Martin Collins, reminding us that God has designed the human condition to be governed by a series of life-or-death choices, focuses on the life-choices of Gideon as a source of encouragement to us all. Gideon, whom the writer of the Book of Hebrews included in the "Faith Chapter," began his life as a coward, became a conqueror, and ended a compromiser, all the while needing continuous assurances from God to bolster his flagging faith. Gideon wondered 1.) whether God really cared about him, 2.) whether God knew what He was doing, 3.) whether God would take care of him and 4.) whether God would keep His promises. To this anxiety-laden man, God demonstrated His faithfulness and forbearance, in stark contrast to Gideon's continuous tests and childish demands, disturbing traits that some of us also display. We must learn that God always keeps His promises and cares for us so much that He is willing to chasten us to bring us to life-saving repentance. As His workmanship, we receive God's personal attention, guiding us through the baby steps needed as He strengthens our wobbly faith, giving us increasingly more abilities as the scope of our tasks increases. As God answered all four of Gideon's questions in the affirmative, He will do the same for those who are going through faith-testing trials. As God incrementally built Gideon's faith, allowing him to prove it privately before he would take a public stand, God will do the same for us, knowing that our frame is weak and frail, totally helpless without the power of His Holy Spirit.
John Ritenbaugh, observing that the entire world is under the sway of the wicked one, asserts that if mankind were left under the control of its own choices, the world would revert to the condition before the Flood, totally inspired by the great deceiver—Satan the devil. This predilection toward evil is revealed by such classical political satires as Wizard of Oz, Alice in Wonderland, and the Time Bandits, depicting Satan as continually stirring the pot of carnality. In this chaotic world, God's called-out ones can never leave God out of the picture, remembering that God is already implementing His own program which will totally reverse—engineer all of mankind's Satanically-inspired systems. Satan's aspirations, a series of "I wills" listed in Isaiah 14:12-14, are checkmated by God's aspirations in Genesis 12, a series of "I wills" establishing the destiny for Abraham and his offspring forever. Abraham was God's friend, and as such perhaps the second—most important personage after Jesus Christ. Abraham had to grow and overcome like everyone else, but he set the bar high when it came to obedience, continually realizing that God was the molder and that he was the artifact, acquiring the distinction as the father of the faithful, exemplifying trust and dependency on God, a trait absolutely necessary in all those called out of this world. Following in Abraham's footsteps, once we are called out of the world, we must live our entire lives trusting God, faithfully exercising the spiritual gifts God has given us. Abraham, whose physical walk with God mirrored his spiritual walk with God, symbolizes the walk each spiritual offspring of Abraham must take. Before we receive the blessings promised to Abraham's children, we pass through this world's decaying culture as aliens, seeking God by faith, the most important characteristic we could acquire.
Martin Collins, in the second part of his second part of his sermon Refufe! Refuge! , reiterates that Christ is our refuge (Passover) and that we need to make the Feast of Tabernacles a refuge for others. Realizing that human nature is prone to mistakes and sin, God commanded the ancient Israelites to construct six cities of refuge to protect those who had accidently committed manslaughter from being t themselves killed by the Avenger of Blood. The name of each of the six cities is significant: 1.) Kedesh signifies sanctifying others with godly presence.2.) Shechem represents patience by bearing up under a horrendous trial. 3.) Hebron represents unrequited love by being a home for refugees. 4.) Bezar represents defending the weak against the strong, reminding us that God is no respecter of persons. 5.) Ramoth signifies the necessity of making the Church a home. 6,) Golan signifies striving to be a joy for others. Jerusalem subsumes all these qualities and adds the capstone principle of making peace. Six cities of refuge represent mankind's attempt at perfection, while seven (represented by Mount Zion) is God's number of completion and perfection—a type of the World Tomorrow. God is our refuge; if we call upon His name in repentance, we will be saved.
David C. Grabbe: ... Another aspect of reality, then, is that God puts people where He wants them and gives them the responsibilities that He desires them to fulfill. That was true for Israel, just as it is true for the Body of Christ. ...
David C. Grabbe: Moses was perhaps the greatest leader of Israel, yet the Pentateuch clearly perceives no contradiction between great leadership and humility. In fact, they go hand in hand; the best human leaders will be those who recognize that they are not the ones running things. ...
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
John Ritenbaugh, suggesting that much of Protestantism shares more of an approach to Deism (that is, God establishes His laws and then abandons His creation to their machinations) than to Theism (that is, God maintains watchful control on His Creation), takes issue with the Dispensationalist views of John Darby and Cyrus Scofield, both of whom believed that God, like an absent-minded inventor, continually changed His approach, in the process dumbing down the process for salvation. In reality, God has had the same plan from the beginning, creating godly seed in His image, having His inner character. From the beginning, God has set certain individuals apart, putting them through an intensive sanctifying process, purifying, cleaning, and perfecting their character until they reflect His image like a mirror. From the line of Seth, Noah, Shem, Abraham, Isaac, and Jacob, God has called individuals who demonstrated blamelessness in their dealings, providing them grace, giving them tools to perform tasks He ordained for them, continually proving their faithfulness. Sanctification requires that we clean up our act, from our physical lives to our spiritual lives, having clean and wholesome thoughts as we wear clean garments. As we, the descendants of Seth, Noah, and Abraham, progress in the sanctifying (sanitizing and cleaning) process, we can expect antagonism and enmity from the seed of Satan, that is, the descendants of Cain, those who, under Satan, move and shake to this present evil generation), those who hate and reject God's Law and His covenants.
