Bible verses about
Relationships with Brethren
(From Forerunner Commentary)
How can a person, independent from consistent fellowship with the body of Christ, the church, still be a part of it? A person thinking this way is sliding away from God's intention, as His Word clearly shows. He fully intends we be active members of a physical body as well as the spiritual organism. Is the church only a spiritual organism? If the spiritual organism is the only important aspect, why even have congregations? Could congregations play a major role in preparing us for God's Kingdom?
Let's look at this from another angle. God intends mankind to be an active and contributing part of a physical community. "And the LORD God said, 'It is not good that man should be alone; I will make him a helper comparable to him.' . . . Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh" (Genesis 2:18, 24).
Perhaps verse 18 could be rephrased as, "It is not good that man be independent." Our God establishes principles and patterns in His Word from which we can extract wisdom, the practical application of truth. Some of the most basic and fundamental patterns for His purpose are established very early in Genesis.
What is He showing here? That, in relation to God's purpose, the most and the best will not be produced in us if we are alone. If we are independent, we remove ourselves from the circumstances that will produce the most toward His purpose. In this specific context, God is not commanding everyone to marry, but He is clearly showing that marriage is generally better than remaining single.
Everyone understands from his own experiences that the more people who comprise a unit or community, the greater the number and intensity of problems. This occurs largely because our carnality drives us to compete rather than cooperate. Sometimes a person desires so strongly to be independent of this kind of community relationship that he separates himself in order to be completely free from the suspicions, distrust, offenses, and other hardships that occur within a group. To put it another way, it is similar to a soldier running away from the battlefield to protect himself.
In its rawest form, it is selfishness and self-interest. It can be self-serving avoidance of being useful, of contributing steadfast strength and encouragement, of being a right example to others, or of being found wrong and corrected. If nothing else, we are detaching ourselves from the unit to which God intends we show allegiance and service.
John W. Ritenbaugh
For the Perfecting of the Saints
Covetousness is an insatiable desire for worldly gain and lies at the heart of where most sin originates. Of all the commandments, the tenth especially emphasizes man's relationship to man, which is readily seen in the repeated phrase "your neighbor's." It protects the interests of others in seven major areas listed individually within the commandment.
Martin G. Collins
The Tenth Commandment
Sons and daughters indicate the family of the priest. It surely included his wife as well, but this was all God needed to say to make His intention clear. Spiritually, the altar represents God's table, and the sons and daughters are the brethren in the church, the Family of our High Priest. Since we are eating from God's table, this shows us in communion with God. It also shows us doing or having a portion in the work of the priest and as having a claim on the sacrifice.
All who have communion or fellowship with God must share that communion with His priests and His children, the rest of the church, our brothers and sisters. If one brings an offering, he shares in it. There is an interesting example of this in Acts 2:41-42, beginning on the Day of Pentecost and continuing for an unknown time thereafter: "Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." The sharing with brothers and sisters is plainly expressed in the words "fellowship," "breaking of bread," and "prayers."
Verses 43-45 add, "Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need." It almost seems as if the godly fear, wonders, and signs sprang directly from the sharing spirit and the sacrifices made by those who gave.
Can we feast with God and ignore His other guests? A person in communion with God must be in communion with all who are in communion with Him. Do we see the oneness this implies? We are all eating of the same sacrifice, the same meal. We are all being fed and strengthened by the same Spirit, and God expects that we share what we have with our brothers and sisters.
This era of the church has never experienced anything similar to the first era, but before the end time is over, we may. In the meanwhile, we should open our homes in hospitality, sharing our experiences in life with one another. We should be praying with and for each other to assist in drawing us together in unity.
Christ is our supreme example in all things pertaining to life. What did Christ do to bring us into oneness with the Father? Whatever He did we must, in principle, also do as burnt and meal offerings, keeping the commands of God with all our heart in complete devotion. In His final teaching before His crucifixion, He sets a very high standard: "This is My commandment, that you love one another as I have loved you" (John 15:12). As means "equal to."
He also says in verse 13, "Greater love has no one than this, than to lay down one's life for his friends." Jesus laid down His life step by step and then concluded it by submitting to crucifixion for our well-being. Those sacrifices produce peace and unity with God for those who accept His sacrifice and submit to the burden of bearing one's responsibilities before God.
The conclusion is inescapable: The peace that God gives is directly linked to sacrifice and love. Our Father began the process by so loving the world that He sacrificed His only begotten Son for its sins. The Son followed the Father by magnanimously allowing Himself to be crucified in sublime submission to the Father's will. He did this after laying down His life for mankind, day by day, as a living sacrifice.
All of this begins the process for us so that we can have peace with God and that His Spirit can shed His love abroad in our hearts. The process of producing peace, harmony, and unity is thus also directly linked as a result of our sacrifices in devoted obedience to His commands.
The burnt, meal, and peace offerings are meaningful illustrations of what is necessary within our relationships to produce peaceful and edifying fellowship that truly honors and glorifies God.
John W. Ritenbaugh
The Offerings of Leviticus (Part Five): The Peace Offering, Sacrifice, and Love
The prophet Isaiah is saying the same thing in more detail as what Peter says in Acts 3:19: "Repent." That is how the breach, the separation, between God and man will be healed. That is how atonement is made. Atonement is not all something that Christ does. There will never be oneness with God until man does something with his free-moral agency.
The problem in Isaiah 1 is a hypocritical people just going through the motions. They were observing the rituals: burning incense, making the sacrifices. Yet, at the same time, their daily lives were filled with all kinds of unlawful acts—business shenanigans—that, according to God's law, is taking advantage of others. They were lying about the weights and balances, selling shoddy products, and as a rule, not conducting business in an upright way. They were murdering one another's reputations through gossip, and lying to one another using charm and deceit. God is saying that their lives were full of hypocrisy.
In the same way, people who today claim to be children of God, who attend Sabbath services and holy days yet have a heart full of greed, covetousness, anger, hatred, bitterness, envy, and so on, are simply hypocrites.
