Martin Collins, reminding us that God's love does not shield the believer from sickness, pain, sorrow, or death, focuses on several scriptural contexts in which Jesus shed tears and expressed grief. Though no wimpy sentimentalist, Jesus chose to experience the often disrupting vicissitudes of human life, having the capacity to feel empathy. Like all of us, He felt weariness and exhaustion, grew in wisdom and knowledge, and felt anger and indignation. The short clause, "Jesus wept," conveys both His anger at the consequences of sin and His compassion for those who suffered, prompting observers to say, "He loved." Jesus was made like us so He could empathize with our weaknesses, qualifying Him to be our High Priest and Mediator. Unlike the religion of Ancient Greece, or Judaism, God's true religion shows God as having the capacity to feel, to empathize, and to have love for others. God meticulously keeps track of our tears and promises to wipe them away in the fullness of time. But, before God transforms our tears of sorrow into tears of joy, He commands that His called-out ones be the same kind of living sacrifices as were Moses, the apostle Paul, and Jesus Christ.
Bill Onisick, asserting that any addiction (e.g., drugs, alcohol, food, work, hobbies) can enslave and control our brain, suggests that addiction takes us on a pleasure-seeking shortcut. Our IQ (Intelligence Quotient) is not much help in preventing or controlling addiction, but development of our EQ (Emotional Quotient) takes us to a new dimension in managing our (and others') emotions. When we develop our EQ, we develop self-awareness, preventing us from thinking more highly than we ought to. We also develop an awareness of our own ignorance, and we develop an awareness of where our emotions are coming from. When we move to the next level, GQ (Godly Quotient), we learn to empathize with other people (because we recognize we have similar proclivities and failings), and we incrementally transform from selfish and self-centered to selfless and other-centered with agape love. The development of GQ through God's Holy Spirit leads to genuine self-control.
John Ritenbaugh, reflecting on the book Final Exit by Derek Humphry, a work exploring the prevalence of suicide and its impact on the survivors, warns us that this is the time to get our ducks in a row, making the most of what we have experienced, establishing our spiritual priorities, and reflecting deeply on why we gave ourselves to God. If we do not, we are subject to committing spiritual suicide, a fate far worse than those taking their lives without ever having God's Holy Spirit. Realizing that God intently hates evil, we may become discouraged reading the Bible, realizing that we do not measure up to even a fraction of God's standards. We need to change our perspective realizing that, as our father Jacob discovered, it is better to become a spiritual pilgrim (facing the myriad challenges confronting us and finding their solutions) than to play the part of an exile (running from pillar to post to escape curses). We must strive to stay on course spiritually to be in God's Kingdom in order to(1.) expand rule of God in individual lives, (2.) to restore peace to the creation, and (3.) to pay the debt we owe our loved ones who have not yet been called. It would be highly ironic—yea, tragic—if our loved ones eventually came into God's Kingdom, and we, through discouragement, had aborted our opportunity.
Webster's American Dictionary defines determination as "a fixed purpose or intention." We can see a living example of this word by studying the life of one particular Paralympic athlete and learning some valuable lessons that we can apply to our Christian lives. ...
Humans, by nature, are very adept at causing offense. As Christians, we must be learning the fine art of tact and diplomacy that works toward reconciliation and unity among the brethren. David Maas gives key points on how to take on these godly traits.
Richard Ritenbaugh suggests that the practical advice in Hebrews 12-13 fits our current condition like a glove. Like the recipients of this epistle, the greater church of God, having drifted away and given in to sin, we must also lay aside every weight which encumbers, accept God's chastening, receive encouragement from those who have already succeeded (Hebrews 12:1), and energetically get back into the spiritual race. We should allow nothing to deter us from the goal, remembering the consequences if we fail. All of our behaviors — including demonstrating brotherly love and hospitality, exercising empathy, strengthening our marriages, being content with God's blessings, submitting to leadership, avoiding strange doctrines, coming out of this world, praying without ceasing, and being charitable — must be done out of a pure heart.
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not only against predators, but also prevents members of the flock from butting heads. It also helps him to identify and to judge. The staff, symbolic of God's Spirit, represents gentle guidance. The prepared table depicts a plateau or a mesa that the shepherd has made safe and secure for grazing. Christ, our Shepherd, has prepared the way for us, safeguarding us from predators and removing our fear of starvation and death. The oil, also symbolic of the Holy Spirit, refers to protective salve that prevents maddening or deadly insect infestation. Goodness and mercy refer to the agape love that we desperately need to acquire and use so we can leave behind a blessing. The house depicts contentment in the Family of God.
John Ritenbaugh emphasizes the infinite superiority of Christ's priesthood and one-time sacrifice as contrasted to the repetitive Aaronic sacrifices, which were incapable of remitting sin, purging consciences, or providing access to God. The shadow image of the Old Covenant could not possibly provide the clarity, dimension, or detail of the reality of the New Covenant, which gives participants access to God and eternal life. Christ's sacrifice, a dividing point in history, was vastly superior because 1) His human experience ensures empathy, 2) God called Him to be High Priest, 3) His offering was more than adequate, 4) His offering reached the Holy of Holies, 5) His priesthood was established on God's oath, 6) His offering was absolutely sinless, 7) He lives eternally, 8) He occupies the heavenly sanctuary, 9) He sacrificed once for all, and 10) His sacrifice can cleanse a guilty conscience, provide access to God, and guarantee our inheritance.
John Ritenbaugh, reflecting upon Jesus' reluctance to go immediately to Lazarus, suggests that He intended to impress upon His close friends, Mary and Martha, the gravity of sin's consequences. The example also forcefully illustrates that Jesus (reflecting God the Father) keeps His own timetable; nobody pushes Him. The issue of fear of death is addressed in this study, with the conclusion that trust in God's ability to resurrect can neutralize this most basic universal debilitating fear, a fear that increases exponentially the older we get. Christ gives us the assurance that death is not the end. Internalizing this assurance opens the way to the abundant life, enabling us to live boldly, conquering, with God's help, the fear of death. Our approach at that point will become God-centered rather than self-centered. The episode of Jesus' weeping emphasizes that God has emotions, revealing anger, compassion, and empathy. The resurrection of Lazarus, the last of the seven signs Jesus performed before His death, proved to be the last straw for the religious leaders, who became motivated to crucify Him.
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