John Reiss: Having learned in Part One about biblical compassion, we can see no better example of it than the sacrifice our Savior made for us. ...
John Reiss: The apostle Paul instructs us in Colossians 3:12 (New International Version), “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion." We all like to think that we are tender-hearted ...
John Ritenbaugh reiterates that political correctness is a kind of programmed conditioning, undertaken by leftist 'liberal' 'progressives' to convince people to override their common sense and the evidence of their five senses, coercing gullible people to ardently believe that a blue barn is flaming red while a flaming red barn is sky blue, or that evil is good and good is evil. 'Progressives' would have us believe that gender is a matter of choice, made possible by cutting appendages off and augmenting others by chemicals. 'Progressives' would have us believe that gun-free zones prevent violence. 'Progressives' would have us believe that the economy is robust and healthy when the national debt has never been higher and hopelessly out of control. 'Progressives' would have us believe that Black Lives Matter (an organization funded by hateful white billionaire and former Nazi-collaborator George Soros) seeks to protect black lives, when in reality it delights in massive black abortions, condones 500 black-on-black homicides in Chicago annually, but hysterically foments rage when any policeman wounds or shoots a black man under any circumstances. The proponents of Black Lives Matter want to brainwash the community to accept the fiction of police brutality, while enabling unscrupulous politicians to gain control of the inner cities as their domain. 'Progressives' may hypocritically denounce terrorists with black masks and scimitars, but graciously condone terrorists with white masks and scalpels who have murdered millions of innocent babies in the name of 'Women's rights.'
John Reiss: Last month, a town hall meeting was held at my place of employment, and a minister opened the meeting with a story, which went something like this: A long time ago, a king traveling through his kingdom ...
Clyde Finklea, asking us what identifies a person as a true disciple of Christ, points to the command in John 13:34, commanding that the disciples love one another as Christ loved us—loving to the extent that He would give up His life. God is composed of love, as described in its many facets in Galatians 5:22 and I Corinthians 13. Two positive facets identified in I Corinthians are longsuffering (the opposite of retaliation and vengeance), as exemplified by David in his response to Saul, and kindness or compassion, as expressed by David to Jonathan's heir. As Christians, we must exercise longsuffering and kindness to all, including to those that have done ill to us. The only way we can be considered disciples of Christ is if we love one another with His standard.
Clyde Finklea, focusing on the concept of living a life that pleases God, as was exemplified by Enoch in Genesis 5:21, identifies seven qualities that enable us to live a life that pleases God. These seven qualities include 1.) faith and belief, 2.) righteousness, 3.) integrity, 4.) loving compassion toward others, 5.) bearing fruit, 6.) demonstrating humility (having no inflated ego), and 7.) commitment (a determination never to give up.) As Passover rapidly approaches, we must strive to inculcate these qualities into the fabric of our character.
Both God the Father and Jesus Christ have modeled how we are to love one another. After giving the pattern in the life of Jesus shown in the Gospels, we are instructed "to walk just as He walked. . . . He who loves his brother abides in the light, and there is no cause for stumbling in him." ...
Jesus' resurrection of His friend Lazarus from the dead proved to be the final straw for the Jews who were trying to kill Him. After contrasting Jesus' weeping with those around Him, Martin Collins considers the diverse reactions of the witnesses to His great miracle, focusing on how it was a sign to them and us.
James Beaubelle, insisting that there is nothing passive in the way God deals with His people and His creation, asserts that the God of the Bible was and is actively involved in the lives of His people with the expectation that they become active also. The command to love our God with all our hearts and our neighbors as ourselves cannot be carried out passively. It requires an active response on our part in living a life that strives towards righteousness within a relationship with God to build up a holy character that resembles our Elder Brother Jesus Christ—a character that must be developed over a lifetime preparing for service in God's Kingdom. Our entire history we can consider as the extension of God's compassion and mercy for our father Abraham, freed us from bondage of service to sin (symbolized by Egypt) into a covenant of voluntary service to God. The Egypt we encounter today is manifest in the form of bondage to our own human nature and bondage to the lures of the world. We are liberated from this bondage to participate in voluntary servitude to our God, becoming sons that serve God and do His will. We are given the motivation to serve God by the gift of the Holy Spirit and the attractiveness of the Father and Son, who are hard to resist; we do not want to disappoint them but want to please them. By imitating our Elder Brother Jesus Christ, though we cannot forgive other peoples'sins, but we can have compassion on them, rendering concrete acts of service to them like the Good Samaritan, who in contrast to the cruelty of the robbers and the cold indifference of the religious leaders, ministered to the poor victim's needs and extended his service to him by unselfishly hiring the innkeeper to care for him. As we, motivated by compassion, render service to the hurting and needy, we also serve Jesus Christ and our Heavenly Father. Our compassion for the hurts of others must be turned into concrete deeds of service to God and our fellow man.
Austin Del Castillo maintains that the reason we are here is to learn our part in God's plan to reconcile the whole of mankind to Himself. We need to get to know God in order that we feel like Him, think like Him, and act like Him. Without Jesus Christ's atonement, we would be part of the walking dead. God forgives us more than once a day, renouncing His anger and absolving us from a payment of debt. In the Parable of the Unmerciful Servant, we must compare ourselves to the servant who was forgiven 10,000 talents (approximately 200 million dollars), a debt far higher than anyone will ever owe to us. We are fellow incarcerated prisoners, both beholden to God through the very expensive sacrifice of Christ's blood. We are expected to forgive others as God has forgiven us. In Jesus' prayer the night of the Passover, He wasn't just acknowledging that He and the Father are one; He is also expressing the desire that we, His church (and eventually, all of mankind) also be one with them. Forgiveness is something we, like our Heavenly Father and Elder Brother, dispense daily. Lewis B. Smedes, Professor of theology at Fuller Seminary in Pasadena, CA states, "To forgive is to set a prisoner free and discover that the prisoner was you." Forgiving and being forgiven are part of being a family, something that is not forced or coerced, but given freely from the heart. We cannot badger someone into forgiving us, otherwise it is not felt. If we set our minds to never forgive someone even if he is impossibly obnoxious, it erodes our compassion and tenderness, possibly keeping us from entering God's Kingdom. If someone asks us to forgive him, we have the power to dramatically change the world for good.
