the power to do His will (Philippians 2:13) to the end that we might exemplify His workmanship (Ephesians 2:10)- a new spiritual creation shaped and patterned after God's image, having the ethical and moral character of God.
Countering the Protestant red-herring argument, "You cannot earn salvation by works," John Ritenbaugh stresses that works certainly are not "done away" but that God expects works from all those He has called. We show our faithfulness and loyalty to God by our works or conduct - what we produce by what we have been given. The works demanded of us consist of continual striving to be faithful to our covenant relationship with God by keeping His commandments (not the traditions of men). As we strive to live by the Spirit instead of by the flesh (Romans 8:5) we will produce the kind of fruit pleasing to God. God forces a converted person to choose between two opposing forces (Romans 8:13), providing us His Spirit as a tool to overcome.
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