John Ritenbaugh, analyzing the abuses of the welfare system in America, observes that many welfare recipients use the assistance that is intended to buy food for tattoos, smartphones, and internet service, taking advantage of the average taxpayer's generosity. Originally, welfare was intended for survival needs rather than frivolous whims or the exercising of imagined rights. The Bible does not condone a government-supplied welfare system, insisting rather that people who refuse to work shall not eat (II Thessalonians 3:10-15). Idleness is a major contributory factor in producing gossip and busybodies. In ancient Israel, the family (an institution under perpetual attack by leftist 'progressive' liberals) provided assistance to people who fell into financial hardship. Hence, Boaz helped Ruth and Naomi in their time of need. God the Father and Jesus Christ work continually. They have mandated that taking care of the indigent is a family, not a government responsibility. Recently, several States that have demanded work for government benefits have seen their welfare rolls drop dramatically.
Ted Bowling, acknowledging that our sins have separated us from God, asserts that, if we want to walk with God, it must be without sin. It is for our benefit that God holds such a high standard; we would not want God to lower His standards one iota. The thick curtains separating the people from the Holy of Holies indicates the seriousness of God's desire to separate Himself from sin. The curtain. 60 feet high and four inches deep, dramatically illustrated the intensity of the separation. David, a man after God's own heart, nevertheless felt hopelessly separated from God as he penned Psalm 22. David's life was not the best all the time. Psalm 51 demonstrates David's desire to tear down the wall of separation. Sin divides everything; like David, we must be alert for distractions that will lead us into sin. Thankfully, we have been given a gift, namely Christ's sacrifice, giving us the boldness to enter the Holy Place.
Bill Onisick, focusing on the Parable of the Talents in Matthew 25, which describes two highly productive servants and one wicked, unproductive servant, observes that the term talent has generalized (metaphorically) from a weight of precious metal to the abilities, gifts, and skills a person possesses. God, through His generous granting of spiritual gifts, has entrusted a great deal of treasure to us. God expects a return on the investment He has placed in us. Doing nothing with our abilities is a grievous abuse of this trust. What God has given us, we must use for His glory and the edification of our brethren. Building the church of God takes collective work; everybody has a part to play. Neglect is tantamount to blatant destruction. Our bodies, which belong to God, can heal themselves if we take care of them, giving them enough exercise, food, and rest. If we bury the even the smallest of our talents, God will take it away. When Jesus comes, will He see a profit from the ultimate investment He made for us?
David Grabbe, contending with the popularly held assumption that the days preceding Christ’s return would be characterized by near-apocalyptic, cataclysmic disaster, points to the Scriptures that people will be eating, drinking, and marrying as in the days of Noah and the days of Lot, indicating that there will be enough relative normalcy to allow for commerce and “business as usual” for much of the world. Right up to the day of the flood and the firestorm on Sodom, people were carrying on with mundane everyday activities, with a certain amount of ease in committing sins of self-indulgence and complacency, with people having enough security to kick back and bask in protected mediocrity as their work ethic eroded. Like Sodom and ancient Babylon, modern Babylon’s obsession is with materialism and guaranteed security, as government, union, and many academic positions protect—even encourage—mediocrity, incompetency, and malfeasance. God is not against prosperity unless it leads to materialism and self-indulgence, displacing godliness, righteousness, and contentment. Our current moral and economic state is not terribly unlike the days of Noah and the days of Lot.
The content of Ecclesiastes 4 is a series of comparisons based in the everyday life of a society—from the gulf between the powerful and those they oppress to the various attitudes that people bring to their daily work. John Ritenbaugh explains that Solomon provides these comparisons to indicate the choices we should make to live better lives in alignment with God, even in an "under the sun" world.
Terrorism is frequently in the news these days, and seeing it, we abhor the acts of terrorists as cruelty and violence against unsuspecting civilians. David Maas, however, wonders if we may be causing just as much destruction as the average terrorist through negligence and passivity.
John Ritenbaugh suggests that competition is the root cause of all war, business takeovers, and marital discord. Carl Von Clausewitz observed that war is nothing more than politics brought to the battlefield. Evolution has glorified competition, enshrining the survival of the fittest. Historically, the competitive nature has its roots in the mind of Satan, who had the audacity to take on the leadership of Almighty God. Man's rivalry with one another has been described by Solomon as a striving after wind. Abraham literally "took the high ground," separating himself from strife with his ambitious nephew who wanted to seek gain on the plains of Sodom. The apostle Paul showed willingness to forgo his well-deserved wages, willing to work privately, avoiding conflict and strife. Christianity should be service- oriented rather than profit- oriented, should reward the worker for his labor, and should replace competition with cooperation. Biblical history records the tortured chronicle of people striving against God. The Gentiles cut themselves off from God by rejecting God's teachings through the patriarchs. We must replace the works of the flesh with the fruit of the Spirit, willing to yield and submit rather than to strive, quarrel, and compete. Satan has successfully deceived the entire world by mixing a little truth with much error, appealing to our pride and tissue needs. On the Day of Atonement, we (as God's called-out remnant) are commanded to afflict our souls, putting down the striving competitive, pride-filled drives of human nature, with its intense appetites, mortifying our flesh, controlling ourselves by submitting to God in humility, taking the cue from our Elder Brother.
During the Passover season, our minds are more forcibly focused on the importance of the sacrifice of Jesus Christ to our salvation. ...
David C. Grabbe: As shown previously, the problem of Nannyism arises when the governments of men take on increasing responsibility and control, and the people relinquish their responsibilities to allow someone else to take care of them. ...
The Parable of the Talents is often confused with the Parable of the Pounds. Martin Collins brings out their differences, showing that these parables illustrate Christian responsibilities from different angles.
Richard Ritenbaugh contends that meddling or being a busybody is a sin, as serious as murder or robbery. We must learn as Christians to operate in our appointed spheres of responsibility and not to meddle in someone else's—taking the job or prerogative of another. Jesus and the apostle Paul give us sterling examples of refusing to assume responsibilities not expressly given to them. We must learn to exercise judgment in helping others, but not to judge them now, not yet being qualified for or appointed to that weighty responsibility. Idleness is a major contributory cause of meddling, and gossip and tale-bearing are frequent accomplices. Meddling in another's affairs may actually complicate or interfere with God's capable work in them, so we need to apply the Golden Rule when seeking to help another. In working out our own salvation, we have enough do to without trying to meddle in someone else's.
Because of their different attitudes, people react to God's calling differently. The Parable of the Two Sons explains that one's ultimate obedience to God is the one that really matters!
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.
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousness), we leave ourselves in an extremely vulnerable position (Luke 11:24-28). Nature absolutely abhors a vacuum. We cannot make Christianity work by emphasizing what we can't do. We can't stand still. The best way to avoid or conquer evil is to do righteousness or bear fruit (John 15:16; James 4:17), serving God and mankind. Sins of omission are every bit as devastating as sins of commission. God's emphasis is always on action. The accent is on doing rather than not doing, taking our ordinary day-to-day responsibilities and making them a sacrifice to God (Romans 12:1).
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to mature spiritually. If we stand still (resting on the laurels of our justification), the dark forces are going to pull us backwards. Uselessness invites disaster. We have to get away from the negative fixation of not doing and begin concentrating on doing. The consequences of not bearing fruit are graphically described in John 15:6. God's purpose, once we are cleaned, is to produce growth in us.
The Berean: Daily Verse and Comment
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