Martin Collins, reflecting on the reaction of Joseph's brothers on the binding of Simeon and the returning of their money mentioned in Genesis 42, claims this was the first time in their lives these 'raised in the church kids' had ever seriously acknowledged the working of God in their lives. God had softened their hardness of heart while showing grace. The proclivity of the brothers to lie and deceive had not yet been eradicated, but God continued to turn up the pressure in order to bring them to full repentance. As confession and repentance is attained and the guilty conscience is cleansed, the heart becomes other-centered rather than self- centered. In our lives, we also have guilty consciences like Joseph's brothers and self-pity like our father Jacob (or later by Elijah fearing Jezebel), but we can have major breakthroughs in our lives if we acknowledge God in our lives as Jacob did at Bethel and Elisha did by assuring his timid servant at Dothan. Like Elijah, we must remember that, after a significant spiritual victory in our lives, a wicked Jezebel is usually waiting in the wings if we take our eyes off God and focus them on ourselves. Like the example of Elijah, we can lose faith by anxiety and unrelieved stress. Like Elijah and Joseph's brothers, we need to be brought to solitude to set our spiritual house in order, often pointing out the importance of supportive spiritual family. Like Elijah, we must be keenly aware when our nervous energy becomes overtaxed, when we become sensitive to loneliness, and when we look away from God and begin to focus on the around-and-about. God repaired Elijah's nervous system by allowing him to sleep, feeding him with food, providing him with angelic care, allowing him to express his grief, revealing Himself and His ways, telling him good news, and giving Him more to do.
Bible students do not often consider Christ's parables to contain intrigue, but His Parable of the Wheat and the Tares has its share! Martin Collins explains this story of a sinister enemy sowing his agents among the saints.
John Ritenbaugh reiterates that when human beings are born, they are a blank slate with a slight inclination toward self-centeredness. But after living in this world, we become incrementally influenced by both evil spiritual influences and worldly influences. The Apostle Paul describes the gravity of these contrary pulls in Romans 7. Our carnal nature—-the sensual fleshly pulls—unfortunately will pursue us right to our very grave. God commands us to come out of Babylon, giving us spiritual tools and resources to do so, including faith, vision, hope, and love. The media through which these will be supplied are the relationships we have with the Father and the Son. Co-existence with sin is absolutely out of question in the life of a Christian; there is no middle ground. In regard to fornication with the world, God says, "save yourself for our marriage." Sin has an addictive quality incrementally hardening our hearts. Knowing God is the key to eternal life. As communication with God increases, communication with the world must decrease. We, like the Apostle Paul, must follow God's directions and do exactly what we are told, submitting and yielding totally to His will. The only thing that Babylon can communicate to us is sin; we must meticulously extricate ourselves from the world, and continue in the process of communicating with God until we are totally conformed to His image. Everything depends upon who we communicate with through prayer, Bible Study, and meditation.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
John Ritenbaugh, taking both a backward and a forward look at the meaning of the Feast of Tabernacles, poses the question, "What is so bad about Babylon?" The Babylonian system (code name for the world's political, religious, economic, and cultural systems) poses a menacing danger to God's people, but God wants us to work out His plan within the Babylonian system- obligating us to struggle against its ever-pervasive sensual pulls, a system that had its dim beginnings with the dictatorial, violent, and enslaving rule of Nimrod—the first celebrity rebel of note—a hunter, enslaver, and destroyer of men. The significance of the tower of Babel reflects Satan's overweening pride and hubris (a triumph of human reasoning) to displace God. What man does through his clever inventiveness and creativity will not outlast God's eternal works. If men do not become aligned with God's thoughts, their grandiose plans will not succeed. Coming out of Babylon will undoubtedly require suffering, pain, and self denial, but the sacrifice will pay immense spiritual dividends.
Richard Ritenbaugh reiterates that several parallels exist in the account of Balaam and one's approach to God. As God's children, we have to be on guard against people who are intimidated by righteousness and will seek to destroy its practice. Balaam, motivated by self-interest, believing that the ends justify the means, willing to do anything to get his way, shows himself spiritually inferior to a donkey when it comes to yielding to God's correction. The Laodicean, motivated by blind self-interest and the wages of unrighteousness, totally oblivious to the consequences, imitates Balaam's approach to God. In evaluating the Balaam episode in Numbers 22, we would do better to imitate the donkey than her master.
