Ronny Graham, focusing on Matthew 3:11, cautions that the portion about baptizing with fire may have been inserted by translators having an agenda, observing that the other Gospels make no mention of fire. The Passover and the Days of Unleavened Bread are associated with the covenant we made at our baptism, when we were figuratively buried and resurrected from a watery grave. The Last Day of Unleavened Bread depicts the baptism of Children of Israel into the Red Sea, at which time they watched the destruction of the emblems of their captivity as they themselves were being freed. The Earth itself went through a baptism during Creation when the land emerged from the sea. Noah witnessed a baptismal cleansing of the entire earth as he and his family were saved. At the creation of the New Heavens and New Earth there will be no more sea. The pattern of burial and rescue from a watery grave appears often in scripture, indicating that the rite of Baptism plays an enormous role in God's overall purpose.
Richard Ritenbaugh focuses upon an inspiring incident in the 1992 Barcelona Olympics, in which a runner, Derek Redmond, who had previously dropped out of competition because of an injured Achilles tendon, had another setback, a pulled hamstring, causing him to suddenly fall to the ground after having been in a commanding lead. Writhing in pain, with dogged determination, he managed, with some help from his devoted father, to finish the race. His inspiring example provides a spiritual analogy to all of God's called-out ones who must continually battle external obstacles (as well as the inner obstacles of carnal human nature), erecting a formidable barrier of resistance. The elite athlete, not always the one with the superior skills, nevertheless is the one with the gritty persistence to fight on regardless of the obstacles, wanting nothing to do with mediocrity. Persistence is the key attribute, having the attending synonyms endurance, steadfastness, or staying the course. Jesus counseled the value of this trait in the examples of the persistent neighbor asking for a loaf of bread in the middle of the night and the importunate widow who wore out the judge. Isaac provided a wonderful example of this tenacity, as he trusted God, repeatedly moving away from quarrelsome situations, trusting God to provide. Isaac, as a type of Christ, prefigured Jesus' returning to God the Father for sustenance and strength. Similarly, we are to return to the well of God's Spirit if we are to move forward. To develop Godly persistence, we should (1) have a clearly defined goal we desire with all our heart, (2) have a clearly established plan we can work on immediately, (3) make an irrevocable decision to reject all negative suggestions, and (4) accept encouragement and help from those on the same path.
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that restoration often follows swiftly on the heels of God's wrath, providing us with hope that God's blessing will come sooner rather than later.
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallowing in worldly sorrow. As God's called-out ones, we must realize that on the heels of destruction will come the forces of reconciliation. The forces of destruction and construction will be virtually simultaneous. The knowledge of the Lord will cover the world as the waters of the seas, bringing physical as well as spiritual refreshment to the parched desert, restoring strength to those returning to the Promised Land. In the Day of the Lord, the haughty pride of man (symbolized by his lofty towers, high hills, or mountains) will be promptly leveled or destroyed. After this massive destruction, streams of crystal, restorative water will quickly heal all the broken lives resulting from man's misrule and his false religions. The curative act of restoration will follow quickly on the act of destruction during the Day of the Lord, unlike the unrelieved distress of the Great Tribulation. God's rod of correction is foundational, instrumental in building character, as every parent knows. The blow that God delivers to the Babylonian system will be foundational, laying the groundwork for a better civilization. The old has to go before the new can come. The destruction of the failed evil system ought to come with rejoicing. God's nature has a balance of goodness and severity.
We have read the accounts in Scripture on the Day of the Lord, and there is no doubt that it will be a chaotic, horrifying time. God will use the forces at His disposal to bring drastic change to planet Earth. Charles Whitaker explains that two of those forces, fire and water, are cleansing agents by which God will purify the earth before the second coming of Christ.
