Martin Collins, concluding his series "God's Perseverance with the Saints," focuses on Christ's desire that all His disciples have unity and love. The unity He appeals for is not organizational unity, but unity within the divine nature, exampled in the unity between the Father and the Son. This unity operationally defines a family rather than a corporate unity, with a common Christian experience binding those He has called into an interdependent relationship where everyone serves each other with God-provided spiritual gifts. Christ, through His life-sacrifice while we were yet enslaved to sin, provides the model of love for us. We need to bring our highly flawed love to the infinitely-perfected level of agape love demonstrated by our Elder Brother. We must love our brethren even in their flawed state because God requires them to love us in our flawed state. We demonstrate this agape love when we 1) listen to one another, 2) share with one another, and 3) serve one another. Jesus set the standard for this kind of service as He washed the feet of His disciples the night Judas betrayed Him. If the world cannot see this perfected love demonstrated in us, we are seriously missing the mark.
Martin Collins, assuring us that those whom God has called will be kept safe, protected, and sanctified, reminds us that: 1.) No one can come to Christ unless the Father draws him, 2.) All whom the Father has given to Him will come to Him, and 3.) None of those who remain in Him will be lost. In the prayer Jesus offered on behalf of His disciples, recorded in John 17, Jesus also prays for those called in the future, asking for their safe-keeping, sanctification, unity, and fellowship, all referring to matters of the spirit—protection from evil, separation from the world, and training for future responsibilities in God's Kingdom. Before our lives conclude, Satan, secular influences and our own carnality will all assault us. God as our true Shepherd provides total protection of His called out-ones forever. Being kept in God's name refers to assimilating the attributes of God: Joy, holiness, truth, responsibility, unity and love. Joy is an endangered characteristic among today's saints. We can have joy in the midst of trials when we take our minds off immediate circumstances and focus on the mind of Christ dwelling in us. This indwelling Spirit enables us to develop a vertical relationship with our Heavenly Father and a horizontal one with our brethren. God has separated us out to love and obey Him and teach others to do the same.
Charles Whitaker, referencing game theory, reminds us that the failure to make a decision in fact represents a decision. Consequences—even of inaction—are inevitable; everything matters. The act of "passing" in a poker game effects all the players' chances to win. Among God's people, the consequences of indifference to service become particularly burdensome in the current context of geographic scattering and corporate fragmentation. Additionally, Christians who "sit out" opportunities to serve, becoming in effect couch potatoes, commit sins of omission which, if not repented of, lead to the Lake of Fire. Hence, service is a salvational issue; engagement with God's people is not an option, but a mandate; the Christian failing to gather with Christ becoming one who by default scatters with Satan. Hence, indifference is destructive; inaction is tantamount to active scattering. As the Parable of the Good Samaritan indicates, failure to act can endanger even the lives of others, a fact which illustrates why passive indifference and active hatred are not opposites. Rather, indifference is in fact a species of hatred. Old and New Testaments teach that God's people are to "open their hands" to others, as opportunity affords, playing the cards (talents) God has dealt us, not "passing," knowing that everything we do—or don't do—matters.
Charles Whitaker, observing the plethora of pairings (binary opposites, dichotomies in Genesis 1 and 2 (day and night, male and female, sea and land, the Tree of Good and Evil and the Tree of Life, etc.) asserts that during the first stage of Creation, God unleashed multiple universal processes of division or separation. In the New Creation in the fullness of time, God purposes to regather everything He has heretofore separated. After the Passover Jesus shared with His disciples up to the event of His crucifixion, the division between Jew and Gentile, male and female, slave and free, over the sun and under the sun, etc., was obliterated, initiating unification. During the New Order (New Heavens and the New Earth) described in Revelation, the division between night and day, as well as land and sea, will also be obliterated, indicating a thorough unification process. Consequently, God has shown His long-term plan as a two-phased project beginning as a lengthy separation process, followed by a reconciliation or unification process, in which all will be gathered, reconciled, and unified into the Body of Christ.
