John Reiss: In Part One, we learned about Hur, the son of Caleb, a Jew whom Exodus 17:8-13 records as helping Aaron hold up Moses' hands to secure a victory against the attacking Amalekites. ...
John Ritenbaugh, asserting that God is a Creator who enjoys work and places a high value on it, urges us, those created in God's image, to embrace the work ethic and to diligently inculcate it into our children. God placed Adam and Eve in the Garden of Eden to tend and keep it. God the Father and Jesus Christ have been working continually (having never gone on a vacation) and desire that the energetic, conscientious, focused pursuit of working and creating become a part of our character and the character of our offspring. Training a child to be industrious helps him to be successful, which in turn promotes a stable family, community, and nation and will transfer eternally into God's Kingdom, netting vast rewards as taught by the Parable of the Talents. Neglecting to train our children to be diligent promotes chaos, disorder, and chronic instability. Our industriousness, and that of our children, should be directed outwardly for the good of others and not turned in selfishly on ourselves.
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting local churches, advocate hospitality to legitimate teachers and forbid supporting false teachers. II John provides tests of life, determining authenticity of genuine believers, as well as advocating faithfulness in large and small responsibilities, including the friends with which one chooses to associate, realizing that true wisdom is the right application of spiritual language. No conflict should ever exist between the spirit and the letter of the Law. The message of II John has special application today, where the church is also besieged by perennial schisms and heresies, not unlike the kind of problems experienced in the Corinthian congregation. Love for the truth automatically leads to love for one another within the congregation. A common commitment to the truth is the foundation of genuine Christian fellowship. In our quest for unity, we can never compromise with the truth. True love between brethren is impossible without an equal love for the truth, leading to a perpetual walking in the light of truth, elevating the Word of God over the traditions of man and every wind of questionable doctrine which inevitably leads to lawlessness. We have the obligation to test everything presented to our minds, examining it against the standard of the Scriptures, holding fast to the truth, filtering out and discarding any toxic prevarications.
Martin Collins, examining the scriptures proclaiming Jesus Christ as King of Kings and Lord of Lords, rehearses the horrible trial and crucifixion of Jesus Christ, a mockery of both Jewish and Roman justice, a trial which acquitted an innocent man, only to have Him executed because of the squeamishness and fearfulness of Pontius Pilate encountering a blood-thirsty mob. Jesus was declared innocent multiple times, including by the thief on the cross, the centurion who speared Him, and others, but Pilate could not muster the courage to acquit Him. He did, however, write a caption above Him in three languages, Hebraistic Aramaic (implying that He was the King over all religious law), Greek (implying He was the King over culture), and Latin (implying He was King over all civil law). Jesus' sinless and faithful life qualifies Him to assume the role of King of Kings , as contrasted by some of the prominent kings of Israel (including Solomon) who seriously fell short of the requirements God established for kings in Deuteronomy 17:17. As an inset in this message, we are reminded that Jesus did not go to Paradise immediately after His death, but instead into the grave. The thief on the cross, as well as the rest of us, will have to wait for Jesus Christ's establishment of His Kingdom before we can join Him, ruling with Him as kings and priests. As aspiring rulers, we dare not compromise with God's Law.
Over the last several decades, this world has shown itself to be one in which most people lack commitment, whether it is to their mechanics, their spouses, or their beliefs. Using Christ's exhortations to the seven churches in Revelation 2-3, David Maas points out that Scripture foresees that a dearth of steadfastness marks the time of the end, but Christians are urged to hold fast.
Richard T. Ritenbaugh: Before the political left hijacked the term "choice," its philosophical meaning was “an individual’s freedom to determine the moral course of his own life.” This is, of course, what theologians and philosophers call “free moral agency” or “free will.” ...
Bill Onisick: Song of Songs 2:15 contains an intriguing metaphor: "Catch us the foxes, the little foxes, that spoil the vines, for our vines have tender grapes." What are the "little foxes" in our lives?...
Jesus teaches us in Luke 12:48 that if we are faithful in little, we will be faithful in much. John Reid tells the story of King Solomon's inability to be faithful in what he likely considered to be "little things." Scripture chronicles how Solomon's little compromises with God's law sent Israel down an idolatrous road leading to destruction and captivity.
The concept of power brings many different ideas to mind, any and all of which may certainly be valid. David Grabbe, however, concentrates on the 'little strength' of the church of the Philadelphians, suggesting that Christ commends them for being 'faithful in little' and will reward them with much.
The Parable of the Talents is often confused with the Parable of the Pounds. Martin Collins brings out their differences, showing that these parables illustrate Christian responsibilities from different angles.
John Ritenbaugh warns that human nature is hostile to change, even when it is confirmed to be in the wrong. In the matter of godly standards for dress (as in any other aspect of God's teaching), we must adopt the humble, childlike, sincere, unassuming, unpretentious, and teachable attitude, loving God intimately, denying ourselves(ego and self-gratification)- losing ourselves to God's way, becoming separate from the world, and doing all for the glory of God.