As it pertains to us, what we see in Isaiah is that there must be a relationship between worshipping God and our character in its practical aspect out on the streets, in our homes, in the way that we conduct business. We might say our character away from church, out of the eyesight of God's people, must reflect what we profess to believe. How can those who treat their fellows with contempt, greed, envy, jealousy, anger, hatred, and revenge, do those things through the week and then come to church services before God, thinking that somehow or another they are not separated from Him? Jesus says in Matthew 5:23-24, "If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift." That is quite plain.
Because of all these things, God treated His people Israel in the same way as pagan idols treated their worshippers. Remember, the idols are not alive; they do not have ears that can hear, eyes that can see, or mouths that enable them to speak. So idol worshippers made their lamentations, their prayers, and their praises to their idols, and the idol never responded. God says, "I am going to be just like an idol to you. When you talk to me, I am not going to talk to you, and when you look at me, I am not going to look back at you. I am not going to see you." So in this way, He became as one who is dumb and deaf. He did not respond to their prayers.
It is essential to note that God, in His wisdom, knew before creating mankind that mankind would sin. If there were to be both reconciliation and character building, He would have to provide a means that would not only satisfy the legal requirements, but also contain within it the moral and spiritual influences that would motivate a man to cooperate on his own.
We play a major part in this because God has given us free-moral agency. By and large, the Protestant world has convinced Americans, Canadians, and Western Europeans that Christ did it all for us. It is a bald-faced lie! But sometimes, we who know better act as though it all depended on God. God gave us free-moral agency so that we can respond to Him, put His Word into practice, and exemplify before others what God is like.
It would be nice to say that we live lives like Christ so much that we could say of ourselves what Christ said: "If you have seen me, you have seen the Father" (John 14:9). There is a Person who was really at one with God.
What God is trying to do with the things that He has provided—namely, the life, death, and resurrection of Jesus Christ and the gift of His Holy Spirit—is to motivate man to repent—to change, to turn to God, to resist the desire to continue in sin—to work at building character and learn to live by faith.
John W. Ritenbaugh
Reconciliation and the Day of Atonement
We can learn a great deal from the prophets' descriptions of conditions in Israel in the years just before God scattered them. Jeremiah 7 contains an especially vivid description, describing attitudes and conduct just before Babylon's invasion of Judah. Anybody who cares and diligently searches for the causes of our present scattered condition can easily find many of them.
Verse 4 reveals a casual, self-righteous, and presumptuous self-confidence that, since they were fellowshipping with the "church," everything would be fine! Nevertheless, the enemy conquered Judah and took the people into captivity, so membership in the church is no guarantee that judgment will not come on us individually or collectively. Jeremiah expresses the Jews' prideful assumption of being above correction, an attitude that has its basis in a confused understanding of God's love and the purity of His holiness.
We must be prepared for God's Kingdom. The attitudes and conduct of these people, expressed here but applied to us now, show that we were not living up to God's expectations. We can learn, though, that fellowshipping with the church without the right attitudes and conduct can easily foster a delusion that all is well, while by God's judgment all clearly is not well! Verses 5-6 illustrate that their judgment of how to apply God's Word in their lives was severely compromised. They definitely did not love their neighbor as themselves; they were unmistakably self-centered. Is there more evidence here that we may have been the same?
Verse 10 expresses the extent this delusion had permeated their lives. By ignoring God's moral and ethical demands, they were in effect telling God that attending services released them from the guilt accrued during the rest of their lives. It was as if God's judgments did not apply to them. They were after all "in the church," right? It reads almost as if they felt they were doing God a favor by showing up! What is more, while there, they heard insipid messages telling them, "Peace, peace. Everything is okay. God's grace covers all."
Though ceremonially going through the motions, they lacked thorough dedication and devotion to God's way in every aspect of life. Beginning in verse 12, God reminds them that they should remember the history of former generations and take warning because they are on track to experience the same calamities. Have we in our time repeated their assumptions that everything is fine when it is not? It seems so, since the Laodicean assumes he is rich and increased with goods and needs nothing. The reality is that he is blind to his true condition and not clothed with God's righteousness.
God has called us into a courtship relationship leading to marriage with Jesus Christ. He makes clear what He expects from us as our part in this relationship. Jesus says to His disciples, "If you love Me, keep My commandments" (John 14:15). A love relationship requires each to sacrifice thoughtfully for the other. Keeping of the commandments does not "save" us, but it prepares us to live eternally with Him and shows our attitude of submission to Him.
Jeremiah 7:5-9 plainly portrays precious little concern for fellow man. In fact, most of the sins Jeremiah directly mentions are transgressions of the last five commandments. Only one sin, idolatry, focuses directly on the first four commandments. This suggests that a breakdown in human relationships quickly followed the disintegration of the relationship between God and Israel. Similarly, I John 4:20-21 calls upon those who say they love God and claim to be Christians to love the brethren. John goes so far as to say that, if we do not love the brethren, our claim to love God is a lie! This is another area in which many fell short, and it led to division, which continues to the present.
This indicates that self-absorbed people indulged themselves at others' expense. Self-absorption produces strained marital relationships (and ultimately divorce) and alienated children as they and their parents go in wildly different directions. Within congregations, it yields shallow and casual relationships that show little true concern. Its fruit are intolerance, impatience, strong opinions about trivial things, offense, harsh judging, and division.
It produces busy people who feel as if they are accomplishing a great deal because they seem to get many things done. The church member may even prosper more than at any other time in his life. However, the busy-ness is spent on things of minor spiritual importance. Meanwhile, the relationship with God, while existent, is allowed to be neglected. That is what Laodiceanism is. People bring it in from the world where God is a figurehead but with whom there is no relationship. It is a deceitful fruit of too much time, attention, and energy focused on the wrong things. Laodiceanism is deceitful because the Bible reveals that the person afflicted with it is unaware that he has it. He is blind to it, but God certainly is not because He is being neglected in this relationship. How can He possibly marry someone who will not draw close to Him because of involvement in so many other things?
