Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Martin Collins warns that none of us can achieve spiritual growth without controlling the emotions. Though God has created humans with a mind to work in tandem with the emotional impulses (prompts to action), too many of us have, according to Daniel Goleman in his book "Emotional Intelligence," allowed the amygdala (emotions) to run roughshod over the cerebral cortex (mind), allowing anger (and other negative emotions) to get out of control. God displays anger (as well as other emotions), but always in controlled measured response, unlike the out-of-control childish rage of humans. Using God's Spirit (2 Timothy 1:7) the spirit of a sound mind, we can grow into emotional (not emotionless) spiritual maturity, exercising our senses through God's Law, searching the deep things of God (1 Corinthians 2:10), controlling feelings and passions with the mind of Christ. (1 Corinthians 2:16)
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand independently or inertly as if in a vacuum. James points out that as the body without the spirit is a lifeless corpse (James 2:26), faith without works is equally dead. God's Holy Spirit (given as a part of the New Covenant) provides the primary driving force or the motivation for obedience (good works) which pleases Him, causing us to be regarded as a new creation.
Having knowledge of God's law is not a guarantee of spiritual success or growth. Only those motivated to use the law will experience growth and produce fruit. The fear of God is the first element of motivation, ranging from reverential awe to stark terror. Fearing God leads to a determination not to bring shame on God's name or offending and hurting the relationship between God and us. We have to, like Nehemiah, who in his determination not to offend God, developed self control, refusing to conform to the corrupt practices of the world, unlike the procurator Felix, who cowardly capitulated to the tyranny of the majority.
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.
John Ritenbaugh delves into the apostles' inability to drive out the demon in Matthew 17 indicates that faith is not a constant factor; it will deteriorate if it not constantly exercised through persistent prayer and fasting. Rather than promoting living faith, modern Protestantism emphasizes escapism and good feelings. Jesus' example of paying the Temple Tax by having Peter work for it (catching a fish) provided a principle for us that we cannot expect a miracle unless we do our part (being willing to work). Matthew 18 delves into the topic of the essence of personal relations, including having (1) an attitude of humility, (2) a sense of duty or responsibility, (3) a sense of self-sacrifice, (4) personal attention and care, (5) knowledge about correcting a person who is wrong, (6) a predisposition to forgive, and a (7) willingness to forgive. In human relationships, cooperation seems to produce greater results than competition. Like children, we must develop humility, dependency upon God and trust. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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