Beyond the fact that our Savior Jesus Christ was crucified on a cross of some sort, He used its imagery to instruct His followers: He bids us to take us our cross and follow Him. David Grabbe analyzes what Jesus' command would have meant to those who heard Him, showing that our Savior is asking us to follow His example of sacrifice in our own Christian lives.
Bill Onisick, reflecting on grandiose, prideful building projects that have terminated because of cost overruns, cautions us to carefully count the cost of our spiritual building project. We are God's building, God's field, and fellow laborers with God on His project to build us into His image. Have we fully counted the cost to determine what it will take to finish God's building? Our relationship with God is our salvation, and that relationship has to be developed. Have we thought through what will be required of us to become transformed into God's image? Are we regularly feeding on God's word, comparing ourselves to the righteous Plumb line—Jesus Christ? God requires that we fear Him, walk in all His ways, love Him, serve Him with all our hearts, and keep His commandments and statutes, developing humility in our hearts to submit to His will at all times in both the letter and the spirit of the law, performing the weightier matters of the law by doing justice, loving mercy and walking humbly in God's ways. We must submit to Almighty God, as well as to one another, surrendering the self. If we are antagonistic toward one another in our fellowship, we will not be completed. We have been called to serve, not to be served, emphasizing the way of give rather than the way of get. This is a way of life contrary to human nature, but must be prompted by God's Holy Spirit, as we esteem others better than ourselves.
David Grabbe, claiming that the command to take up the cross has been sullied, tainted, and moreover smeared by Protestant heretical syrup, insists that the venerating of the cross (explicitly violating the Second Commandment) pre-dated Christianity by several centuries, having served as the monogram for the Babylonian god Tammuz. Early Christianity made no use of the cross until the time of Constantine, who foisted it off as a kind of good luck charm. Alexander Hislop, in his book The Two Babylons, claims that virtually all pagan religions incorporate some form of the cross in their worship. Logically, it seems sick or depraved to exalt an instrument of torture in order to worship. Scriptural references indicate Christ may have been executed on a tree; hence the staros he carried could have been a heavy beam, evidently to be fastened to a tree. In this sense, the cross represents a burden, emphasizing that there is a sacrifice or cost we experience when following Him. Bearing our cross means our time on this earth is virtually finished, that we are willing to give up our lives, emulating the life of our Savior. When we follow His example, we find our family and friends rapidly cool in their affections for us, helping us realize there is a cost to following Him. God's Law is not the burden, but instead the burden is the feeling our carnal nature experiences as being "put upon," but ironically, the more we enthusiastically and wholeheartedly embrace God's way, the deeper the sense of peace we feel for the strength to endure this burden. Paradoxically, if we are willing to lose our life for His sake, mortifying the flesh and crucifying our carnality daily, we will gain a far more abundant life and moreover, life eternal—a precious insight that the foolish, carnal mind regards as rubbish.
David C. Grabbe: John 15:4-5 in the Phillips translation gives us a great deal to consider: "You can produce nothing unless you go on growing in me. ...
John Ritenbaugh, focusing on Romans 11:33-35, indicates that God is unparalleled in leadership, jurisdiction, and wisdom. We are not individually sovereign over much, but we are commanded to give ourselves over completely to God's sovereignty. If we do this, we will reap unfathomable blessings. We should develop a fear of God, which acts as a magnet to draw us toward Him. We discover that our pride gradually begins to disappear, displaced by humility. Knowledge of God (understanding and wisdom) is progressive; it does not happen all at once. As occurred to Isaiah, Job, and Daniel, we will feel a sense of our total unworthiness in the light of God's splendor when we come to see God. As we develop a relationship with Him, we begin to make better choices, yielding to His correction. Irreverence of God invariably promotes pride; knowing God promotes submission and humility. If we yield to God's sovereignty, we choose life and will develop the ability to make lifesaving, though admittedly difficult, choices. Then, only God's standard will be acceptable to us. Implicit obedience (as is displayed by the writer of Psalm 119:35-48, 132-133) will lead to greater spiritual growth. Murmuring and complaining appear to be an inborn trait of Israelites, as seen in the insatiable drive toward entitlements we witnessed in the recent presidential election. As God's called-out ones, we need to realize that we are in His view at all times, and that He is able to protect us and safeguard us. Consequently, we need to refrain from complaining, realizing that God is justified in everything He does or allows. God is the Potter; we are the clay. God intends that we devote our lives to seeking Him. As we do so, He will produce quality fruit in us.
As Christians, we have a desire to please God, and we want Him to protect and deliver us when the times ahead get tough. John Ritenbaugh illustrates four qualities of character that our full acceptance of God's sovereignty will build and that will prepare us for whatever work God may choose for us in these last days.
How many of us go through life with our noses to the grindstone, as it were, always trying to get ahead and never really appreciating what God has given us? Using Mitch Albom's book, Tuesdays With Morrie, Bill Onisick focuses on a major lesson of Christianity: Real life comes as a result of giving our own.
David C. Grabbe: A number of years ago, bumper stickers and other merchandise proudly bearing the motto, "God is my co-pilot," became popular. ...
In Luke 14:25-33, two parables and an exhortation urge us to forsake all that we have as a mandatory condition to becoming Christ's disciples. One main lesson is emphasized in these scriptures: the nature and influence of true discipleship.
The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."
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.
