Richard Ritenbaugh, reflecting on the widespread belief in many pagan cultures that local tribal deities claim territoriality over their adherents' land, maintains that God had to disabuse Israel from believing such nonsense, using scattering and exile to partially accomplish His purpose. God is sovereign over the entire earth; His power is not venue-dependent. When Nebuchadnezzar had enough of Judah's rebellion, he transported the entire ruling class to Babylon, including Daniel and his companions. God used this event to scatter Judah and Benjamin through the prominent cultures of the earth. Jeremiah sent a letter in 597 BC, giving specific instructions to the captives as to how to conduct themselves in Gentile cultures, assuring them that they would be in this predicament for seventy years, after which God would rescue them. They were to improve their skills, buy houses, plant gardens, raise families, and be model citizens. Although they were not to assimilate inwardly, they were to blend in wherever God's Law was not violated. They were not to make a nuisance of themselves by proselyting, a principle still in effect today for God's called-out ones. In post-exilic times in Persia, God used concealed Jews (exampled by Mordecai and Esther) to ascend to levels of prominence on behalf of their people. Esther (her Persian name, a variety of Ishtar) and Mordecai (his Persian name, a variety of Marduk, a Babylonian deity) served as a kind of protective covering, enabling them to quietly carry on God's purpose. Paul applied the essence of Jeremiah's letter to Christians living in this present evil age, admonishing them to lead a quiet life, mind their own business, stay aloof from governmental affairs and set a godly example through diligence and good works.
Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
Richard Ritenbaugh, reflecting on an article about the widely prevalent condition of congenital blindness in India, mainly developing from untreated cataracts, and on an effort led by Dr. Pawan Sinha to supply inexpensive lenses to alleviate the problem, reports that after restoring sight to thousands of patients, Sinha came to the conclusion that removing the cataracts and implanting the lens was the easy part. It was infinitely harder to retrain or rewire the nervous system, teaching brains to make sense of the incoming data. The lack of this reprogramming causes many patients to develop severe mental problems. This discovery gives us a new appreciation of what Christ did to heal the man blind from birth, healing his mind, as well as his diseased organs. When Jesus read the portion of Isaiah 61 (recorded in Luke 4:16), He gave the mission statement of what God had sent Him to do, recovering both physical and spiritual sight to the blind, liberating them from those false beliefs and doctrines that had previously imprisoned them. Jesus used abundant references to vision and sight throughout His teaching. At our calling, God must perform a major rewiring to our nervous systems, implanting His mind via His Holy Spirit, enabling us to explore, discern, and compare the physical with the spiritual, giving us hindsight (cognizance of the enormity of our sins), introspection (giving us the ability to objectively examine ourselves to see what we really are through the dazzling light of His Holy Spirit and the scalpel of His Word ), foresight (providing a goal of a future world of peace, making life worth living), circumspection (making us aware of the world around us, motivating us to become good examples), and insight (giving us insight into the truths of the Bible, truths not even revealed to angels or the 'wise' of this earth)
Richard T. Ritenbaugh: During the Passover service, we always read John 14 in its entirety. It is chock-full of insight and instruction that we, as Christ’s disciples, need to live fully as Christians ...
Clyde Finklea: During His Passover instructions to His disciples in the upper room, Jesus uses an illustration to explain how God works with us to produce fruit in our lives...
In His discussion of the Parable of the Barren Fig Tree, Jesus does not attribute tragedy or accident directly to any person's sins as the Jews did—instead, He affirms the sinfulness of everyone. The more important factor is will we repent to avoid spiritual death?
Richard Ritenbaugh asserts that Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical philanthropic good works.) Both aspects are vitally necessary, with righteous character serving as the well - spring or fountainhead for the second (outward) aspect. Godly good works, of necessity, should reflect a great deal of thought and concern, with considerable attention to the long-term consequences of the extended help. Soft-heartedness must not be accompanied by soft-headedness, but must take into account long-term solutions (the ultimate well-being of the recipient of the charity) involving thoughtfulness and common sense, carefully considering God's will in the matter. Good works are the fruit of righteousness, not an end in itself. We need to give according to our abilities, freely, generously, with a view of honoring God.
It is quite rare to see a person who truly hungers and thirsts after God's way, but this is the kind of desire God wants us to have. John Ritenbaugh explains what Jesus means in this fourth beatitude.
Have we lost the fire for God and His way that we we once had? If we have, we need to reconsider our basic commitments, and one of those is service. William Gray shows just how vital a key to success service is in all aspects of our lives.
In this Feast of Trumpets message, John Ritenbaugh reiterates that salvation is not a one time event, but a continuous process analogous to the birth process—not just immunity from death, but a total dramatic transformation of our nature into a totally new creation. Six major reasons why works are necessary (following the initial justification stage) include: (1) to undertake godly character building and preparation for God's Kingdom; (2) to give evidence of our faith; (3) to witness to the world that God is God; (4) to glorify God; (5) to prepare for a reward; and (6) to exercise living faith toward a covenant partner who has been eternally faithful.
John Ritenbaugh stresses that salvation is an entire creative process undertaken by God to justify, sanctify, and glorify a called out body of individuals. Ephesians 2:8 uses the perfect tense 'saved,' indicating an action started in the past and continuing on into the present. As with the typology of the Israelites 'saved' from bondage, the process was not completed until a remnant made it to the promised land—with the sobering example of many dying in the wilderness. Likewise, we are warned about the dangers of backsliding and resisting God's will (II Peter 2:20; Hebrews 10:31) rendering the erroneous 'once saved, always saved' assumption a foolish and dangerous misconception. God assumes the burden for our salvation, but we are obligated to yield to His workmanship—made manifest by good works—the effect rather than the cause of salvation.
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