Joseph Baity, stressing the need to strengthen the bonds of our fellowship with each other, suggests that in the past, the Church of God may have focused too intensely on elusive esoteric principles and neglected the basics, such as developing solid relationships within the body of Christ, forgetting the principle that iron sharpens iron. From creation, we realize that man is not independent from woman, and woman is not independent from man. Remarkably, the natural birth ratio of men to women is 50/50. Likewise, God does not want brethren to be cliquish and stand-offish, preferring to be 'independent' Christians; rather, He wants them to be complementary servants of one another. Sadly, because of transgression of God's law, the hearts of the people have grown dull, callous, and resentful toward one another. When we become isolated from one another, we grow dull and unproductive. Unity within the body of Christ inevitably is accompanied by discomfort from the sparks of iron sharpening iron, but discomfort is a small price for ultimate unity. If Satan can weaken the bonds of our fellowship, he will render us vulnerable. God's called-out ones must not let that kind of deterioration happen.
Austin Del Castillo, observing the ballooning prayer list, the continuing fractures occurring throughout the greater Church of God, and the high frequency of people offended, asserts that, unless our primary relationship is with God the Father and Jesus Christ, a positive relationship with our called-out brethren will be impossible, and we will come to feel alone in our spiritual battle. Too many have become strangers to God. Our relationship with God must be real and not imaginary, much closer than any family member or friend. God loves us far more than we love our children. Through accessing His Holy Spirit as metaphorical branches of the vine, we take on godly characteristics, having love for our brethren, willing to sacrifice our lives for them, if necessary, exceeding the bravery of the mythical Aragorn and Boromir in the Lord of the Rings. Jesus will never force us to love Him; only we can do that. Absolutely no one should be closer and more intimate with us than Jesus Christ and God the Father.
Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
Martin Collins, focusing on the designation of six cities of refuge in Exodus 21:12-13, finds a spiritual parallel outlined in God's annual Holy days, beginning with Christ as a refuge for us in the Passover and our making a refuge for others during the Feast of Tabernacles. The institution of cities of refuge, havens for those who have committed unintentional manslaughter, highlights the great importance God placed on the sanctity of life, especially in beings created in God's image. In the Ancient world, where blood revenge was widely practiced; a large number of people died violently. The cities of refuge prefigure Christ's final refuge from death, protecting us from Satan's murderous intentions. The elders of the city, Levitical priests, trained to counsel individuals in the ways of God, would examine the weapons used in the killing and would investigate the history of prior relationships between the killer and the victim in order to determine whether the verdict of manslaughter or murder be handed down. If the seeker of refuge were exonerated, he was confined to the city of refuge until the death of the High Priest, at which time he could return home. When Christ, our High Priest, died for our sins, we were set free and allowed to reconcile with our Heavenly Father. Besides providing refuge for the twelve tribes of Israel, these cities became a refuge for non-Israelites who had killed another person unintentionally. The cities of refuge did not provide protection for premeditated murderers, unlike the bogus 'sanctuary cities' created by liberal progressives, which protect law-breakers and felons instead of protecting the innocent. The code of law in God's sanctuary cities is universal, not one set of standards for one ethnic group and one for another. Christ is our place of safety; we have refuge in Him at all times. The names of these cities all represent aspects of Christ's character. For example, Kedesh signifies setting apart as holy (Passover) while Golan represents joy and dancing in the Millennium.
Gary Garrett, reflecting that Adam and Eve had a direct fellowship with God at the beginning of man’s history, asserts that fellowship and fellowshipping are important to God. After Adam and Eve’s removal from the Garden of Eden, the sacrificial system was the only way to maintain contact with God. Adam and Eve were progenitors of an Edenic culture that had a fellowship based on the presence of the Lord, whereas Cain established a culture in Nod, based purely on human reason independent of God. Both Cain and Abel brought offerings to the Lord, but only Abel followed the instructions outlined by God, which required an animal sacrifice, prefiguring Christ’s sacrifice. Cain’s sacrifice, a grain or cereal offering, was intended to symbolize love for brethren, which was demonstrated to be false by his intense jealousy and murder of Abel. Cain aligned himself with the wicked way of Satan and ignored God’s counsel for him to repent. If we lack love for our brethren who live in the presence of God, we are emulating Cain. It is God’s desire that we stay in the fellowship. Cain denied the importance of the Edenic fellowship, causing him to be separated from God, as well as his fellow men. Today the church is our Edenic fellowship; we must cling to each other as we continue our spiritual pilgrimage.