John W. Ritenbaugh
Eating: How Good It Is! (Part Seven)
We cannot be perfect apart from others. The Bible links perfection with human relationships. Christ urges us to be as perfect as our Father in heaven and ties the process to how we treat each other. The Kingdom of God is about eternal, peaceful relationships. We cannot withdraw from people and still develop the necessary relationship skills, just as God never leaves us but continues to work with us. Life would be easier for Him if He ignored us, but He works on, helping us develop our relationships with Him. He is the One who works perfection in us.
Martin G. Collins
Basic Doctrines: Going On to Perfection
Christ's parable contains at least two warnings that are important to how we deal with possible tares within God's church. First, we need to be aware that tares—false members—are a reality. Counterfeit members do exist and are at work within God's church; Christ Himself says so. The fact that they are present requires that we be on our guard, not allowing ourselves to be led astray. For example, do we measure our actions by the actions of others? What if that person by whom we measure ourselves is a tare? Instead, Jesus Christ is the one and only perfect model, as shown by Scripture (Romans 8:29). Paul says that if we measure ourselves among ourselves, we are not wise (II Corinthians 10:12)
In addition to counterfeit brethren, tares could also be false ministers, even false apostles (see II Corinthians 11:13-15). False church leaders, teaching false doctrines that spread spiritual havoc, are a dire threat. Tares in the church spread destructive attitudes and ideas that can influence true brethren toward negativity, suspicion, cynicism, sarcasm, and doubt. Christ warns us of such deception in Matthew 24:24, "For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect." Knowing that tares are in the church, we must be vigilant, clinging to the truth lest we be deceived.
Second, Christ's parable warns us not only to take great care to avoid the false instruction and attitudes of the tares, but also to be mindful about how we treat young, immature "wheat" that we may mistake for tares. We must be slow to judge, remembering that church members are not all equally converted. Though they may be pure in heart, even the wheat may not always act properly. Likewise, some brethren may always act properly, may always seem to do the right thing, but their hearts remain unconverted or even corrupted.
God knows who belongs to Him and who does not (II Timothy 2:19), and He allows both to grow together. The interaction between wheat and tares, the true and the false, provides a constant test: How patient are we in our relationships with others? James sets the standard in James 5:9, exhorting, "Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!"
In order to endure to the end, we must develop the patient attitude described by James. We must grow to be thick-skinned, not easily offended in our dealings with young wheat or tares, never taking insults or affronts personally. When we deal with those coming to conversion, we all must be long-suffering, patient, having a great deal of love for one another. We must never contend with brethren, as the Scripture frequently admonishes (I Corinthians 3:3, Philippians 2:3).
Some may display their faults externally, while others hide their sins (I Timothy 5:24). It is easy to say about the former, "He is not living as he should," while missing a corrupt heart in the latter. However, God works with His children on an individual basis; He works with us one-on-one. Each of us has his unique trials and is experiencing tests unlike others, whether it be the loss of health, a job, a home, or a friend. Through His personal relationship with each of us, God is refining us into the mature wheat that He wants to reap at His harvest.
Ted E. Bowling
Taking Care With the Tares
Many stay-at-home members use this verse to justify not fellowshipping with a larger organization. On the surface, it seems to support their argument. However, we must look at it in context.
The chapter begins with Jesus teaching about our need for humility (verses 1-5). He uses the analogy of body parts to show the importance of not offending little ones (verses 6-10). He then gives the Parable of the Lost Sheep to show His concern for every sheep (verses 11-14). He instructs about how we should deal with offenses among us (verses 15-20). The context of the entire chapter is interpersonal relations and offenses, not church administration. Peter understood this, for he immediately asks how often one should forgive a brother (verse 21).
God requires two or three witnesses lest injustice come from one man's word against another (verse 16; Deuteronomy 19:15). He will honor the decision based on the judgment of two or three along with the accuser. If the offender will not listen to them, the offense should be taken to a larger forum—the church. The very context assumes the existence of a larger group. God prefers, however, that matters be handled privately in a smaller group whom He will be among rather than escalating every personal problem to the attention of the whole church. Notice the instruction: Go to the offender ALONE first, then escalate it only as necessary to solve the problem.
In I Corinthians 5, Paul shows how this works in practical application when a church member was unabashedly committing sexual sins. Notice that Paul had ministerial, hierarchical authority over the Gentile church in Corinth. He even made his judgment of the situation—disfellowship that man!—without being present! Later, upon the man's repentance, he ordered him restored, and forgave even as they forgave (II Corinthians 2:10). He also legislated what their attitude and approach to a repentant sinner should be!
Did he allow every group of two or three in the congregation to make a judgment? How would God have bound the conflicting judgments that surely would have arisen between the people of varying levels of understanding and maturity in Corinth? The church would have been divided into many small groups had Paul not exercised his authority.
Is that not what we have seen as groups have misapplied Matthew 18:20, lifting it out of context, and justifying their own doctrinal and administrative decisions? This misapplication and twisting of this one scripture automatically repudiates any authority God placed in an ordained ministry and splinters the church. Is that how Paul understood Scripture, or did he constantly defend his own position as an apostle and that of the local ordained ministry to preserve unity?
We are told to judge by the fruits. What are the fruits of two or three people deciding they can make doctrinal and administrative judgments? We need look no further than the dividing and redividing of groups in today's greater church of God to see that the fruits are not good.
Scattered sheep are just that: scattered and in grave danger. Contrast the dubious idea of Christ giving administrative authority to two or three scattered sheep to the very clear and powerful administrative authority given to Peter as head administrator of the church in Matthew 16:18 (see also John 21:15-17). Compare also Hebrews 5:4 where no man can take the office of high priest to himself. Can any of us decide we are the final word? Can we take any office in the priesthood to ourselves? God compares presumption to witchcraft (I Samuel 15:23).
For the Perfecting of the Saints
The Ten Commandments can be summarized in two overall principles: love toward God (Deuteronomy 6:5) and love toward neighbor (Leviticus 19:18). The first four commandments deal with our relationship with God, and the last six commandments expound on our relationship with fellow man.