Clyde Finklea, reflecting on Joseph Felix's book Lord Have Murphy, a humorous analysis of Murphy's Law, asserts that it is impossible to become perfect without having mercy or compassion. The parable of the good Samaritan provided a exemplary model for developing compassion, beginning with sympathy and culminating in an action or concrete act of goodness. Mercy is an action, not merely a state of mind The command made by Jesus to become perfect includes showing compassion to love our enemies, relieving their miserable conditions. The Laodicean mindset is characterized by a deficit in merciful acts, forgetting the enormous debt their Savior had paid with His life. Whenever we forget Christ's sacrifice for our sins, we resemble the unmerciful servant, who, when he was absolved of a million dollar debt, acted harshly and mercilessly to a fellow servant who owed him a mere twenty dollars. We have received an immense measure of mercy; Christ wants us show compassion to our fellow man. Our marching orders are to walk humbly and to love justice and mercy. Whoever has a large share of the world's possessions, but shuts his charity off when he sees a fellow Christian in need, is blind to his spiritual nakedness.
Webster's American Dictionary defines determination as "a fixed purpose or intention." We can see a living example of this word by studying the life of one particular Paralympic athlete and learning some valuable lessons that we can apply to our Christian lives. ...
Richard T. Ritenbaugh: Flipping channels on Wednesday night during a commercial break in the Giants-Cowboys football game, I landed on the local PBS station that was airing the speeches from the Democratic National Convention here in Charlotte. ...
Among the gospel writers, only Mark records Jesus' healing of the deaf-mute man (Mark 7:31-37) in any detail. His handicap, one that first-century medicine had few answers for, isolated him from society. Martin Collins explains that Christ's healing of the man's hearing and speech have spiritual counterparts from which we can learn valuable lessons.
The feeding of the five thousand—a miracle attested in all four gospels—tells us far more than the fact that Jesus was a marvelous miracle-worker. Martin Collins shows that it also reveals Christ's compassion on those who hunger, as well as His ability to teach vital lessons to His disciples—lessons we, too, can learn.
In our interactions with others, it is easy to fall into the traps of judgmentalism, gossip, and unforgiveness. John Reid explores a better, more Christian option: mercy. It is time for us to overcome our natural, carnal reactions and implement patience and forbearance in our relationships.
The gospels present Jesus working the wonderful miracle of resurrection only three times in His ministry, one of which is the raising of the widow's son. Martin Collins dissects the episode, elucidating the depth of our Savior's compassion for others.
The healing of the centurion's servant is significant in that it is one of only two miracles that Jesus did for Gentiles, and He is especially taken with the Roman officer's faith. Martin Collins shows that, along with his faith, the centurion also shows great compassion and humility, so rare even among Israelites.
Martin Collins, reflecting on the tendency of society to prescribe drugs for every social malady, indicates that we often fail to see that the chastening we receive may be what God uses to sanctify us, preparing us as His spiritual children. When God starts a project, He finishes it; we must assiduously emulate that trait. If we are not receiving God's correction or chastisement, we should be alarmed. As Job was chastised by God, he learned submission and acquiescence, humility, silence, repentance, and that he had not seen the omnipotence of God. Chastisement focuses more on discipline and training than punishment. God uses circumstances such as financial loss or illness to steer us toward sanctification. Without godly chastisement, we may succumb to spiritual pride, self-confidence, self-satisfaction or smugness, but with godly chastisement, we attain humility, meekness, strength under control, and patience.
Most people understand the basic point of this well-known parable. The whole story describes working compassion as contrasted to selfishness. It also clarifies just who is our neighbor.
Offenses and sins against us are unfortunately common. Jesus teaches us how to deal with them in this parable, focusing on our attitude of forgiveness because of being forgiven ourselves.
Mercy is a virtue that has gone out of vogue lately, though it is much admired. Jesus, however, places it among the most vital His followers should possess. John Ritenbaugh explains this often misunderstood beatitude.
The fifth fruit of the Spirit, kindness, reflects God's loving actions toward us. We in turn must learn to bestow kindness on others.
John Ritenbaugh warns us against blaming our sins on something other than ourselves. God holds us personally responsible for our part in any sin (James 1: 12-16). Joseph's example proves that even the most difficult temptation can be resisted and overcome, though this skill must be developed incrementally. Joseph's early preparation gave him the ability to make the best out of any situation. The conclusion of Joseph's story shows a remarkable metamorphosis in his brothers—from hardness of heart to softness and compassion. Like Christ, Joseph's integrity and steadfastness provided the conditions for his brothers' repentance and eventual reconciliation.
John Ritenbaugh affirms that Jesus Christ's sinlessness was not the result of being a programmed automaton, but instead as a result of volition or choice—actively struggling against carnal pulls and temptations, enabling Him to fully empathize and have compassion on those tempted in like manner. He experienced exactly the same kind of temptations and suffering we experience, qualifying Him for the role of High Priest, bridge-builder between man and God, the same role for which members of God's called-out Family are also qualifying. Like our Elder Brother, we must learn righteous judgment by continually exercising our spiritual muscle, practicing making choices, distinguishing right from wrong, but building godly character and spiritual maturity through the enabling power of God's Holy Spirit.
The Berean: Daily Verse and Comment
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