In studying the seven churches of Revelation 2-3, we have found that all have one thing in common: the need to overcome. Some eras receive more chastening and harsher criticism than others do, yet Christ admonishes even the "best" or least criticized to overcome. This suggests that all these churches fall short of God's standard of holiness. All lack faith, hope, love, obedience, dedication, and responsiveness, among other aspects of character. All still produce the works of the flesh, man's carnal nature and selfishness.
Since our Savior directly instructs all the churches to overcome, this series of Bible studies will address this vital matter. We will first look into the various impediments to overcoming—the sinful attitudes and conditions that hold us back. To begin, we need to see what part self-deception plays in concealing our true spiritual condition from us. If we hide our sins even from ourselves, we will never work to overcome them!
1. How can members of God's church be completely deceived about their true standing with God? Ezekiel 28:14-18; Revelation 12:9; II John 7; Jeremiah 2:21-23; 17:9; James 1:22-24.
Comment: The answer begins with Satan's—the great deceiver's—influence, aided and abetted by his ministers, who appear as angels of light (II Corinthians 11:13-15). As Paul says, the Devil's ministers even infiltrate the church of God! To this we must add the utter deceitfulness of human nature—our perverted desire to see ourselves as we wish to be rather than as we really are. This is a recipe for self-deceit. Even when we look into the mirror of God's Word, we often deny the differences between His standard and our conduct.
2. Can we blame our failure to recognize our sins on the Devil or someone else, or is human nature at its core? Do we deceive ourselves? Mark 7:20-23; Jeremiah 9:5-6; I John 1:8; Proverbs 12:20; Galatians 6:3-7.
Comment: Self-deceit is an inherent part of man's emotional, mental and spiritual makeup. We have a hard time seeing it in ourselves because we are experts in hiding reality from ourselves and trying to hide it from others. However, we fool ourselves if we think we can hide our true nature from God.
3. Is self-deceit tied to pride and ego? Isaiah 65:5; 66:2; Daniel 4:37; Matthew 23:12; Romans 12:3; Philippians 2:3.
Comment: Our nature seeks to exalt itself above others, to esteem itself "holier than thou." We see this in those who esteem themselves as Philadelphian, while deeming all those around and not part of their group as "beneath" them and Laodicean. God will abase those who seek to exalt themselves, for He does not pay attention to the spiritually proud but to the contrite and humble.
4. Does self-deceit end with the individual or can large groups of people also deceive themselves? Isaiah 3:16-26; Jeremiah 5:25-31; Revelation 3:1, 17.
Comment: The Old Testament prophecies broaden the scope of this problem. In type, we find both Isaiah and Jeremiah castigating the end-time church for deceitfully dressing itself up to appear more spiritually beautiful than it is, competing as the "fairest in the land" through an artificial, untrue depiction of itself. Isaiah uses the imagery of individual women to stress this point. Christ indicts at least two churches, Sardis and Laodicea, for group self-deception.
5. We cannot overcome sin we cannot identify. How can we detect self-deceit in ourselves? James 1:22-27.
Comment: Only by careful study of God's Word, the ultimate standard of thought, speech and conduct, can we know what is right and wrong. We must follow our study with honest and truthful comparison of those words with our own lives. If we read the words of God and walk away, forgetting what we saw, we deceive ourselves. None of us compares favorably with what we read in Scripture, so we must make changes. James says our religion—our practice of God's way of life—is vain if we omit either the positive instructions (visiting widows and orphans) or the negative ones (removing the spots from our character).
6. Do we have a responsibility to others? Can we just be an island, overcoming our own faults and ignoring others, and still receive God's favor? Hebrews 3:12-19.
Comment: James spells out our commission to care for the needs of others as a true test of our real—as opposed to our self-perceived—righteousness. Hebrews teaches us to exhort one another frequently to avoid becoming hardened by sin's deceitfulness and jeopardizing our salvation, just as so many Israelites failed to reach the Promised Land, their carcasses falling in the desert.
Deceiving ourselves about our own spirituality and running from the truth we see in God's Word are serious impediments to overcoming. If we remove our self-imposed blinders from our eyes, however, we will have taken the first step toward overcoming—and toward God's promise of eternal life in His Kingdom!
1. When our sins are uncovered, what is our normal first reaction? Is it common to man? Genesis 3:10-13; 4:9; Acts 5:1-11.
Comment: From the first two human beings until now, men have always tried to hide their sins and failings from God, other men and even from themselves. Herbert W. Armstrong often said, "The hardest thing for a human being to do is to admit he is wrong." We will often go to great lengths—concocting a myriad of lies—to justify our thoughts, words and actions.
2. Does the Bible recognize the human tendency to justify itself? Does God look kindly on our ploys? Proverbs 20:4; 22:13; Ecclesiastes 5:6; 7:16; 8:11.
Comment: We will blame weather and even wild beasts in the streets for not performing our responsibilities! Solomon warns that this can destroy us.
3. What are some excuses we use in our daily lives to justify our lack of productivity? Do they impress Christ? Luke 19:12-27; Matthew 25:14-30.
Comment: We know the classic excuses: "Yes, but. . . ." "It's too hard." "There wasn't time." "If only. . . ." "I tried." "It's not my fault." "It's not fair." "I forgot." "I didn't know how." "That's how I was raised." "The Devil made me do it." Jesus Christ will judge us by our fruits as doers, not by our intentions.