John Ritenbaugh maintains that becoming equipped for leadership requires that we discipline ourselves in following God's way of life, allowing the mind of Jesus Christ to be in us in order to please and glorify God. As we are imprinted with the character of God the Father and Jesus Christ, we become a beacon and positive help for others. A covenant is an agreement between two parties in which the solemnity of God's presence is invoked and those who make the agreement do so voluntarily, aware of the responsibilities either implicitly or explicitly entailed in the covenantal relationship. Though they seem complex, covenants impart unambiguous instructions. Of all the biblical figures, aside from Jesus Christ, no one exemplified faithfulness to God's covenants more than Moses, faithful as a shepherd, military leader, governor, statesman, minister, and negotiator with God. Moses also proved the humblest of any other human leader. Leadership requires faithfulness, not only hearing but doing, receiving the implanted word and acting upon its prompts. The Edenic Covenant, a universal covenant, was made with all mankind, a covenant displaying the awesome gifts of the Creator, including the marriage covenant, the building block for the family. Man and Woman (together designated as mankind) were both created in God's image, both incomplete without each other and meant to complement what the other lacked; she was Adam and he was Eve. Husband and wife are to cleave or cling to one another, providing a model or type of our desperate need to cling to and to become one with God the Father and Jesus Christ.
When a society falls into chaos and blatant immorality, as the Western world seems to be on the verge of doing, it is evident that there is a crisis in leadership. While warning us of the times just ahead, John Ritenbaugh turns the focus of leadership toward the church, exhorting us to learn the lessons of godly leadership now because our positions in the Kingdom of God will require their use.
Richard Ritenbaugh, reflecting that all of us have anticipated a magic day, like graduating, getting married, birth of children and grandchildren, or getting a promotion, cautions that we must be prepared to wait for the event to happen, living our lives one day at a time. We get ourselves ready for that special day. In the last eleven chapters of the book of Numbers, our forebears spent considerable time waiting, until the first generation who rebelled had perished. Their descendants had grown into a large group, waiting for their time to enter the Promised Land. Are we experiencing the same sensation, waiting in a holding pattern? God wants us to develop patience as we wait for the Kingdom of God. The last chapters in Numbers describe a hard-to-endure, lengthy holding pattern—not much happened. But significant things did occur during that time. The plodders will be the ones to make it into the Kingdom; God calls us to follow Him as obedient children, teachable and leadable. The second generation of Israelites were more teachable as obedient children, unlike their recalcitrant, rebellious parents. Joshua, a type of Jesus, took over the leadership of the people (as a military leader and a shepherd), bringing the gospel of the Promised Land. The antitype of Joshua, Jesus Christ, brought significant change—elevating the law above the letter to the realm of the spirit, laying bare the contents of the mind or heart. We have been called into the chosen generation, a royal priesthood, with minds transformed into the image of Jesus Christ. We are required to bring sacrifices of a broken spirit and contrite heart. God wants us to eradicate every single sin, from secret to blatant. As we are waiting to enter the Promised man, we must learn to judge with revealed wisdom.
The prophet Elijah set the standard for all the prophets, calling forth God's power to bring about a drought and calling down fire, embarrassing and exterminating the priests of Baal. After warning the people not to halt between two opinions, he fell into a dilemma of either fearing God or fearing man, and ended up fearing Jezebel rather than God, thinking he was alone in his zeal for God. Sadly, some of our fellow splinter groups have succumbed to the Elijah complex, thinking they are the only ones carrying on the work of God, looking down on their brethren as Laodicean or unconverted. We dare not elevate our self-importance over our brethren in different groups. God foretells seven churches, but one body, all contemporaneous when Christ comes again.
Ted Bowling, reminding us that prayer is our lifeline to God, a medium in which our faith is strengthened, focuses on several positions or postures used in prayer, including kneeling , bowing the head, or lying prostrate (all conveying degrees of submission and humility), but gives special attention to the posture of raising hands, symbolic of giving up or admitting vulnerability. David prayed with raised hands when he had come to the end of his tether, indicating that prayer is a time when we surrender unconditionally to God's power. Joshua's victory over the Amalekites was assured only after Moses in a posture of contrite submission with hands raised, assisted by Aaron and Hur. God honors the prayer of those who are contrite and tremble at His word, as symbolized by hands raised in submission.
