Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
John Ritenbaugh reminds us that, though we are born equally, we rapidly become vastly different due to the forces and elements which shape us. Those who have been called by God have been given an enviable treasure, something which must be guarded and esteemed above everything else. What we treasure will determine what we think, say, or do throughout our lives. What we treasure is that which is closest to our hearts. The responsibility given to the Church Christ has called out of this world to expand the teachings of Christ, magnifying them and making them clear and honorable. This process began with the Sermon on the Mount. Christ is the head; the church is to fill Christ out. Like the physical body, the spiritual body has many interdependent organs designed to serve the entire body. Nobody's calling was accidental. Consequently, the church continues with the same work Christ began, serving as a teaching institution, teaching the world and teaching its members. Over one billion people proclaim themselves to be Christian, but only one body keeps His commandments, including His Sabbath and Holy Days and the whole testimony of Christ. This group is a little flock compared to the rest of the aggregate that refuse to follow God's way. We have been reared in a nation that claims to be Christian, with its Constitution constructed upon biblical elements, but those elements have been ravaged and superseded by the traditions of man who have no respect for the things of God. When Christ first came to earth, the conditions were similar with the teachings of the Sadducees and Pharisees usurping God's ways—the way Protestant and Catholic teachings do today. We are cautioned about the leavening of the modern-day Pharisees and Sadducees, the doctrines of the world's religions.
John Ritenbaugh, declaring the Feast of Tabernacles to be seven days, states that the eighth day (what we have called the Last Great Day) is actually a separate festival, typifying the resurrection of billions of people to a physical resurrection, woefully needing the Spirit of God.In the narrative of John 7, a woman was caught in the act of adultery, the physical equivalent of idolatry, or faithlessness to God. Jesus healed a man born blind; in the Great Throne Judgment billions of spiritually blind people will be resurrected. John 7-10 describes the events of what we have termed the Last Great Day, an event which took place in 31AD (corroborated by the Hebrew calendar). If we value something, we will pay attention to it. The church is clearly a teaching union, and we must be a part of it, proclaiming the Gospel to the world, and magnifying it to the flock. We must battle the world's influences every day, even more-so as we enter the last days when deception and confusion will abound. Richard Trench defines aion as all the thoughts, opinions, maxims, speculations, impulses, and aspirations present in the world at any given time, which may be impossible to accurately define but which still constitute a real and effective power—the moral or immoral atmosphere we breathe. Aion could be considered a synonym for Zeitgeist or spirit of the time. Satan can fine-tune this aion or Zeitgeist, customizing the course depending on whom he may seek to murder. Even though Satan is out to get us, God will never leave us or forsake us; because the world is filled with evil forces, we need to be thinking and vigilant children of God.
John Ritenbaugh, reiterating that it is necessary to cultivate righteous judgment, reminds us that not every law of God is on the same level of seriousness regarding His purpose and that not all things are equal in the framework of the Law. We should never assume that any of God's Laws have been done away, but in some ways are still binding. Scripture cannot be broken, but it can be modified. All of God's Commandments are righteousness; the same things keep happening over and over again throughout the ages. The practice of demonstrating God's agape love trumps all other spiritual gifts. Even though all unrighteousness is sin, not all sins are on the same level for us. We have to develop discernment to think, sorting the important from the marginally important. God wants us to think; understanding leads to wisdom, and wisdom leads to right choices. The two greatest laws (loving God and loving our neighbor) is one law with two aspects. The other laws are still in force, though not on the same level of importance. No law is 'done away.' The first tabernacle and its sacrificial offerings were symbolic of a greater spiritual reality of actively loving God as well as loving and serving our fellow man, as a living sacrifice, following in Jesus' footsteps. Doing righteousness is an expression of love.
