Martin Collins, reflecting on an article by Dave Berry, who suggests that the Post-Truth, fake news norm has created a milieu where people appear to be hallucinating, warns God's called-out ones against feeling the same kind of frustration as the rest of society as we become immersed in negative and false news. If we accept our Elder Brother Jesus Christ's invitation to be protected by His name, becoming an Ambassador of the Sovereign of the universe, we can rise above the swamp of negativism and evil which threatens to envelop us. Because our citizenship is in heaven, we are members of God's family, metaphorically a component of God's Temple and a constituent of the Kingdom of God. In the current world, we are sojourners, pilgrims, aliens, and ambassadors, living among, yet separate from, the peoples of this present world. Our loyalty must be to the family to which we are called—the blood of Christ's sacrifice being thicker than water. We cannot be half-hearted Christians, attempting to take the narrow and broad way simultaneously. If we are not sure we are really committed to our calling, we should consider: (1.) Do we feel that we are an outsider when we are with our brethren? (2.) Do we feel more comfortable in "wordly" social contexts? (3.) Do we understand the argot of the Church family or does it seem foreign to us? (4.) Do we understand the subjects discussed and feel prepared to take part in the discussion or does everything seem like its in secret code? (5.) Are we in on the mysteries of the fellowship, or do we feel clueless? (6.) Do we feel comfortable with the laws of our fellowship or do they seem a burden? (7.) Do we have a spiritual birth certificate—God's Holy Spirit—that we carefully guard? If we are led by God's Spirit, having the spirit of adoption, we are the children of God and ambassadors of Jesus Christ.
Richard Ritenbaugh contends that the substitutes for religion, such as money, power, fame, success, false religion, etc., cannot answer real life questions (e.g., Why am I here? Is there life after death? Is there a God?). Most of the world's inhabitants end their lives in despair, chaos, and stress, with no hope at the end of life's journey. People want false immortality, being remembered in politics, charity, science, or art, with a name chiseled on a piece of granite. The entire world is still laboring under Adam's curse, leading lives of quiet desperation, resignation, and despair. When God calls us, it is a light out of the darkness, rescuing us from bondage to sin and transferring us to servants of righteousness, the most satisfying job description ever created. Christ called us to bear fruit; our fruit is evidence that we serve Him. We must live in such a way that we please God, remaining free from sin, producing fruit, and offering our reasonable service. Though the American mindset does not feel inclined to serve, outgoing service to others yields the maximum joy and fulfillment one can possibly attain. Jesus Christ was God the Father's servant; Abraham, Jacob, and Moses were all servants of Christ. The angels who watch over us do so in a spirit of satisfaction and fulfillment. We should approach our God-given responsibilities by realizing that there is no higher calling than that of a servant.
David C. Grabbe: Jesus Christ declares that among those born of women there has not risen anyone greater than John the Baptist (Matthew 11:11; Luke 7:28). John was the forerunner of the Messiah ...
