David C. Grabbe: If the thief on the cross lived again the day that he was crucified, ascending to heaven, not only would he have gone there without Jesus Christ, but he also would have been a jarring exception to the Bible's clear statements ...
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.
Clyde Finklea: Thirty-nine years ago, I observed the Feast of Unleavened Bread for the first time. I remember during those early years, getting the leaven out was heavily stressed. Understanding that leaven represents sin and corruption ...
David C. Grabbe: Right now, our lives are symbolically within the period of counting the seven Sabbaths, the seven weeks, or the “seven sevens” to the harvest of firstfruits (Leviticus 23:15-16). ...
Martin Collins maintains that mainstream Christianity does not know who God the Father really is, seeing Him as a relatively ineffectual third Member of a closed Trinity, largely responsible for harnessing mankind with a harsh oppressive law that Jesus later annulled. Jesus Christ, designated as the logos, Spokesman or Word, reveals that the Father (the Creator and Sustainer of the universe) has always had supreme authority, and that He and His Father are absolutely at one in purpose. The Father is totally composed of spirit, omniscient, omnipresent, and omnipotent. His purpose or plan is to call individuals, regenerating them with His Spirit and instilling His changeless statutes into their minds, to transform them into members of His Family. We need to conform to the image of the Father Jesus revealed to us.
John Ritenbaugh focuses upon the atmosphere of disorder which has emerged in the greater church of God, caused by individuals (ministry and lay members alike), obsessed with the urge to change doctrine, convinced that God was too weak to control Herbert W. Armstrong. The unspoken accusation is that God raised up a messenger, sent him with His gospel, and then allowed us to use a faulty calendar. Because no proponents of the calendar change are in agreement, any calendar change will produce more confusion. The priorities in Matthew 6:33 (The Kingdom and His righteousness) indicates that the primary emphasis should be on repentance and overcoming rather than mastering some inconsequential technicality.
Most of our Christian lives will be spent going on to perfection. But what is it? How do we do it? This Bible Study will help explain this broad, yet vital subject.
What is perfection? Does God require perfection of us? Mike Ford defines Biblical perfection and shows to what standard God holds us accountable.
John Ritenbaugh compares the multi-faceted, infinite, marvelously complex, and perfect works of God with the limited, flawed works of man. Like geodes, hiding magnificent structural and aesthetic designs, the biblical types, emblems, or allegories are deceptively simple on the surface, but deep, complex, and awesome as one begins to scrutinize. Sometimes the least favorite scriptures yield the most profound lessons. As Christ is represented in the sacrificial types of Leviticus, we must apply these principles, examples, and lessons to our own lives, applying intense effort and diligence to extract the meaning that these densely packed types have for us.
John Ritenbaugh, using athletic running metaphors, emphasizes that we, like the Apostle Paul, must discipline ourselves, apply concentrated effort, and run with endurance to attain our reward or office (not to attain salvation, as some anti-nomian teachers have falsely charged). Sanctification is the longest, most difficult, and most grueling part of the conversion process—a time when suffering and sacrifice are demanded of us; a time of continual warfare between our human nature and surrendering to God. We press on because: (1) God expects us to make the effort, and (2) the prize goes to those who do.
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
John Ritenbaugh asserts that the Old Covenant in no way annulled the promises of the Abrahamic Covenant, but was added because of Israel's sins, with the intent of pointing to the need of a Savior. Because the primary focus of Galatians is justification rather than sanctification, the Protestant antinomian bias looks quite foolish and stupid. The New Covenant, grafting the Law into the recesses of the heart (Hebrews 8:10; 10:16) in no way does away with any aspect of the law. The deficit in the Old Covenant was in its lack of a means of justification (forgiveness of past sins). The New Covenant, having a means of justification, replaces the pre-figuring symbolic animal sacrifices with the perfect sacrifice of the Messiah. Circumcision of the heart and the receipt of God's Holy Spirit ratifies the New Covenant.
Charles Whitaker shows that spiritual growth mimics our physical growth to maturity. If we continue in the process, we will "grow into" our potential as God's children.
John Ritenbaugh reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
John Ritenbaugh reiterates that while Godly righteousness is open ended, allowing room for growth, human righteousness is self-limiting because of its self-centered mindset, smugly satisfied with its accomplishments. The attainment of Godly righteousness demands humility, a readiness to admit shortcomings, a yieldedness to correction, and a willingness to be refashioned. Before one can become a good example to others (serving as an improver), he must develop the humble attitude of being willing to be shaped by God's Holy Spirit, realizing shortcomings, and continually hungering and thirsting for righteousness. Achieving perfection through human devices (trusting human sensory equipment and reason for deciding standards rather than relying upon God) will severely limit spiritual growth.
John Ritenbaugh, pointing out the Apostle Paul's contention that any righteousness or morality attained by our own law keeping falls short of the righteousness required for salvation, asserts that only the righteousness of Christ attained through faith will pass muster. Unlike man's limiting, myopic, self-centered righteousness, excluding others from their circle, the righteousness of Christ (emanating from Christ's knowledge) focuses on selfless outgoing service to others, leading to exponential spiritual growth with limitless possibilities. Like Christ, we must willing to yield and trust in God's ability to create and shape us, willing to be corrected and changed as He sees fit. If we become self-satisfied with our spiritual progress, God cannot work with us. Working out our salvation is to make faith practical by experience, yielding continually to God's prompts through His Holy Spirit.
John Ritenbaugh focuses upon the superiority of Christ and the Melchizedek priesthood, pointing out that in every way it is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality. Hebrews 7 is the only portion of scripture that carefully examines Christ's credentials as High Priest, giving us concrete hope of our salvation. His blameless and undefiled life made Him an appropriate guarantor or co-signer covering our imperfections. After establishing the need for a change of the priesthood, Paul describes the details as to how the new priesthood will administer the New Covenant, amplifying and bringing into stark reality what had been only seen in shadowy outline in the Old Covenant. The New Covenant is established on better promises, not law changes.
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