John Ritenbaugh, acknowledging that sometimes the pace of the Feast of Tabernacles can be wearying, reminds us that God has commanded His people to rejoice and to develop a beneficial fear and respect for Him. Enjoying the feast to the hilt physically does not necessarily mean we had a good feast. If we do nothing to make a fine feast for someone else, we probably will not have a good feast. God commanded the Israelites to offer more sacrifices at the Feast of Tabernacles than at all the other Holy Days combined. We attain spiritual regeneration by participation. After the Babylonian captivity, people felt more inclined to serve than before, having cultivated a new appreciation for what they had lost—namely, God's precious law. Just because we are keeping God's festivals does not necessarily mean we are in sync with God's Law or His purpose for our lives. God commissioned Amos to write a powerful, stirring message to the ten northern tribes, warning them to prepare to meet their God and to change the attitudes which were polluting God's feasts. Israel, in the time of Amos, had drifted into the same moral cesspool as the modern Israelitish nations have today, laden down with corruption and bloodshed, just as America's Supreme Court has made sodomy and murder the law of the land. Amos warned against exalting symbolism over substance, clinging to Bethel as a religious shrine, while neglecting the fact that Bethel was the location where God renamed Jacob to Israel. God wants each of us individually to go through the same transformation as our father Jacob—from conniving schemer to a totally converted and submissive servant.
Martin Collins, asking why Christians must endure such horrendous persecution and struggle, asserts that Paul warned in Acts 5 that the church would always be in danger of deception from within and opposition from without. "Opposition from without" in Peter's time came from the evil oppression incited by the Pharisees and Sadducees. Paradoxically, with the beginning of persecution, the Gospel spread exponentially beyond Jerusalem, much to the frustration of the Jewish leaders, consumed by jealousy and fear of losing power. The more the church is persecuted, the more of a witness the church will become. Angelic ministers even the playing field by limiting the threat from unscrupulous and power-hungry religious leaders bent on protecting their turf. Christians can always expect new challenges, and must never be content with standing still, but must be pressing on to spiritual maturity. God allows a great deal of agonizing suffering to His church, but His will is definitely destined to prevail. Christians cannot fully mature without the full counsel of God, embodied in the Old and New Testament, enduring persecution and thorns in the flesh.
Martin Collins focuses on the second and third epistles of John, letters. Second John warns Christians against false teachers and the necessity not to let down their guard, realizing that deception is possible when they move 'progressively' against doctrines of Christ, as had occurred in the final years of the Worldwide Church of God. Third John was written to Gaius, whom John commended for his hospitality in welcoming genuine servants of God. John warns Gaius of the treachery of Diotrephes, who had arrogantly initiated a mutiny against God's true apostles and ministers, pompously assuming the behavior of putting out of the church those who did not follow his arrogant leadership (a practice sadly practiced in some of the splinter groups of the greater Church of God). Both Gaius and Demetrious are commended for their sterling receptivity of the truth as well as their generous hospitality, serving as lights to the world, while Diotrephes is rebuked for his arrogance and his caustic divisive behavior as is seen in his malicious gossip and hatred for God's true servants. Third John provides some practical counsel on dealing with friction and bitterness, attaining peace in the process.
The word “suffering” probably means something a little different to each of us, based on our own experiences and perhaps on our fears. Most likely, somewhere in our minds is the thought of ...
Martin Collins, asking us about the longest period we have had to wait for something, reminds us that waiting for God is an acquired virtue requiring patience and longsuffering. Before the coming of the Holy Spirit in 31 AD, Christ's initial followers experienced a period of delay or a waiting period, a time to practice obedience and fellowship with those who were also waiting. People need other people of like mind; we do not become Christians in isolation. We are obligated to have a dialogue with Almighty God through the means of prayer and Bible study, a conversation in which we listen significantly more than we speak. As Christ's disciples did not know what was expected from them as they waited, we also to do not know what to expect as we wait for Christ to establish His Kingdom. Peter, during his waiting until Pentecost, thoroughly studied the Scriptures relating to the Holy Spirit, enabling him to give a powerful message, a combination of Old Testament Scripture and explanation, focusing on God the Father and Jesus, emphasizing the ministry of Christ, His crucifixion, His burial, His resurrection, His ascension, and His current ministry. Peter's first sermon powerfully influenced 3,000 people. The indwelling of the Holy Spirit emboldened the apostles , bringing effectiveness in ministry, making effective proclamation of the Gospel, giving power for victory over sin, Satan, and demonic forces, making possible a wide distribution of gifts for the ministry, and the power to work miracles.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
We do not often think of fellowship as a means of devotion, but when we look into the book of Acts at the unity of the early church, fellowship was a priority of those first members of God's church. Clyde Finklea reveals that Christian fellowship is more than just getting together on a regular basis; it is sharing with each other on a higher, spiritual level.