What does it mean to have a relationship with God? An analogy is frequently used to describe the relationship between Christ and the church is that of a groom and a bride (Revelation 21:1-4). Likewise, Paul writes in II Corinthians 11:2: "For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ." The word "betrothed" seems somewhat archaic; today, we would say the church is "engaged" to Christ. By making the New Covenant with Him, we have agreed to spend all eternity with Him, but at present, we are within the period preceding the marriage described in Revelation 19:7-9. Following the analogy, we are to be preparing ourselves for this future relationship. During this preparation time, the parties involved are getting to know each other. God the Father has handpicked us for this relationship, and now is the time we need to make ourselves ready.
How does this fit into the Sabbath and the concept of ownership? God has already established a regular meeting time with us—a "date," as it were. Every week, that part of our schedule is already determined. Amos 3:3 asks, "Can two walk together, unless they are agreed?" In other words, can a person meet with another if they have not determined a meeting time?
Sabbath time has been specially designated as the Bride's time with Jesus Christ. This does not mean that we should restrict our interaction with Him to this day; on the contrary, part of each day should be devoted to prayer and Bible study. Nevertheless, this is a primary reason the seventh day has been set apart and made holy.
What does this mean practically? Imagine a couple planning to marry. Being devoted to one another, they have set their wedding date and have agreed to meet on a weekly basis. It is easy to see that, if the young man shows up at the designated time, but the young woman suddenly decides that there is a more convenient time, a rift is going to develop in the relationship. Obviously, the correct day is vitally important. God has already established that day.
Suppose the couple gets the day right, and they meet and spend time together. What if the young lady, in the midst of this quality time she is supposed to be spending with the one she loves, pulls out a cellphone and begins talking to her friends, as if her fiancé does not even exist? What if the topic of conversation, either between her and her friends or between her and her fiancé, is little more than gossip or what she is planning on doing as soon as her weekly date with her alleged beloved is over? Or, what if their date, which her betrothed had made special for them, has become a mere ceremony to her? What if she just goes through the motions, doing the things required of her, showing little or no feeling about what this relationship really means to her?
On a spiritual level, we are commanded to assemble, if possible, and part of our Sabbath is intended to be for fellowshipping. What are the topics of our conversation? Do sports, entertainment, shopping, or business advance our relationship with God? Is catching up on the latest gossip and social news appropriate for this time that does not belong to us? During this weekly appointment, where do our thoughts wander? Do we think about our business interests or financial concerns? Do we think about or make plans for what we are going to do as soon as the sun sets? Do we esteem Saturday night more than the time God has set apart for us to meet with Him? Are our Sabbath services mere ceremonies? Are we demonstrating to God by our actions on this day that we are eagerly looking forward to spending eternity with Him?
These are points to ponder.
David C. Grabbe
It's Not Our Time
The first hurdle to accept here is that, though the parable appears to apply directly to that time after Christ's return when He is ruling the nations, the instruction also applies in principle to us. In other words, His children can never ignore this instruction. What sets this parable apart is that Jesus specifically focuses on works regarding our relationships with and services to our brethren.
Clearly, failure in this indicates sin. We need to grasp two major principles involved in sin: First, sin describes failure, the failure to live up to or meet God's standard. Second, sins can be acts of commission and/or omission. Sin is a direct act of evil against another or a failure to do something good, in this case, something God would expect.
How important are works even though they do not save us? Revelation 20:12-13 reveals that those who commit the unpardonable sin earn for themselves the punishment of being cast into the Lake of Fire. That is their “reward” for their evil works or no works.
On the other hand, Jesus declares in Matthew 16:25, 27:
For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. . . . For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to His works.
John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Two): Works
If we indeed allow God's light (John 8:12) to be placed within the lamp, us, and then do nothing with it, it is like hiding it in a secret place. This is true in our everyday experiences and within the church. This hiding of God's light is another form of spiritual myopia, and perhaps surprisingly, it concerns our relationships with and how we view others. If we become shortsighted in our relations with other people—seeing only what we want to see and not all that we should see—we can become judgmental and critical or patronizing and denigrating to others. In effect, we become the standard, the barometer, that only we know and by which we judge all others.
A common problem with the church today is this lack of light and focus on truly godly issues rather than trivial ones. Seeing only one's personal point of view has caused a general blindness within the church, spawning many of the current issues and problems. Too many members can focus only on their ideas and viewpoints, lacking the insight to see beyond the comfort of their own secret places. Even when the points such people espouse are true, their demeanor toward their brethren is often hostile and their efforts to overcome are lackluster or not based on godly principles.
We can also see elements of spiritual myopia in the independent mindset that many within the church embrace today. Looking exclusively inward, some see themselves as the only viable holders and/or purveyors of God's truth. Though they may attend with a larger group, they see themselves as independent thinkers or needing only themselves and God. Some have taken this independent spirit to the extreme of forsaking others in service and church attendance (Hebrews 10:25). They can even become quite comfortable in their own shortsighted way, wanting little or no interaction with any others who might not see things exactly as they do.
One interesting facet of Luke 11:33-36 is that Jesus alludes to the fact that not everything is distinctly black or white. Verse 35 implies that there are varying degrees of light: "Therefore take heed that the light which is in you is not darkness." All light we see is not at the same level of brightness, so some may see part of the truth but not its fullness. It can also suggest that each person may be "in the dark" on any given matter at any point in their relationship with God and others, while being "in the light" on other matters. Similarly, this can illustrate our relative levels of conversion as well.
Since we know that the true light comes only from God, any variance in intensity must come from how we see or not see something. While verse 34 treats the extremes of how we view things, whether optimistically or pessimistically, many of God's people are somewhere in the middle, like the Laodiceans "neither cold nor hot" (Revelation 3:15). Christ's wish is that we are one or the other!