Richard Ritenbaugh relates a bedtime story about a noble princess who did not know her identity because she had been adopted by a rustic family for her protection while insurrection had threatened her real family. When the rebellion had been quelled, the farmer who had adopted her revealed her identity. Similarly, God's called-out ones have their identities concealed as sons and daughters of the True God. God strictly commands us to eat unleavened bread for seven days, observing Holy Days on the first and the seventh days, as prescribed by Leviticus 23:4-8. The lamb slain on the twilight of Nisan 14 symbolizes the sacrifice of Jesus Christ, with His blood covering our sins, allowing us to be accepted by God as holy and without sin. We are prepared to leave the world of sin and follow Him as He leads. For seven days, no leavened bread shall be in our premises, but we shall exclusively eat unleavened bread from the beginning of the 15th day to the end of the 21st day. A tiny bit of yeast will leaven the entire lump of dough, as a tiny bit of sin will lead to greater ,sin. At Passover, Christ's sacrifice, applied to our sins (an event which occurred in the past) has made us unleavened in the present. If we subsequently realize that we are continuing to harbor sin, we are to purge it out immediately. If we purge out the sin, we will be a new lump. Jesus Christ's actions came first. God does most of the heavy lifting. Once we accept Christ's sacrifice, we are empowered to enter Our Heavenly Father's throne room with boldness because Christ's blood covers us. God has imputed righteousness and holiness to us as His Children. Our state before God is unleavened provided we maintain this relationship. Though we are truly unleavened in God's eyes, we must still purge out sin, putting to death our carnality. We reject being slaves to sin, but accept being slaves of righteousness, servants of the Great God. As long as we maintain our relationship with God the Father and Jesus Christ, we remain under grace, walking the
John Ritenbaugh, describing an ongoing "bloodless coup" in which a major political party and a complicit propagandistic media are feverishly trying to high-jack the controls of governmental power, taking choices away from the individual and giving them to the government, maintains that we are reaping the consequences of the episode recorded in I Samuel 8:4-7, in which Israel demanded a king instead of trusting in God as their ruler. As unsettling as current world events may be, we know that the invisible God actively inserts Himself into the affairs of men, working out all events for His purpose. As we look through the history of the offspring of Jacob, we can see God's hand in preparing godly seed, a holy line from Seth to Noah to Shem to Abraham, to Moses, to David, to Mary. Jesus Christ was the Seed promised to Adam and Eve who would crush Satan. God admonished us in Deuteronomy 32:7-9 to remember the thread of events from the Garden of Eden to our current state, recognizing the artful way in which God distributes people over the face of the earth. God's separating physical Israel from the gentile nations was phase one of His master plan. His creation, at the time of Christ, of spiritual Israel, which recognizes faithful gentiles as full citizens, is phase two. The founding of the United States and the other nations of modern Israel was not random or accidental, but purposely orchestrated by our Creator. Indeed, God is moving the entirety of world affairs toward the day Christ will establish His Kingdom on the earth and crush the head of Satan, in doing so destroying no only his destructive ideas but his life.
Clyde Finklea revisits the interpretation of John 15:2 , which reads in most translations, "every branch that does not bear fruit, He takes way." This is assumed by many to mean "get rid of." Dr. Bruce Wilkinson, in his book, The Secrets of the Vine, explains that "takes away" should be more properly rendered "take up," deriving from the tendency of new grape vines to bend down and become covered with dirt. Vineyard owners in northern California explained to Wilkinson that a branch is too valuable to simply discard, but would be washed off and lifted up, tied to a trellis to enable exposure to sunlight. If a vinedresser lifts up a vine, securing it to a trellis or pole, it is because it is fruitless. Once it begins to bear fruit, it is then pruned for the purpose of bearing more fruit. As God's called out ones, we need to be able to distinguish between punishment for wrong-doing and pruning for greater growth, something which Job's 'friends' had to learn the hard way. As products of God's workmanship, we endure His discipline, producing quality fruit to glorify Him.
David Grabbe, cuing in on Genesis 1:1 and the Hebrew word translated "in the beginning," informs us that this is also the word for "firstfruits." God takes greater delight in a first fruit than those coming in a later harvest. Wisdom is a first-fruit, and has, itself, first-fruits, including the fear of Lord. The first-fruits were set aside for the priests who served the temple. The firstborn of a man's family is designated as first-fruits, receiving double honor. The physical nation of Israel was God's first fruits, planted to bear fruit, but sadly, like the cursed fig tree, it failed to produce much more than weeds. As Christ's called-out ones, we are the current crop of First Fruits, given a new spiritual birth. God has ordained that we bear spiritual fruit, in a totally different dimension from the first fruits of physical Israel.
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
In Matthew 12:31-32, Jesus warns the Pharisees about crossing a line that cannot be uncrossed, an act of blasphemy that is commonly called "the unpardonable sin." David Grabbe explores the Bible's references to this often-misunderstood subject, showing that, while rare, one could fall into it through bitterness or neglect.
