Martin Collins, noting that the foundational way of life as outlined by Jesus Christ is not much followed in mainstream Christianity, and observing that the five foolish Virgins also belonged to the visible church, reminds us that we are only Christ's if we have God's Holy Spirit living in us, and we live according to the Spirit's prompts. There is no such thing as a secular Christian. Salvation is an ongoing work of God, obligating us to walk in the Spirit and not according to the flesh. If we walk in the Spirit, we will be not captivated by the lusts of the flesh. From the onset of our calling, we have been charged to bear spiritual fruit, being metaphorical branches of the vine, which is Christ. If we produce the fruit of the Spirit, we will maintain a sound mind, enabling us to acquire a new godly nature and character. We must mortify our past nature, realizing that all sin is abject failure and a fast track to death. As God's called-out ones, we need to reckon ourselves dead to the pulls of carnality. Sadly, we are guilty of sinning against God's Law every day, but if we willfully sin, rejecting the prompts of His Holy Spirit, we are, in effect, committing the unpardonable sin on an installment plan. Only those led by God's Holy Spirit are truly children of God. If we are not led by God's Spirit, we are pathetic slaves of sin. If we abide in Christ's words, we are His disciples. If we grow in the Spirit, allowing our character to be transformed from the inside out, we will be siblings and heirs of Christ, becoming full members of the family of God.
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
Martin Collins reminds us that God's Law is a permanent and eternal entity. Because of its everlasting guideposts, people can order their lives by it; it is intended for human benefit, and should be used for illumination. Many denominations foolishly proclaim that God's laws have been abolished, replaced by a milder form of cheap grace, even though Jesus Christ teaches that until heaven and earth pass away, not one jot or tittle of the Law will disappear. Christ insisted that He did not do away with the Law; the apostle Paul insists that we establish the Law, and Christ elaborated and magnified the Law, taking it from the physical and the tradition-bound activities, to the broader spiritual dimension and original intent. The Law must be internalized to enable us to keep it both in the letter and the spirit. Jesus Christ, through His life, modeled for us how to live our lives, demonstrating that God's Law should constitute our second nature, deeply embedded in our heart. Christ's sacrifice enabled us to have forgiveness for our sins. We commemorate His sacrifice annually on the eve of Passover. The Law of God must be perpetual by its very nature; right is always right. Could we worship a God who gives us an imperfect or mutilated law? Our flaws or weaknesses do not present a reason to abolish the Law. The Law is just and good; every command of God is for our protection, flagging areas of potential danger. God's Law is not intended for salvation, but for revealing to us our sins so that we may overcome them. When we tamper with Law, we do away with all standards, nullifying all accurate measurements. In all things, we must seek God's will, but we will not find it in human reasoning. The Law of God is pure, perfect, and sure. Paul assures us that God's Law is holy and spiritual, even though the law of sin militates against it continually until we mortify our human nature. When we are conformed to Christ through His Holy Spirit, holiness will be our nature.
David C. Grabbe: Part One showed that wherever there is a government of man, it tends to take on greater power and responsibility as the governed relinquish their liberty for the sake of being taken care of. ...
David C. Grabbe: The term "Nanny State" has come to describe a government that insists on over-regulating the individual in order to force him to act according to the government's wishes, rather than allowing the individual to make his own choices. ...
Martin Collins contends that the effectiveness of a law is found in its purpose and intent rather than the letter. The blind spots to God's Law unfortunately are found in the spiritual application or principle rather than a specific motor behavior. Christ taught that the righteousness of the Pharisees was not enough to fulfill the law's requirements. Love and mercy constitute the essence of the spiritual fulfillment of the Law. God's Holy Spirit enables us to carry out the spiritual intent of the Law. By continually using God's Spirit, we gradually or incrementally take on God's nature in our innermost beings. As we judge other people, we must realize that the things that offend us mirror our own (hidden from us but transparent to others) faults.
Many people, even in the church, fail to understand the kind of righteousness God is looking for. David Maas shows that God wants it written on our hearts—not just a set of dos and don'ts or rewards and punishments.
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls us, we are hopelessly ensnared and enslaved by sin. To counteract this deadly pull, we must imitate Christ's standard of active righteousness (going about doing good; Acts 10:38) as opposed to the Pharisee's more passive righteousness (a meticulous, reactive avoidance of evil). The sins of omission (the majority of our sins), neglect, and ignorance have the tendency to dissolve when we practice Christ's standard of active righteousness.
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon Himself, with His death, to amend the fault enabling us to walk in the light, keeping the commandments. Salvation and conversion is a cooperative effort between God and His called-out ones, requiring both a calling and a response (justification and sanctification), a circumcision of the heart, imposing responsibilities on the participants of the covenant. Though the process took a unilateral act of sacrifice on behalf of the Testator to make it work, God demands of us unconditional surrender.
John Ritenbaugh explains that justification is not the end of the salvation process, but merely the doorway to a more involved process of sanctification, symbolized by the long journey through the wilderness toward the promised land, a lengthy purifying process involving Christ's work (of regeneration- making us pure) and our work of applying God's Word to our lives, enabling us to get all the spots and wrinkles out of us. Like the outward signs of a woman's pregnancy, sanctification is the part of the process where we bear fruit, giving visible evidence of God's Holy Spirit working in us.
John Ritenbaugh teaches that, following Abraham's example, a life centered on God is a way of inner peace—an inner strength that keeps life from falling apart. Focusing upon God gets the focus off from ourselves and onto something more enduring, reliable, and permanent than us. If we give ourselves to God (through the New Covenant) in complete surrender, allowing Him to shape character in us, then He will forgive our sins, removing the death penalty, enabling us to live in hope, giving us direct access to Him, providing a relationship with Him, giving us a more abundant, purposeful, meaningful life. The Covenant, initiated by God, must be on God's terms. Obedience is not outward compliance, but must come from the inside out. We should not confuse the sign (circumcision, baptism, putting out leaven, etc.) from the reality it represents.
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