Of course, the most obvious lesson of these verses is that we should desire Christ's light as our light, seeing and doing things as He would. When we fail in this, Satan's influence and dark ways can become our ways over time. We can totally lose the proper vision and allow his deceptions to blind us. We are all part way down this path; we all have our spiritual blind spots, seeing life and the church through unfocused eyes. Unfortunately, too many of us are not using the aids that would remedy our myopia and put us back on track.
An implication of this passage is that freedom is always relative. Nobody is ever really free from responsibility in his relationships with others, especially in his relationship with God. Political freedom leapt to the Jews' mind in this instance, and they replied, "We have never been in bondage to any man." But even at this time, they were in a kind of bondage to the Romans, though they did not consider themselves to be so. But political freedom is not the only kind of freedom that one can have, and in reality, it is far from the most important. Nobody is ever free to do everything that he might think to do. He will always be constrained by law, principles, tradition, and even safety factors to choose to direct himself in a certain way.
John W. Ritenbaugh
Submitting (Part 1)
We find Judas at this time in perfect union with Satan to do the Devil's bidding to betray Christ, something that is not very pleasant to consider. How can people turn their backs on the truth, on God Himself?
We can discern a logical progression because as union with one strengthens, union with the other weakens. In Judas' case, the union with God weakened. Why? He was entertaining thoughts that were in opposition to the spirit, to the mind, to the words of God. He allowed these ideas to grow through circumstances that arose in his life, and they kept getting stronger. His union with Satan, who was undoubtedly pumping these ideas into him or putting perverse twists on what he heard so that he began to feel alienated and separated from Christ, became stronger. At the same time, his union with God decayed until he betrayed Jesus.
This can happen to us, so we must fight against it. Married people ought to be able to understand how this works, as it is what happens when a divorce occurs. Usually, a married couple begin their union feeling as though they will never separate; they feel an intense bond with one another. But because their union is not worked at, gradually one or the other begins to be attracted to union with another. Everybody has to be on guard against this.
When the Bible speaks about guarding, keeping, preserving, and enduring, it is referring to this possibility. We must work to endure and preserve our union with God - and keep working at it to make it strong. How do we make a strong relationship? In the same way a couple works at it before they are married. In their dating and courtship, they do everything they can to please the other so that a union occurs. It is simple to grasp in principle but sometimes hard to do.
John W. Ritenbaugh
Image and Likeness of God (Part 4)
If we were to read between the lines, Paul might be saying, "You Athenians are to be commended for your devotion to spiritual things." The King James' rendering of "religious" as "superstitious" exposes the latter word as having undergone what linguists call semantic drift. In Shakespeare's day and King James' time, this word did not have the negative connotation as it does now.
From the context of this account, it is plain that the apostle Paul was not, as some theologians like to characterize him, a feisty, wrangling, argumentative hothead. The men of Athens, who vastly outnumbered Paul and loved a good philosophical debate, could have made short work out of any know-it-all smart aleck. The apostle Paul was thus lavish in his compliments.
Throughout his ministry, he frequently resorted to diplomatic language. At one point, he acknowledged a cultural debt both to the Greeks and to barbarians (Romans 1:14). In addition to complimenting strangers, Paul continually sought out similarities he shared between him and other groups. In a conflict in which both the Sadducees and the Pharisees were breathing fire down his neck, Paul masterfully ingratiated himself to the Pharisees, reminding them that he and they shared the same view on the resurrection (Acts 23:6-8). Paul, to the right people, let it be known that he was a Roman citizen (Acts 16:37-39; 22:25-29).
We also need to find common ground, not only with people in the other groups of the church of God, but with the world at large, emphasizing (like mountains) the things we agree upon and de-emphasizing (like molehills) the things we disagree upon.
In the process of finding common ground, we dare not compromise our core values or syncretize them with the world. We should instead practice more of what one late church of God minister counseled, "You don't have to tell all you know." Oftentimes, keeping our traps shut is the most diplomatic behavior of all (Ecclesiastes 3:7; Lamentations 3:28-29; Amos 5:13).
David F. Maas
How to Conduct Ourselves as Ambassadors for Christ
Paul said this when making his last goodbye to the Ephesian elders on his way to Jerusalem. Eventually, from there, he went to Rome to face the authorities there. He had spent many years in his journeys crisscrossing the area of what is today western Turkey, preaching the gospel to them, as well as to the world. In making this statement, he is saying, in effect, that a disciple is not made merely by preaching the gospel to him as a witness. There is a vast difference between the two. A disciple of Christ is created through preaching, personal study, prayer, meditation, fellowship, and experience in a relationship with the Father, the Son, and the church. Jesus clearly says in Matthew 28:20 that the disciples were to be taught "all things whatsoever I have commanded you."
John W. Ritenbaugh
What Is the Work of God Now? (Part 2)
To grasp this properly, one must understand these two verses against the background of the book of Romans. The preceding eleven chapters contain the doctrinal foundation and prelude to the last four chapters of practical Christian living. These two verses bridge the gap between the doctrinal foundation and the practical, daily applications. In these two verses, he is essentially saying, "In light of what I have told you, this is what you are obligated to do in order to serve—that is, to love—Christ."
First, we must operate by these two principles and give up our whole being constantly to these pursuits. Second, we must yield ourselves so that we are not merely avoiding conformity to this world but being transformed into a new being, proving to ourselves the benefits of this way of life. Thus, we are to apply these two principles to the subject of the rest of chapter 12, which primarily concerns relationships with the brethren within the church, and secondarily, with those in the world.
John W. Ritenbaugh
An Unpayable Debt and Obligation
1 Corinthians 1:9
This particular verse is written in such a way as to be translated either "with" or "in": Our fellowship is with Christ, or our fellowship is in Christ. It can go either way. The case is both subjective and objective in I Corinthians 1:9.
Fellowship means "sharing," "communion with," "companionship with," or "association with." We have been called into an association—a companionship, a fellowship, a communion—with Christ. All these words are synonyms. The only difference might be the degree of the intimacy that is expressed. In addition, fellowship indicates people having things in common—they do things together because they share common interests. What we have in common is our love for Christ.