John Ritenbaugh, continuing his exposition on the source of the Church's characteristics, reiterates that Jesus Christ is the architect, suggesting that the created institution or body must take on the characteristics of the builder, following assiduously His Commandments, hallowing the same Sabbath and Holy days that He did, and reflecting His character. Jesus Christ has handpicked those He wanted, gifting them with abilities to carry out their responsibilities, a process that has been underway for 2000 years, leading to a cumulative 144,000 beings, constituting the First-fruits and Bride of Christ, prepared to assist Him in governing. Those whom God has called are created in His image, but they are not yet of the God-kind until they receive a tiny portion of His Holy Spirit, enabling them to resist the carnal human nature with which they have been born. As God's Spirit displaces carnality, we become a new creation in Christ, born from above, developing godly character and displacing human nature. In developing and building character, we must voluntarily choose to obey, but God does virtually everything, giving us the will and power to work with His Holy Spirit. Spiritual birth occurs within the human heart—a total transformation of the human heart by the immaterial power that motivates us to acquire His characteristics. This transformation does not take place all at once but requires a lifetime to remove all the impurities. As the impurities are refined out of our character, the world will begin to hate the new creation being formed in us and will feel compelled to hatefully persecute us. We have no idea what God is doing with us as He begins to shape and mold us, but we need to remember that He owns us. As Adam contributed nothing to his physical creation, we contribute nothing to our spiritual creation except for our willingness to yield to His workmanship. The characteristics of the Church are being (and have always been) formed from on high.
John Ritenbaugh, cuing in Romans 11:26, which states that the calling of God is irrevocable and eventually the vast majority of Israel will be saved, suggests that the conversion of the Gentiles is part of God's plan to bring maximum conversion. As God's called-out ones, having been gifted with special spiritual gifts, we must learn to see ourselves and our function as God sees us—as a distinct, unique entity—a holy people, a special treasure above all people on the face of the earth. God loves the church in a way He does not love the world. Among the billions of people, we are separated out, set apart from the aggregate of people, identified as a special people gifted for a special purpose, and called to His marvelous light. God has chosen the weak and base things in order that nobody would glory in the flesh, but God would receive all the glory. We received our calling before the foundation of the world, children of the Promise to Abraham and Isaac, part of the Great Creator's personal selection. We should know and appreciate that we have been called, walking by faith rather than sight. As we walk in humility, God gives us spiritual gifts to accomplish His purpose, preparing us to live by faith. God actively involves Himself in the process, giving us life, education, conversion, faith, gifts, His Word, and the resurrection to come. Very few people, apart from the Church of God, are living their lives by faith, allowing our worldview to change from the perspective of the flesh to the perspective of Christ. The world should be able to marvel at the drastic transformation in our orientation and behavior. God will be holding us responsible for the gifts He has entrusted; we have no excuse to fail.
John Ritenbaugh, cuing in on I Thessalonians 5:16-18, gives all of us an assignment to become more appreciative by actively enumerating and writing down our blessings. Praying without gratitude is like clipping the wings of prayer. We have so much to be thankful for, but do not express our gratitude very well. Thankfulness and winning are not natural to carnal human nature which loves to grovel as timid worrywarts. If we would ponder all of the gifts God has given us, we would have an endless list of things to thank Him for, from the lub-dub of our heart chambers to the endless beauty of creation. Corrosive pride will destroy the spirit of gratitude because it is never satisfied. For that reason, God mercifully gives thorns in the flesh to puncture our pride, reminding us that we do not have anything that we did not receive from God. We need to commence making a list of what we are thankful for; the list will never end.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
Martin Collins asserts that true power belongs to God alone. Some of this power He has entrusted to mankind to exercise dominion over the earth. Occasionally, He exercises power to deliver His people from danger. God used this power to resurrect Jesus from the dead. Jesus Christ used this power to deliver us from the death penalty of our sins. The apostle Paul emphasized the power of God living in us through the Holy Spirit to enable us to overcome and develop into His family. Our calling, conversion, and ultimate salvation are concrete demonstrations of God's power. We must remember that even though we are God's workmanship, God does the work through His limitless might and energy. Through God's Holy Spirit, we are empowered to receive and understand Godly knowledge, enabling us to develop righteous godly character and a new spiritual disposition, directing our existing faculties in an entirely different way, enabling us to become a new creation, connected miraculously to the body of Christ. We can advance spiritual strengthening through: (1) dependence upon God, (2) by having the joy of God, (3) by prayer in accordance with God"s Word, (4) by gaining wisdom, (5) by quietness and confidence in the promises of God, (6) by waiting on God, and (7) by dependence on God's grace. Through God's mighty power, we will triumph over death.
