Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Martin Collins, taking the apostle Paul's cue that persecution expresses our relationship to Christ, suggests that persecution involves a wide spectrum, ranging from torture, physical beating, social excommunication, imprisonment and death—fates endured by the heroes of faith listed in Hebrews 11. Paul did not ask for the harassment and persecution he endured, but maintained that everything which befell him proved to be for the ultimate good of spreading the Gospel. Because of his impeccable witness, the entire Palace Guard at Rome received testimony, some persuaded to the point of conversion. Ironically, jealousy from other 'Christian' factions probably led to Paul's execution rather than persecution from the outside, a harbinger for those living in end-time persecution. The churches in Revelation 2-3 all receive their portion of persecution, but God promises deliverance and reward for those who endure. In the current diaspora of the Greater Church of God, the trials and problems are not much different than those of the first century, and Christ still promises boldness to those who see the big picture. Our boldness and confidence should match that of Paul's trusting in God to give us strength to overcome or endure, following Christ's example of esteeming others above ourselves, even those who maliciously abuse us, realizing that God will open their eyes at the right time. God will never disappoint us, but will give us His Holy Spirit and mind to navigate the spiritual minefield. Like Paul, we need to realize that all things, horrible and pleasant, will work God's ultimate purpose and our good.
Mark Schindler: As we watch the self-centered insanity growing in a world held captive by the perverted mind of Satan, we perceive that God has filled—and continues to fill—its positions ...
Martin Collins, reminding us that we, as followers of Christ, may suffer persecution, provides encouragement by reminding us we are promised boldness through the power of the Holy Spirit, making it unnecessary to prepare a response against the persecutors. When the laws of God conflict with the laws of man, civil disobedience is the only correct response, as was patterned by Peter, Paul, and the apostles, who boldly proclaimed Jesus' resurrection from the dead despite intimidations and threats from the religious establishment, terrified at losing their power base. The disciples knew, however, that with the power emanating from the Holy Spirit, the gates of hell could not prevail against their work. Peter was not in the least intimidated, boldly proclaiming to these religious leaders that: (1) they were guilty of crucifying Jesus, (2) Jesus rose from the dead, (3) the purpose of God was completed despite opposition and God's purpose alone will stand, and (4) Jesus is the only means of salvation, a statement which seems 'harsh' and 'intolerant' to most of the world. If we are following God, we will be compelled to disobey civil authority at some point. We cannot reclusively join a monastery nor should we become secular, cowardly assenting to evil laws, but we must fear God rather than man, righteously performing what God requires of us, realizing that our citizenship has been registered in Heaven. We should entrust ourselves to God for safe-keeping, realizing that the just shall live by faith.
Richard Ritenbaugh, citing Charles Hughes Smith's pronouncement that the entire status quo is a fraud, emphasizes that the entire western society seems to be invested in corruption and fraud, even as society as a whole is plunging off a precipitous cliff. Gary Sturgeon insists that 90% of everything is garbage, with only 10% possibly salvageable, but Satan has a grip on the entire cosmos and has the capability of damaging everything unless God miraculously intervenes. God's called out ones have been given the priceless gift of God's Word of sincerity and truth which has the power to sanctify (set apart and make holy). We must guard it as a life preserver, never letting it out of our sight. God the Father and Jesus Christ intended to leave us in the middle of all this fraud, providing a protective hedge against the worst Satan can do, sanctifying us with His truth in order that we rise above the deceit and fraud, learning to exercise godly discernment. In this worldly environment, we appear strange, odd, and even alien to society. In the Festival of Unleavened Bread, we recognize that God had to do something extraordinary ("flexing His muscles") to free our ancestors and us from the ruler of this world, redeeming us to be His people. God literally had to pull us out of our worldly prison, a way of life leading to certain death. As a symbol, unleavened bread emphasizes that the ancient Israelites had to leave in haste, totally unprepared for the trek ahead of them, and that they were totally dependent upon God for everything. God fed them manna (something unworldly and a type of the Bread of Life) to them for 40 years to test them, whether they would walk in His Torah. Abundant life comes to those who live by every word of God, ingesting it continuously. Unleavened Bread symbolizes Christ's body, His Words of sincerity and truth, and most importantly His Spirit, our portal to an eternal relationship with God, transforming us into what God is.
Kim Myers, reflecting on Amos’s prophecy to ancient Israel in Amos 5:11, castigating the leaders for their shabby treatment to the poor and destitute in society, draws a parallel to America’s leaders today, allowing or creating situations in which the rich get richer and the poor get poorer, leading to record numbers of our citizenry succumbing to homelessness, poverty, and drug addiction. Like ancient Israel, modern Israel (including America) takes advantage of the poor, using the illegal immigration tidal wave for profit and political power. When a nation loses its morals, people feel free to take advantage of one another, especially the poor. God hates governments which take advantage of the poor, a segment of the population people find easy to take advantage of because they are trusting, helpless, and dependent. In God’s Church, we also have poor, meek, and handicapped individuals. We are mandated to love the brethren, treating them as we would a blood relative. All of us could improve our sensitivity to people’s needs, especially when we have the financial means at the Feast of Tabernacles, sharing our time, treasure, and compassion for those less fortunate than ourselves. We do not have to be wealthy to be hospitable, but we should not be stingy or cheap when we have the means to serve one another. We have a mandate from Almighty God to let brotherly love continue through our hospitality and generosity.