Martin Collins reminds us that God's Law is a permanent and eternal entity. Because of its everlasting guideposts, people can order their lives by it; it is intended for human benefit, and should be used for illumination. Many denominations foolishly proclaim that God's laws have been abolished, replaced by a milder form of cheap grace, even though Jesus Christ teaches that until heaven and earth pass away, not one jot or tittle of the Law will disappear. Christ insisted that He did not do away with the Law; the apostle Paul insists that we establish the Law, and Christ elaborated and magnified the Law, taking it from the physical and the tradition-bound activities, to the broader spiritual dimension and original intent. The Law must be internalized to enable us to keep it both in the letter and the spirit. Jesus Christ, through His life, modeled for us how to live our lives, demonstrating that God's Law should constitute our second nature, deeply embedded in our heart. Christ's sacrifice enabled us to have forgiveness for our sins. We commemorate His sacrifice annually on the eve of Passover. The Law of God must be perpetual by its very nature; right is always right. Could we worship a God who gives us an imperfect or mutilated law? Our flaws or weaknesses do not present a reason to abolish the Law. The Law is just and good; every command of God is for our protection, flagging areas of potential danger. God's Law is not intended for salvation, but for revealing to us our sins so that we may overcome them. When we tamper with Law, we do away with all standards, nullifying all accurate measurements. In all things, we must seek God's will, but we will not find it in human reasoning. The Law of God is pure, perfect, and sure. Paul assures us that God's Law is holy and spiritual, even though the law of sin militates against it continually until we mortify our human nature. When we are conformed to Christ through His Holy Spirit, holiness will be our nature.
Martin Collins contends that the effectiveness of a law is found in its purpose and intent rather than the letter. The blind spots to God's Law unfortunately are found in the spiritual application or principle rather than a specific motor behavior. Christ taught that the righteousness of the Pharisees was not enough to fulfill the law's requirements. Love and mercy constitute the essence of the spiritual fulfillment of the Law. God's Holy Spirit enables us to carry out the spiritual intent of the Law. By continually using God's Spirit, we gradually or incrementally take on God's nature in our innermost beings. As we judge other people, we must realize that the things that offend us mirror our own (hidden from us but transparent to others) faults.
Many churches understand tithing but do not believe that God commands them for today. This Bible Study shows that tithing has always been God's way of financing His work on earth.
Although some people have mistakenly used the Bible as a cookbook, a marriage manual, a financial planner, or a childrearing book, it was not designed for those purposes. Herbert W. Armstrong referred to the Bible as a jig-saw puzzle or a coded book, seeming like gibberish to most of the world, but with the aid of God's Holy Spirit, God's elect can put all the pieces together, finding all the essentials for salvation. Richard Ritenbaugh suggests that while it does not contain all knowledge, it does contain foundational principles, enabling people imbued with the mind of Christ to function independently in a godly manner- expanding the law beyond the letter into a more spiritual dimension.
Richard Ritenbaugh reiterates that the command to eat unleavened Bread outnumbers the command to refrain from eating leavened bread three to one, indicating that if we actively engaged ourselves in studying God's word and doing righteousness, we wouldn't have time or place to participate in unrighteousness. Ingesting God's word and actively applying its principles gives us life-sustaining energy to fulfill our personal commission.The book of James had to be written as a counterbalance to antinomian elements that had crept into the church around 60AD, twisting Paul's writings, teaching that grace nullifies the need for works — a condition which has an eerie parallel today. James emphasizes the works required for sanctification after the justification process has been completed. Doing good, like eating unleavened bread, is proactive, displacing sin by righteousness.
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls us, we are hopelessly ensnared and enslaved by sin. To counteract this deadly pull, we must imitate Christ's standard of active righteousness (going about doing good; Acts 10:38) as opposed to the Pharisee's more passive righteousness (a meticulous, reactive avoidance of evil). The sins of omission (the majority of our sins), neglect, and ignorance have the tendency to dissolve when we practice Christ's standard of active righteousness.
Romans 7, verse 4, says that we are 'dead to the law through the body of Christ.' What does this mean? Earl Henn explains the meaning in its context, showing that it refers to the 'old man' which perished at our baptism.
John Ritenbaugh, countering the naive assumption that the spirit of the law does away with the letter, insists that without the letter, there is no spirit because no foundations are possible. Writing the laws on our heart does not occur magically, but is a process (involving, prayer, meditation, learning and growing through life's experiences as our Elder Brother also grew in experience (Luke 2:40) We must walk as He walked (I John 2:6). The myriad examples given throughout the scriptures demonstrate for us (stretch out) the intent of the law. No scripture may say anything regarding a particular law, but examples (especially of Christ) will show God's will. The law appears in example form all over the scripture.