We live in a youth-oriented culture. Once a person grays and wrinkles, he is essentially pushed to the margins of society, but this should not happen in the church of God! The elderly have a great deal to offer—if we will only pay attention.
The peace offering teaches many things, but one of its main symbols is fellowship. John Ritenbaugh explains that our communion with the Father and the Son obligates us to pursue peace, follow the example of Christ, and be pure.
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.
In this sobering sermon, John Ritenbaugh warns of the consequences of fellowshipping outside of God's called-out church. People who suppose they are supplementing their spiritual diet with a poisonous blend of heresy and lawlessness risk losing their identity and witness, and ultimately their spiritual life. God has made his covenant with one body, the Israel of God, which yields to His way of life, keeping His Sabbath as a perpetual covenant. Fellowship with organizations which despise or denigrate God's Sabbath is tantamount to spiritual adultery. Bad doctrine inevitably deceives and destroys. Our behavior and practice must inevitably derive or grow out of our core doctrines - that we were called to qualify as members of His Family, something of which the world's religions have no inkling.
Richard Ritenbaugh warns that dating outside the church is fraught with obstacles and potential dangers, yoking a believer with an unbeliever and exponentially complicating the spiritual overcoming and growth process, exposing one to perdition or providing a grievous cross to bear. It is impossible to have the best of both worlds (the world and God's way). As in the physical plane, yoking together unlike creatures destroys harmony and productivity. Two can't walk together unless they have the same beliefs and goals. Paradoxically, the scattered condition of the church, when properly evaluated, actually may improve prospects for an appropriate mate.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
In the last few years, turmoil and confusion have run amok in the church of God. Many feel they were misled by individuals who taught them doctrines they later came to understand were untrue. Some have yielded to the tendency to become cynical and suspicious of nearly anyone who claims to be a teacher of God's Word. Why all the distrust? Do Christians need a church?
Sherly Togans, Jr., a postal worker, encourages everyone not to despair during this time of scattering. We can indeed fellowship—all we need is a pen, paper, envelopes and stamps!
How does God define the church? What comprises it according to the Bible? The ekklesia, the Greek word translated "church" in the Bible, is not a humanly defined corporation, but the mystical body of Christ, having the Spirit of God. The true church of God is an invisible, spiritual organism, of those people that have and are led by the Spirit of God. And such a person will not turn away from the teaching delivered by the apostles.
Eternal life, emphasizing a special intimate relationship with God the Father and Christ, is vastly different from immortality, connoting only endless existence. John Ritenbaugh suggests that we have been called to a state of fellowship and a quality of life which has not been made available to the rest of mankind- a fellowship higher than the intimacy of marriage- a God-plane relationship we can experience right now (John 5:24) if we seek His will and keep His commandments, loving the same things and hating the same things God does, constantly overcoming, and fellowshipping with His called-out saints.
Most of us are aware of a phenomenon that too often takes place within the church of God. It should not happen, but it does. This phenomenon is that if an attitude or trend begins to develop in the world, we can expect that it will soon enter the church. When it does, it shows that we are not as attuned to the Kingdom of God as we should be—that we are still too attached to the world. John W. Ritenbaugh explains.
The Feast of Tabernacles is a wonderful gift God has given us to spend time with each other, really sharing of ourselves. Mark Schindler gives a few examples of how this can be done.
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 emphasizes that the reason for refraining from work or pleasure on the Sabbath is not labor or muscular energy, but the overall motivation for expending this energy. Proper preparation for the Sabbath frees us from customary distractions, allowing our words and fellowship to focus on God's purpose for our lives. The Sabbath is 1) a memorial of creation; 2) a recurring period of God's presence; 3) associated with liberty and redemption; 4) a time in which how it is kept looms more important than merely keeping or observing it; 5) represents a shift in emphasis from communal to individual responsibility, prefiguring the rest of God; 6) a time when not working becomes secondary to fellowship with God; and 7) requires a preparation day to clear away mundane activities, enabling total commitment to God.