Beginning with Acts 3:21, John Ritenbaugh speaks of a future time of refreshing and restitution after things get a whole lot worse, a time when the Beast would attempt to wear out the saints. God has a plan to recreate Himself, bringing mankind into at-one-ness with Him. Peter preached to the called out ones to repent and yield to God through His Holy Spirit. We need to be in awe of the cost of Christ's sacrifice for us, demonstrating reciprocity as we wholeheartedly yield to God. Mankind has separated itself from God, having followed the example of our parents, Adam and Eve. God's solution to mankind's separation was sending a second Adam, Jesus Christ to make reconciliation and justification possible. Believing Christ and His message has the effect of making a repentant person at one with God. Through sanctification, a person in Christ becomes a new creation. Fasting not only emphasizes that we can resist a powerful bodily drive, but shows us plainly our dependence upon God.
The peace, fellowship, praise, or thank offering was the most commonly given in ancient Israel. John Ritenbaugh explains that it represents God, the priest, and the offerer in satisfying fellowship.
Who or what is the new man? Charles Whitaker explains that the new man is Jesus Christ Himself, living in us by His Spirit!
If you knew you would live forever, how would you live? John Ritenbaugh explains that, biblically, eternal life is much more than living forever: It is living as God lives!
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself a slave of righteousness. God's grace is manifested by His giving gifts, carrying us forward, making it possible to be transformed into the image of His Son. Our responsibility is to walk where God leads us, realizing that He is the one always out in front doing the creating, putting forth energy to make something happen—the change of our heart. Only those yielding themselves to the New Covenant will receive this transformation—a miraculous new creation, patterned after Christ's spiritual image. In the whole sanctification process, it is God working in us to will and to do.
Richard Ritenbaugh focuses upon the awesome cost of bringing two former enemies together. Reconciliation is the product of a sacrifice made by a person to pacify the wrath of an offended person. We are to imitate Christ in His approach toward hostility from others (1) taking abuse patiently, (2) committing to God's righteous judgment, and (3) sacrificing for the good of the other party. From the point of our justification, we must participate in the reconciliation process through our sanctification, reflecting the righteousness of God- taking on His perfect character. Our reconciliation with God leads to our reconciliation with other members of the body of Christ.
John Ritenbaugh emphasizes that God's Spirit is the essence of God's mind rather than a third person of a trinity. With this Spirit, God opens our minds, dwells in us, and implants or transfers His Family characteristics into us through His Word (Romans 8:9-10; I Corinthians 2:10; Hebrews 8:10; 10:16). Just as a family member can live on another continent and still literally be in a family, so can Christ, the Father, and His called-out ones be "in one another" (John 17:21-22) united by the same Holy Spirit.
Continuing with the definition of spirit, John Ritenbaugh explains that the preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refer not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the mood' require no physical location, or having family characteristics requires no family members dwelling literally in us, so Christ in us (Romans 8:10), His Spirit dwelling in us (Romans 8:11), or dwelling in the the body of Christ (I Corinthians 12:27) does not require a third person of the trinity but instead refers to absorbing God's characteristics through His Spirit, transmitted chiefly through life-giving words (John 6:63).