4. Do we teach our children the same justifications, providing excuses for them? II Kings 21:19-21.
Comment: When parents sin, they provide their children with an opportunity to justify sin. The impact of such sin is devastating to a nation when the sins of kings influence their heirs. Some of the kings of Judah probably made excuses similar to those parents use today. How often parents excuse bad behavior by saying, "It's okay, honey. You didn't have your nap"; "You're having a bad day"; or "Johnny next door is a bad influence on you." Our society has become so good at self-justification that people who cannot find any plausible excuse commonly plead "temporary insanity." In most cases, it really is only a justification to get away with abusing our fellow man. It might succeed in man's court, but not in God's.
5. Does "After all, I'm just human" or "I'm a sinner and all have sinned" work? Proverbs 16:2; 18:17; 21:2; 30:12, 20; Romans 1:20-22; Ezekiel 33:7-20, 30-32.
Comment: We can justify ourselves to the point we really think we are clean in spite of our sins. We will use "all humanity" as our excuse, admitting we are sinners "just like everyone else," but not wanting to admit specific sins or faults lest we have to overcome them. God knows all men have sinned and fall short of His glory, but He is only interested in our repentance (change), overcoming and growth, not our excuses. "Everyone is doing it" does not justify our personal sin. God will forgive only as we repent.
6. Once we convince ourselves that our faults, sins and lack of growth are justified or excusable, what have we gained? Romans 6:23; Psalm 22:1-22; 50:22-23; I Peter 2:21-25; Isaiah 53:7-12; Ecclesiastes 12:13-14.
Comment: The penalty of sin is death. If we insist on justifying ourselves, we will die for our sins. All our self-justification will gain us nothing. Only the shed blood and sacrificial death of Jesus Christ, who suffered mightily for us, will justify us. Otherwise, we cannot inherit eternal life. After what He suffered, He is in no mood for excuses. He is seeking people who will admit their faults and sins and work daily to overcome them.
7. What kind of example was David? Psalm 51.
Comment: David probably justified his adultery with Bathsheba and his murder of Uriah just as any of us would: "The temptation was too great," "After all, I am the king," or any number of ways. When Nathan stripped his self-deception and self-justification from him, David bitterly repents. He loathes his sin and himself. He asks God to cleanse him, wash him, purge his attitude. He asks for forgiveness. He makes no further excuses, but determines to correct his future conduct and dedicate himself to serving God and His people instead of himself. He stands as a fine model of repenting and overcoming even the most grievous of sins. By following his example, we will be working out our salvation and seeking eternal life!
In the children's fable, "The Emperor's New Clothes," the monarch's clothing is invisible, entirely a figment of his imagination. The emperor's view of himself has no substance in truth. He walks about as if clothed in the finest raiment, but in reality he exposes his true condition—nakedness. Similarly, self-righteousness, a root of Laodiceanism, is a most difficult sin to recognize since it is a matter of attitude rather than action. It is complacency in its worse form because it involves regarding oneself as more virtuous than others despite the reality of a deficient spiritual condition.
This lie was introduced first by Helel out of his rebellious attitude. Regarding Satan, Ezekiel writes, "Your heart was lifted up because of your beauty; you corrupted your wisdom for the sake of your splendor" (Ezekiel 28:17). He became greater and more righteous in his own eyes than his Creator. So also being righteous in our own eyes spiritually exposes our sin to God. This Bible study will analyze this dangerous impediment to overcoming.
1. Does a self-righteous person see his sin for what it is? Job 32:1-2; 33:9; Psalm 19:12-13; Isaiah 46:12; 64:6; Revelation 3:17.
Comment: Job's three friends cannot convince him of his unrighteousness, not merely because he is righteous in his own evaluation, but also because their arguments have no effect on him. He seems determined to keep his own opinion of himself in spite of all their reasoning. God inspires Isaiah to warn Israel that all their "righteousnesses are like filthy rags," since their sinful attitudes pollute their deeds. The impurity of their motives taint all their prayers, sacrifices, offerings, and praises, thus God deeply detests and abhors them. Like the Laodiceans, they cannot see their true condition.
2. What are some manifestations and characteristics of self-righteousness? Matthew 6:1-2, 5, 16; 7:1-5; John 8:3-9; II Corinthians 10:12.
Comment: The Pharisee stands and prays—common in and of itself—but this Pharisee apparently wants to be noticed. "With himself" refers to his attitude rather than to his position; he is praying to himself or for himself, rather than by himself. Though his conduct is probably as good as he claims, the problem is not with his actions but with his self-righteous attitude. We can see an indication of this in ourselves when we think others do not live up to "our" standards. Sometimes this manifests itself in correcting, judging and complaining about others.
3. Does everyone have at least some problem with self-righteousness? Job 29:1-25; Luke 18:9-14; Romans 3:9-12; James 3:13-16.
Comment: It is essential to realize that self-righteousness is "the me in me"! Constantly using oneself as an example of how to do something right often reveals self-centeredness, a root of self-righteousness (notice the use of "I," "me," and "my" in Job 29:1-25 and Luke 18:11-12). Also, being described as "holier-than-thou" or "a goody-goody," not for righteousness but for a superior attitude—and maybe for hypocrisy—suggests self-righteousness.