John Ritenbaugh stresses that the Sabbath is the major means by which He protects His investment, the spiritual creation of His family. The Sabbath, far from being the least of the commandments, is a special creation, a very specific period of holy time (only God can set apart something as holy) given to all of mankind, reminding us that God does not stop creating, but elevates His attention to spiritual creation, providing us with unified instruction designed to free us from sin, celebrate life, develop a special relationship with Him, providing a major tool for our conversion, sanctification, and ultimate glorification. No other commandment so specifically defines God's purpose. Breaking the Sabbath is tantamount to idolatry.
John Ritenbaugh, drawing a parallel from human physical love provides an eight-point checklist to determine whether our love for Christ is genuine. If we love another person, we will (1) think about (2) like to hear about (3) like to read about (4) seek to please (5) be with the friends of (6) be jealous of the honor of (7) like to talk to, and (8) always want to be with this person. Like the Ephesian church, in the wake of mounting disappointments, frustrations, deferred hopes and pressures, we cannot become weary of well-doing, allowing our first love and devotion to deteriorate, looking to the world to gratify our desires. We desperately need to redirect our energies (Colossians 3:1; Galatians 6:6-8), to rekindling our first love.
John Ritenbaugh compares prayer to a tool we must learn to use more efficiently or effectively. God's chief work on this earth is to produce holiness in His offspring, transforming our carnal, perverse nature into God's own image. Because we have the tendency to take on the characteristics of those with whom we associate (for bad or good), we need to be keeping company with God continually through prayer, letting His character rub off on us, developing His mind in us as we learn to shape petitions according to His will and judgment.
John Ritenbaugh stresses that being persistent in prayer does not mean incessant pestering, whining, or cajoling God into action. Luke 11:1-13 purposefully contrasts the generous nature of God with that of a reluctant stranger or a malicious tyrant. Because His timeframe is different from ours, we sometimes feel that we have totally lost control. God always looks at our petitions from the vantage-point of His purpose, sometimes testing our fervency or sincerity, sometimes flatly refusing our requests because they would harm us. We must persevere in prayer, realizing that faith always works toward what it asks for while it waits. God has promised to give us the desires of our heart (Psalms 37:4), provided we cooperate with Him, letting Him work out His purpose in our lives.
John Ritenbaugh stresses that zealous, sincere, human, religious faith may not be godly, but ironically, because of its fervency, often puts our faith to shame. Our faith has to have as its object a dynamic personal quality with habitual fellowship with God in prayer, meditation, and Bible study. Quality fellowship with our brethren offers frequent opportunities for exhortation and a safeguard against loss of faith. When we fellowship with a small, intimate group, chances for this productive exhortation (Hebrews 10:23-25) greatly increases, increasing our faith. Living faith has its roots in fervently, diligently seeking God and His righteousness with intense desire (like a passinate lover) through habitual prayer.
John Ritenbaugh affirms that it is constant earnest praying which keeps faith alive and makes certain the receiving of every one of the qualities which make us in the image of God. Like Enoch, we must walk with God as a way of life, seeking Him out and talking with Him on a continual basis. A person maturing in faith would always pray in consistency and alignment with God's purpose. We always have to understand that God's purpose comes first, not our request. If we walk with God daily, God will provide us patience and insight into the meaning of our trials, and how they work out His ultimate purpose. In removing mountains, we must focus more on the reality of God than on the mountain.
John Ritenbaugh reiterates that love is not a feeling, but an action- defined by John as keeping God's commandments (I John 2:3), the only means by which we can possibly know Him, leading to eternal life. While what humans consider love is self-centered and carnal, God's love is essentially others-centered. When God begins the love cycle, by His Spirit, He gives us His love; then it only becomes matured in us as we use it (loving God and loving our neighbor by the keeping of His Commandments). If we don't use it, then it bounces off from us and nothing is accomplished. Using God's love may be compared to learning to skate; the more we use it the stronger it gets. Beginning as a feeling, it doesn't become love until an action is taken.
