Richard Ritenbaugh reiterates that I and II Chronicles (the last books to be canonized in the Old Testament) were post-exilic documents, created for the sole purpose of analyzing the cumulative thematic lessons Judah and Israel had experienced, namely that God has clearly declared what He would do, and that He has proved true to His Word in every circumstance. There is a high probability that Ezra penned the Chronicles, but also some indication that Nehemiah (who had amassed a sizable library of historical records) or other assistants to Ezra or Nehemiah could have carried the work to completion. Perhaps the most righteous of Judah's kings was Josiah, having fewer personal foibles than David, but having equivalent leadership skills to David, coupled with an ardent love for God's law and a single -minded purpose to walk in the Law of God—all this supporting a fervor and energy to carry out reforms which ultimately extirpated the trappings of idolatry which had accumulated during the tenures of Josiah's predecessors for several generations. Beginning his rule at the age of 8-years old, he ruled successfully for 31 years, turning neither to the right or the left, doggedly conforming to God's Law. During his tenure, Judah and Israel were purged of the scourge of idolatry brought about by his reprobate forbears; Josiah destroyed altars, shrines, carvings, wooden images, and high places of pagan gods, and executed the priests and mediums of these pagan religions, spearheading the attack himself. When the book of the Law (Deuteronomy) was discovered in the temple, Josiah led his people into implementing its commands. Though Josiah's heart was tender (with God's Law written on it), his people sadly did not share their King's total commitment to his reforms. Josiah was like a good fig in a basket of rotten figs. Josiah's reforms, though significant, did not enjoy the widespread support of his subjects. For that, they did delay for a little while the consequences of Judah's transgressions against God's covenant. Thou
Martin Collins, noting that the Book of Malachi is a post-exilic transition, link, and bridge book between the Old and New Testaments, indicates the dating of the book can be determined contextually, namely that the temple had been rebuilt, and the Jews were under a civil ruler before the death of Nehemiah. Malachi, one of last Old Testament prophets, is oriented to the future. John the Baptist arrived 400 years later. The same attitudes existing at that time are prevalent today. The offenses mentioned are 1) arrogance—-mankind's thinking man thinks that he knows better than God, 2) mixed marriages, and 3) neglect of tithes. We can see these attitudes by noting the use of the words "wherein," "in what way," and "how." The Priests, asking "How?" seven times in the wrong way in Malachi. In Genesis 18:23-33, Abraham asked God "how?" with respect. Malachi lists four personal failures of the Priests in Malachi 1:6-14. The Priests 1) offered defiled sacrifices on God's altar, 2) harmed the people, 3) were responsible for disparaging the Priest's office, and 4) demonstrated a brazen defiance of God. True ministers must: 1) show a proper relationship to God—fear equals reverence; 2) exhibit a personal commitment to the truth of God's Word; 3) demonstrate of integrity characterized by Godly character and devotion, faithful and Godly, in submission and obedience; and 4) guard the truth and be ready to give an answer for the hope that is in them.
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. ...
Most of the books of the Minor Prophets were written before the exile of the people of Judah to Babylon, but the final three—Haggai, Zechariah, and Malachi—come from the years after their return to the land. Richard Ritenbaugh summarizes the final two books, showing how they create a bridge to the New Testament and the coming of the Son of Man.
Richard T. Ritenbaugh: The insular world of biblical archaeology always seems to be waiting with the proverbial “bated breath” for the next big find that will stun the world. More than a hundred years ago, the great archaeologists of the day ...
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationship with holiness.
Though the search criteria for the whereabouts of Israel point to only one conclusion, most Israelites are blind to their origins. In this final installment of the series, Charles Whitaker deals with the question of why Israel has forgotten its identity.
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.
Martin Collins focuses upon the dark period in history called the Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, a time of intense political and intellectual fermentation. Internally, the terrible cataclysms gave rise to literature containing ardent Messianic expectation- including the Septuagint, with Malachi serving as the connecting link making a smooth transition between the Old and New Testaments. This time also marks a proliferation of law in the pharisaical tradition exalting the letter at the expense of the spirit- calling for a New Covenant antidote or solution in which minute regulations give way to principles.
Charles Whitaker, focusing upon the proclamations of two Gentile kings (Cyrus and Artaxerxes) in the book of Ezra, examines the impact they had on the remnant of Israel- as well as the lessons we may derive from their lack luster behavior. Those who returned to Jerusalem did not completely fulfill their commission, failing to completely rebuild the walls and failing to totally rebuild the temple. These people lacked resolve and stamina. Sadly the re-establishment of the God's law, educational system, and civil system- (a theocracy governed by God's laws) was embarked upon with less than optimal results because they refused to expunge the Babylonian system from their culture and separate themselves from the pagan customs around them- assimilating (through intermarriage) the religious culture around them, including the Sabbath defying business practices, and sports events. The wall serves a symbol of the separation of God's people from pagan culture ' a partition between sin and righteousness ' a special sanctification. Unfortunately the lack-luster effort aborted this sanctification process. We dare not emulate their foolishness.