4. Does self-righteousness sometimes manifest itself outwardly as righteousness? II Samuel 15:1-6; Matthew 23:25-28; II Timothy 3:1-5.
Comment: Absalom gives the appearance of virtue, but in truth, he has far less wisdom and understanding than his father David. The Pharisees are infamous for deceiving the people into thinking their self-righteousness is righteousness. Though they follow the letter of the law with great pride, they have no wisdom to apply the law properly. True wisdom is the right use of spiritual knowledge, and without it, they do not understand the spirit of the law. Even obeying the letter of God's law for reasons of pride and personal gain cannot prevent self-righteousness. Conversely, our good deeds should be a light (Matthew 5:14-16), and a light makes no noise unless something is wrong with it.
5. How does self-righteousness compare with true righteousness? Romans 3:19-26; 10:2-4; Philippians 3:8-9.
Comment: Paul says that a righteous relationship with God comes through faith in Jesus Christ to all who submit to God's righteousness. Submission requires obedience. All have sinned and fall short of His glory, but God has put us into a righteous relationship with Him by grace through Christ. "For by His grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9).
In his writings, Paul contrasts the righteousness that is God's gift to men of faith in Jesus Christ to self-righteousness, which is "of the law" and "in the flesh." In this sense, self-righteousness is formal conformity to legal requirements based in one's human nature rather than in the faith of Christ. True righteousness is a humble relationship between man and God and between man and man that promotes well-being and peace. Since God Himself is the standard of righteousness, He defines righteous action. In contrast, self-righteousness is a rejection of God, the righteous standard.
Because of its self-centered nature, self-righteousness destroys a relationship's unity. Because righteousness is God-centered, a righteous person will submit and conform to the demands and obligations of His will, and this produces a right relationship. This right relationship is what will unify us in the church and in God's Kingdom!
A major theme of the Bible shows what God has done to save man from disasters that have overtaken him because of his self-will. In addition, it reveals man's persistent refusal to recognize God's greater will and its amazing benefits when followed. Man's own stubbornness is keeping him from lasting peace, health and prosperity! This Bible study will examine this presumptuous obstruction to overcoming.
1. What are some of the harsher characteristics of self-will? Genesis 49:5-7.
Comment: "Self-will" occurs only here in the Old Testament. In his curse on Simeon and Levi, Jacob says that in their self-will, they "digged down a wall" (KJV), or "hamstrung an ox" (NKJV). Their vengeful, violent acts against Shechem cause Jacob to pronounce a curse on their anger because it manifested itself in fierceness and cruelty. As a result, the tribes of Simeon and Levi, given no inheritance, are scattered throughout Israel.
2. Can ambition be another form of self-will? Isaiah 14:13-14; Genesis 11:4; II Samuel 15:1-6.
Comment: How people feel about ambition is plain in the way they say, "I'm a go-getter" in a tone of pride and self-satisfaction. Many people greatly admire this expression of self-will. However, people often frustrate themselves when they try to accomplish and acquire things through their own will. In seeking security and prestige, self-will frequently develops into conformity to a social status, a peer group or an organization. In reality, it is slavery to sin.
3. Is presumptuousness a form of self-will? Deuteronomy 1:34-44; II Peter 2:10; Isaiah 45:9-10.
Comment: Israel willfully attacked the Amorites after God told them not to go, and their presumptuousness brought them bitter defeat. Peter says that all "who walk according to the flesh" are "presumptuous" as well as "self-willed." The Greek word Peter uses literally means "self-pleasing." It denotes the person who, dominated by self-interest and inconsiderate of others, arrogantly asserts his own will. The self-willed person so overvalues any decision he makes that he cannot be dissuaded.
4. Is a self-willed person inclined to listen to advice and act on it? Isaiah 28:9-12; Proverbs 21:24; John 8:42-47.
Comment: The person led by self-will commits a very serious sin by refusing to learn God's truth. The people of Ephraim became so proud and self-willed that they could not be taught individually or as a nation. They refused to hear any of God's instruction. One who refuses to listen to what God has to say is not of God.
5. Does God want self-willed men in His ministry? Titus 1:7; I Timothy 3:2-7.
Comment: Self-will is insisting stubbornly and arrogantly on one's way, as opposed to following the will of God. Paul states that a minister of God must not allow himself to be self-willed but must be led by and do God's will. What kind of minister would a person with false pride and stubbornness make?
6. What is the opposite of self-will? Matthew 6:10; 26:39; Romans 6:13; James 4:7-10.
Comment: Submitting to God's will is the first step in overcoming self-will. This requires obedience and that the law of God be written in our hearts. From this, David writes, we receive delight (Psalm 40:8). This process demands that we resist Satan, the father of pride, and develop true humility.
7. What benefits come from doing God's will? Romans 12:2; John 7:16-18.
Comment: Self-will conforms to the world and its beliefs; God's will does not. Doing God's will rather than our own provides understanding of true doctrine and discernment of truth. In the Old Testament, God reveals Himself and His will to pagan man through the agency of a chosen people. In the New Testament, He draws man to Himself in Jesus Christ, who took upon Himself our sins to reconcile us to the Father, becoming the Mediator between man and God. The continual aim of God is to re-establish communion between man and Himself, so that human will converts into His will.