John Ritenbaugh focuses upon the necessity to attain fellowship with God, defining fellowship as "joint participation with someone else in things possessed by both." At our calling (John 6:44) we have virtually nothing in common with our Creator. Through the shaping power of God's Holy Spirit, He starts to fill the chasm, which divides us by (1) convicting us of sin, (2) convicting us of righteousness, and (3) convicting us of judgment, aiming our lives at the Kingdom of God and membership in His Family.
John Ritenbaugh examines the metaphor of light as a symbol of God's truth or God's Holy Spirit, convicting us of our self-deception, rescuing us from ignorance, and demonically inspired philosophies, leading us into a wholesome relationship with God. Without the Spirit of God, looking at God's truth resembles looking into the darkness. We see shape and forms of things, but without the Spirit of God, the things (the truths that make up all the mechanisms of God's purpose), all of the doctrines, all of the teachings'none of these make sense or give us a clear picture of what God is doing. With the Spirit of God (the light of God), we see the true shape and form of things and reality appears as something we can see clearly.
John Ritenbaugh ponders the qualifier "righteous" when applied to Lot. Unlike Abraham who separated himself from sinful society, Lot seemed to involve himself in the affairs of the perverted city, arrogating to himself the role of a judge, attempting to change the behavior of the people- but nevertheless, attempting to co-exist with sin. Evidently Lot's close proximity to the evil behavior, while not corrupting him personally, gave him a somewhat confused divided attention, compromising the safety and morality of his family, leading him to prostitute his principles to gain favor of the world. When communicating with God, Lot, unlike Abraham, equivocated with God's instructions, looking for conditions and escape clauses, showing him to be a very self-centered, worldly wise, carnal Christian, attached to or compromised by the values of the corrupt world.
John Ritenbaugh marvels that human beings, having been given free moral agency, can accomplish what God had intended them to do all along. The apostle Peter, using the details of fulfilled prophecy (couched in David's psalms), convicts the crowd of their culpability (as we all need to be convicted) in the death of Jesus Christ. Peter clearly establishes the Messiahship of Jesus, showing His connection to David's prophetic psalms (such as Psalm 16) and David's lineage. The formula for receiving God's Holy Spirit—repentance and baptism is explored—and compared to current practice. The early church experienced a high level of cohesiveness by continuing in doctrine, fellowship, sharing meals, and praying together.
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
John Ritenbaugh characterizes the spiritual condition of the recipients of the Hebrews epistle as dangerously complacent, drifting into apostasy through neglect rather than from any blatant sin or perversion. Losing their zeal and first love after the manner of the Ephesians, having a complacent disregard for Christ's sacrifice, they were in danger of permanently searing their consciences and losing their vital access to God. The entire eleventh chapter provides examples to bolster their faith and rekindle their first love. The kind of faith described in this chapter is not blind and clueless, but is carefully developed as a result of systematic analysis of available evidence. Abraham, Sarah, and Moses were all motivated to endure by calculating or adding up all the evidence. Likewise God desires and has deliberately planned that we build our faith by the same kind of calculation, analysis, or adding up the evidence.
John Ritenbaugh explains that Jesus' caution to Mary in John 20:17, "Don't touch me," is more accurately translated "Don't cling to me." Either translation does not contradict the First Fruits symbolism. (After all, the Levitical Priests had to "touch" the grain in order to offer it.) Also the charge Jesus gave to the disciples in John 20:23 was not to "forgive sin" but only to discern the fruits of repentance, consistent with the binding and loosing authority of Levitical Priests, applying God's law. Having the "Mind of Christ" gives the New Testament ministry the ability to discern the fruits of repentance. The problem with Thomas was more his tendency to be a loner, having cutting himself from the fellowship of his brothers, than his doubting. Thomas's insistence upon touching refutes the Gnostic's claim that Jesus did not have corporeal substance. Not only does the book of John (written in 96AD) provides a plethora of signs corroborating Jesus Christ's authenticity, but also shows a pattern to actively live as God would live if He were a man, with the effect of building and sustaining faith. The epilogue (chapter 21) seemed to be added to counteract the assumption that John would live until Christ's second coming, as well as confuting the Gnostics' claim that Jesus did not have physical substance. The conclusion describes the disciples' bewildered reaction to their resurrected teacher. In this incident, Jesus formally, by using expressions identifying different levels of love, affirms the intense responsibility and difficulty of the commission given to Peter.
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