Martin Collins, focusing on the danger of pride of intellect and knowledge, affirms that knowledge of the truth is essential, but it must be God's knowledge, and not a syncretistic mixture of worldly philosophy or mystical Gnostic admixtures. Political correctness, a modern application of Gnosticism, can usher in some unacceptable consequences, such as occurred with the prideful 'tolerance' of incest as practiced in the Corinthian congregation. Like leavening, toleration of one offense would lead to toleration of other offenses. Progressives in American politics shamelessly call evil good and good evil, murdering fetuses in the name of 'women's rights and practicing sodomy in the name of marriage 'equality.' All of these progressive insights emanate from Satan, who has 'transformed' himself as an angel of light. Similarly, ditchism in religion (veering from one extreme or the other, such as overly strict or overly lenient) leads to unpleasant imbalances. Relying "solely" on human intellect is one such ditch when it is isolated from the heart and from practice. Proper knowledge must always be joined to the will of God. A person who is puffed up parades his knowledge either by exhibiting impatience, intolerance, or an obsequious false modesty, marginalizing what they consider to be the weak or uneducated. Some prideful people, caught up in their wealth of knowledge, are rendered totally useless in serving others. Conversely, the love of Christ surpasses all knowledge, putting us into proper humble and lowly perspective; to know and love God is to understand Him. Knowledge of God creates love for God as well as perfecting our relationships with others. The happiest people in the church are those who know His teachings and practice them 24 hours a day, growing in grace and knowledge of the Lord, actively practicing love as motivated by God's Holy Spirit, instilling in us the mind of Christ.
Richard Ritenbaugh, comparing the New Testament city of Corinth, the Old Testament city of Sodom, and the Church, finds some disturbing parallels and similarities. The focus of I Corinthians is practical advice on how to live a Christian life in an ungodly venue. Secular progressivism has successfully pushed God out of the picture in every sector of the culture. Corinth went through many of the same challenges that America is going through today. America, like ancient Corinth (also having a multicultural focus) espouses perverted sexual practices on a daily basis. Today there are serious factions in the greater church of God as well as almost all of the other problems occurring in Corinth. By using I Corinthians as a practical manual of surviving in a "Sodom-like" culture, we can strengthen our guard against the deadly, corrosive aspects of our current corrupt and perverted culture, having both excesses of wealth and time. Paul writes to the Corinthian congregation, stating that they have been sanctified by Christ, called to holiness, just as other congregations have also been set apart. Paul realized that he needed to encourage them before correcting them about disunity and cliquishness. Paul reminds them and us that if Christ were central in our focus, and we were all tapped into God's Holy Spirit, we would be unified. Party spirit, whether religious or political, denotes carnality. Paul cautions that it is unwise to pick favorite ministers (all of whom are servants and stewards of God, all accountable to God) clustering into divisive cliques. Paul warned the Corinthians not to go hastily to court, but instead to develop Godly judgment. The Corinthian congregation was warned not to use their religious liberty to put new members with weak consciences in jeopardy. Corinth was warned about excessive complaining, lust, and idolatry. Corinth showed lack of judgment regarding decorum, exercising spiritual gifts, and demonstrating concrete acts of love. The Corinthians allowed Platonic thought to undermine t
II Corinthians 5:7 is clear that God wants us to walk—live our lives—by faith, but our pride and vanity, mirroring the attitude of Satan the Devil, frequently get in the way. John Ritenbaugh delves into the depths of pride and its tragic results for the individual and for all mankind, most of all because it causes us to reject God and His Word.
John Ritenbaugh focuses on the Day of Atonement and our responsibility toward God in afflicting our souls. The intent of this process (made clear by the Hebrew verb'awnah'cowing or browbeating our human nature into submission) is to deflate our pride (the major taproot of sin), the biggest deterrent to a positive relationship with God. In humbling us, God causes us to lose our sense of self-sufficiency and pride. As lumps of clay, we cannot be transformed unless we endure the pain of pounding, shaping, and molding. The Day of Atonement adds the dimension of self-inflicted pain, modeled by Christ as He voluntarily endured, submitting himself to His Father's will. Pride caused our separation from God; humility will heal it. Pride generates self-sufficiency, blinding people to their real needs and to others' needs, making a person hard and non-resilient, predisposing him to destruction, shame, and disgrace. Fasting helps to restore at-one-ness with God.
Because Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread about 3,500 years ago (Exodus 14:29; I Corinthians 10:1-4), Richard Ritenbaugh rehearses basic scriptures on baptism. The etymology of baptism - from the Greek baptizo (to immerse) from the root bapto (to dip), symbolizing death, burial, redemption, and resurrection (Romans 6:4) - requires the practice of total immersion. Baptism represents the destruction of our carnal selves and a resurrection to a new life. Baptism is not for children because one needs to be mature to understand its meaning and eternal consequences. It is a one-time event, a break-off point involving repentance (Acts 2:38) and commitment to a lifetime of bearing fruit, motivated by the power of God's Holy Spirit.
Through Acts 1-15, God (primarily through the work of Peter, Paul and James) has removed His work out of the Judaistic mold, creating the Israel of God (the church) designed to spread to the Gentiles. Though certain ceremonial and civil aspects of the law were (for a time) suspended, the Law of God was never suspended, especially as it relates to defilement of conscience or disregarding of scruples that could cause permanent spiritual damage or unwittingly place one in communion with demons. We must always conduct ourselves with the long —term spiritual interests of others paramount on our minds, being sensitive to conscience and scruples of others as we exercise our 'rights.'
John Ritenbaugh explains that Stephen ignited the ire of the Hellenistic Jews, a group passionately devoted to the temple, law and land as a defensive reaction to their historical scattering. Stephen rebukes them for their reactionary (almost superstitious) devotion to the past or reverence to a specific temple location, advocating instead a pilgrim mentality, realizing that God is not confined to a fixed location. Stephen points out that historically, God has dealt with His people without land or temple, but instead through a series of deliverers (Joseph, Moses, and ultimately, Jesus Christ), initially unrecognized or rejected by their own people. Stephen suggests that his audience has rejected the Deliverer and has replaced it with an idol (of worshiping the temple) as their forefathers had turned to a golden idol, while rejecting God and His living law.
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