John Ritenbaugh, using Paul's metaphor of the human body as the temple of God's Spirit (II Corinthians 6:16) insists that stewardship of our bodies or keeping ourselves healthy is (like the Levitical maintenance of the literal tabernacle) an aspect of holiness, promoting the strengthening of our relationship with Jesus Christ. The principle of dressing and keeping (Genesis 2:15) given to our original parents applies to our physical bodies as well. Good health is not an inherited right; it accrues as we apply God's standards and health laws to our behavior. Even though we may have inherited some genetic weaknesses from the sins of our ancestors, we have a God- given responsibility to maintain what we have been given in top condition, if necessary, glorifying God in our affliction.
Mordecai, a Jew living in the Persia capital, faithfully guided Esther through a time of potentially great trouble. Mark Schindler uses his example to show that such character is not out of our reach!
Not so long ago all it took was our word and a handshake, and others would trust that we would stand by whatever we had promised. We are known by what we say and how well we keep our word. How honorable and dependable are the promises that we make to others?
Pertinent scriptures and comments on the seventh fruit of the Spirit, faithfulness.
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you? Believe it or not, you are already developing those skills!
John Ritenbaugh emphasizes, that like Moses, Paul, James, and Joshua, all of us have been called to be faithful stewards of God, endowed with gifts to serve the congregation. Like Moses, we have to develop conviction, a product of a relationship of God, established by being faithful day by day in the little things of life. Never in the history of the Bible has anyone given up more material possessions and power as Moses had to serve God. Nevertheless, it took God 40 years (a time when his preferences gradually became transformed into rock-solid convictions) to bring Moses to the humble position where He could profitably use Moses to be His servant. Like Moses, Abraham and Sarah, we have to learn to synchronize our timetables with God's (Genesis 18:14, Daniel 8:17-19) God sets the schedule.
The seventh and last of the attitudes within the church, Laodiceanism is the attitude that dominates the era of the end time. It seems more natural to think that this attitude would be the least likely to dominate in such terrible times—that it ought to be obvious that the return of Christ is near. But Christ prophesies that it will occur. In fact, it indicates the power of Babylon! Why does Babylon dominate the church in the end time? Because it dominates the world, and the Christian permits it to dominate him!
Addressing the problem of our supposed anonymity and insignificance, John Ritenbaugh asserts that the little things we do make big impacts in the grand scheme of things; little things make a big difference. Corollaries of this "little things count" principle include: 1) In the reproductive process, there is a powerful tendency toward increase. 2) Every action has a corresponding reaction. 3) We reap what we sow. 4) The fruit produced will be more than what was sown. Sin produces increase (the leavening effect) just as righteousness does. In carnal human nature, there is no impediment to sin. Sin has an addictive, drug-like quality that requires more and more to satisfy. Degeneracy (as a consequence of natural law) is exponentially incremental. Like Achan's "hidden" transgression, what we do in secret eventually comes to light, making an impact on the whole body.
John Ritenbaugh asserts that only those who are governable will ever be allowed to govern. No government (not even God's government) will work without each individual submitting in his area of responsibility. Our elder brother, Jesus Christ, qualified to rule because of his feeling of responsibility (1) to God, in submitting to Him, and (2) to man, in using His powers to provide salvation for all mankind. Following in his footsteps, we must realize that leadership requires becoming a slave or servant. (Matthew 20:24-28)
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
Of all creation, man is the only creature made in God's image and given dominion over the rest of creation. When God breathed in the spirit of man (Genesis 2:7) to enable thinking, feeling, and creating, He imbued God-like characteristics, giving mankind the capability of subduing, controlling, and directing the rest of creation—a power not given to animals (Genesis 1:26, 28). With dominion comes responsibility to maintain (Genesis 2:15). The sad history of mankind shows that he has badly mismanaged his power, bringing about disease, war, and famine. Such people will be brought into account (Revelation 11:18). God's Spirit enables us to direct this power in a responsible, godly manner.
John Ritenbaugh, expounding upon the sixth commandment, focuses upon the curious aberration of 'holy wars,' killing in the name of religion, or the motivation for waging 'just' wars. God has never given mankind the prerogative to determine whether war is just or not. Because God has supreme sovereignty and authority over all government, we are subject to (the sanctions and penalties of) all governmental authority, but are obligated to obey the highest authority- namely God Almighty. God promised the children of Israel that if they would obey Him, He would fight their battles for them- driving their enemies out. Ancient Israel's choice to go to war was not sanctioned by God. Likewise, God has promised to protect us upon the condition of our unconditional obedience to our covenant with Him. We have the responsibility to trust God unconditionally.
The Berean: Daily Verse and Comment
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