Clearly, we should do, not our will, but God's. God has given us freedom and power, not to do as we want, but to do as He wants—and this is where our security lies. Apart from His will, we are like the undisciplined child—nervous, unstable, and blown about by the winds of whim because we really do not know what we ought to want. In due time, our continuance in doing the will of God will grant us the ultimate benefit: entrance into His glorious Kingdom!
he phrase "deny himself"—so characteristic of the life of a true Christian—is found in Scripture in only one of Jesus' sayings to His disciples: "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24; see also Mark 8:34; Luke 9:23). The Greek verb translated deny also means "to say no." Luke's version of Jesus' teaching adds that we should do this daily. But what does Jesus mean that a person must deny himself? We continue in this Bible study series on impediments to overcoming by exploring self-denial, a "must-have" key to Christian growth.
1. What must we deny ourselves? Matthew 16:24-26; Romans 12:1-2; I Thessalonians 4:1-8; I Peter 4:2; I John 2:15-17.
Comment: Jesus calls upon His followers to reject the natural human inclination toward self. The first step is to submit and surrender to God our will, our affections, our bodies, and our lives. Our own pleasures and happiness can no longer be primary goals. Instead, we must be willing to renounce all and lay down our lives, if required. Peter admonishes us to "no longer live . . . in the flesh for the lusts of men," meaning we should no longer pursue wrong desires. Are we willing to forsake all, to give up everything including our lives? Our Christian duty is to deny our lust of the flesh.
2. Does the New Testament refer to self-denial in other ways? Matthew 10:38; Luke 14:33; Galatians 5:24; Ephesians 4:22-24; Colossians 3:5-10.
Comment: Christ calls us to take up our cross and follow His example. This call is not so much a call to martyrdom as a command to deny self or, crucify the flesh, even to the point of death. We must be prepared to die, if that is where the course of events leads, but in most cases it is not so much literal martyrdom as it is to have the attitude of self-denial that is willing to give up all. Christ's disciples live to serve God, not self. Paul admonishes us to put off our former conduct and put to death our sinful actions.
3. How does self-denial relate to temptation? James 1:12-15. What are some of the temptations we must deny ourselves? Proverbs 6:16-19; 23:2; Matthew 6:1-4, 16-21; Galatians 5:19-21; Hebrews 11:24-26.
Comment: As soon as we are tempted, we must begin to deny ourselves the wrong desire. Jesus calls us to practice self-denial in our actions even before we do them. Temptations vary according to the weaknesses of each person. What may be an easy self-denial for one may be tough to resist for another. Appetite, material goods, worldly ambitions, personal prestige and sexual desires are very common areas where self-denial is tough for many.
4. Did Jesus Himself practice self-denial? Mark 8:31-34; 10:42-45; Luke 9:21-22; John 13:1-17; II Corinthians 8:9; Philippians 2:5-11; I Peter 2:20-24.
Comment: Jesus teaches self-denial to His disciples not only with His words but also by His actions. Notice that His call to self-denial comes immediately after predicting His own sacrificial death. He is the supreme model of the self-denial to which He calls others. He even denies Himself any urge to avenge Himself or to threaten His persecutors for what they had done to Him. In Jesus' example, we see that, by committing ourselves to God who judges rightly, we deny ourselves the temptation of worldly lusts.
5. Can we deny ourselves sinful acts without submitting to God? Romans 6:1-13; Colossians 2:12-15; II Timothy 2:11-12; Titus 1:16; James 4:7-10; I Peter 5:6-10.
Comment: The concept of self-denial is at the heart of Paul's teaching on submission to God: We have died with Christ and must sacrifice our lives for Him. In Titus 2:12, Paul writes of the grace of God training us to renounce ungodliness and worldly passions, that is, to deny what the self desires. Self-denial requires genuine humility in submission, or it is merely a counterfeit.
6. Can God deny Himself? Numbers 23:19; Hebrews 6:17-18; II Timothy 2:13.
Comment: A somewhat different use of the concept deny oneself occurs in II Timothy 2:13. God is faithful and cannot deny His character or His promises (Romans 3:3). However, a comparison of Paul's statement with Jesus' call to self-denial is enlightening. God, being so different from self-centered men, has nothing in His perfect character that needs to be denied. In His perfect goodness, God can only affirm Himself.
The New Testament calls us to deny ourselves, but never to deny Jesus or the Father (Matthew 10:33; II Peter 2:1; I John 2:22, 23; Jude 4; Revelation 2:13; 3:8). Luke 18:28-30 tells us that if we deny ourselves—and even our family members, if necessary—for the sake of the Kingdom of God, we will be rewarded many times over.
Everyone struggles between the negative impulses of self-seeking and self-defense on the one hand and the positive, unselfish impulses toward self-denial and self-surrender on the other. All religions maintain some concept of surrender of self to deity, ranging from heathen fanaticism to self-sacrifice for the holiest aims and achievements. But what distinguishes righteous from unrighteous surrender? Is it not knowing the truth that sets us free to worship and surrender in faith to the one true God?
A Christian's life can be described as a life of both self-surrender and self-development. To some, this may seem contradictory, but only when we surrender self-will can we realize our human potential. We must give up what our carnal nature holds dear to take hold of something greater, spiritual and eternal. In this Bible study, we will survey this noblest of human virtues—self-surrender.