Martin Collins, asking us if we have ever wanted to give up from our deluge of trials, reminds us that our predecessors have had similar sentiments. The conversion of the apostle Paul, his subsequent training, and lengthy service was not a walk in the park. His education prior to his conversion was extensive, even including instruction in the fine points of Pharisaic understanding under the feet of Gamaliel, a lead rabbi of the day. Having this background, he naturally found the emerging sect of Christianity deceptive and totally incompatible with Judaism. Wanting to emulate Phineas, he was determined to extirpate this blight before it loomed out of control. Jesus Christ evidently found some use for this intense zeal as He struck him down on the way to Damascus, diametrically reorienting Saul's priorities, forcing him to ask "Who are you?" and "What do you want me to do?" God can call anyone He wants, including a hopelessly stubborn, irascible drudge. Some progressive scholars would like us to believe that Paul faked this conversion for opportunistic purposes, forgetting that Paul had already garnered substantial prestige implementing the militant goals of the Pharisees. It would have taken extraordinary courage or audacity on Paul's part to witness to Damascus where his prior reputation was still known unless his conversion had been indeed completely genuine. Paul's lengthy apprenticeship, involving processing the guilt from Stephen's murder, the suspicions he faced from the people he had formerly persecuted, and his pastoral training in Arabia (lasting approximately three years) trained him thoroughly for the grueling missionary journeys he would later make, providing text and insight for the Epistles, a virtual roadmap for the totality of Christian living demanded of all God's called-out ones.
Martin Collins, examining the various 'scientific' debates on the historicity of Biblical events, including the Exodus from Egypt, concludes that it is in the best interests of secular scientists to remain politically correct, denying anything which would establish the historicity of the Bible, even the location of Joseph's tomb in the settlement of Goshen, containing a statue of Joseph wearing a coat of many colors. Consequently, it is not that the Biblical account which is in error about the events surrounding the Exodus, but historians' pitifully errant chronologies , which are incorrect by some 400 years. Nevertheless,secular scientists and religious leaders, not wanting to be subject to God's laws, boldly proclaim the lie, scoffing at the evidence substantiating the truth. As God's called-out ones, we need to constantly search for the truth, realizing that truth trumps all tradition and scientific manipulation.
Martin Collins, reflecting on an administrative decision about care of the widows in the early Church (mentioned in Acts 6:1), suggests that dual languages and dual cultures (Greek and Hebrew) led to at a perceived "double standard" in the way welfare was distributed to Jewish and Hellenistic widows. The solution was to select deacons with leadership or organizational capabilities. These deacons were largely of Greek extraction. The necessary qualities of deacons are patterned on the servant-leadership model established by Jesus Christ; a deacon is a servant. Christ does not want His staff to exercise Gentile patterns of tyrannical, top-down leadership, but to humbly serve people without striving for greatness. Jesus taught His disciples how to be servants by washing their feet. Stephen proved himself one of the most effective witnesses, forgiving his enemies just as Christ had previously given the example. His recorded sermon proved a powerful witness outlining the connection of the Old Testament (Israel's History) to the teaching of Christ and the New Covenant, as well as launching the Gospel to the Gentiles. Throughout Israel's history, prophets have been persecuted; Moses had been rejected by his people. According to Stephen, the Jewish leaders had taken on the rebellious attitude of Joseph's brothers. They had murdered the prophets, resisting the Holy Spirit, and had not followed the Law of Moses (as they claimed to have done). The day of the physical temple, according to Stephen, had ended; God is omniscient and omnipotent, dwelling in all locations, choosing representatives from all peoples of the world. Stephen was full of faith, grace, power, light, scripture, and love. Jesus stood as an Advocate and Mediator for Stephen. He will do no less for us. God will, through His Holy Spirit, provide the extraordinary strength we need, giving us the power to be living sacrifices and true witnesses.
John Ritenbaugh reminds us to value our calling, observing that, just as Jesus and His disciples were burdened with the doctrines of the scribes and Pharisees, so God's called-out church is encumbered with nominal Christianity, institutions which have militated against the whole counsel of God, even though they claim to get their teachings from the Bible. God places the blame for misleading and scattering Israel on the shepherds (sometimes metaphorically identifying the ministry or religious leaders, but more at governmental, judicial, academic, corporate leaders, and also the leaders of individual families). There is a dangerous leadership deficit in modern Israel, totally antithetical to the responsible leadership of father Abraham. A deceived nominal Christianity, hopelessly detached from God's covenant, has led people astray by lies. Modern Israel, by turning its back on the truth, has blown its opportunity for moral leadership every bit as much as ancient Judah did. Despite the moral failure of our elected leaders, we must maintain leadership in our individual families. The church is a unique institution apart from Israel and Judah, specially prepared by God in the last 2,000 years, having the responsibility of shepherding a distracted, lost, dependent flock abandoned by irresponsible, neglectful, self-serving leaders, teaching it God's Laws. Likewise, our current self-serving political leaders, steeped in godless humanism, are purposely destroying our country and civilization under the direction of Satan, leading to a perpetual civil war (of ideas and beliefs) in our country with no prospect of peace until Christ's Second Coming.