We are drawn to the brethren because of the common tie—the common love for the same Person. Even when we meet people in the church for the very first time, we do not feel as though they are perfect strangers to us because of that commonality. We recognize the spirit or attitude that emanates from them. It is almost something that we can feel or see because our senses seem to be attuned to it. This is why world travelers with the church say that they can go into another congregation and know that it is of the same Spirit as the one that they traveled from.
There is a bond or union between us because we love the same Person. To the Christian, then, Christ's friend is our friend. We are members of the same body. We are children in the same Family. We are soldiers in the same army. We are pilgrims on the same road. These same analogies are used many places in the Bible.
John W. Ritenbaugh
How to Know We Love Christ
1 Corinthians 11:24-29
The "cup" symbolizes the blood Jesus spilled in sacrificing His life. God is saying that through the blood of Christ, He is "sealing" His agreement of salvation with us. Though He had already promised it, Christ's blood certifies His agreement to justify us in preparation for salvation (Romans 5:9-10).
Such a monumental sacrifice must be fittingly remembered! If Passover becomes a mere ritual or pious habit, it loses its significance because Christ is not really being remembered with understanding and appreciation. In his letter to the Corinthians, Paul describes the brethren as rushing through the service, their minds so focused on their own bellies that they were treating each other with selfish disregard. Passover's purpose is not just to remember certain historical events, but to grasp the point of Christ's death. If we fail to comprehend its meaning, we are much more likely to treat His death unworthily.
Paul covers three major subjects in I Corinthians 11 and the chapters surrounding it: 1) our relationship with God, 2) our relationship with other members of the church and 3) spiritual liberty. Their common factor—the unique means by which all three are made possible—is the sacrifice of Jesus Christ.
John W. Ritenbaugh
Christ, Our Passover
Notice carefully what Paul names as the reason for making unity and peace: the value we place on our calling. If, in our heart of hearts, we consider it of small value, our conduct, especially toward our brethren, will reveal it and work to produce contention and disunity. Thus John writes, "If someone says, 'I love God,' and hates his brother he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" (I John 4:20).
Paul next counsels us to choose to conduct ourselves humbly. Humility is pride's opposite. If pride only produces contention, it follows that humility will work to soothe, calm, heal, and unify. He advises us to cultivate meekness or gentleness, the opposite of the self-assertiveness that our contemporary culture promotes so strongly. Self-assertiveness is competitive determination to press one's will at all costs. This approach may indeed "win" battles over other brethren, but it might be helpful to remember God's counsel in Proverbs 15:1, "A soft answer turns away wrath, but a harsh word stirs up anger." James declares that godly wisdom is "gentle, willing to yield, full of mercy" (James 3:17).
Then Paul counsels that we be patient; likewise, James counsels us to "let patience have its perfect work" (James 1:4). We often want quick resolutions to the irritations between us, which is certainly understandable since we want to get rid of the burden those differences impose. But we must understand that speedy solutions are not always possible. Interestingly, in Paul's letter to the Philippians, he does not use his apostolic authority to drive the two feuding women into a forced solution (Philippians 4:1). Some problems are deeply buried within both sides of the contention, so finally Paul admonishes us to forbear with each other in love. Essentially, he says to "put up with it" or endure it, doing nothing to bring the other party down in the eyes of others and vainly elevate the self. This is peacemaking through living by godly character.
Yet another aspect to the Christian duty of peacemaking is our privilege by prayer to invoke God's mercy upon the world, the church, and individuals we know are having difficulties or whom we perceive God may be punishing. This is one of the sacrifices of righteousness mentioned in relation to Psalm 4:5. The Bible provides many examples of godly people doing this. Abraham prayed for Sodom, Gomorrah, and probably Lot too, when the division between them and God was so great that He had to destroy the cities (Genesis 18:16-33). Moses interceded for Israel before God following the Golden Calf incident (Exodus 33:11-14). Aaron ran through the camp of Israel with a smoking censer (a symbol of the prayers of the saints) following another of Israel's rebellions that greatly disturbed the peace between them and God (Numbers 16:44-50). In each case, God relented to some degree. We will probably never know in this life how much our prayers affect the course of division or how much others—even the wicked—gained as a result of our intercession, but we should find comfort knowing that we have done at least this much toward making peace.
John W. Ritenbaugh
The Beatitudes, Part 7: Blessed Are the Peacemakers
With admonitions like these, we step into the intimate personal relationships within a congregation or family. They show that unity depends more upon the exercise of the members' moral qualities than the structure of the institution. Paul shows in Ephesians that the life we are called to live is characterized by five qualities: humility, meekness, patience, forbearance, and love, the last of which embraces the preceding four and is the crown of all virtues. Each of these qualities enables us to act in mercy and live at peace. God's Spirit empowers us to use these qualities to overcome the ill will and the bitter, passionate rages that lead to clamorous slander, destroying reputations.
Such ill will and rage hardly promote kindness, compassion, and acting in grace toward each other. "Acting in grace" is an acceptable translation of the Greek word, charizomai, rendered "forgiving" in Ephesians 4:32. Acting in grace catches the essence of how God has acted toward us and our sin against Him. And because He has forgiven us, we are commanded to forgive each other (Colossians 3:13).
Mercy begins with the way we feel about or toward each other and moves toward merciful acts. God loves us and has an outgoing concern for us. If God so loves us, then we ought to love each other (I John 4:11). Thus, we are bound to forbear with one another and act kindly, in mercy. Anybody focused on himself as the center of the universe will have a difficult time thinking kindly of others, and unity will be difficult, if not impossible. It is no wonder, then, why so much divorce occurs, as well as division in other areas of life. A focus on the self does not allow much room for humble, kind, and compassionate thoughts of service for others.
John W. Ritenbaugh
The Beatitudes, Part 5: Blessed Are the Merciful
Consolation is better as "encouragement." That you be likeminded is Paul's way of saying, "Resolve these differences." It is easy to see that this places the responsibility on each person to do what they need to do to heal the fractured relationship.
