Kim Myers, acknowledging that Joseph was an extraordinary type of Jesus Christ, itemizes 16 startling parallels which God purposefully foreordained. (1) The fathers of Jesus and Joseph intensely loved their sons. (2) Their brothers hated both of them. (3) Their fathers sent both of them to their brothers. (4) Both went into the earth and returned. (5) Both lost their tunics. (6) Both Jesus and Joseph lived in Egypt for a while. (7) Their enemies sold both of them for silver. (8) Both Jesus and Joseph were servants. (9) Both overcame temptation. (10) Both suffered at the hands of false witnesses. (11) Both received punishment in the presence of two others. (12) God exalted both to the point that they became ruler's "right hand" men. (13) Both commenced their salvific work at the age of 30. (14) Both provided a lifesaving bread. (15) The brothers of both Jesus and Joseph failed to recognize them for who there were. (16) Both Jesus and Joseph provided salvation. As Jesus and Joseph willingly forgave the faults of their misguided brothers, God commissions us to forgive those who have sinned against us.
Martin Collins points out that the graphic imagery of a turbulent sea appearing in Isaiah 57:19-20 describes the troubled minds experienced by those who reject God's laws. God's called-out ones must earnestly strive for peace, realizing that Satan has countless ways to trouble people. It is impossible to grow spiritually in a climate of animosity and jealousy. If we use the power of God's Holy Spirit, peace will naturally accrue as one of the fruits. If we have offended a brother in Christ (or anyone for that manner), we should: (1) admit any mistake in attitude or action, (2) not make excuses for our behavior, (3) acknowledge the hurt we have caused, expressing genuine sorrow, (4) accept consequences, as well as make restitution, (5) overcome our negative behavior by changing our attitude and actions, (6) face up to the offended person, and (7) ask for forgiveness. Similar formulas appear in this message for rebuilding relationships with God and spouse. Another formula for putting an end of contention consists of: (1) praying for humility and wisdom in handling conflict, (2) putting ourselves in the other person's shoes, (3) anticipating likely reactions in order to plan responses, (4) choosing the right time and place, (5) talking face to face if possible, (6) assuming the best about the other, (7) speaking only to build others up, (8) asking for feedback from the other person, and (9) recognizing our own limits, realizing God alone can change a person's mind. We should exercise the same kind of forgiveness and reconciliation to others that Christ has shown us.
Richard Ritenbaugh, while acknowledging that America's relationship with slavery has indeed been checkered, with chattel slaves and indentured servants contributing to the prosperity of earlier times, counters the 'Progressivist' claim that America invented slavery and historically practiced the most tyrannical abuses in the world. In point of fact, every ethnic group has both practiced slavery and has been victims of slavery. Israelites have been slaves multiple times, to the Egyptians, Canaanites, Babylonians, Assyrians, Babylonians and Romans. A culture of slavery pervaded life in the early Christian church , forcing Paul to pen instructions accommodating this practice in the context of love. As well, slavery was a part of the culture of ancient Israel, where God codified as part of His Law humane regulations, guaranteeing liberation of Israelite slaves after six years of service and the Jubilee. These regulations obligated masters to make provisions ensuring their slaves' successful transition to freedom. Contrasting the harsh treatment of slaves by some American slaveowners, God's treatment of us as slaves of righteousness is mild, with Christ's promise that His yoke is easy. Christ, having purchased us from a prior slave owner who was cruel, demands only a lifetime of reasonable service to our brethren with the same rigor as Christ has served us. God has given us a variety of talents and responsibilities to facilitate our serving one another in a spirit of humility, with none exalting himself above another. When we fulfill all the conditions for Christian behavior outlined in I Corinthians 12 and 13, we are still unprofitable servants unless we learn to forgive and meld in love (that is, in sincerity), compassion, and humility with our siblings in the God family.
Bill Onisick, reflecting on the horrendous damage caused by forest fires in the Carolina mountains, draws some parallels to the spiritual forest fires currently raging in the greater Church of God. Most literal and spiritual fires are caused by human carelessness or arson rather than natural causes like lightning strikes. There is a triangular relationship (heat, oxygen, and fuel) which increases the size of a fire—rendering it out-of-control. Miles and miles of black charred ashes is all that remains of a once beautiful forest. Relationships throughout the greater church of God have been charred in the same way by loose lips and careless tongues described in James 3:2, setting on fire the course of nature by Hell. We have all been guilty of spiritual arson. If we do not control our tongues, we are on a path to destruction. Our prideful desire to correct others, even when we are technically right, does not please God. We need to listen far more than we speak, sparing our words. God gave us ears that remain open and mouths that close. As we count our 50 days to Pentecost, have we been a fire igniter or a fire extinguisher? A quickness to listen is a mark of humility, whereas a quickness to speak is a mark of pride. We should control our reactions to our thoughts, focusing our minds on the suffering Our Savior endured on our behalf. We need to continuously and diligently use the spiritual tool of meditation, bringing our thoughts into captivity of God's purpose for us, developing Godly mindfulness, which is our spiritual armor against pride. Godly mindfulness enables us to pause before we react, giving us precious time to think before we blurt out foolishness. Godly mindfulness enabled Jesus Christ and Stephen to forgive their adversaries while they were facing death. If we follow James admonition to maintain Godly mindfulness, we can prevent our mouths to flare up in sin.