John Ritenbaugh reveals that the architects and custodians of the trinity concept admit that it is a "somewhat unsteady silhoette," unsupportable by Scripture unless one forces external presuppositions, assumptions, and inferences onto it'as did Catholic theologians at the end of the fourth century. The Holy Spirit (designated as ruach in the Hebrew and pneuma in the Greek) constitutes the non-physical, invisible essence of God's mind (I Corinthians 2:10,16) which He miraculously joins to the minds of those He calls (John 6:44), transferring His thoughts, attititudes, and character, and enabling us to have the will and the ability to carry out the creative work of God the Father (Philippians 2:13; John 14:10).
John Ritenbaugh, focusing upon the scattering of the greater church of God, examines this event within the context of a larger global disintegration of religious influence. The moral agenda of this country and others is set by non-religious organizations and groups. The disintegration of the Catholic Church (described by Malachi Martin) and the disintegration of the greater church of God (the systematic destruction of its uniqueness and vision) have eerie parallels. The declining vigor and looseness of religious conviction will eventually be pulled together and galvanized by the power of the Beast—the mystery Babylon of the Bible, the Mystery of Iniquity—the real objective of those who would create a new world order. The antidote is to desire the wisdom of God rather than the wisdom of men (I Corinthians 1:26).
John Ritenbaugh emphasizes that works are not the cause of salvation, but instead are the effect of God's creative efforts at bringing us into His image—a new creation. We are created in Christ Jesus, given a tiny spark of His nature from which to draw spiritual nourishment and receive our power to act. In this context, works are nothing more than our puny efforts to respond to God's love by voluntarily living like God does. The perfect tense of the verb 'saved' in Ephesians 2:8 (denoting an action started in the past and continuing in the present) does not guarantee that we will always remain in that state, but only if we continue to yield to God's shaping power, mortifying our human nature, and conforming to His image.
John Ritenbaugh affirms that the Christian's hope constitutes an incremental acquisition of God's glory; that is what the New Covenant is all about. At this point in time, Christ is the only one who has received His inheritance, becoming the first-born of many brethren (Romans 8:29; Hebrews 2:10), having a glorified spiritual body (Revelation 1:13-16). Our hope, as we yield to God, is to be like Him (I John 3:1-3), to become a glorified member of God's family. Christ's sacrifice enabled us to get close to God, establishing a family relationship with Him. As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), it is nevertheless real - able to be comprehended by spiritual receptors (II Kings 6:17, I John 3:2). The numerous figures of speech describing God's body parts substantiate that God has shape and form and occupies a specific location. Figures of speech always have legitimate grounds of comparison. The term omnipresent, rather than suggesting some ethereal grotesque omnibody, can be explained by being "in union with His spirit" as in John 14:19-20 in which God the Father, Christ, and the Called out ones are depicted to be "in" one another- one unit as analogous to a marriage union when two become one flesh through sharing combined goals, aspirations and a kindred spiritual presence.
John Ritenbaugh asserts that all the hopes of a Christian revolve around the Day of Trumpets, placed like an axle or fulcrum, right in the middle of the Holy Days. Our entire lives revolve around the hope of a resurrection from the dead, a powerful motivator to walk in righteousness. Of the three major characteristics of God (faith, hope, and love), Hope, deriving from Christ's Resurrection, gives the other two impetus and energy. Our hope consists of living the quality life God lives forever, knowing Christ intimately, sharing all of His experiences throughout eternity (Psalm 17:15; Philippians 3:10; John 17:3; Romans 8:17; Revelation 19:7-8)
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 teaches that forgiveness is only the beginning of the grace process, enabling us to grow or mature into the full stature of Christ. Grace eliminates the possibility of boasting or self-glory because all we have accomplished has been accomplished only because of what He gave. We are to follow the example of our Elder Brother, who although He did not consider it robbery to be equal with God, nevertheless made Himself of no reputation (Philippians 2:6), becoming, as it were, a child. Jesus is not against greatness, but He wants it to be given by God and God is going to give it to those who are in harmony with His law and His way of life. Everybody is to build on the same foundation, using those gifts which God empowered them. Paul insists that the very fact you are under grace is what nails you to the floor, that you have got to obey the law.