Mark Schindler, reflecting on an incident at his niece's wedding, in which a Catholic priest explained the significance of Jesus first miracle, turning water into wine, was a lesson that some things in marriage may seem impossible, but with God, all things are possible. The first miracle was a flourishing entry, taking place in the midst of an elaborate wedding celebration, (prefiguring the union of the Lamb of God with His Bride) requiring expensive preparation of food, drink, and entertainment. The responsibility of providing wine fell to the Bridegroom. To fail in providing this commodity would have led to major public embarrassment and expense to the family. This miracle of transmuting water into wine was actually the changing of a lifeless inorganic compound to something living, symbolizing the giving of life through the shedding of the blood of Christ. The response Jesus gave to his mother, ending with "my time has not yet come," was not to be interpreted as disrespect, but perhaps a challenge to attach real faith with mere knowledge. As powerful as her belief in her son was, it may have been somewhat skewed by influence from family and neighbors. With this miracle is the whole unfolding of the plan from Genesis to Revelation - the impending Marriage of the Lamb. God's plan and purpose for us - to be the Bride of Christ - is awesome.
Jesus' born-again teaching has been prone to misunderstanding since Nicodemus first heard it from Christ's own lips almost two thousand years ago. John Ritenbaugh shows that we must understand His instruction entirely from a spiritual perspective. Interpreting Jesus' symbols physically obscures necessary truths about how God sees His children and how we see ourselves.
Martin Collins, reflecting on the phenomena of rogue waves (unpredictable destructive waves that reach up to 100 feet), suggests that many lives have been lost at sea because of them. Sea imagery and maritime metaphors are used throughout scripture to depict chaos, destruction, turbulence, and disorder. In contrast to the tumultuous waves, the sea of glass in front of God's throne is tranquil and serene, as well as awe-inspiring. Before we can stand before God on this sea of glass, we are required to be totally cleansed and consecrated. Solomon had a bronze sea constructed (holding 17,000 gallons of water) to symbolize the sea of glass before God's throne, used for the cleansing of the priests in the temple. The imagery of the turbulent worldly sea (from where the Beast emerges) stands in stark contrast with the imagery of the sea of glass like crystal before God's throne, depicted in Revelation 4, a throne surrounded by an emerald rainbow. God's throne will be the focal point for all future periods of judgment and installation into His family. Even when it is seen in vision, the throne room of God itself makes stalwart individuals weak as gelatin because of the awe and splendor of the surroundings.
Richard Ritenbaugh, focusing on the second beast of Revelation 13:11-18, offers his speculative interpretation. Both beasts appear to be end-time entities (having a brief but horrifying 3 1/2-year tenure), serving as counterfeits of the Two Witnesses. Both beasts derive their power from Satan the Devil. The first beast rises out of volatile, ever-changing political turmoil, while the second rises out of an entrenched, worldwide religious system, totally opposed to God's laws. The second beast will be able to perform lying wonders, have capital authority over the lives of "heretics," and cause an identifying "mark" on the forehead (representing thoughts or attitudes) and right hand (representing physical activities) of those who voluntarily take it. The number 666 seems to represent the number of ultimate human imperfection (humanism) apart from God—as opposed to the number of ultimate godly perfection.
John Ritenbaugh, reflecting on the imagery in Revelation 12:16 of the torrent or flood spewed out from Satan's mouth, depicts the torrent of misinformation and lies, causing anxiety and confusion. Like the scattering of the church, the greater nation of Israel will be compromised with Satan's torrent of misinformation. In the wake of this misinformation barrage and the corruption of doctrine, we in the diaspora or scattering, after the manner of Ezra and Nehemiah, must commence rebuilding the collapsed walls of doctrine and truth, providing protection for God's church. God and His ministering angels provide a wall of protection for us, but we must assist in the building of our wall of holiness by yielding to and obeying God. Like Jeremiah, we must become a part of that wall.
The ancient Bereans have a wonderful biblical reputation. Just how special were these Macedonian Christians?
John Ritenbaugh explains the seven thunders and the little book of Revelation 10. This chapter serves as an inset, not following the time sequence of Revelation, but explaining in detail events necessary to understand more fully what is happening within it. The thunders (symbolic of God's voice) are the messages of the seven churches (end-time organizations typified by seven first-century organizations), occurring before the Tribulation, before the Two Witnesses preach, and before the seals are opened in chapter 6. The little book is God's Word, having both sweet and bitter aspects to those who are nourished by it. The seventh thunder, weak as it is, rumbles in the distance, typifying the Laodicean era, badly in need of oil (Matthew 25:3), gold (Revelation 3:18), and water (Isaiah 55:1-2)'all costly but necessary items for spiritual warfare.