Richard Ritenbaugh reflects on the second law of thermodynamics which, emphasizes that, as energy is transformed to other forms, it degenerates into a more disordered state, wearing down into entropy, chaos and disorder—exactly the opposite of the Spiritual creation which transforms us into a more perfect state. As God transforms our mind with the change-agent of His Holy Spirit, it becomes completely renewed and reprogrammed into something everlasting, something God-like, learning to think as God thinks. The Feast of Unleavened Bread provides a formula as to how this process works, putting sin (typified as leaven) out and ingesting righteousness and purity (typified as unleavened bread) in its place. We are to demonstrate righteous behavior in our hands by our deeds and behavior and in our foreheads by our thoughts. Jesus Christ is the Living Bread that we must ingest daily by reading His word and imitating His behavior. As we ingest the Living Bread, we shun worldly behavior and conform to Christ's character. Only when we are conformed to the image of Christ, loving righteousness and hating lawlessness, are we acceptable to our Heavenly Father. As we are progressing through the sanctification process, our carnal natures must become completely displaced by God's Holy Spirit, motivating us to refrain from causing offense, but freely forgiving others as God has forgiven us.
Richard Ritenbaugh, drawing a powerful analogy from a book by Dorthea Brand, focusing upon strategies to defeat writer's block and self-imposed creative sabotage experienced by every major writer, applies these insights to spiritual self-sabotage, namely resistance (which is ground zero of our carnal human nature.) As writers and other artists must employ almost superhuman force to subdue natural resistance to creativity, God's called out ones must use military tactics (the whole armor of God) to mortify the flesh (carnal human nature). Human nature absolutely does not want any kind of change, especially positive changes. Jonah, who would rather have died than fulfill the commission God had given him, demonstrated spiritual resistance. We must soberly reflect that we are culpable in using the same delaying tactics that Jonah used. The antidote to spiritual resistance is certainty and confidence in Christ to conform us into His image—a directed movement toward Christ. The Apostle Paul reminds us not to quench or resist the Holy Spirit working in us. As God's called-out ones, we are seasoned with salty trials, making us a benefit to the world. Salt, as the great purifier, makes us unique from the world, but if we let our resistance get the best of us, we will lose our saltiness and our uniqueness. We must maintain humility, the foundational attitude required to overcome resistance, casting our cares upon Christ. This means maintaining vigilance, resisting Satanic and carnal pulls, enduring steadfast in the faith, moving continually forward, remembering that we are not alone. If we endure suffering for a time, God will give us a permanent victory.
Richard Ritenbaugh, citing Francis Shaeffer's observation, that bitterness rather than doctrine divides and estranges one member from of Christ's Body from another, suggests that individuals often look for a 'doctrinal' reason to cover up the real reason for leaving a congregation. Perhaps the principal cause of the estrangement between brethren can be explained by the Parable of the Leaven in Matthew 13:33, an image of a process of exaggerated growth, parallel to the mustard see analogy, in which a garden plant unnaturally grows into an imposing tree. Although many Bible Commentaries have assumed that both of these similes simply mean what started small will grow to something large, they fail to take into account the necessity of symbols remaining consistent beginning with the first mention in scripture. Leaven symbolizes corruption from sin, even as we examine the wave loaves, composed of humans laden from sin (from which they have repented). As ambassadors for Christ, already having our citizenship in Heaven, we still have sin in our nature. Interestingly, the grain offering in Leviticus 3, designated for the peace offering or fellowship offering did not contain leaven. As a biblical symbol, leaven stands for hypocrisy, false teachings, sexual immorality, vile corruption, malice and wickedness, a condition which will not exist in God's Kingdom, but is rampant in the Church of God today as it syncretizes doctrine with 'knowledge' derived from the Babylonic worldly philosophies. The woman sneaking in the leaven with three measures of meal in Matthew 13 evidently represents the Church, who surreptitiously mixed Christ's pure doctrine with a little sourdough of worldly wisdom, puffing up the church with intellectual vanity, but destroying the prospects of unity or reconciliation between the numerous splinter groups. With this leavening, Satan has destroyed the relationship between church members by corrupting the doctrines that had bound us together.
As much as we wish our church congregations could get along peacefully, Jesus tells us that, sadly, offenses must come (Luke 17:1). Comparing our congregations to islands, this article explains our Savior's instructions about dealing with offenses, enabling church members to feel united and secure on their "islands" amidst a sometimes tumultuous world.
