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.
John Ritenbaugh gives statistics from an army quartermaster who calculated the logistics of supplying food, shelter, and water for 2-3 million Israelites on their 40 year trek across the Red Sea and the wilderness—a task only an omnipotent God could fulfill. As was true in the physical journey of ancient Israel and the spiritual journey of the Israel of God, we have the powerful assurance that God will never leave nor forsake us. When God parted the Red Sea, the problems did not disappear. On our spiritual journey, once we have the benefits of Christ's Passover sacrifice applied to us, our problems do not instantly disappear. Our position is just as precarious as ancient Israel, if not more precarious. As ancient Israel was called out of Egypt, we are called out of spiritual Egypt. We have been in abject bondage to the world‚s corrupt systems and our own carnal desires, having lived our entire lives under Satan's dominion. Christ stated His intention in Luke 4 to preach the gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, to recover the sight to the blind, and to set them at liberty. Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it. Though Christ does not do our overcoming for us, He gives us abundant resources to accomplish this daunting task. He gives us in addition to the assurance that He will never abandon us as we struggle in our journey to the Promised Kingdom of God.
Human history proves that individuals quickly absorb the course of the world, losing their innocence and becoming self-centered and deceived like everybody else. John Ritenbaugh contends that Christians must continue to fight against these anti-God attitudes long after their calling to deepen and strengthen their relationships with God.
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every situation, God provides the gift before it is actually needed so that when it is needed, everything is prepared for the person to do as he has been commissioned to do. As God had handpicked Bezaleel and Aholiab, He knows exactly whom He wants to do His work and will empower that person with spiritual gifts to carry it out.
Many Protestant denominations teach that God's law is done away. Earl Henn proves that II Corinthians 3:7 does not support this.