Many words that begin with "self" describe conditions that we must overcome. Self-surrender, however, is something we need to engage in to overcome our faults.
A key to overcoming our sins is learning when to deny ourselves. Christ plainly declares that those who desire to follow Him must deny themselves.
Once we accept God's sovereignty, it begins to produce certain virtues in us. John Ritenbaugh explains four of these byproducts of total submission to God.
Of all the fruit of the Spirit, God may have left the most difficult for last! Has anyone, other than Jesus Christ, really exhibited self-control? In the end, however, this is the ultimate aim of growing in the character of Almighty God!
How do we, as modern Christians, bear our cross as Jesus commands? He meant far more than simply carrying a stake over our shoulders! This article shows how vital denying ourselves and taking up our cross is in following Christ.
John Ritenbaugh focuses upon the meal offering or grain offering. In context, the burnt offering represents the fulfillment of the first of the great commandments, while the meal offering represents the fulfillment of the other (Matthew 22:36-40). As the commandments cannot be separated (duty to God/duty to man), the offerings also must be done together. The grinding of the grain into a talcum powder consistency suggests that in our service to our fellow man, there is much grinding self-sacrifice and surrender required. If we approach the level of Christ's service, the more we will be bruised. The oil poured on the flour represents power to fulfill (God's Holy Spirit), the frankincense represents character sweetened under intense heat and salt represents stability and preservation from corruption.
John Ritenbaugh emphasizes the value of understanding sovereignty as a basic foundational doctrine, providing a link between knowledge and practice as well as providing motivation to yield and conform to God's purpose for us. Understanding sovereignty (1) exalts the supremacy of God and our veneration of Him, (2) destroys any possibility of salvation by works, (3) gives us a deep sense of humility, (4) provides a solid foundation for true religion, (5) provides absolute security, and (6) greatly aids us to be resigned to God's will.
John Ritenbaugh reiterates the dominant themes, including (1) Preparing to receive our inheritance (2) Learning to fear God (3) God's grace and (4) God's faithfulness. We will not be prepared to execute judgment in the Millennium unless we are experientially persuaded of God's faithfulness to His Covenant and of His intolerance of evil. God not only wants us separated from the rest of society, but He demands that we develop within us the same kind of transcendent moral purity with which He is composed, not budging one inch when it comes to sin. Because God has redeemed us, we are His property. As we sacrifice ourselves to Him in love, giving ourselves to Him unconditionally, doing what pleases Him with warmth and affection (as is typified by the marriage covenant- a God-plane relationship), we attain holiness.
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in all four Gospels is that a parallel exists between our lives and what Christ experienced on the earth. As part of Christ's body (I Corinthians 12:14-15), we all experience together what Christ experienced (crucifixion, burial, resurrection, and glorification- Romans 8:17). The death of self (Romans 8:13 and Galatians 3:5) must absolutely precede the resurrection to life (Romans 6:5).
John Ritenbaugh stresses that in matters of submission, God wants us to think things through rather than merely comply through blind obedience. The bitter fruit of multiculturalism (without God's guidance) has demonstrated that unless someone is willing to submit, we have the makings of conflict and chaos. In order to have peace, order, and unity, both Israelite and Gentile have to subordinate their traditions, submitting to the traditions of Christ (Ephesians 2:19). Conflict between all cultural traditions will never end until they are all brought into submission to the traditions of Christ. We have to overcome our cultural mis-education and our desires to gratify the self. Liberty without guidelines will turn into chaos. We will be free only if we submit to the truth (John 8:32). All authority, even incompetent and stupid authority, ultimately derives from God's sanction (John 19:11).
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a proposition. Keeping the commandments is the way we express love for God. The works that God demands of us consists of overcoming our flesh, the world, and Satan, as reflected in keeping God's commandments (John 14:15, I John 5:3). There is a direct relationship between loving Christ and doing the right works. God's love for us places us under a compelling obligation to reciprocate and to pass it on to others.
John Ritenbaugh points out that Jesus Christ, through His voluntary humility (giving up all the perks of being God), has given us a model of the mindset that we need to have in order to attain membership in the family of God. Paul, desiring the Philippian congregation to attain spiritual maturity, urges that they (and we) take responsibility for the nuts and bolts process of overcoming or renouncing our carnal selves (working out our own salvation by the practical application of head knowledge) upon ourselves, cooperating with the shaping power of God (giving us the power to will and to do by means of His Spirit), who desires that we learn in the here and now the style of life (in a climate or environment of love as well as fear of soiling the family name of God) we will live for eternity.
John Ritenbaugh refutes the erroneous belief that glossolalia (or speaking in tongues) constitutes a sign or condition of having received God's Holy Spirit. The dramatic manifestations in Acts 2 (cloven tongues of fire, rushing wind, and the miracle of speaking and hearing extant languages and dialects) were event specific, and not to be a perennial spectacle in so-called "Tarry meetings." Adherents to the Pentecostal movement try to mimic some of the superficial surface manifestations (noise, commotion, and unintelligible gibberish) rather than follow the teaching given on that day- including repentance, unconditional surrender of our will to God, and keeping His Commandments through the power of His Holy Spirit. Receiving the gift of the Holy Spirit (the power to subdue our carnality and live righteously) is dependent upon repentance and baptism. The ability to speak in tongues, although a legitimate spiritual gift for a very specific purpose, is not the identifying hallmark of God's Holy Spirit.
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