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which produce spiritual success. Two major antidotes to foreboding and anxiety include (1) the argument from the greater to the lesser. If God has already taken care of the major responsibilities (i.e. giving us life and a calling), He can also be trusted for providing sustenance, and (2) meditating upon God's works around us (Romans 1:20) will provide an insight into the meticulous care He places on the most minute aspects of His creation. Meditating on these things strengthens our faith and trust in the one who supplies all our needs.
John Ritenbaugh points out the impossibility of serving two masters equally (Matthew 6:24), especially if each master's goals, objectives, or interests are antithetical to one another. If we try to serve both equally, we run the risk of losing both. Eventually one wil love the other and disrespect the other. Trusting mammon (any worldly treasure inspired by Satan) will erode faith, eventually turning us to idolatry and eternal death. We need to emulate the lives of Moses (who gave up power and massive worldly goods) and Paul (who gave up pedigree and prestigious religious credentials) to yield to and follow God's direction. The best way to attain true wealth and the abundant eternal life is to loosen our grip on worldly rewards and single-mindedly follow Christ.
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have knowledge of the right treasure; we also need to have the understanding of where all the pieces fit. Clear vision lightens the way spiritually, ethically, and morally. If the eye of the heart is aimed at spiritual treasure and the glory of God, it will remain singly focused. Using this spiritual vision or understanding, the best way to protect the heart is to saturate it with the word of God.
John Ritenbaugh defines the world as the aggregate (total, mass) of things seen and temporal, having a powerful magnetic appeal to the carnal mind (or the spirit in man), including entertainment, fame, academic knowledge, material possessions, etc. Because we find ourselves immersed in this world's system (constituting a virtual Trojan Horse within our minds), we must realize we are walking on a razor's edge with the Kingdom of God on one side, and the world with all its sensual magnetic charms on the other side. Our marching orders are to seek the Kingdom of God (Matthew 6:33) and to walk by faith rather than by sight (II Corinthians 4:18).
John Ritenbaugh emphasizes that there is a very clear "them and us" demarcation in God's mind regarding which is the true way and which is not. We were formerly children of Satan (John 8:44) until God rescued us from this evil system (Ephesians 2:3), making us at odds with the entire world (I John 5:19). The churches of this world have attempted to appropriate the name of Christ and the grace concept, but then vigorously have thrown out God's law. The acid test indicating God's true church consists of obedience of His laws (John 14:15) including the Sabbath (Exodus 31:16-17), preventing the confusion and shameless compromising (the fruits of disobedience) which characterize the majority of the world's religions.
In this powerful conclusion of the sin series, John Ritenbaugh warns that, contrary to the syrupy, unctious Protestant teaching of Christianity as a warm fuzzy feeling- a cakewalk into eternal life, true Christianity is a life and death struggle- spiritual warfare against our flesh (Romans 8:7, Galatians 5:17), the world (1John 2:16-17) and a most formidable intelligent spirit being (I Peter 5:8). Using the abundant military metaphors of Paul and Christ, we must prepare ourselves for rigorous, continuous battle (Ephesians 6:11-17) waging a war against these three enemies, enabling us to eat of the tree of (eternal) life (Revelation 2:7).
John Ritenbaugh reiterates that a recurring pattern God uses is to set apart one group of people to become a blessing to the rest of the world by keeping His covenant, providing a good example. Ancient Israel was asked to purge the land of Gentile customs and practices. In the New Testament, the church (the Israel of God) was asked to come out of the world, having as little contact as possible with its political, educational, and social institutions (with its unseen spiritual influences). Like Nehemiah, our worldview has to stem from a fear of God. Adopting the world's standards automatically makes one an enemy of God. Our enemy is not the people of the world, but the subtle satanic spiritual influences that determine their attitudes and values. Our intimate fellowship should not be with the world, but be concentrated upon God and those who have made the Covenant with God, loving them as we would ourselves.
John Ritenbaugh shows that God has set a pattern of separating people from the world, making a covenant with them, and enabling them to be a blessing to others as an example of faithfulness and obedience to the covenant. Because of Israel's unfaithfulness and disobedience, God scattered them among the nations, causing them to forget who they were, and they blended in with the world. Like Nehemiah, our worldview must be shaped by a fear of God, a love and concern for His people, and a hatred for the world's practices that destroy our intimate relationship with God. As God's called-out church (Abraham's spiritual offspring, the Israel of God), we have the sobering responsibility of staying loyal to the New Covenant, keeping the spiritual Temple free from the world's defilement — or lose our spiritual identity as ancient Israel lost its physical identity.
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