Martin Collins, maintaining that American culture prides itself on rugged individualism and independence, cautions that in spiritual matters, dependence upon God gives us the resolve, firmness, and tenacity for our spiritual journey. None of the heroes or heroines of faith faced their challenges by themselves, but were aware of God's protection and power, a power much greater than themselves. Without God, we are incomplete. We do not stand alone; we stand on the shoulders of all the faithful people who came before us, passing the baton to us, running a race that will culminate at our death.We stand with the patriarchs who have come before us. We will fall if we do not learn from their examples. If they can do it, we can too. Our race is a marathon, not a quick sprint. Consequently, we must discard the weight of useless emotional baggage, leaving behind old resentments and frustrations. We cannot afford to look only after number one, but must consider ourselves cooperating with a great cloud of witnesses, who had to jettison the weights that encumbered them, making them less vulnerable to sin which clings like vines around us. Our temptations bubble up from the interior of our minds. Even though the race seems to go on endlessly, the model set for us by our Elder Brother, and the motivation of God's Holy Spirit, will help us finish the race.
Martin Collins explores the response of Joseph's brothers to his benevolence to show how we also should respond to God's benevolence and grace. Human nature is inherently selfish, suspicious, and ungrateful. God demonstrates His love to us long before we are properly equipped to reciprocate. Every physical and spiritual gift comes from God. At times, God has to ignite our conscience and disable or de-stabilize our self-confidence in order to get our attention in a similar fashion as he did to Joseph's brothers. If we have residual guilt, we cannot possibly grow spiritually. Like Joseph's brothers, we all have concealed lies, but want others to think we have sterling integrity. If we want forgiveness for our sins, we must jettison our self-righteousness and forsake our buried and secret sins, enabling a transformation with God. Like Joseph's brothers, we must abandon our own efforts to guide the outcome of matters to suit our liking, and turn control over to God, allowing His spiritual radar to penetrate the depths of our hearts. God will always uncover our sins; it is to our advantage to repent early. We should not want to talk about our accomplishments, but what God has chosen to accomplish in our lives. God will deal with us until we relate to Him sincerely and forthrightly, just as Judah learned to do as God soundly destroyed all his props of self-confidence. As Judah, Moses, and Paul emerged to a willingness to give up their lives for their brethren, we too must be willing to sacrifice the ultimate for our fellow man, motivated by the power of God's Holy Spirit. Through His Spirit, we love one another by listening to one another, sharing our experiences with one another, and serving one another.
Joseph Baity observes that God's thought patterns demonstrate perfection, while man's thought patterns are seriously flawed and corrupted by sin. One of the most egregious of man's twisted thought patterns has two parts: (1) We seek to elevate ourselves above God, and (2) we lie to ourselves in relation to the first pattern. The human mind is the most deceitful of all things. The deadly pattern was followed by Eve, the builders of the Tower of Babel, Nadab and Abihu, Miriam, Korah, Moses as he struck the rock in anger, the mob who crucified our Creator, and Gnostic infiltrators. This pernicious thought pattern can be found within all of us. We must recognize our own limitations and submit to God, realizing that God has the correct pattern to life and salvation.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can worship God in the desert." Egypt has long served as a metaphor of sin and bondage. We all have our personal Egypt which could be defined as anything that holds us in bondage or abject servitude. We have to learn to rely on God to get us out of strait and difficult situations, realizing that God may want to develop some backbone and intestinal fortitude in us to mature spiritually, but most importantly to yield to the sovereign God of the Universe, who has our best interests at heart. As Joseph's brothers had to be subjected to three patterns of necessity: (1) nature, (2) the tyranny of man, and (3) circumstances beyond their control, we need to stop trusting in our own savvy and street smarts, but instead turn the controls over to God, realizing that as Joseph's brothers and father matured through these intense gut-wrenching, terrifying trials, we also can escape the most dire circumstances by placing ourselves under God's control.
Richard T. Ritenbaugh: The Bible contains an interesting phenomenon, one found especially in the Old Testament, in which God coordinates events to place one of His servants in a position of high visibility and sometimes great power at the center of world events. ...
For nearly all of us, waiting is uncomfortable. Because of life’s frantic pace, we get frustrated if it takes thirty seconds for a traffic light to turn green. Our stress levels rise just thinking about going to the DMV, because we know it will mean waiting in line for an interminable amount of time in a roomful of other irritated people. ...
John Ritenbaugh, reflecting on the scripture commanding the saving of second tithe, focuses on the admonition that we learn to fear God, having awe, respect, with a certain measure of dread. We are admonished to internalize the book of Deuteronomy in preparation for our future leadership roles. In one sense, Deuteronomy serves as the Reader's Digest Condensed Book or the Cliff Notes, outlining the details for our salvation, providing us instructions for our relationship to God and our guidebook to the Promised Land. Deviating from this set of instructions leads to apostasy, idolatry or spiritual adultery, a situation in which physical Israel perennially found itself, having become repeatedly immersed in degenerate heathen religious practices. Ezekiel 16 is directed to modern Israel, a people who have outstripped their ancestors in their zeal to defile themselves in a moral and spiritual cesspool. Unfortunately, all of us have been tainted by this degenerate culture. Modern Israel's major sin is idolatry. Once the First Commandment is broken, the others topple like a house of cards. Most of the world worships pictures or sculptures of gods and lords. Those who trust these false entities are as good as dead. There is no alternative to worshipping the one true God. Israel's propensity for idolatry is deeply ingrained in them, impatiently and emotionally clamoring for something they could see—a malleable idol. Unfortunately, this propensity toward idolatry is part of human nature, a natural extension of self-centered coveting; transforming ourselves into the god we serve. God will not brook competition under any circumstances, demanding total destruction of all alternative forms and methods of worship—no form of syncretism with anything pagan whatsoever.
