Martin Collins, examining Jesus' purposeful delay in going to Lazarus' side as His friend succumbed to death, reminds us that 1) God's delays are always motivated by love, 2) His delayed help always comes at the right time, and 3) God's best help is never delayed. We dare not project the human traits of obstinacy and pre-occupation on God's delay. If God delays in answering a sincere prayer, His purpose is to increase faith, as in the case of His delay in providing Abraham with a son through Sarah. Similarly, our faith grows when God forces us to wait. We should never judge God's use of time against our uses of it, since God has not equipped us to know the beginning from the end. Like our Elder Brother, God gives all of us a certain amount of time and will not cut it short until we have fulfilled His purpose for us. Even though we have sufficient time, we cannot afford to waste a minute. Because time is precious and our life-span determined by God, we must walk circumspectly, redeeming the time, using this window of opportunity to do good. The lesson of the resurrection of Lazarus teaches us that, because Christ has the power to regenerate life, physical death is no terror to the believer, but is only a temporary rest before eternity. Paul assures us that, for God's called-out ones, death will never separate us from the love of God which is in Christ Jesus our Lord.
Mike Ford focuses on Ecclesiastes 11:7-8, proclaiming that light is sweet and that it is a pleasure to see the sun. Even though still don't know a lot about the nature of light, God has revealed its cause and symbolic meaning in His scriptures. Light symbolizes God, righteousness and purity, while darkness symbolizes ignorance, evil, and depression. With day comes perception and hope, darkness brings fear and despair. When darkness spreads its pall over people's minds, they mistakenly believe God does not see their sins. Satan, the adversary dedicated to destruction, is the ruler of darkness and death. The Apostle John repeatedly emphasizes that God is light, and in Him there is categorically no darkness at all. If we keep His Commandments, we are walking in the light. If we hate our brother or if we become enticed by the ways of the world, we are living in darkness. Satan disguises himself as an angel of light and provides bright—but deadly—lures to his dens of sin. In the New Jerusalem, the luminosity (symbolic of righteousness) of God the Father, Jesus Christ and His Bride will obviate the light of sun and moon. It behooves God's called-out ones to walk in the light of righteousness, keeping His laws and commandments. We must not let the pulls of the flesh and the world conceal the light we reflect as we walk in the light of His Truth.
Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omniscience (knowing everything). These attributes will never become descriptive of God's people. But there are other, transmittable, attributes which we can make a part of our new nature. These include love, forgiveness, compassion, and longsuffering. God commands that we emulate Jesus Christ, who sacrificed Himself for us. He instructs us to humble ourselves, giving our entire self as a sacrifice of love. Paul explains that light symbolizes the regeneration of the new creation, totally separate from the old creation, lying in darkness. There must be a regenerative change in what we are, how we think, and the way we think. With God's help, we must obliterate our evil, carnal nature, replacing it with purity and holiness, both of which will be evident to those with whom we associate. They will observe that no filthiness or course speech comes from us, as we radiate God's behavior (symbolized by light) in a murky world of darkness. Just as God characterized the Prophet Danial as being a light, He has also called us to be lights to the world, to radiate His attributes of forgiving, giving, and living.
David Grabbe, reminding us that the "last great day of the Feast" is not the Eighth Day, asserts that everything from John 8:1 through John 10:21 took place on the Eighth Day. A common theme of His teachings on that day revolved around light and darkness, and twice on that Holy Day He proclaimed that He is the Light of the World. Light represents abundant life, truth, purity, and enlightenment, overcoming the depravity of sin and the darkness of ignorance and death. To give light is the essence of resurrecting them to life; as the Light of the world, Jesus can teach us to see what is right and the safe way to walk, shining brightly on the pitfalls of sin. Jesus is the only hope for those who dwell in darkness. On the eighth day, following the Millennium, the whole world will walk in the light as the New Jerusalem descends out of Heaven, fulfilling in the ultimate sense, " Let there be Light" God will be all in all. May God speed the Eighth and glorious day.
Gary Montgomery: Many children in various churches sing a song called "This Little Light of Mine," and those who sing it sing, "I'm going to let it shine." Based on Matthew 5:16, it speaks about a light shining out into a dark world. ...
Both God the Father and Jesus Christ have modeled how we are to love one another. After giving the pattern in the life of Jesus shown in the Gospels, we are instructed "to walk just as He walked. . . . He who loves his brother abides in the light, and there is no cause for stumbling in him." ...
John Ritenbaugh, using illustrations from the God's creation, observes that comparing the grandeur and intricacy of God's creation with man's most magnificent accomplishments gives us both a sense of humility at our own puniness and a sense of awe for God's handiwork. God is the source of all of the splendor and greatness of the universe. God has called us to be in His image, to be holy (having transcendent purity) as He is holy, having fellowship with the Father and the Son. Transcendent purity cannot coexist with sin. If we want to be like God, we need to (using God's Holy Spirit) work on purifying ourselves, purging out sin and uncleanness, reflecting our relationship with God in every aspect our behavior. Sanctification is a process, with each person's walk as difficult as it needs to be for God's transforming glorifying purpose for him or her to be fulfilled.
Commonly, goodness is a nebulous concept, used to describe everything from a tasty confection to God's sublime character. However, it is God's character that defines what goodness is! John Ritenbaugh explains this enigmatic trait of God's Spirit.
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 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.