John Ritenbaugh emphasizes that the receiving of God's Holy Spirit is not so much for our use as it is for God's use that He might carry out His creative effort in our lives. Metaphorically, the Holy Spirit can be compared to the water which the potter uses to bring the clay to the right consistency. God's Spirit brings about a transformation- turning something from a state of destruction into a state of purity. God desires to give us His Spirit and gifts in abundance, but on the condition that our motives for wanting them are unselfish. God uses His Spirit: (1) as a bridgehead through which He works His spiritual creation,(2) to empower the church, and (3) to empower us to yield to Him.
In Matthew Christ likens end-time events to the time of Noah's Flood. John Ritenbaugh gives insight into how this end time flood might manifest itself and what we can do to avoid being swept up in it.
John Ritenbaugh warns us that the Bible paradoxically is both simple and profound, understandable only to those who have been called, love the truth, and are given to careful scrutiny, enabling the searcher to describe every nuance of what it is they desire. The obsessiveness of both a lover and a sports-trivia enthusiast characterize the level of effort involved. The life sustaining manna of the Bible, while abundant and plentiful, is hidden'layered in types, symbols, and allegories. In the typology of the four Edenic rivers flowing from one source (Genesis 2:10) and the four living creatures (Revelation 4:6-8: lion, calf, man, and eagle) lies the foundation for understanding the gospels as four distinct representations of the same Life.
John Ritenbaugh focuses upon the pouring out of water as a symbol of the pouring out of God's Holy Spirit during the Second Resurrection. The vast majority of people who have lived on this earth have never heard the true Gospel of God's Kingdom. God, not willing that any should perish, has a timetable, carefully calculated to allow people to receive and respond to the truth at their maximum opportunity for salvation, each in his own order. The Judgment indicates a process, requiring considerable time, a turning point, leading to a just and equitable decision. This conversion process, requiring the use of His Spirit, symbolized by water has already begun for God's called-out ones. Without the quality of life imparted by God's Holy Spirit, eternal life is not worth living.
Of all animals, the sheep is the most dependent on its owner for its well-being. From the viewpoint of the sheep, the extraordinary care of the shepherd comes into sharp focus. If sheep are not provided with fresh, flowing water, they will drink from stagnant puddles, contracting diseases. Likewise, if we attempt to drink from sources other than God's Word, we risk spiritual contamination. Sheep left to self-indulgence become cast down (immobile, unable to get up) and must be turned over—set again on the right paths. Similarly, habit-driven humans, because of our self-indulgent constitutions, can also become immobilized both physically and spiritually. Fortunately, our heavenly Father uses various means to exercise us spiritually to keep us from becoming cast down. To safeguard the health of the sheep, the shepherd must keep the flock moving—in paths of righteousness.
John Ritenbaugh emphasizes the infinite superiority of Christ's priesthood and one-time sacrifice as contrasted to the repetitive Aaronic sacrifices, which were incapable of remitting sin, purging consciences, or providing access to God. The shadow image of the Old Covenant could not possibly provide the clarity, dimension, or detail of the reality of the New Covenant, which gives participants access to God and eternal life. Christ's sacrifice, a dividing point in history, was vastly superior because 1) His human experience ensures empathy, 2) God called Him to be High Priest, 3) His offering was more than adequate, 4) His offering reached the Holy of Holies, 5) His priesthood was established on God's oath, 6) His offering was absolutely sinless, 7) He lives eternally, 8) He occupies the heavenly sanctuary, 9) He sacrificed once for all, and 10) His sacrifice can cleanse a guilty conscience, provide access to God, and guarantee our inheritance.
John Ritenbaugh, reflecting upon Jesus' calculation upon the time of arrival at the Feast of Tabernacles, indicates that Jesus carefully took into account many variables to maximize His effectiveness at this event. The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective. Jesus demonstrated that the only way to learn the doctrine of God is by doing it. He also taught us to look for God not only in the extraordinary, but also in the ordinary. Jesus warns the crowd [and us by extension] that the time to seek God is now, while we still have a sense of spiritual need (or hunger) lest we permanently miss out on the opportunity. Cuing in on a water ceremony performed daily at the Feast, Jesus drew a spiritual lesson, dramatizing the need for God's Holy Spirit without measure. Amazingly, throughout these dramatic encounters with the public, Jesus had deliberately chosen a course that would lead to His death rather than to immediate power and adulation.
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