1. Has man from earliest times been required to surrender himself? Genesis 2:24; 3:16; 22:1-8; Hebrews 11:23-27.
Comment: The Old Testament teaches self-surrender in the account of Adam and Eve. Each is given to the other and both are to surrender to God in perfect obedience. Throughout the Bible, self-surrender characterizes the faithful. Abraham abandons friends and native country to go to a land unknown to him, because God called him to do so. At the voice of God, he gives up all his cherished hopes in his only son, Isaac. Moses, at the call of God, surrenders self, and in faith undertakes the deliverance of his fellow Israelites. He is willing to be blotted out of God's Book of Life, if only God would spare the people (Exodus 32:32).
2. How was Israel to express its surrender to God? Exodus 13:2, 13; 19:5-6; 22:29; Leviticus 20:7; Deuteronomy 7:6-11.
Comment: Israel itself is set apart to God as a holy people—a surrendered nation. Moreover, the entire Levitical system of sacrifice is a doctrine of self-surrender. The whole burnt offering implies the complete surrender of the worshipper to God (Leviticus 1). The law regarding the firstborn of both men and beasts emphasizes the same fundamental doctrine, as does the ritual for the consecration of priests (Leviticus 8).
3. Does self-surrender involve giving oneself? Isaiah 53:7; Nehemiah 2:5; Esther 4:16; Acts 2:44-45; 4:34-37; 20:22-24.
Comment: During their return from exile, the faithful remnant of Judah endures great hardships for the nation's future and to accomplish God's purposes. We can also see this spirit in Isaiah's prophecy of the Messiah. Nehemiah surrenders his position in Shushan to help reestablish the returned exiles in Jerusalem. Esther is prepared to surrender her life to ensure her people's safety. The early disciples, counting none of their possessions as their own, give for the good of all. Stephen and others give of themselves to the point of martyrdom. Paul surrenders himself joyfully for God's use, carrying out his commission not knowing what dangers might lie ahead.
4. Ultimately, what does self-surrender require? Galatians 2:20; Colossians 2:20; Romans 6:6-7; 12:1; I Corinthians 6:19-20; I Peter 2:13-17; 5:5-6.
Comment: Our self-surrender is to die with Christ, crucifying the old man that a new man may live. In so doing, the man no longer lives for himself, but Christ lives in him. We are no longer our own but Christ's, and by making this living sacrifice, we die daily. Consequently, we must also surrender ourselves for our neighbors' welfare and subject ourselves to those in authority and to civil ordinances for God's sake.
5. Does Christ's teaching and example emphasize that self-surrender is necessary to become His disciple? Matthew 16:24-28; Luke 9:59-62; 14:26-33; Philippians 2:5-18.
Comment: When certain disciples are called, they leave all and follow Christ. This dedication requires so complete a surrender of self that father, mother, and one's own life must be loved less than God. This surrender of self is never a loss of one's personality. On the contrary, it opens the way to true human potential.
Jesus not only teaches self-surrender but also practices it for our edification. As a child, He subjects Himself to His parents, and later, self-surrender distinguishes His baptism and temptation. Throughout a life of physical privation, He does the Father's will and not His own, refusing to use His power and standing with God even for His own deliverance. With His dying breath, He surrenders His spirit to the Father. While He is no ascetic and does not demand asceticism of His followers, He empties Himself and becomes obedient even to death. His working in us both to will and to do enables us to respond to His exhortation and work out our own salvation. Our reward for self-surrender is well worth the cost: eternal life and joy in God's Kingdom!
We have all noticed how people who are always thinking of their own pleasures and interests often make others yield to them. They seem to obtain everything they seek except happiness, and they are thus always dissatisfied. Our society fuels this attitude in children from infancy. Disregarded is God's command to honor father and mother, and instead, parents put children on pedestals. Yes, encouragement and love are important for a child's balanced development as a Christian. However, as with all aspects of life, human nature pursues the opposite of God's command. Thus, today's adults ignore God's instruction and honor, serve, and pamper their children.
This world's treatment of its children is a formula for creating spoiled, selfish human beings, and this selfishness becomes more dominant the older a person becomes. A child taught to honor and respect his parents also respects and cares for others. He thinks of others while sacrificing his own personal gratification. Contrary to common opinion, he receives a great benefit from his outgoing concern: A selfless person is usually the happiest of all. In this Bible Study, we will analyze the transgression of loving oneself first—selfishness.
1. What common thread weaves through the biblical examples of selfishness? Genesis 4:9; I Samuel 25:2-11; Esther 6:4-6; Mark 10:35-37; Luke 10:29-32.
Comment: No one is immune to selfishness. A quick glance at biblical examples shows the problem in the called and uncalled alike. We see it in Cain's cold-blooded words concerning Abel, Nabal's refusal of food to David, Haman's selfish conceit, James and John's seeking of high position, and the priest and Levite's passing by the wounded man. Human nature is self-centered, and we must overcome it.
2. In what ways does selfishness manifest itself? Proverbs 11:24-26; Ezekiel 34:18; Matthew 25:41-46; Matthew 27:3-4.
Comment: As a mechanism of self-preservation, people are inclined to hoard, but while hoarding may make a person materially wealthy, it leads to spiritual destitution. We can see selfishness in false ministers as they disregard the spiritual health of their flocks while seeking their own pleasures. Ignoring the rights of others, neglecting the needy and suffering, and showing heartless indifference are symptoms of selfishness. In the case of Judas Iscariot, this attitude lead to the ultimate selfish act—betrayal of our Savior.