Martin Collins asks what we can do to improve our manners or etiquette. Our manners express our personality, especially as they portray humility, courtesy, or gentleness. The apostle Paul indicts all of us as lacking in courtesy before we were called. Now we must display the work of salvation, involving the etiquette and courtesy shown in the behavior of our Savior. Before our calling we did not possess these traits. Afterward, we go through a process of sanctification to develop the fruit of God's Holy Spirit and go on to perfection. Good manners, etiquette, and character may be improved by 1) trying to understand the other person's point of view, 2) paying attention in the little things, 3) making sure we keep our commitments, 4) clarifying what our expectations are, 5) always showing personal integrity, 6) apologizing for failing to keep our word or letting another person down, 7) and showing unconditional love.
John Ritenbaugh debunks the foolish notion that it does not matter what we wear if our heart is right on the inside. Our clothing as well as our outward conduct must match what is going on in our inner heart or being. Our clothing, often symbolizing righteousness, ought to reflect or symbolize our inward character. We are admonished to dress up to the standards that God finds acceptable. Old Testament examples of the importance of dressing up before God or when we enter His presence include Jacob, Moses, Aaron, and Aaron's sons. When God entered into a marriage covenant with Israel, He dressed her up in quality clothing, but when Israel played the harlot, her seductive clothing became a symbol of defiance against God. As Aaron and his priestly sons were commanded to wear special clothing symbolizing purity and righteousness, we as a forming kingdom of priests, must give attention to our clothing as it symbolizes our inward spiritual character and submissiveness to God.
These two parables are linked because they are the answers to the disciples' question, "Who is the greatest in the kingdom of heaven?" Jesus' answer explains the value He places on those who follow Him.
Some equate abstinence with religious asceticism. Abstinence, however, has a much broader purview. Martin Collins explains that Christians may need to abstain from more than just sinful actions.
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.
John Ritenbaugh focuses upon Paul's motivation for his letter to the Philippians, both appealing for unity and offering encouragement, reminding them that their relationship with one another was through Christ. Unity could only be maintained if they prayed for one another, exercising reasoning, discerning, and discriminating agape love. Paul encourages the Philippians, assuring them that his own incarceration (apparently engineered by God) had turned out for the best, enabling him, exuding his cheerful personality, to provide one—on-one testimony to a succession of guards, enabling God's witness to get to the upper echelons of the praetorian guard, greatly extending or amplifying the witness. Regardless of the precariousness of his ostensibly grave circumstances, Paul, with deep conviction, expected spiritual deliverance.
After explaining the context in which Paul advocated going from house to house, John Ritenbaugh reiterates that Paul, who understands clearly that God alone calls (John 6:44), makes his initial contact with non-believers in public places (synagogue and forum), going later to private dwellings by invitation only. Chapter 15 focuses upon the Council of Jerusalem, discussing the controversial subject of circumcision and its relationship to salvation. Peter, speaking from his experience working among the Gentiles, realized that some aspects of the ceremonial laws (including circumcision) were not obligatory to Gentiles for salvation, but that the entire Law of God (given by Jesus Christ), far from done away, is to be kept in a more responsible spiritual sense (respecting the boundaries or constraints of conscience) by both Jews and Gentiles. It had become apparent to the apostles gathered at Jerusalem that God had made a parallel visitation and calling to the Gentiles as He had originally concluded with Israel. The new spiritual tabernacle (the Israel of God) would be composed of Gentiles as well as people of Israel.
John Ritenbaugh reiterates that Matthew 18 describes the essence of personal relationships within the church. Seven basic characteristics are emphasized, including having a childlike humble attitude, setting a proper example, exercising self-denial, individual care, using tact in correcting a person, practicing fellowship and extending forgiveness. What we aim for in life has a profound effect on our attitudes and behavior. Unless we have sharply-etched goals, we are not going to succeed. If the goals are materialistic, we will be caught up in the attitudes of this world inculcating arrogant competition, totally at odds with attaining the Kingdom of God. If the Kingdom of God is not our goal, we won't use spiritual knowledge correctly. We have to learn to implicitly trust God as a child trusts his parents. Growing spiritually is tantamount to growing out of the habit of being offended. Those who are mature should be able to endure the slights and offenses of the spiritually immature, being circumspect not to lead anyone into sin through our careless example. We need to be willing to be willing to exercise self-sacrifice or self-discipline in order to set a proper example to preserve unity. It should be our objective to strengthen the weak as we have the resources to do so, realizing, of course, that there is a limit to what we can do. A root of bitterness should be assiduously avoided. A set of common sense instructions is given to resolve conflict and promote reconciliation, beginning with the offended going to the offender, and as a rare last resort brought to the ministry for judgment or solution. As we pray to God for a solution, we should pray to become victorious in our overcoming, being subject to His purpose and will, willing to forgive those who have offended us, always leaving the door to repentance open to the one who has sinned, forgiving him 70 x7 if necessary.