John Ritenbaugh admonishes that amidst the erosion of doctrine in truth from the Gentile culture of moral relativism, we must, after the manner of Jeremiah and Nehemiah, build a wall, be a wall, and summon the courage to stand in the gap. We must stay focused in our thinking, girding up the loins of our minds, submitting to the will of God, realizing that in these perilous times we will be hated by the many. Conforming to God will set us apart, sanctify us, separating us from the world, making us a virtual wall. Our determination will determine the strength or the durability of this wall. Building a wall requires standing, holding firm, showing alertness and a readiness for action- even if it requires self-denial and unpleasant dirty work, ultimately aspiring to know God, living as He lives, cleansing ourselves from filth and becoming holy.
John Ritenbaugh, reflecting on the imagery in Revelation 12:16 of the torrent or flood spewed out from Satan's mouth, depicts the torrent of misinformation and lies, causing anxiety and confusion. Like the scattering of the church, the greater nation of Israel will be compromised with Satan's torrent of misinformation. In the wake of this misinformation barrage and the corruption of doctrine, we in the diaspora or scattering, after the manner of Ezra and Nehemiah, must commence rebuilding the collapsed walls of doctrine and truth, providing protection for God's church. God and His ministering angels provide a wall of protection for us, but we must assist in the building of our wall of holiness by yielding to and obeying God. Like Jeremiah, we must become a part of that wall.
Even though a Christian's potential in God's Kingdom is so wonderful, it is still necessary for God to motivate His children to reach it. John Ritenbaugh begins his series on Christian motivation by expounding the fear of God.
The Feast is always the highlight of our year. But what do we do afterward? How can we sustain the high level of zeal that began at the Feast?
A wall is a defense against undesirable forces gaining entrance to what is inside it. Spiritually, we need walls to keep Satan's world out of our lives.
Having knowledge of God's law is not a guarantee of spiritual success or growth. Only those motivated to use the law will experience growth and produce fruit. The fear of God is the first element of motivation, ranging from reverential awe to stark terror. Fearing God leads to a determination not to bring shame on God's name or offending and hurting the relationship between God and us. We have to, like Nehemiah, who in his determination not to offend God, developed self control, refusing to conform to the corrupt practices of the world, unlike the procurator Felix, who cowardly capitulated to the tyranny of the majority.
John Ritenbaugh reiterates that a recurring pattern God uses is to set apart one group of people to become a blessing to the rest of the world by keeping His covenant, providing a good example. Ancient Israel was asked to purge the land of Gentile customs and practices. In the New Testament, the church (the Israel of God) was asked to come out of the world, having as little contact as possible with its political, educational, and social institutions (with its unseen spiritual influences). Like Nehemiah, our worldview has to stem from a fear of God. Adopting the world's standards automatically makes one an enemy of God. Our enemy is not the people of the world, but the subtle satanic spiritual influences that determine their attitudes and values. Our intimate fellowship should not be with the world, but be concentrated upon God and those who have made the Covenant with God, loving them as we would ourselves.
John Ritenbaugh shows that God has set a pattern of separating people from the world, making a covenant with them, and enabling them to be a blessing to others as an example of faithfulness and obedience to the covenant. Because of Israel's unfaithfulness and disobedience, God scattered them among the nations, causing them to forget who they were, and they blended in with the world. Like Nehemiah, our worldview must be shaped by a fear of God, a love and concern for His people, and a hatred for the world's practices that destroy our intimate relationship with God. As God's called-out church (Abraham's spiritual offspring, the Israel of God), we have the sobering responsibility of staying loyal to the New Covenant, keeping the spiritual Temple free from the world's defilement — or lose our spiritual identity as ancient Israel lost its physical identity.
John Ritenbaugh, reflecting that our concept of time is vastly different from God's, indicates that our spiritual pilgrimage (including our participation in the work of God) is largely a matter of faith, not sight. If we see God in the picture, we will not be impatient, but will be carefully evaluating the evidence whether or not God is opening doors. The work of God does not always stay the same, continually shifting media, techniques, and approaches- following a zig-zagging cloud. The work has variously been concerned with building an ark, rebuilding a wall, preaching to the public, etc, but the focus was always on the furtherance of the Word of God. We need to make sure that we are not running where God has not sent us. Our approach to government ought to be voluntary (internally controlled) but unconditional submission to God's family structured hierarchical authority.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
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