John W. Ritenbaugh
Unity (Part 7): Ephesians 4 (D)
The New Testament stresses that Christians need the fellowship of others of like mind. An identifying mark of the true church is that the members have love for one another (John 13:35). Indeed, one of the criteria by which Christ will judge us is how we treat our brethren in the church (Matthew 25:31-46). How can we love and serve one another if we do not fellowship with and get to know each other?
God has given us ample instruction regarding how we should relate to other Christians. It is His purpose to teach us how to get along with each other so we can teach others about these things in the Millennium. We are to be unselfish and concerned for the needs of others (Philippians 2:4). God wants us to learn patience and forgiveness (Colossians 3:13), striving to be "kindly affectionate," humble, and self-effacing in our dealings with one another (Romans 12:10). We should be giving and hospitable to our brethren (verse 13).
The New Testament is replete with various admonitions on how we should interact with our brothers and sisters in the church. Obviously, God views our interaction with other Christians as vital to our training to become members of the God Family and qualifying for a position in His Kingdom. He wants us to develop interpersonal skills that equip us to deal with occasional differences of opinion and offenses.
Our fellowship should be a source of encouragement to one another. We should use this time to show love to our brethren and to motivate them to perform acts of kindness and service for others. All of these exhortations show a clear need for us to be part of an organization of God's people. God's Sabbath service is like a weekly training school for Christians. The spiritual food that God's true ministers prepare for us is vitally important for our spiritual growth and development. In discussing the relationship of the ministry to the church member, Paul explains that the ministry is given
for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ. (Ephesians 4:12-13)
The interaction that we have with one another when we fellowship at church services helps us to develop the fruit of God's Spirit—love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Paul shows that the church is truly Christ's body, and like the human body, each part depends upon the other parts.
Earl L. Henn (1934-1997)
For the Perfecting of the Saints
Not forsaking the assembling of ourselves together - The Revised English Bible renders this verse: "We should not stay away from our meetings, as some do, but rather encourage one another, all the more because we see the day of the Lord drawing near." Since the New Testament church observed the Sabbath, it is evident that Paul is saying, "We need to be attending church services, especially since the end is coming soon!"
A good friend of mine and I were talking about how the church keeps the Sabbath. He commented that, generally, church members baptized before the mid-1970s seem to have a greater zeal for making sure they always get to services on the Sabbath than those baptized later.
This may or may not be true, but there does seem to be a trend not to consider assembling on the Sabbath as important as it used to be. In the past, we would never think of missing church services to attend a wedding or visit with family coming into town. We would never stay home because we were tired. When someone became ill, the whole family did not stay at home; we thought that everyone else should still go or at the very least one of us should represent the family at church. Since it was the most important event of the week, we would always plan to be at services, even if we "ruffled the feathers" of relatives or neighbors.
We obediently honor God in coming before Him at services. Each Sabbath is to be "a holy convocation" (Leviticus 23:3), meaning we are "called together" to worship Him. In a way, it is like a weekly Family reunion to pay homage to our Father, and in turn, He instructs us further in His way of life.
In addition, we partially fulfill some of the elements discussed in Hebrews 10:22-24. The Sabbath allows us to draw near to God and strengthen our faith. It helps us to hold fast our belief in doctrine through the messages we hear. And through fellowship with the brethren, assembling on the Sabbath enables us to know and consider others' needs, showing us how we may aid them.
Are there reasons to stay home on the Sabbath? Of course. Personal or family sickness, as when a child is ill. Business trips and family vacations will interfere occasionally with attending services, but we can still livestream services. We may have put in an especially difficult, exhausting week, but even here, we can plan and prioritize to avoid these situations so we can attend services. In fact, having a difficult week is all the more reason to make sure we make it to Sabbath services.
Many consider that keeping the seventh-day Sabbath is just a tradition, not a law. It is interesting that the only part of the Bible that God did not inspire to be written by a human being is the Ten Commandments. God wrote them Himself with His own finger. He did this because the commandments are His mind, the foundation upon which everything else stands. Thus, the keeping of the Sabbath is not a "tradition." It is a direct, eternally binding command of God, and thus we should do all we can never to forsake the assembling of ourselves on it.
John O. Reid (1930-2016)
1 John 1:3
We have been called into a fellowship—both with Christ and with those who make up His church—to be with Him and in Him, indicating in the church, the Body of Christ.
Physically, we may not have a great deal in common. We may be different nationalities, we may even speak different languages, we may come from somewhat different cultures, but spiritually, we have the same Father and Christ. This unity in God in no way automatically removes the reality of our differences, but because of that commonality—because we agree on the most important things of life—we can walk together and overcome the differences because we love Christ.
John W. Ritenbaugh
How to Know We Love Christ
1 John 2:8-11
Consider these verses in relation to the meal offering, representing the devoted keeping of the last six commandments. Hating a brother would be breaking those commandments in relation to him. It might involve murdering him, breaking the marriage bond through adultery, stealing from him, lying to or about him, or lusting after him or his possessions.
Verse 10 parallels Psalm 119:165 exactly when it says, "But he who loves his brother abides in the light, and there is no cause for stumbling in him." I John 5:3 defines love: "For this is the love of God, that we keep His commandments. And His commandments are not burdensome." The New Testament strongly affirms that loving one's brother is keeping God's commandments in relation to him, and this provides us strong assurance and stability along the way.
I John 2:11 then shows that the blindness of darkness envelops the eyes of one who hates his brother, that is, breaks God's commandments in relation to him. This blindness produces stumbling and fighting, and thus he has no peace.
It is particularly disturbing if the brother spoken of in these verses also happens to be one's spouse, father, or mother. Old people today stand a high chance of being shunted off into a convalescent or old-age home, if only for the convenience of the adult children. Is that honoring a parent, or is it in some way contemptuous? Are the children unwilling to make sacrifices even for those who brought them into the world? Will this course of action produce peace? Will it produce a sense of well-being in either party?