3. How is selfishness exemplified? II Timothy 3:1-5; Philippians 2:21; James 3:14, 16
Comment: Paul writes that in the last days it will appear as self-love, self-seeking, and selfish ambition at an unprecedented level. Some will not reciprocate loving deeds, not seeing what they receive but only what more they can get. Selfishness is having too much concern with one's welfare or interests and too little or none for others. We often refer to this type of person as self-centered, self-absorbed, and self-serving.
4. Does selfishness bear consequences? Proverbs 23:19-21; Romans 13:8-14; Galatians 5:16-17.
Comment: God has designed into His law natural ramifications for selfishness. Like any sin, it carries with it inherent curses. Selfishness ultimately results in poverty, sin, and loss of spirituality. Galatians 5:16 discloses a rule regarding overcoming the propensities of our selfishness and avoiding the evils of strife and contention. If we yield to the power of the Holy Spirit, we can overcome all our human tendencies, but because we resist that Spirit, selfishness overcomes us.
5. What can we learn from biblical examples of unselfishness? Genesis 13:1-9; Genesis 50:15-21; Daniel 5:16-17; I Corinthians 10:24, 31-33; 13:4-5; II Corinthians 8:9; Philippians 1:21-22.
Comment: Many examples of unselfish people appear in God's written Word. Abram dealt unselfishly with Lot when he gave Lot his choice of land. Joseph provided for his brothers and their children even after all his brothers had done to him. Daniel refused any gifts or rewards from King Belshazzar for his interpretation so that he would not gain from God's inspiration and that God would receive the glory. These examples show that unselfishness is the way of give—of outgoing concern.
Paul writes of the best way to overcome selfishness: "whatever you do, do all to the glory of God." Throughout his ministry, he sought not his own profit but to help others prepare for God's Kingdom. Certainly, Christ's example of His sacrifice for us is the ultimate unselfish act. Since selfishness is the seeking of our own lusts regardless of its impact on others, it is sin and must be overcome. We must avoid seeking our own pleasures, instead seeking the good of others and putting Christ first. This will manifest true Christian love, which "suffers long and is kind" and "does not seek its own."
Today, we see an epidemic of obsession with everything from food and drink to personal agendas. In religion circles, some indulge themselves with new theological ideas that are nothing more than heresy. So much religious information is available on the Internet and in print that one so inclined can spiritually drown in false doctrine.
Solomon writes that too much study—especially of the wrong thing—is wearisome to the flesh (Ecclesiastes 12:12). Of this inclination to self-indulge in titillating religious knowledge, Paul says such people are, "always learning and never able to come to the knowledge of the truth" (II Timothy 3:6). Self-indulgence in anything leads to worse spiritual problems. This Bible study will investigate this common failure in Christian growth.
1. What does it mean to self-indulge? Proverbs 16:26; Ecclesiastes 6:7, 9; Matthew 23:25; Luke 11:39.
Comment: Jesus declares the Pharisees "hypocrites" because they looked like they led "clean" lives, but inside they were greedy and self-indulgent. A person indulges himself by taking unrestrained pleasure in his pursuit of enjoyment and showing undue favor to his desires and feelings. By excessive compliance in gratifying our own desires, we pamper, humor, and spoil ourselves. Pamper implies inordinate gratification of desire for luxury and comfort with a consequent enervating effect. Humor indicates yielding to moods or whims. Spoil stresses the injurious effects on a person's character. Self-indulgence is excessive satisfaction of our sensual appetites and desires for the specific purpose of pleasing the self.
2. What is the most common form of self-indulgence? Numbers 11:5-6, 32-34; Deuteronomy 21:20-21; Proverbs 23:1-3, 21; Philippians 3:18-19.
Comment: The power of appetite is a great enticement to self-indulge. In Deuteronomy 21:20, the Hebrew word for "glutton" is zolel, from a word meaning "to shake out" or "to squander." One who is extravagant, who wastes his means by self-indulgence, is a glutton. In Proverbs 23:21, the word means "debauchees" or "wasters of their own body."
3. What attitudes does self-indulgence promote? Isaiah 47:8-9; Luke 12:16-20; II Peter 2:13-14; II Timothy 3:1-6.
Comment: Among a few: fanaticism, false security, presumption, and fun-seeking are attitudes promoted by self-indulgence. Fanaticism is unbridled obsession, and though most do not recognize it as form of self-indulgence, it is a gratification of selfish desire. The apostle Paul says that we should avoid those who are driven by lust and greed and have no self-control.
4. What are the effects of a self-indulgent life? Proverbs 21:17; Luke 8:14; I Timothy 5:6; Titus 3:3; James 5:5.
Comment: Some of the results are poverty, spiritual emptiness, and death. In I Timothy 5:6 "live in pleasure" is translated from the Greek word spatalao, describing a lifestyle of abandonment to one's desires for comfort and pleasure. It appears again only in James 5:5, as "luxury" or "wanton" (KJV).