John Ritenbaugh focuses on the remarkable accomplishments and honor bestowed on God's servant Moses, who sacrificed immense worldly honor and fame to become a servant of God, demonstrating real servant leadership in action. The greatness of a nation depends on its responsiveness to God's preachers. If a preacher fails in his responsibility, the nation goes down the drain. Although Moses was highly educated, he was very humble and meek, driving him continually to God for sustenance and power. God commends Moses for his trustworthiness and faithfulness, comparing him favorably with Jesus Christ, who always did things to please His Father. We need to emulate Moses, being faithful in using the gifts God has parceled out to us. After he was cast out of Egypt, he learned to be humble, reflective, and wise as he tended sheep in Midian. The combination of his life experience made him ready to lead a rebellious, complaining slave people. As God knew Moses, David and Jeremiah from the womb, God has also predestined us for a unique calling. As can be seen in the intricacies of a blueprint or schematic diagram, no part of God's creation escapes His mind. We must emulate Moses in his faithfulness, doing our best with what God has given us, remembering that the road to leadership commences with humility and submissiveness, a virtual bond-slave to God. As God continually enabled Moses, God will always provide us what we need to succeed as long as we are faithful.
John Ritenbaugh affirms that Deuteronomy is the only book commanded to be read at regular intervals. Deuteronomy covers the final 70 days of Moses' tumultuous life. The rulers of Israel were to write a copy of the Law and read it on a daily basis. As members of the Israel of God, kings and priests in waiting, we need to read it continually, learning to rule others by learning to rule ourselves. The book of Deuteronomy is the heart and pulse of the Old Testament, with its words throughout the New Testament (quoted 86 times), excoriating idolatry, providing a foundation of Christian doctrine, exposing human nature, and providing an outline preparing us to enter God's Kingdom. The spiritual concepts in Deuteronomy serve as a template for the ruler's instruction book. Unlike Leviticus, Deuteronomy is not a cold, codified law, but a heart-felt appeal from Almighty God for His children to remain faithful to Him. As God Almighty skillfully engineered a massive number of our forebears, He will similarly engineer the end-time exodus for the Israel of God. Likewise we have a responsibility to remain faithful, instructing our children in God's instruction, insuring the success of God's family operation. We are to fear, love, and serve God, walking in and keeping His Commandments with all our might.
Martin Collins, reflecting upon Paul's confrontation with a recalcitrant minority in Corinth, warns that we cannot fight spiritual battles with physical or worldly weapons. Gentleness and meekness were Paul's preferred approaches in dealing with people. Meekness (strength under control, maintaining peace in the midst of confrontations) is practiced when one restores a badly behaving Christian or in dealing with a newly called individual. Jesus demonstrated His meekness in His treatment of many with whom He interacted. In contrast to James and John, Jesus, balancing firmness and gentleness, seeks to save rather than destroy. In childrearing, we must learn to guide our children rather than to break their spirits, and in our marriages, to control our tongues. Aubrey Andlin in Man of Steel and Velvet advocates that we work to have restraint and self-control, develop gentle character, and develop humility.
John Ritenbaugh reiterates the characteristics of a prophet, showing that both Moses and Aaron fulfilled this role. Jesus described John the Baptist as the greatest of all the Old Covenant prophets, distinctive by his austere dress and diet. Highly esteemed by the common people, John was unusually vital and strong, and consciously prepared the way for the Messiah. Although by no means a wild man, John, like the prophets of old, experienced alienation from people, especially the entrenched religious and political leaders within the system. His greatness lay in 1) the office he filled, 2) the subject he proclaimed, 3) the manner in which he did it, and receding into the background, 4) the zeal in which he performed his office, 5) the courage he demonstrated, 6) his lifetime service, and 7) the number and greatness of his sacrifices, performed in the spirit and power of Elijah, by which he restored and repaired family values, enabling people to see God.
John Ritenbaugh explores what the Bible teaches on the function of the prophet. Through Biblical contexts, we learn that a prophet is one who speaks for God, expressing His will and purpose in words and signs. The office of a prophet is to forth-tell God's purpose through His Law and tell people God's words. A true prophet, never losing sight of the law of God, deals with local situations, events of the Messiah, events of the future, and events that are dual in application. The prophet, described as coming from outside the system (who brings new truth building it upon the foundation of old truth) is contrasted with the priest who conserves old truth (given to them by a prophet). A prophet goads people to urgently commit themselves to a righteous course of action, forcing them to make clear and often painful choices. Elijah and John the Baptist clearly fulfilled the role of prophet.
