Richard Ritenbaugh reminds us of the "fake news" in the First Century that Christians were cannibals, atheists and unpatriotic. This view was fact-based, but the facts were contextually contorted by detractors. The Romans had their own version of a media which twists facts through rumor and innuendo. Every culture is prone to interpret facts erroneously—indeed, illogically—and to pass those misshapen interpretations along through various sorts of "whisper campaigns." Today, social media provide a technically advanced conduit for character-assassination. The apostle James recognizes how the tongue, driven by carnal nature, can metaphorically start a dangerous fire. James warns everyone that gossip, tale-bearing and being a busy-body is just as damnable in God's eyes as first-degree murder. Listening to gossip is just as serious an offence as being an accessory to murder. Shockingly, we have a big chunk of the hostile world in our mouth, a potentially deadly three-inch appendage capable of slaying a six-foot human being. When we slander another human being in a whisper campaign, we are diligently performing Satan's work. The prohibition against talebearing occupies a prominent location in the Holiness Code. If we have been guilty of talebearing and gossip—as all have been, we must: 1) ask for God to forgive us, and 2) ask Him to help us present our tongues as instruments of righteousness to God, for healing and edifying, rather than destroying, people.
David Maas, endeavoring to explain the conundrum as to why God would place a desire for eternity in a perishable creature, begins a two-part series, "From Pilgrim to Pillar," exploring classical and modern, biblical and secular, metaphors depicting sanctification, a process through which God transforms perishable raw materials into permanent, indestructible beings—literal members of the God-family. The first message explores the cleansing metaphors of water, appearing in the refining of gold and silver ore, and the potter and clay analogy, in which dross, slag and impurities are discarded and the artifact is softened for shaping and molding. Modern metaphors from print, audio, and visual media liken God the Father and Jesus Christ as copy editors, sound engineers, producers and directors creating magnificent motion pictures from a series of crude graphite penciled sketch-pads. Our carbon-based fleshly bodies are just as temporary as these charcoal etchings: The end product far transcends the prototypes.
James Beaubelle: In Part One, we saw that our character is who we are in God’s estimation, since only He truly knows us. Our reputation, on the other hand, is what other people ...
John Ritenbaugh, continuing the Elements of Judgment series by focusing on Deuteronomy 32:1-4, a passage which characterizes all of God's ways as exemplifying justice, challenges us] to emulate the ways of God, demonstrating justice in our lives, thoughts, words, and deeds, preparing to judge in God's Kingdom. God does not operate with the "one size fits all" system; each circumstance we encounter is somewhat unique. Though there are two Great Laws (love toward God and love for our fellow man), not all laws below these are on the same level; none of God's Laws are 'done away.' In every situation, we need to strive to hit the mark, but a distinction must be made between unintentional (done in ignorance) or deliberative. Intentional sins conducted with bravado erode the respect for God, inviting the death penalty, while unintentional sins call for a measure of mercy and sometimes a measure of damage control. Sin does not always occur in a straight-forward manner with everyone fully involved to be able to discern. To whom much has given, much will be required; the ruler is more culpable than the ordinary citizen. Everybody is not equally guilty. Murder and manslaughter is not equivalent. Criminal negligence is not the same as a normal accident; circumstances alter judgments. On the basis of a deliberative sin on the part of King David (taking a military census), Israel lost 70,000 people in one day. God's judgment was always sternest on the High Priest, and then the ruler, and then on the head of the family. Teachers, especially hypocritical teachers who do not practice what they preach, receive a far sterner judgment than their students or disciples. We are all responsible for what we hear and how we act upon it. Judgment is measured against the capacities of knowing the truth and acting upon it. Judging is a difficult process of measuring against the Word of Truth; sin does not operate in a straight-forward manner, but follows serpentine routes requiring much discernment.
When Solomon visits the Temple, he comes away from his observations of the worshippers with a sense that too many treat religion far too casually and carelessly, forgetting that they are coming before the great God. As John Ritenbaugh explains, Solomon admonishes his readers to listen to God's Word when they approach Him and to be careful to follow through with what they promised when they made the covenant with Him.
John O. Reid: It was late summer or perhaps early fall of 1952 in Korea. My company was dug in along the thirty-eighth parallel in a railroad bed in the area referred to as "The Iron Triangle." The Chinese controlled the high ground, living on and in Hill 1062, while we held the low ground. ...
Richard T. Ritenbaugh: Over the past week or so, we have witnessed several examples of a consequence of present-day America's inclusive, diverse, multicultural society. ...
Jesus remarks that our lips tell the tale our hearts try to hide. Using this proverb as a foundation, John Reid asks us to consider our prayers in a similar way. What do they tell God about us?
Martin Collins asks what we can do to improve our manners or etiquette. Our manners express our personality, especially as they portray humility, courtesy, or gentleness. The apostle Paul indicts all of us as lacking in courtesy before we were called. Now we must display the work of salvation, involving the etiquette and courtesy shown in the behavior of our Savior. Before our calling we did not possess these traits. Afterward, we go through a process of sanctification to develop the fruit of God's Holy Spirit and go on to perfection. Good manners, etiquette, and character may be improved by 1) trying to understand the other person's point of view, 2) paying attention in the little things, 3) making sure we keep our commitments, 4) clarifying what our expectations are, 5) always showing personal integrity, 6) apologizing for failing to keep our word or letting another person down, 7) and showing unconditional love.
Most people do not do much oath-taking these days, except perhaps when called to serve or testify in a court of law. John Reid shows that the New Testament strictly forbids oaths of any kind, as our word should always be honest and trustworthy.
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.
We all know about the church grapevine. It's very good in spreading news, but it can be equally as evil when it spreads gossip and rumor. David Maas reveals how gossip harms the gossip himself.
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
John Ritenbaugh characterizes chapter 12 as the "rise of the opposition," outlining the rising suspicions on the part of the Jews, the prejudiced blindness and the active investigation, countermanded by Jesus response, making claims to His authority, His courageous defiance, and His bold attack. In the first several verses, it is clear the disciples were not stealing corn (Deuteronomy 23:25) nor were they breaking the Sabbath as David had not broken the Sabbath when he ate the showbread on the Sabbath when he was fleeing from Saul, nor do the heavy priestly duties (normally work forbidden by lay members) violate the Sabbath. Human need takes precedence over human custom. Jesus didn't break the Sabbath, but he did break extra-legal fanatical human custom applied to the Sabbath apart from God's Law- those foolish prohibitions proscribing healing and alleviating human misery. Interestingly, Jesus did these miracles in a courageous, but nevertheless a discreet manner, asking his clients not to publicize these events, but nevertheless, as a humble servant [not yet a conquering hero- nor certainly a brawling instigator of incendiary riots], demonstrating humane application of the Sabbath law to the Jews and the Gentiles, having universal application. His motives were misconstrued by the opposition, accusing Him of using demonic powers. Christ warns us that following His way of life will bring persecution. Our spiritual gifts and skills (discerning skills to distinguish good from evil) we must continually use so they don't degenerate. When we cannot make this distinction any longer, we have, in essence committed the unpardonable sin- candidates for the Lake of Fire. The well-spring of good (as well as evil) stems from the heart, producing the fruit of good (or evil) works and good (or evil) words. [NB: This series of Bible Studies from 1981-82 is incomplete.]