Mike Ford posits that we today live metaphorically in an Alice in Wonderland, down-the-rabbit-hole world, where up is down, down is up, good is bad, and bad is good. Consider the scholastically ludicrous Scriptural exegeses claiming Christ to be a vegetarian, often based on the abstraction that He was compassionate. Such exegeses neglect the incontestable fact that Christ lived in a meat-eating culture; for 33 years He partook of the Passover-lamb. One writer, an advocate of the distorted views of PETA (People for the Ethical Treatment of Animals), claims that there are no biblical references to Jesus' eating meat. Abel offered a lamb in sacrifice centuries before the Flood, and Abraham served the pre-incarnate Christ a calf along with butter and milk (contrary to Vegan practice). The New Testament account of the feeding of the 5,000 indicates that Jesus ate both bread and fish. Luke 24:43 alludes to Christ's eating broiled fish and, after His resurrection, Jesus prepared a breakfast of bread and fish for His disciples. As God's called-out ones, we must let God's Word define our worldview, not permitting it to be shaped by a mad hatter.
David Maas, focusing on Philippians 2:12, where Paul urges us to work out our own salvation with fear and trembling, takes issue with misguided theologians who have tried to create a false dichotomy between grace and works or grace and law. One of their common "proof-texts" is Ephesians 2:8-9; they emphasize verses 8 and 9, while failing to mention verse 10, which is logically connected to the preceding two verses through the conjunction gar, meaning because. Verse 10 clearly states that God has created us to do the works He was ordained for us. The scriptures are replete with cautions that God will critically appraise the works of His people. At the turn of the last century, insidious Protestant antinomian elements infiltrated into the Worldwide Church of God, savagely attacking such doctrinal concepts as "qualifying" and "building character," claiming that such concepts imply that we must work to "earn" salvation. Pointedly: We do not qualify for salvation, God has ordained that we surrender our lives to Him in order to build godly character. Because God has gifted us with free will, He cannot create character in us by fiat. Character comes only from choosing. Control over thoughts comes from choice. Christ will not control our thinking. Sanctification does not take place at the onset of our calling, but instead is a lifetime process which will not end until our death in the faith (or change at the First Resurrection). Our role in the sanctification process, insignificant as it may seem, consists of being junior partners (spiritual share-croppers), diligently cultivating the Fruits of God's Holy Spirit thought our post-calling experiences.
Richard Ritenbaugh reflects on the second law of thermodynamics which, emphasizes that, as energy is transformed to other forms, it degenerates into a more disordered state, wearing down into entropy, chaos and disorder—exactly the opposite of the Spiritual creation which transforms us into a more perfect state. As God transforms our mind with the change-agent of His Holy Spirit, it becomes completely renewed and reprogrammed into something everlasting, something God-like, learning to think as God thinks. The Feast of Unleavened Bread provides a formula as to how this process works, putting sin (typified as leaven) out and ingesting righteousness and purity (typified as unleavened bread) in its place. We are to demonstrate righteous behavior in our hands by our deeds and behavior and in our foreheads by our thoughts. Jesus Christ is the Living Bread that we must ingest daily by reading His word and imitating His behavior. As we ingest the Living Bread, we shun worldly behavior and conform to Christ's character. Only when we are conformed to the image of Christ, loving righteousness and hating lawlessness, are we acceptable to our Heavenly Father. As we are progressing through the sanctification process, our carnal natures must become completely displaced by God's Holy Spirit, motivating us to refrain from causing offense, but freely forgiving others as God has forgiven us.
Some people think that Christ's miracle of feeding the 4,000 is the same as His feeding of the 5,000, but there are too many differences for them to have been the same occasion. Martin Collins explores the spiritual connotations of this tremendous miracle, focusing on the disciples' spiritual development and Jesus' compassion.
Jesus' walking on the water of the Sea of Galilee may be the best-known of His astounding miracles. Martin Collins examines both the miracle and the context, showing that this incident and Jesus' calming words to the disciples unmistakably declared to them just who Jesus really was.
The feeding of the five thousand—a miracle attested in all four gospels—tells us far more than the fact that Jesus was a marvelous miracle-worker. Martin Collins shows that it also reveals Christ's compassion on those who hunger, as well as His ability to teach vital lessons to His disciples—lessons we, too, can learn.
Jesus Christ's miracle of feeding the five thousand people who had assembled to hear His message is the only miracle that all four gospels record. Martin Collins explains how Jesus used the circumstances to teach His disciples lessons that they would be able to use in their ministries after His death.
Men discovered long ago that religion can be big business. ...
The apostle Andrew is a sterling example of humble service. Martin Collins takes what little we know about this early Christian and shows how Andrew's character should encourage the average Christian.
John Ritenbaugh, using the term "malignant narcissism" (from M. Scott Peck's book "People Of The Lie") to describe the blind Laodicean pride which denies our inherent sinfulness and imperfection by means of clever self-decptive quibbling and equivocation. Accepting one of the most pernicious gifts of Protestantism (no works mentality), the Laodicean doesn't know that it takes mental work and exertion to produce faith; it does not come by magic or by mere acceptance of certain knowledge. The Good Samaritan parable teaches that unless one practices doing good rather than just knowing good, his faith will be severely compromised.