The Bible shows Christ, at the end, measuring the church with a plumbline, testing for uprightness and determining standards of justice and righteousness. The seven eyes seem to refer to the messengers of the seven churches having a worldwide influence. The olive trees in Zechariah 4:11 refer to the Two Witnesses who pour oil (spiritual instruction) into a golden bowl (a receptacle for this teaching), supplying the churches with spiritual nourishment during their period of testimony before the whole world. They will have power to kill those who would harm them, following the pattern of Elijah (2 Kings 1:10), a kind of carte blanche authority to destroy in order to do their work (Revelation 11:5)
John Ritenbaugh emphasizes how intimately God is involved with the intimate details of our life, including our conception and birth, supplying spiritual gifts or abilities to carry out His work. David reflects that God knows us searchingly, even our secret thoughts and desires before we are even aware of them (Psalm 139:2). David takes comfort in the boundaries God has set for him, gratefully submitting and yielding to His will, letting God have control or metaphorically taking the reins over his innermost thoughts. God is as intimately involved with His called out ones as He was with David.
Richard T. Ritenbaugh: Moses is such an interesting subject that his life demands at least one more essay! He lived a long, full life during an exciting and eventful period of history. ...
Richard T. Ritenbaugh: Consider the position of Moses in Egypt before he fled Egypt for Midian when he was forty years old. ...
Richard T. Ritenbaugh: On anyone's list of world religious figures of all time, Moses would certainly rank in the top-5 spots. ...
Richard T. Ritenbaugh: We frequently perceive characters in books as one-dimensional, and if we are an imaginative and comprehensive reader, perhaps in two dimensions. ...
Richard T. Ritenbaugh: As we saw in the last issue, Moses was the Renaissance Man of his day: prince, general, freedom-fighter, shepherd, leader, prophet, law-giver, and psalmist. ...
Richard T. Ritenbaugh: Moses was an amazing man. From his birth, he was caught up as the central figure in some of the most momentous times in human history. ...
John Ritenbaugh emphasizes that in Numbers 16 through 18, God performed several miracles to demonstrate conclusively that not everyone is called to the same function and that He remains the Boss. The events included: (1) The execution of the rebels Dathan, Abiram, and Korah; (2) The sparing of Korah's sons; (3) The lightning bolts zapping the 250 men offering profane fire; (4) The intercessory activity of Aaron stopping the plague from consuming the murmurers; and (5) The budding and blossoming of Aaron's Rod, determining once and for all whom God set apart for the role of the priesthood. God performed these specific acts to demonstrate that He, and not men, has the final word on everything.
John Ritenbaugh discusses the implication of Dathan and Korah's rebellion in Numbers 16:1-5, agitating for a democratization of priestly responsibilities. God clearly reveals that not everybody set apart is holy in the same way, nor is God dealing the same way with each person. The privileges granted the priesthood are accompanied with equally weighty responsibilities. The New Testament church as a priesthood has been 1) set apart by God (not by people or self), 2) totally belongs to God, 3) has been awarded gifts for very specific functions, and 4) given the exclusive duty of drawing near to God.
John Ritenbaugh, insisting that God is not the author of confusion, affirms that God, throughout the scriptures, has used a consistent pattern of appointing leaders over His called-out ones. God has invariably chosen one individual, working with him until it becomes obvious through his fruits that God had intended him to lead. After choosing the leader, God brings the people to him, placing within them an inclination to voluntarily submit to him. Rather than a cacophony of discordant voices, God designates one individual (Abraham,Moses, Peter,etc.) to serve as a representative, taking a pre-eminent role as spokesman.
The life of Moses, one of the top-five religious figures in history, is even more remarkable when all the facts are known. Richard Ritenbaugh compares the film Prince of Egypt with what the Bible and secular history can tell us about him and his times. In this case, the truth is more incredible than fiction!
Meekness is not a virtue that people consider valuable or even desirable. But Jesus lists it as a primary virtue of one who will inherit His Kingdom, and Paul numbers it among the fruits of God's Spirit. Is there something to meekness that we have failed to grasp?
John Ritenbaugh reiterates that even before we acquire the necessary motivational building blocks of faith, hope, and love, we must acquire the fear of God (spanning the emotions of stark terror to reverential awe) providing a key, unlocking the treasures of God. The process of acquiring this fear comes through a perennial sequential pattern of chaos or disorder followed by Divine order, revealing God's glory, followed by judgment in some form. The cycle takes place in our lives just as assuredly as it did in the biblical examples. Judgment is now upon the Church of God. Learning from biblical examples, we dare not treat what is holy as common, but must (with the metaphorical hills and valleys of our character leveled) maintain a steady reverential fear of God.
