Great Commandment, First

John Ritenbaugh reiterates that Deuteronomy (the Old Covenant in its fullest form) constitutes instruction for the Israel of God, serving as a compass and guide, preparing God's people to enter the Promised Land. None of Deuteronomy is done away. The singular book that was read by Shaphan to Josiah was Deuteronomy; the curses in chapter 28 particularly alarmed the king, leading to a re-affirmation of the Covenant and a major house- cleaning, ridding the land of idolatry. Deuteronomy is a compass, giving guidance of how to submit to God, providing us a God approved world-view. We need to evaluate our spiritual heritage and pass it on to our children, as a kind of rite of spiritual civic citizenship. If one does not have a grasp of the history of his nation, he has no real claim to citizenship. If we are not equipped, by knowing our heritage through the study of history to live in Kingdom of God, we will be terrible citizens, ill-equipped to rule. Abraham, Isaac, Jacob and their descendants are a major part of our heritage. Our heritage is tied to a higher standard of life than we have come out of. The Bible is primarily a history book containing the exploits of God's family. Deuteronomy has been written to keep us on track, to be reviewed thoroughly every seven years. Deuteronomy is a detailed, renewed covenant document. We are to be doing the same things required of physical Israel, except on a much higher level; we must consequently respond on a higher level. Deuteronomy is a law doctrine which is ruthlessly monotheistic; God will not brook idolatry. In Deuteronomy, the character of God is described explicitly. We are exhorted against hiding our relationship with God by compromising with the world's culture. Our faithfulness to God must reciprocate His faithfulness with us. We are a sanctified people, separated from the world as a treasure of God, who is faithful to us because He loves us. Loving Him is the key to our being faithful to Him. Love motivates willing submission to Him in obedience.

Bill Onisick suggests that if we inculcate the mission statement found in Deuteronomy 6:1-5 (known as the Shema), we will have a high certainty of life and a huge chance at success. If we get this one thing right (loving God with all our heart, soul, and mind) we will succeed at our objectives. Jesus Christ pointed out that the commandment to love God with all our being was the Great Commandment, teaching us that nothing is more important than our relationship with God. Anything else that competes for our attention is an idol, which we need to immediately scuttle. Our core purpose is to become like our Creator, morphing into His image as we dispose of our carnal nature. This process will take a great deal of time, but it is not impossible if we allow our Creator to mold us into His image.

Clyde Finklea, focusing on the concept of living a life that pleases God, as was exemplified by Enoch in Genesis 5:21, identifies seven qualities that enable us to live a life that pleases God. These seven qualities include 1.) faith and belief, 2.) righteousness, 3.) integrity, 4.) loving compassion toward others, 5.) bearing fruit, 6.) demonstrating humility (having no inflated ego), and 7.) commitment (a determination never to give up.) As Passover rapidly approaches, we must strive to inculcate these qualities into the fabric of our character.

Jesus had just confounded the Sadducees’ question concerning marriage in the resurrection, and their rivals, the Pharisees, were probably gloating at their discomfort. ...

John Ritenbaugh, reiterating that it is necessary to cultivate righteous judgment, reminds us that not every law of God is on the same level of seriousness regarding His purpose and that not all things are equal in the framework of the Law. We should never assume that any of God's Laws have been done away, but in some ways are still binding. Scripture cannot be broken, but it can be modified. All of God's Commandments are righteousness; the same things keep happening over and over again throughout the ages. The practice of demonstrating God's agape love trumps all other spiritual gifts. Even though all unrighteousness is sin, not all sins are on the same level for us. We have to develop discernment to think, sorting the important from the marginally important. God wants us to think; understanding leads to wisdom, and wisdom leads to right choices. The two greatest laws (loving God and loving our neighbor) is one law with two aspects. The other laws are still in force, though not on the same level of importance. No law is 'done away.' The first tabernacle and its sacrificial offerings were symbolic of a greater spiritual reality of actively loving God as well as loving and serving our fellow man, as a living sacrifice, following in Jesus' footsteps. Doing righteousness is an expression of love.

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.

Clyde Finklea:  Genesis 5:22, 24 record: “After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. ...

Idolatry is probably the sin that the Bible most often warns us against. John Ritenbaugh explains the first commandment, showing that we worship the source of our values and standards. God, of course, wants our values and standards to come from Him and Him only, for there is no higher Source in all the universe!

The apostle James informs us that "faith without works is dead" (James 2:20). Continuing in his theme of the Christian and works, John Ritenbaugh exposes just how corrupt sin is, and by this we can begin to understand just how holy God is—and just how much we need to change to conform to His glorious image.