John Ritenbaugh reiterates that we, like the crowds who rejected Jesus' message, have unconsciously absorbed a whole pre-packaged set of behaviors or attitudes (human traditions) from our culture, sometimes dangerously inhibiting the assimilation of the precious truths of God's Word. One cardinal lesson we glean from the feeding of the five thousand is that when God calls us, He not only realizes our present limitations, but also has a vision of what we can become when we combine our meager capabilities with His infinite power. Unlike the crowds in John 6 who tried to get Jesus to serve their own selfish purposes, our relationship to God should be one of total submission to His will, patterning our lives according to His purpose. The storm the disciples encounter on the Sea of Galilee instructs us that when we are in the midst of a trial getting nowhere, if we invite Christ into the situation (having faith He is near), we will immediately have peace. We glean from Jesus' counsel to the crowd at Capernaum that any attempt to fulfill a deeply felt spiritual need with a physical solution will never give satisfaction, but will instead lead to addiction, perversion, frustration and despair. Our orientation should always be on the spiritual.
John Ritenbaugh, reflecting upon the healing of the man at Bethesda, cautions that when God removes an infirmity or gives a blessing, He also gives a responsibility to follow through, using the blessing to overcome and glorify God in the process. As Jesus healed this man, He continued to reveal His identity as the prophesied Messiah, reflecting God the Father's proclivity to work ceaselessly on behalf of His creation, extending mercy and relieving burdens, traits we must emulate as God's children. Through total submission to the mind, will, and purpose of God the Father, Jesus (being totally at one in body, mind, and spirit) attained the identity and the power of God. Obedience (submitting to God's will) proves our belief and faith. If we compare ourselves to men, we become self-satisfied or prideful and no change will occur in our lives, but if we compare ourselves to God, we feel painfully discontent, and will fervently desire to yield to God's power to change us, transforming us into His image. Understanding the Bible will never take place until we yield unconditionally to its instruction. As metaphorical lamps ignited by God's Spirit, we must be willing to be consumed in His service.
John Ritenbaugh explains the context in which a tenant farmer would find a buried treasure after the original inhabitant had meticulously hid it fleeing from an invading army. Our calling resembles this parable and the Parable of the Pearl of great price; we seemingly stumble upon it accidentally and intuitively realize its priceless value. The parable of the Dragnet again describes the culling process God uses to separate the truly committed from those mildly interested. God brings forth people from every walk of life with a whole array of skills and talents- gifts that God intends His called-out ones to use for the good of the whole congregation. We need to make sure that a prejudice, 'experience', weakness, or blind-spot on our part does not become a barrier to God's truth. Regarding Jesus siblings, He had at least three sisters and four brothers. Chapter 14 begins with the lurid and grizzly details of the beheading of John the Baptist, caused in part by the blind ambition of Salome's mother as well as Herod's guilty conscience after John the Baptist exposed his blatant adultery and lust. The next part of the study delves into the incredible miracle of the feeding of the five thousand, an example of Christ multiplying the meager talents and capabilities of His disciples. If we yield our gifts and talents to God's work or service, He will multiply them, accomplishing more than we could possibly do by ourselves. The miracle demonstrates both God's principle of generosity as well as the responsible stewardship of physical resources. The last part of chapter 14 delves into Jesus walking on the water and Peter's well-meaning, but abortive exercise in faith. Like Peter, we must keep our focus upon Christ rather than the surrounding physical circumstances. Faith operates when we cannot see what we hope for. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh reiterates that Jesus was baptized, not because He had committed any sin, but in order to fulfill God's Commandments of righteousness. Baptism is used symbolically to represent one's total commitment. Perhaps if people knew what was required, there would be fewer baptisms. Every thought, every attitude, every action (the totality of our life) is to be brought into obedience to Him. When Jesus was baptized, He was demonstrating His total commitment to what was laid out before Him. Jesus had to overcome, defeat, displace and disqualify Satan as ruler as part of His commission as Head of the body. As we are joined to the Body, it is part of our commission also. We also wrestle with spiritual wickedness in high places. We are in a war with an enemy we can't feel, see, or touch, an enemy who is trying to take control of our thinking processes. In order to win the battle with Satan, we must counter his deceptive arguments, not with human reasoning, but with the knowledge of God. Satan broadcasts attitudes into our minds, tilting them in certain directions. God uses Satan as an instrument to test for weaknesses, enabling us to be strengthened. In our struggle with Satan, we are admonished to be sober, exercising control over our minds. If a person is under the influence of the world, he is not able to resist Satan. Familiarity and usage of God's word along with yielding to Him and drawing close to Him will help us resist Satan. Jesus resisted Satan with the knowledge of God, resisting appeals to vanity, using power selfishly resisting to lust of the flesh, eyes, and pride of life.
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