John Ritenbaugh, after going through the history of Israel's incremental rejection of God's authority and putting themselves under the yoke of Satan's political system, asserts that God is establishing a spiritual kingdom from the dynasty of David, having Christ at the head installed beginning with the seventh trump when He will unleash the power of His Kingdom against the kingdoms of the world. Those who hear the good news of the Kingdom of God and respond to it (entering a covenant with God to become a part of it) are in the process of being built into a spiritual house that is also a royal priesthood (2 Peter 2:9). This royal dynasty will govern a holy nation bearing governmental rule over the earth as kings under Christ.
John Ritenbaugh asserts that Abraham is the only biblical character singled out as a type of God the Father. He is also the only one to receive the approbation "friend of God." As a result, we, as Abraham's offspring or seed, receive incredible material and spiritual blessings, including the Holy Scriptures, the chief means through which we learn "the deep things of God." Because of this, we have to make God central in our lives, submitting to His law, reproducing the obedient spirit of faith the father of the faithful and the friend of God demonstrated. Like him, after our calling we are obligated to cross the river separating ourselves from the world, leaving the old man or carnal self behind. Our new life is one of continual, often unsettling and unstable movement on a pilgrimage toward God's Kingdom (Hebrews 11:8-10).
John Ritenbaugh focuses upon Paul's motivation for his letter to the Philippians, both appealing for unity and offering encouragement, reminding them that their relationship with one another was through Christ. Unity could only be maintained if they prayed for one another, exercising reasoning, discerning, and discriminating agape love. Paul encourages the Philippians, assuring them that his own incarceration (apparently engineered by God) had turned out for the best, enabling him, exuding his cheerful personality, to provide one—on-one testimony to a succession of guards, enabling God's witness to get to the upper echelons of the praetorian guard, greatly extending or amplifying the witness. Regardless of the precariousness of his ostensibly grave circumstances, Paul, with deep conviction, expected spiritual deliverance.
Paul systematically planned his travels to specific cities for specific reasons, choosing Philippi for its strategic location as the only autonomous Roman colony in the region having historical cultural, military and commercial significance. As an autonomous outpost of Roman culture, more Roman than Rome, it provides a metaphor of a Christian's status of occupying an outpost of the Kingdom of Heaven, ardently maintaining a loyalty to the customs and laws of the home country. From Philippi, God called people from several nationalities and social strata, galvanizing them into one family. Paul expresses joy and camaraderie more with this congregation than any other, appreciating their selflessness, generosity, and sacrifice. Paul, from his vantage point of a prisoner, offers both abundant encouragement (God will complete what He has begun) as well as a plaintive appeal for unity to this congregation.
John Ritenbaugh highlights how the witness of the apostles, particularly miraculous healings performed in the name of Jesus Christ, brought them into conflict with the established Jewish leaders, the entrenched Sadducees and the Sanhedrin. Peter used the startling impact of these healings to draw attention to the fulfilled prophecies pertaining to Jesus—the source of the healing power—whom the crowds Peter was addressing had crucified in ignorance. As the veil of ignorance is lifted, they (and we) have the responsibility to act on this knowledge of culpability in His crucifixion and fully repent—undergo a total change of life. Focusing on his predominantly Jewish audience, he affirms that belief in the prophecies of the Old Testament will lead to belief in Christ. Being in Him makes us heirs of the promises to Abraham.
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]
Can a Christian commit a sin, and still be a Christian? Or would this be "the unpardonable sin"? Or would it prove he never was a Christian? Thousands worry, because they do not understand what IS the sin that shall never be forgiven.
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