God is working to build a relationship with us, dispensing gifts for overcoming and working out His greater purpose. God's Spirit is 1) an immaterial, invisible force which motivates, impels, and compels; 2) whenever referring to a person clearly identifies the Father and the Son; 3) when not referring to a person is the essence of God's mind; and 4) can be communicated to our minds. We receive more of this Spirit as we respond to His calling, drawing near to His presence and reversing Adam and Eve's fatal errors of 1) being convinced that their way was better than God's, 2) developing pride, and 3) trying to justify themselves. Reversing these three steps brings nearness to God and spiritual growth.
John Ritenbaugh reiterates that spirit in the vast majority of biblical contexts refers to the invisible, immaterial, internal activating dimension of the mind. It is repeatedly linked and used synonymously with heart, mind, and thoughts. Spirit (as activated by such things as cheer leading and marching bands) has the capacity to contagiously influence behavior. Satan's spirit as well as our own carnal minds (Ephesians 2:2, James 1:13) constitute compelling and impelling motivations to sin. Fortunately God has provided resources to His called-out ones, interfacing with their minds, predisposing them to hear His voice, to know what He is doing and to develop a relationship with Him, preventing temptation beyond what they can handle (I Corinthians 10:13)
Just what are the oracles of God mentioned in Romans 3:2? Charles Whitaker delves into both Testaments to show that they are the revelation of God to mankind. These oracles are the message that gives us instruction for salvation.
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.
Why was Jesus transfigured on the mount? What did it mean? What was it designed to teach the apostles? Richard Ritenbaugh shows the significance of this wonderful miracle.
John Ritenbaugh reiterates that the prince of the power of the air (Ephesians 2:2) is responsible for influencing the Zeitgeist (dominant spirit or mindset of the time)pulling us away from God and His commandments. Our heart at the time of conversion is incurably sick (Jeremiah 17:9) incapable of being repaired, but only replaced. God deliberately places His called-out ones in a position of choosing the temporal allurement of the world or eternal life (Matthew 6:24) Guarding our heart (Proverbs 4:23) and setting it upon spiritual treasures (Matthew 6:19-23) will enhance our spiritual security.
John Ritenbaugh provides the rationale of this phase of the church's work- what and why the Church of the Great God is doing what it is doing. In this time of scattering, God is testing our loyalty to Him, correcting deficiencies that will keep us out of His Kingdom. Despite the untested Protestant assumption that "the work" of God is preaching the Gospel to the world, nowhere does the combination of words "preaching the gospel to the world is the work of God" appear in the Bible. Though it is part of the work, it is only a small part. The hardest part of God's work is the feeding of the flock the full counsel of God, to get the called-out ones ready to enter the God-family (in His Spiritual image)-especially considering the cesspool of heresy and apostasy from which we have been rescued. God engineered the scattering for our own good, enabling experiences to restore faith and attain the full stature of Christ.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
In this sermon on the meaning of Unleavened Bread, John Ritenbaugh warns that emphasizing our initiative at putting out sin is wrong. Unleavened bread serves as a memorial of God's initiative of delivering us from the bondage of sin. Like our forebears, we have to realize that our part of the salvation process is to follow God's lead, cooperating with His will. When we metaphorically leave Egypt (a type of the world), we leave the location of our sin, leaving behind anything that will hinder us from reaching the Promised Land. Eating unleavened bread symbolizes following God's lead, doing righteousness, and imitating the righteousness of God.
John Ritenbaugh declares that the holy days are reliable, effective, multifaceted teaching tools, emphasizing spaced repetition to reinforce our faulty memories and drive the lesson deep into our thinking. The most effective learning involves drills or exercises, inscribing the lessons on our mind (Deuteronomy 16:3). Memory is enhanced as we continually rehearse a concept until it becomes deeply burned into our character, giving us self-mastery, integrity, and godliness. Like physical leavening, sin has the tendency to puff up and spread, taking effect immediately and irreversibly. We can only be free if we put out sin - false doctrine (I Corinthians 5:6-8) - and eat unleavened bread - or ingest wholesome undefiled teaching and practice righteousness (Titus 2:14).
John Ritenbaugh emphasizes, that like Moses, Paul, James, and Joshua, all of us have been called to be faithful stewards of God, endowed with gifts to serve the congregation. Like Moses, we have to develop conviction, a product of a relationship of God, established by being faithful day by day in the little things of life. Never in the history of the Bible has anyone given up more material possessions and power as Moses had to serve God. Nevertheless, it took God 40 years (a time when his preferences gradually became transformed into rock-solid convictions) to bring Moses to the humble position where He could profitably use Moses to be His servant. Like Moses, Abraham and Sarah, we have to learn to synchronize our timetables with God's (Genesis 18:14, Daniel 8:17-19) God sets the schedule.
Conversion is a growing relationship with God, and thus it is a process that, if not worked on, will deteriorate. Like a dating couple, if the partners in this relationship do not spend time with each other and become closer, they will drift apart. Conviction is paramount to this process: We must be absolutely loyal and faithful to God. Our conviction reveals itself in living by faith. The life of Moses is a stunning example of how a "convicted" Christian should live.