Ryan McClure, focusing on the concept of recidivism (the tendency of a released ex-convict to return to a life of crime), reports that after three years from release, 2/3 returns to a life of crime, and, shockingly, after five years from being released ¾ return to criminal activity. Only ¼ of the prison population become functionally rehabilitated. In one sense, all of us are spiritual ex-cons, who have a penchant to return to our comfort zone after being redeemed by our Savior. As our ancient forbears longed for the comfort zone of Egypt, we feel drawn to our old sins like a dog returning to its vomit. We should instead look with disgust and abhorrence on our sins, preferring bondage to Christ rather than slavery to sin. As we become slaves to Christ, we become transformed into brothers, sisters, and fellow heirs of His Kingdom.
Austin Del Castillo maintains that the reason we are here is to learn our part in God's plan to reconcile the whole of mankind to Himself. We need to get to know God in order that we feel like Him, think like Him, and act like Him. Without Jesus Christ's atonement, we would be part of the walking dead. God forgives us more than once a day, renouncing His anger and absolving us from a payment of debt. In the Parable of the Unmerciful Servant, we must compare ourselves to the servant who was forgiven 10,000 talents (approximately 200 million dollars), a debt far higher than anyone will ever owe to us. We are fellow incarcerated prisoners, both beholden to God through the very expensive sacrifice of Christ's blood. We are expected to forgive others as God has forgiven us. In Jesus' prayer the night of the Passover, He wasn't just acknowledging that He and the Father are one; He is also expressing the desire that we, His church (and eventually, all of mankind) also be one with them. Forgiveness is something we, like our Heavenly Father and Elder Brother, dispense daily. Lewis B. Smedes, Professor of theology at Fuller Seminary in Pasadena, CA states, "To forgive is to set a prisoner free and discover that the prisoner was you." Forgiving and being forgiven are part of being a family, something that is not forced or coerced, but given freely from the heart. We cannot badger someone into forgiving us, otherwise it is not felt. If we set our minds to never forgive someone even if he is impossibly obnoxious, it erodes our compassion and tenderness, possibly keeping us from entering God's Kingdom. If someone asks us to forgive him, we have the power to dramatically change the world for good.
Martin Collins, reflecting that the human conscience can be incrementally conditioned to tolerate sin, decommissioned, and ultimately put to sleep, asserts that God can restore it to usefulness as He did in the lives of Joseph's brothers, by forcing them to go to the location to which they had sold their brother. God sometimes allows the consequences of sin to take effect (i.e. plague, famine, or other form of deprivation) in order to stir the conscience. Anxiety of deprivation drove the prodigal son to repentance and reconciliation with his father. It took Joseph's brothers a harsher measure than physical deprivation, including imprisonment, punitive treatment, and harsh words. God chose the means to force Joseph's brothers into repentance by carefully crafted words and enforced solitude, all designed to refresh their memories and expose their sin. Calamity is sometimes used to bring forgotten transgressions to our minds, driving us to repentance of our secret failings and motives of our hearts. A good conscience (the judgment of the mind concerning right and wrong—an attendant witness of a person's conduct) can only be formed or enlightened by yielding to God and having it cleansed by the blood of Christ.
The biblical city of Smyrna, whose church received one of Christ's seven letters in Revelation 2 and 3, may be one that Bible students know the least about. In explaining Jesus' message to this church, David Grabbe shows how the city's name helps to reveal the themes that the Head of the church wants us to understand as His return nears.
Peter's statement that Jesus 'preached to the spirits in prison' (I Peter 3:19) has for years baffled many a Bible student. Richard Ritenbaugh examines this verse in context, showing that the traditional interpretation is woefully off-base to the point of suggesting a totally unbiblical conclusion.
The letter to Smyrna contains a rarity among the seven churches—no criticism! What's so good about the Smyrnans?
Persecution is not a subject we normally like to think about, but it is a fact of life for a Christian. John Ritenbaugh explains why Jesus says we are blessed if we are persecuted for righteousness' sake.
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
John Ritenbaugh discusses the depth of our beliefs, showing the difference between our preferences and our convictions. He looks at both legal and spiritual ramifications of this subject.
John Ritenbaugh warns that we dare not allow a root of bitterness to spring up in us as a result of the trials we go through - those burdens intended by God to strengthen us and perfect us. We are warned not to emulate the example of Esau, whose worldly mindset blunted his ability to distinguish the sacred from the profane, leading him to give up his birthright to satisfy a bodily craving. We have superior promises (of future Eternal life and a place in God's very family as well as current access to God's presence through the work of Jesus Christ). The intense admonitory quality in the twelfth chapter stems from the stark, inescapable reality that God will not budge one inch on sin. Far from being an indulgent lenient parent, God is a consuming fire to those who will not obey. We need to develop the same white-hot hatred for sin as does our Heavenly Father. Finally we are admonished to (1) increase our fellowship with our brethren, (2) practice hospitality, (3) sympathize and empathize with those going through trials, (4) strive for pure and chaste marriages, (5) resist covetousness, and (6) ease the ministry's burden
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