Reflecting that most prophetic interpretations have not been correct, John Ritenbaugh warns that we must exercise caution when attempting to interpret prophecy. As we have erred regarding Israel's identity, Protestants have erred by assuming that the tiny nation of Israel is end-time Israel. The greater church of God does not have all the pieces about the identity of Israel, the nature of the Laodicean and Philadelphian churches, whether the Beast will rise from a feeble and decrepit Europe, who the King of the South is, etc. The apostle Paul urged that we get our focus more balanced, emphasizing love over prophetic correctness, not remaining indifferent to what Christ deemed important, and learning how to use our trials to persevere and grow. Christ warned His disciples as He ascended not to obsess over prophecy. Instead, we need to persevere, not becoming distracted, and diligently submit to the Word of God.

The peace, fellowship, praise, or thank offering was the most commonly given in ancient Israel. John Ritenbaugh explains that the represents God, the priest, and the offerer in satisfying fellowship.

The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."

John Ritenbaugh reveals that the architects and custodians of the trinity concept admit that it is a "somewhat unsteady silhoette," unsupportable by Scripture unless one forces external presuppositions, assumptions, and inferences onto it'as did Catholic theologians at the end of the fourth century. The Holy Spirit (designated as ruach in the Hebrew and pneuma in the Greek) constitutes the non-physical, invisible essence of God's mind (I Corinthians 2:10,16) which He miraculously joins to the minds of those He calls (John 6:44), transferring His thoughts, attititudes, and character, and enabling us to have the will and the ability to carry out the creative work of God the Father (Philippians 2:13; John 14:10).

John Ritenbaugh affirms that the New Covenant seals the agreement with the body and blood of Christ, which is consumed inwardly. Partaking of this cup indicates that we are in unity with those in the body—fellow heirs of the world, as Abraham's seed, participating in the death and resurrection of our Savior. We must thoroughly examine ourselves, exercising and strengthening our faith, actively giving love back to God, to avoid taking this solemn event in a careless, irreverent, or nonchalant manner, jeopardizing our relationship with God, our relationship with our brethren, and our Christian liberty.

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.

John Ritenbaugh again focuses on the meal offering, typifying the intense self-sacrifice required in service to man. Oil (symbolic of the power of God's Holy Spirit), frankincense(symbolic of character sweetened under intense heat) and salt (symbolic of preservation from corruption) are poured on this fine flour (ground to talcum powder consistency). A small portion (representing Christ's perfect sinless sacrifice) is burned on the altar and two loaves (representing the first fruits -I Corinthians 15:20, James 1:18) baked with leaven (typifying the presence of sin) are waved before God (Leviticus 23:20) and consumed by Aaron and his sons as compensation for their service and sacrifice.

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.

God has invited us into a love relationship--one in which He has already shown Himself to be absolutely faithful. If we truly love Him, severing our affections with this world, we will meet the demands of becoming holy. God's Holy Spirit enables us to have this love (Romans 5:5), but we must actively use it or lose it. We must seek God as ardently as we would a physical love relationship, spending quality time with Him. If we make no effort to pursue this relationship, it cools. Similarly, unfaithfulness (idolatry) will destroy it. Obedience (expressing our love toward God and proving that we trust Him) will strengthen this relationship, giving us a higher quality, more abundant life and increased blessings.

John Ritenbaugh teaches that God has given us a checkpoint against which we can check ourselves in times of despondency and despair, so whether we doubt, fear, or the self—whether the problems are moderate or deep—we can go back to see whether we are keeping God's commands and working on developing our fellowship with Him. God has created mankind with the need to face challenges—the need to overcome—or we quickly become subject to boredom or "ennui." Our major responsibility is to govern ourselves scrupulously and conscientiously within the framework of God's Laws, overcoming negative impulses by the knowledge and Spirit of God, seeking a total relationship with Him in thought, emotion, and deed, extending to our relations with our brethren. Fellowship with God is the only antidote to overwhelming feelings of despair, doubt, and self-condemnation.

John Ritenbaugh warns us that where our eyes are fixed upon (looking to for guidance and direction) determines how we will conduct our lives. Like our forebears in Ezekiel 20, we have also been influenced by our father's idols, placing us (ignorantly perhaps) in opposition to God's laws and judgments. Immorality is the natural cause-effect consequence of rejecting God's counsel, forcing one to embrace evil as good and reject good as evil, totally perverting standards of morality. Rejecting the true God automatically leads to idolatry, worshipping the god of this world, a being bent on our destruction. Idolatry constitutes the fountainhead from which all other sins flow, all of which amplify obsessive self-centeredness and self-indulgence. We need to educate our conscience to worship (cultivate a relationship with) the true God rather than misconceptions manufactured by our misguided imaginations.