John Reiss: Having learned in Part One about biblical compassion, we can see no better example of it than the sacrifice our Savior made for us. ...
John Ritenbaugh insists that this particular topic is attached to the Old and New Covenants, solemn agreements which are eternal (God's Word is eternal) and will not pass away, nor will they be 'done away.' Some things may be set aside for a while, but they are there for our purposes for learning how to judge. Some of the aspects which the world's religious claim are 'done away' will at a future time be brought back. We need to learn to judge in a godly manner, putting merciful restraints on our tendency to condemn or jump to conclusions. We need to inculcate the two great commandments: loving God and loving our fellow humans. We need to learn that sin has different levels of consequences. When it comes to judgment, one size does not fit all. Not everything is on the same level. God is going to judge each of us individually. Our ultimate destiny is to share rulership with our High Priest, Jesus Christ, judging righteously in God's Kingdom, rightly dividing the Word of God. God's Laws set the standards upon which righteous conduct is to be judged. It takes a lifetime to prepare to judge in the Kingdom of God. Learning to apply the spiritual dimension of the law is much more difficult than applying the physical dimension. But both of these dimensions are easier to keep than the traditions and regulations of men, inherently heavy burdens. When Gentile converts were admitted into the church, they were instructed to follow Old Covenant laws regarding the strangling of animals, eating of blood, or eating meat offered to idols. Clearly, the Old Covenant was not 'done away.' After Christ's return, some of the aspects of the Old Covenant, currently in abeyance (for example, circumcision and sacrifices), will be re-instituted. There is nothing evil about the Old Covenant; it provides insights on righteous judgment.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
In this sermon on the significance of the Day of Atonement, Richard Ritenbaugh teaches that on this day we do no work because most of the work of atonement is done by God Almighty. We fast, afflicting our souls, reminding us how much we depend upon God both physically and spiritually, enabling us to lighten our loads and other people's loads. Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom and His family.
John Ritenbaugh emphasizes that God's people must exercise correct judgment as to what is permitted on the Sabbath and what is not. God's law is not so inflexible that He will not allow alteration for special circumstances. Sometimes higher laws of extending mercy overrule a normal situation. The intensity of work or energy expended is not the issue, but rather the motivation behind the work. We need to develop righteous judgment about what constitutes a genuine Sabbath emergency and what may be a deceptive rationalization of our human nature.
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 reiterates that the dual purpose for the Sabbath consists of (1) a memorial of God's physical creation and (2) a memorial of our redemption from bondage. Bondage is the consequence of rejecting or neglecting the Sabbath. Far from doing away with the Sabbath, Jesus magnified the Sabbath, giving us principles enabling us to judge our activities. On the seven occasions where the Sabbath is the issue, Jesus emphasized some form of redemption, indicating that the purpose of the Sabbath is to free. While God rested from physical creation, spiritual creation continued, creating sons in His image. The Messiah's lawful work consisted of healing, redeeming, forgiving, and doing good. Our lawful Sabbath work consists of emulating Christ and committing ourselves to God's purpose.
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.
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 reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
John Ritenbaugh reiterates that disciples of Christ should expect persecution, often from people we normally would feel comfort and protection from, such as members from our own family. The two-edged sword (the Word of God) divides families because receptivity of this word is not a given- especially if one has not yet been called. Many more people ridicule God's Word than keep it. God's called out ones have to love God's Word more than family. Service in the work of God will inevitably bring persecution, but it will also bring reward. Chapter 11 focuses upon the ruminations of John the Baptist, who even though he was close to Christ, may have misunderstood the nature of Christ's true mission. John the Baptist, labeled as "none greater" never performed a miracle. It will take a great deal of expended energy to make it into the Kingdom of God. We cannot afford to be negligent or complacent about our calling, or our willingness to yield to His teachings, letting it dissipate like the ancient Israelites, the people of Bethsaida or Chorazin - or the Laodiceans . We must be teachable and adaptable, willing to take Christ's yoke, not tripped up in intellectual vanity or pride. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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