Richard Ritenbaugh, citing Francis Shaeffer's observation, that bitterness rather than doctrine divides and estranges one member from of Christ's Body from another, suggests that individuals often look for a 'doctrinal' reason to cover up the real reason for leaving a congregation. Perhaps the principal cause of the estrangement between brethren can be explained by the Parable of the Leaven in Matthew 13:33, an image of a process of exaggerated growth, parallel to the mustard see analogy, in which a garden plant unnaturally grows into an imposing tree. Although many Bible Commentaries have assumed that both of these similes simply mean what started small will grow to something large, they fail to take into account the necessity of symbols remaining consistent beginning with the first mention in scripture. Leaven symbolizes corruption from sin, even as we examine the wave loaves, composed of humans laden from sin (from which they have repented). As ambassadors for Christ, already having our citizenship in Heaven, we still have sin in our nature. Interestingly, the grain offering in Leviticus 3, designated for the peace offering or fellowship offering did not contain leaven. As a biblical symbol, leaven stands for hypocrisy, false teachings, sexual immorality, vile corruption, malice and wickedness, a condition which will not exist in God's Kingdom, but is rampant in the Church of God today as it syncretizes doctrine with 'knowledge' derived from the Babylonic worldly philosophies. The woman sneaking in the leaven with three measures of meal in Matthew 13 evidently represents the Church, who surreptitiously mixed Christ's pure doctrine with a little sourdough of worldly wisdom, puffing up the church with intellectual vanity, but destroying the prospects of unity or reconciliation between the numerous splinter groups. With this leavening, Satan has destroyed the relationship between church members by corrupting the doctrines that had bound us together.
David C. Grabbe: In II John 7, the apostle John identifies an antichrist as one who denies that Jesus Christ is presently in His followers. ...
Bill Onisick, cuing in on Isaiah 9:6, reminds us that God gave Jesus Christ to us to restore peace, reconciliation, and harmony with God. We must follow Christ's example of sacrifice to be at peace with God. Our God is called a God of Peace and our Savior is called the Prince of Peace. In the Beatitudes, the peacemakers are called sons of God. To achieve the title "Son of God, one must emulate His proclivity for peacemaking. Besides practicing the absence of strife, peacemakers must augment harmony and joy. Godly peace goes way beyond truce and superficial cessation of hostilities, but actively builds harmony, unity, and tranquility within the God family. We are admonished not to be a peace breaker, causing our brother offense, but instead to actively build up harmony and unity with God the Father, Jesus Christ, and our brethren in Christ. Among the seven things God absolutely hates is one who spreads discord among his brethren. We constantly offend and are offended by brethren, making us peace breakers. God certainly does not need our help in correcting others. We should avoid heavy handed opinions, gossip, and other harmony-destroying activities. Peace breakers are not sons of God, but are sons of Satan. Peace in the God family begins with our relationship with God the Father. If we are not reconciled to God, we will not be reconciled to our brethren. We are not called to be peace lovers, but peacemakers, using His Holy Spirit to guide our behavior, bringing joy and harmony to the God-family as a true Son of God.
John Ritenbaugh, focusing on Matthew 10:16-26, warns us that a teacher's disciples cannot escape the kind of persecution directed against their teacher. In the wake of this kind of abuse, people can succumb to depression, and in some cases, suicidal depression. When we compare ourselves with spiritual heavyweights like the apostle Paul, we really feel hollow in comparison. Amazingly, Paul went through many horrendous trials, never once giving up. Thankfully, God apportions us our trials with the accompanying ability to endure them. How we think about our relationship with God will determine how we will endure our quest. Do we see ourselves as pilgrims or exiles? If we can see God (in our trials) we will be able to find our way through the problem. Our forefather Jacob, forced into exile by his brother Esau, was turned into a pilgrim by contact with God, giving him a change in perspective, a solid understanding that God was continually with him, as typified by the vision of a ladder into heaven, populated by a continuous line of angels. Without this vision or revelation, we will lead aimless, directionless lives. We made a covenant with God; He never lies and He never fails. If we are going through trials, they are for our ultimate good. In order to keep on keeping on, we must desire to expand the rule of God in our lives, enabling us to have a sound mind by thinking as God thinks. According to A.W. Tozer, redemption involves the ability to change or transform, yielding to God's formative powers. God will rescue us from every danger, but we have to understand that every promise is conditional. We need to have the desire to restore peace and tranquility to the creation, being at one with God and His purpose. We will be able, as future kings and priests in God's Kingdom, to repair a world that has been rendered ugly and chaotic by the corrosive effects of sin. We dare not give up in fear and despair, committing spiritual suicide. We must fight the good faith for ourselves and those who follow. We owe it to
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
John Ritenbaugh asserts that because of our collective lack of self-discipine and our lack of willingness to guard the truth, we have allowed our theological, philosophical, and attitudinal base to deteriorate under the persuasion of the the world, hopelessly scattering us into myriad fragments and splinters. Liberty without self discipline has produced this chaos. In order to regain the unity we have lost, Paul lists four elements of character we must all exercise: humility, meekness (or lowliness of spirit) patience, and forbearance, counteracting the pernicious pride, vanity, and competitiveness which have driven us apart.
Peace is less of an external situation than an internal state. As such, we can have peace wherever we happen to be. We can help ourselves create this state by occasionally getting away from the hustle and bustle of modern life.
John Reid uses the analogy of a minefield to illustrate Satan's diabolical obstacles to keep us from attaining our objective?the Kingdom of God. The Devil sets specific kinds of mines: a) the lusts of the world (greed, alcohol, drugs, sex, etc.), analogous to the Claymore mine, designed to kill individuals; b) doctrinal confusion, analogous to the Bouncing Betty mine, designed to take out, confuse, and destroy whole groups of people. He also suggests ways to help get out of the minefields, including calling out to God for help in tracing our route back to what led to our spiritual disorientation. To navigate safely through, we must ask for God's protection, maintaining humility, watchfulness, and diligence in our task of overcoming and walking in the footsteps of the Mine Detector (I Peter 2:21).
John Ritenbaugh reiterates that confusion or lack of peace is the clear fruit of Satan's involvement. It is nearly impossible for righteousness to be produced in an environment of instability and disharmony brought about by selfish ambition, competition, and bitter envy. In confronting our wily adversary, we must maintain constant vigilance, resisting unlawful desires, not allowing Satan to have a bridgehead in our emotions. Satan consistently works on our fear of being denied some form of pleasure. If we stay loyal to God, resisting Satan as Job did, Satan's power over us will be broken. Resistance must begin in the mind and thought processes where demonic influences try to persuade us to entertain ideas exalting ourselves over the truth or knowledge of God.
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
Receive Biblical truth in your inbox—spam-free! This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 145,000 subscribers are already receiving.