5. To what ultimate end does self-indulgence lead? Ecclesiastes 2:1-3, 10-11; Isaiah 22:12-13; 56:11-12; Amos 6:4-7; I Corinthians 15:32-34.
Comment: Self-indulgence leads to excessive striving for yet more worldly pleasure. For those whose chief aim in life is sensual pleasure, there is never enough to satisfy. Self-indulgence can lead to full-blown addiction. Without God's truth of the coming resurrections of mankind, men see no reason to refrain from a life of pleasure and dissipation, ending in death.
6. Is self-indulgence actually a spiritual sin? Deuteronomy 31:20-21; 32:15-18; II Timothy 2:16-18; 4:3-5.
Comment: The Song of Moses in Deuteronomy 32 contains an indictment against Israel for her self-indulgence in the form of spiritual gluttony. The nation of Israel (Jeshurun) and individual Israelites grew fat and kicked, rejecting God. The metaphor used here is of a pampered animal, which instead of being tame and gentle, becomes mischievous and vicious as a result of good living and being spoiled. The Israelites showed their self-indulgence in craving and pursuing a pantheon of pagan gods and numerous false doctrines.
Some in the church of God today are similarly spiritually self-indulgent. The constant bombardment of enticing new ideas to "clarify" and "improve" established doctrines seems overwhelming and alluring to the itching ear. These "new ideas" are old traps circulated every few decades in the church. Satan, the great deceiver, takes the same temptations, repackages them in a new or slightly different form, and presents his refurbished tasty morsel to the spiritually weak, self-indulgent person. Despite these enticements, "the solid foundation of God stands" (II Timothy 2:19), and those who repent of sin and live the way of life Christ's name represents understand it.
An eagle cannot devour an oyster unless he breaks it open by carrying it into the air and dropping it from a great height onto rocks below. Satan uses a similar method to break our resistance to pride: He tries to get us to desire high stature and wealth. Then, once we are exalted in our own minds, he can spiritually dash us to pieces.
Satan used this method on Jesus Christ in Matthew 4 when he attempted to elevate Jesus' view of Himself through enticements of vanity and power. He placed Jesus on the highest pinnacle of the Temple, and then told Him to cast Himself down if He were truly God. Jesus, though, was not deceived, being content with His temporary stature during His physical life.
Contentment is indeed great gain (I Timothy 6:6) if we are satisfied with our current status. The world views stature as overwhelmingly important, when, in reality, those who seek great heights receive the depths of this very dangerous pitfall. In this Bible study, we will analyze yet another sin of vanity that impedes overcoming and growth: self-exaltation.
1. What is self-exaltation? Exodus 20:3-7; Psalm 83:18; 86:10; Isaiah 43:9-13; I Corinthians 10:12.
Comment: The self-exalted person is he "who thinks he stands" on his own merits. Self-exaltation is an excessively intensified sense of well-being, power, or importance. At its worst, it is self-tribute, self-praise, self-honoring, self-glorifying, and self-worshipping. It overtly breaks the first three commandments by placing oneself as more important than God, setting oneself up as an idol, and making the name of one's god, "I" or "me."
2. In whom is self-exaltation manifested most dramatically? Isaiah 14:12-15; Daniel 4:28-37; II Thessalonians 2:3-4; Psalm 73:3-9.
Comment: Satan is the archetype of the self-exalted being, beginning with his attempt to usurp God's throne. Nebuchadnezzar follows his example by his self-praise: "Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?" The man of sin, the Antichrist, will be the most self-exalted human being on earth, and this same spirit of pride will drive him.
3. How is self-exaltation produced? Proverbs 8:13; 11:2; Mark 7:21-23; Romans 12:3; Galatians 6:3; I John 2:16.
Comment: Self-exaltation naturally follows self-deception. We deceive ourselves into thinking we are greater than we really are. The father of pride, Satan, encourages this self-deception that produces pride, and once pride is introduced, human nature takes over. Ironically, in our quest for self-exaltation, in the end we receive the opposite of our intended goal of personal glory; our quest ultimately results in shame.
4. What penalties do we pay for the sin of self-exaltation? Obadiah 3-4; Proverbs 17:19; 25:6-7, 27; Ezekiel 31:10-14.
Comment: God eventually removes all the physical accomplishments of the self-exalted person. Anyone who glories in himself will receive his true reward in the form of condemnation, debasement, degradation, and humiliation. Glory is praise, honor, or distinction extended by common consent. If we glory in ourselves, it is because no one else is glorifying us for our perceived accomplishments—probably because we have done no real, glorious deeds in the first place.
Ezekiel speaks figuratively of trees exalting themselves because of their strength. These trees represent mighty princes of Egypt to whom power and prosperity flowed, who believed they could never be toppled. Yet, a succession of invasions and civil wars reduced Egypt to subservience. The Egyptians' pride in the Nile as the source of their prosperity and power availed little in the end. No physical source can compare to the true source of living water that brings eternal life and true glory (John 4:10-14).
5. What is the opposite of self-exaltation? Whom does God commend? Proverbs 15:33; 16:18-19; Luke 14:7-11; II Corinthians 10:3-6; Philippians 2:5-11.