John says, "He who loves his brother abides in the light" (verse 10), implying that love produces its own illumination. Illumination is what enables a person to see in the dark. Light contrasts to the darkness, blindness, and ignorance of verse 11, which result in stumbling. Illumination indicates understanding and the ability to produce solutions to relationship problems. The difficult part is laying ourselves out in sacrifice to express love. If we fail to do this, we may never see solutions to our relationship problems.
John W. Ritenbaugh
The Offerings of Leviticus (Part Five): The Peace Offering, Sacrifice, and Love
1 John 2:10-17
Remember that John's epistle is written to church members. Therefore, he frames matters in absolute terms, offering no middle ground regarding sin and one's relationships with God and fellow man. It must be this way because this is our one and only opportunity for salvation, and sin was what cut us off from God in the first place, causing us to need salvation. We do not want to fall into that position again. Sin is serious business!
Regarding our moral and spiritual conduct, we must recognize that there is no twilight zone, especially in our relationship with God. A Christian cannot muddle around morally or spiritually, thinking that sin is a rather minor affair. It cost Jesus His life! In this relationship, which is in reality preparation for a marriage, love and loyalty are extremely important.
John spells matters out as either light or darkness, love or hatred, all absolutes. Where love is absent, hatred rules in darkness. Where love prevails, there is light. Through the word "darkness," John is disclosing that, because of the sin or hatred, a lack of love for a brother, the relationship with God declines. Notice in verse 11 that the sin John mentions is against a brother, meaning a fellow church member. Hatred is not a trifling matter! Later, in I John 3:15, John says that one who hates his brother is a murderer. What is the result? A relationship is broken, and communication with the brother ends.
Even more serious, we find that the sin also involves one's relationship with God because the effect of that sin is a measure of spiritual blindness. The hater grows insensitive to or hardened against spiritual truth.
Paul reinforces what John teaches, writing in Hebrews 3:12-13, "Beware brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called 'Today,' lest any of you be hardened through the deceitfulness of sin." He warns that sin has a deceptive quality. It promises so much even before it actually becomes an act of conduct, but it delivers far short of its promise. Its truly sneaky aspect is its powerful tendency to lure us into further sin, enslaving us and hardening our minds against righteousness. In other words, it shares characteristics with drugs in that it is addictive or enslaving, destroying one's well-being.
Herein lies the cause of the apostle John's concern in I John 2. God is the source of spiritual truth (light), and we are sanctified as His children and to His service by it because we believe it. However, under the sin of hating, communication with God begins to break down, and consequently, the sinner puts himself in peril of falling completely away. Notice in I John 2:13-14, John mentions that the fathers - those in the congregation older in the faith - have known the Father. He appeals to them to exercise their longstanding, mature leadership within the congregation in a right manner.
The word "known" ties John's thoughts directly with Jesus' words in John 17:3. Knowing God, having an intimate relationship with Him, is the key to living a life - called "eternal life" - which will be acceptable for living in the Kingdom of God. Hating a brother actually cuts the sinner off from the Source of the gifts and strengths necessary to live that quality of life. In other words, the sinner is not properly using what God has already given him and is showing disloyalty both to God and to another member of the Family.
Beginning in verse 15, John pens three of the more notable verses in his writings. When considered in context, they should be scary stuff for a Christian. Why does he command us not to love the world? Because the sinner's conduct exhibited in his hatred of his brother reveals the source of communication prompting his sin! John exposes the communication to which the hater is responding.
Under no circumstance would God ever communicate the sin of hatred toward a brother. Besides, James confirms that God tempts no one (James 1:13). John is warning that the person's affections are drawing him away from God and toward the world, and he had better do something about it before he slips completely back into the world.
This also connects to John 1:5. "And the light shines in the darkness, and the darkness did not comprehend it." Darkness symbolizes the spiritual blindness of Satan's unconverted world. In the book of Revelation, this blindness is represented by Babylon the Great. Satan's world simply does not get it, that is, spiritual truth. Because it cannot grasp God's truths, the only spirituality the world can ultimately communicate is inducement to sin, which it does insistently and attractively.
This leads us back to God's illustration regarding Adam, Eve, and Satan. Satan is the god of this world (II Corinthians 4:4), and thus its spiritual leader and governing principle. He persuaded Adam and Eve to sin. So the only way we can come out of the world is to reverse the process that placed us in the world in the first place: to stop sinning. One can phrase it more positively as to yield to God's will rather than Satan's or to God's communication rather than this world's.
We could never leave the world on our own. God must mercifully deliver us by calling us. We do not understand the mechanics of what He actually does in our minds, but in calling us, He miraculously does something to begin leading us to think of matters in relation to God with a clarity of understanding and intensity that we never before experienced. It is almost as if we suddenly understood a foreign language.
John W. Ritenbaugh
Communication and Leaving Babylon (Part Three)
1 John 5:11-13
Eternal life is more than endless living. It includes fellowship with God and at least beginning to live life as God lives.
When God gave us eternal life, He gave us something unique, a life different from the one we were living before our calling. At that time, we were "dead" in trespasses and sins because we were living a life that produced death. Those still in the world continue to live this kind of life by nature. Do they have fellowship with God? Do they walk with Him as friends because they agree with Him about how to live and to remain at His side endlessly?
Understanding this fellowship aspect is important to understanding eternal life. "Can two walk together, unless they are agreed?" (Amos 3:3). God created humanity for fellowship, and by nature, we seek it out on many levels. Many find it through hobbies, the arts, politics, intellectual pursuits, social organizations, and sports. The greatest and highest form of fellowship, though, is with God and others who share the common desire to live like God always and whom He is transforming to that end. This fellowship is reserved for those whom God summons.
This means an independent Christian is a contradiction in terms. The Christian church is a community fellowship comparable to a body of which Christ is the Head (I Corinthians 12:12-31). Hebrews 10:25 commands us not to forsake the assembling of ourselves together. Fellowship is not just friendly conversation and geniality. The Bible's writers show plainly it is a tightly knit relationship marked by self-sacrificial love manifested in mutual service, concern, prayer, labor, and helpfulness.
John W. Ritenbaugh
The Elements of Motivation (Part Six): Eternal Life
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