John Ritenbaugh reiterates that the entire Old Testament was written with the New Testament church in mind. Certain temporary ceremonial sacrifices, washings, and rituals were set aside when the spiritual reality—such as Christ's sacrifice replacing animal sacrifices and God's Holy Spirit and His Word replacing physical washings (Hebrews 9:18; Ephesians 5:26)—added a spiritual dimension. All biblical law, including the ceremonies, comes from God. Paul never taught any Jew to forsake the Law of Moses, the constitution and civil code, but he did rail against Pharisaical additions for the expressed purpose of attaining justification. Even though a change occurred in the administration of existing law, no laws were done away. Instead, they are written in the hearts of the converted (Hebrews 8:10; 10:16).
John Ritenbaugh answers the question "Is there a scripture that states such and such no longer needs to be done?" The Bible is an unfolding revelation, moving from the physical to the spiritual ramifications—revealing an ever-sharper focus on God's purpose. The Law (including the judgments, ordinances, and statutes), far from being done away, has the purpose of showing us our faults and outlining the way of mercy and love. The animal sacrifices and ceremonies were intended to foreshadow a more permanent spiritual reality—subsumed, but not done away. The Old Testament was written with the New Testament Church in mind, written in the context of an earlier culture. We need to see behind the law a presence of a Holy God with whom we seek to share a relationship.
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spiritual intent of the Sabbath as a time of blessing, deliverance, liberty, and redemption. From the beginning of His ministry Luke 4:16 to His death, Jesus used the Sabbath to set people free from physical and spiritual bondage. If we reject the Sabbath or keep it carelessly, we are begging to be put back in bondage to Satan and sin.
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah. Matthew highlights Jesus' authority over the deposed king (Satan), the Kingdom of Heaven (appearing 33 times) and righteousness.
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
John Ritenbaugh again emphasizes the burden-relieving, liberating and redemptive aspect of the Sabbath, suggesting that the seemingly provocative healings that Jesus performed on the Sabbath stood in stark contrast to the oppressive bondage of the Pharisees' elaborate regulations.The ministry of Christ was a manifestation of the redemptive work of the Father. Some work ordinarily profane is permissible for priests in the temple in order to minister to the spiritual needs of the people. The many physical healings Christ performed served as a type of a future spiritual healing. The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, doing charitable works of service to those in need, and relieving their burdens.
John Ritenbaugh reiterates that God gave the Sabbath (a sanctified, set-apart period of recurring time) to His people in order that they come to know Him intimately, learning to live as He lives. Idolatry, scattering, and captivity have always been the natural consequences of Sabbath breaking. Freedom from bondage and liberty are the natural consequences of Sabbath keeping. God gives relatively few broad principles concerning how the Sabbath is to be kept. Our Elder Brother has given us specific examples of how to use Sabbath time properly, having begun His redemptive liberating ministry on the Sabbath and ending it on a preparation day. Christ emphasized the liberating or redemptive intent (or burden-relieving aspect) of the Sabbath. Acts of liberation or release from bondage occur frequently on the Sabbath Day. We need to follow our Elder Brother's example of relieving burdens.
John Ritenbaugh explains that Stephen ignited the ire of the Hellenistic Jews, a group passionately devoted to the temple, law and land as a defensive reaction to their historical scattering. Stephen rebukes them for their reactionary (almost superstitious) devotion to the past or reverence to a specific temple location, advocating instead a pilgrim mentality, realizing that God is not confined to a fixed location. Stephen points out that historically, God has dealt with His people without land or temple, but instead through a series of deliverers (Joseph, Moses, and ultimately, Jesus Christ), initially unrecognized or rejected by their own people. Stephen suggests that his audience has rejected the Deliverer and has replaced it with an idol (of worshiping the temple) as their forefathers had turned to a golden idol, while rejecting God and His living law.
The Berean: Daily Verse and Comment
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