John Ritenbaugh insists that the hallmark of true Christian character is humility, which comes about only when one sees himself in proper comparison to God. Then he can see himself in proper comparison to other men. The opposite of humility—pride, arrogance, and an inordinate self-esteem—leads us to put down, scorn, or make perverted comparisons between others and ourselves. Because a pride-filled person feels overlooked or his accomplishments undervalued, harboring pride leads to depression, frustration, self-centeredness, self-pity, and rebellion, totally eliminating God from the picture. What makes pride so dangerous is that even though we instantaneously see it in others, we seldom detect it in ourselves. God scorns the proud, but accepts the lowly.
John Ritenbaugh, using examples of Abraham and Moses, indicates that faith, far from being blind, is based on analyzing, calculating, and comparing, adding up from evidence in God's Word, our own experience, and our calling by God's Holy Spirit. When our minds are opened by God, we become instantaneously double-minded, able to see both spiritually through faith and carnally through our senses. Like Abraham and Moses, we must make a choice to turn our back on carnal pleasures and embrace the yet unseen spiritual alternative, overcoming our doubts and fears, rather than emulate Lot, who having a knowledge of the truth, nevertheless, carnally speaking wanted to have his cake and eat it too. One of the reasons God may have decided to work His purpose by faith was that it seems the best way of discovering a person's character.
John Ritenbaugh teaches that faithfulness on the part of a human being ultimately rests on his trust in God, and if a person is going to be faithful, its because he believes what God says and he is motivated then to have a genuine commitment to righteousness. Such an iron-clad trust motivated the great cloud of witnesses in Hebrews 11. Faith is to spiritual what eyesight is to physical.
Most of us would like God to respond and instantly gratify our desires. Consequently, because we desire instant gratification, we find operating by faith extremely difficult. We think that God does not seem in all that big of a hurry. We look at time differently than God does because, like Abraham, Moses, and Gideon, we do not trust that He has things under control. As we encounter our own Red Seas, our faith gets exercised and toughened. In His infinite patience, God, as the Master Teacher, uses His time to instruct us so that, despite frequent failure, we will eventually grow in faith and get turned around. Faith is the quality that a person exercises between the time he becomes aware of a need he hopes for and its actual attainment. Like a muscle, the more we exercise faith, the more it grows. God will manipulate our experiences to make both our weakness and His power clear.
John Ritenbaugh acknowledges that most people have an ambivalent attitude toward government, on one hand fearing it as an evil instrument to deprive rights and on the other hand an instrument for social progress. God intended government to be a positive force of bringing order out of chaos, keeping on a straight course, educating, edifying, and to give laws which ensure an entity (family, organization, or country) does not become extinct. Governmental leaders from governor to judge to head of the family have the awesome responsibility to instill the proper fear of God and His commandments, giving instructions on the process of attaining abundant life (Deuteronomy 30:11-16).
John Ritenbaugh explains that Stephen ignited the ire of the Hellenistic Jews, a group passionately devoted to the temple, law and land as a defensive reaction to their historical scattering. Stephen rebukes them for their reactionary (almost superstitious) devotion to the past or reverence to a specific temple location, advocating instead a pilgrim mentality, realizing that God is not confined to a fixed location. Stephen points out that historically, God has dealt with His people without land or temple, but instead through a series of deliverers (Joseph, Moses, and ultimately, Jesus Christ), initially unrecognized or rejected by their own people. Stephen suggests that his audience has rejected the Deliverer and has replaced it with an idol (of worshiping the temple) as their forefathers had turned to a golden idol, while rejecting God and His living law.
John Ritenbaugh reiterates that the heroes of faith in Hebrews 11 did not have a blind naïve faith, but one built incrementally by careful examination of the evidence- adding things up or calculating- from cumulative life experiences. From this acquired faith, these otherwise ordinary people received the inspiration to go against seemingly impossible odds, accomplishing super human goals and objectives. This roll call of the faithful serves as a cheering section for the rest of us who are still enduring our trials, still enduring God's chastening, prone to discouragement and occasionally feeling like giving up. Like the heroes of faith- and most notably our Elder Brother Jesus, we need to look beyond the present, looking at the long term effects of the trials and tests we go though, seeing their value in providing something in us that we would otherwise lack (the peaceable fruit of righteousness) to successfully make it into God's Kingdom. God lovingly chastens and disciplines those He loves.
John Ritenbaugh examines the three levels of faith exercised by the roll call of the faithful in Hebrews 11: (1) Faith that motivates (2) Faith that provides vision, and (3) Faith that brings understanding- accumulated incrementally by calculating or adding up the evidence God has provided for us. Abraham, the father of the faithful, did not have a 'blind faith,' but it was based upon observation of God's proven track record of faithfulness. Like Abraham, Jacob, Isaac, or Moses, we are also called upon to give up a relatively stable life (the seeming 'rock solid' certainty of world) and embrace the tenuous life of a pilgrim, soberly calculating or adding up the certainty of God's promises- based upon God's proven faithfulness in our life- relying on the motivation, vision, and understanding of an incrementally developed mature faith.
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