Comment: God commends the humble, not those who consort with the rich and famous, and He promises to exalt the humble at the appointed time. Jesus Christ's example of humility helps us to realize the meek stature of true Christians. In Him we see the zenith of virtue from which the apostles drew illustrations and admonitions for us. He gave up inexpressible glory to take upon Himself the humble form of humanity and perform the lowliest of services to us. He consented to be without distinction or honor and was willing to be despised and disregarded. When He laid aside his former rank and dignity, He became as nothing, yet now He is exalted above everything and everyone. He set this example for us that we might overcome self-exaltation and develop the true and ultimately exalting trait of humility.
When things go wrong, instead of responding appropriately, many indulge in loneliness or despair until it becomes a melancholy mindset, a distorted way of thinking, seeing, and feeling. Many times, such people feed their sadness by becoming dependant on their despondency to provide them with a sick sort of comfort. Just as a famine can lead a person to make a more intense search for food, one wallowing in self-pity must strive to find a cure for this morose state of mind (II Corinthians 7:11).
When times get hard, those who have sunk into apathy curl up in self-pity. Conversely, the faithful patiently and quietly wait, trusting God to make things right in His perfect time. Those who pity themselves because of the circumstances of their lives fail to see God at work in them, while the faithful understand that God always has their best and eternal interests at heart. In this final Bible study in the series on overcoming, we will analyze the sin of self-pity.
1. What is the difference between pity and self-pity? James 5:11; Job 19:21-22; Proverbs 19:17; Psalm 103:13; I Peter 3:8.
Comment: In Job 19 and Proverbs 19, the Hebrew word chanan is translated "pity" and means "to incline toward" or "be gracious." Pity is usually tender feeling for another person who is in misery or distress because of some unforeseen, uncontrollable or accidental crisis. It is similar to compassion but differs with respect to whether the person in distress is sinning. The feeling of pity is motivated primarily by the weakness, misery or degraded condition of the person being pitied. "We pity a man of weak understanding who exposes his weakness; we compassionate the man who is reduced to a state of beggary and want" (George Crabbe, Dictionary of English Synonyms, 1816) through little or no fault of his own. In contrast, self-pity is self-indulgently dwelling on one's own sorrows or trials.
2. Should sinners be pitied? Deuteronomy 7:16; 13:6-8; 19:11-13. Should we sorrow for ourselves? Jeremiah 30:15; II Corinthians 7:9-10.
Comment: We may deduce from God's instruction to the Israelites that they "should have no pity on" the wicked nations around them and that we should not pity ourselves for incurring the penalties of sins we chose to commit. Everyone is personally responsible for his own actions. In pitying ourselves, we say, "Poor thing, suffering for your own sins! It's all right if you sinned. You shouldn't have to suffer for it." Self-pity actually involves lying to oneself. It is a result of sin, and it is incurable without repentance. Repentance from sin is the difference between self-pity and sorrow. Self-pity involves no repentance, while godly sorrow produces repentance.
3. What is God's reaction to His servants' self-pity? Exodus 4:10-13; Jonah 1:1-3, 10; 4:1-4, 8-11.
Comment: It is a natural human tendency to respond to life's difficulties with self-pity. Humans exercise a "woe is me" reaction, feeling their suffering is undeserved. When Moses pleads with God to excuse him from leadership, God rebukes his thinly veiled self-pity as faithlessness. Similarly, Jonah feels so sorry for himself that he lacks pity and mercy for the inhabitants of Nineveh. God tells Jonah those whom he should pity: the 120,000 little children who shared none of Nineveh's guilt, in whom the practice of willful sin had not developed.
4. What can we do to combat self-pity? I Kings 19:4-15; Job 10:1; Psalm 31:10; 42:6; 69:1-20.
Comment: While pitying himself, Elijah asks for death, saying, "It is enough! Now LORD, take my life, for I am no better than my fathers!" His situation reveals several problems that can fatigue and erode our attitudes: He presumes the outcome, focuses on the problem and himself, and becomes physically exhausted. God provides the solutions to alleviate self-pity: Pray for God's help, rest, find a new focus and new expectations, repent of sins, and take obedient action. When Elijah crawls into his shell, God commands him to get up and get moving. He wants Elijah to choose godly action based on obedience rather than inaction based on his emotions. Genuine repentance and a clear view of our true condition, not a distorted one, fights self-pity.
5. What is the ultimate cure for self-pity? Matthew 18:33; II Corinthians 2:5-8; James 2:8-10; I John 4:18; Revelation 12:10-11.
Comment: In the New Testament, the Greek word eleeo occurs only once (Matthew 18:33, "pity"), and it means "to be kind," "tender." In contrast, self-pity is the opposite—not tenderness to oneself but an abusiveness that causes great stress and harm. It shows faithlessness by breaking the first commandment in placing oneself higher in importance than the Creator God. This obsession with self interferes with God's development of righteous character in us.
In essence, self-pity is excessive love of oneself. Thus, a simple cure for self-pity is caring for someone else's welfare more than self—in a word, selflessness. Outgoing concern, love, toward others is outlined by the Ten Commandments, for they show love toward God and love toward neighbor. The saints who overcome Satan and the world are known by the trait that "they did not love their lives to the death." They are willing to lay down their lives for their friends (John 15:13).
It is a misconception to believe that life's pressures lead to self-pity. In reality, how we handle those pressures leads us either to self-pity or to overcoming. By following Jesus Christ's selfless example, and with the help of the Holy Spirit, we can overcome.
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