Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the "hard" sciences. Instead of resolving basic interior problems, modern psychology treats the symptoms rather than the ailment by masking the consequences of sin with drugs. A notable exception to the general defect of psychology are recent developments in crisis and grief counseling. It is altogether feasible to see the Book of Lamentations as a form of crisis counseling, facilitating stricken Israel's coming to grips with waves of grief. The crisis itself—Jerusalem's fall to the pagan Babylonians—represented an intervention from God, as He tried to turn Israel away from her sins. The Book of Lamentations provides strategies to cope while moving toward repentance, including (1.) creating awareness, delving into possible causes, (2.) allowing catharsis, that is, expressing emotions, (3.) providing support, assuring Israel that her responses are natural, (4.) increasing expansion, that is, helping Israel overcome tunnel vision, (5.) focusing upon the specific cause of the crisis, (6.) providing guidance in overcome hurdles, (7.) providing mobilization, that is, pointing out peripheral support, (8.) implementing order, that is, putting Israel on a manageable routine, providing her with a sense of control, and (9.) providing protection from self-inflicted injury. In chapter 2, the narrator (speaking as the voice of Godly reason), uses some of these strategies. Sadly, however, at the chapter's end, Lady Jerusalem sidesteps godly repentance, opting instead for self-centered recrimination against Almighty God. Though God has actively brought about Judah's tribulations, the root cause of her troubles lay with her breaking her covenant with God.
David Grabbe, observing that Christ threatened consequences to the Thyatira Church if the congregation did not repent, asserts that God usually grants abundant time for people to repent, but that the recipients of this grace often interpret it as God's tolerance for their sin. The effect is that God's patience can harden people, as they neglect the solemn warning brought by His Word (recorded in the Scriptures) and His messengers, the prophets. For a time, especially as we live in ignorance, God displays patience and forbearance, but God requires repentance, as He did with the people of Nineveh. It is human nature to put off repentance if one does not perceive immediate consequences. Today, people have been so enervated by the effects of sin that they continually disregard God's warning message, oblivious to the cause-and-effect relationship between natural disasters and national sin. Some have failed to understand that Christ scattered the church for its own protection as the Laodicean infection began to destroy vital organs. God's goodness is designed to bring us to repentance, but sometimes He needs to be kind to us by allowing us to experience the consequences of our sins. God's ways to lead us to repentance may occasionally seem offensive, even excessively harsh, but He is always faithful to His covenant and wants only the best for us.
The episode in John 8 of the women caught in adultery offers a stark contrast between the scribes and Pharisees and Jesus Christ in terms of their reactions to sin.
In our interactions with others, it is easy to fall into the traps of judgmentalism, gossip, and unforgiveness. John Reid explores a better, more Christian option: mercy. It is time for us to overcome our natural, carnal reactions and implement patience and forbearance in our relationships.
It is easy to look around this world and become discouraged by how far from God so many people seem to be. Even chuch members can appear to be distracted by this world. To counter this pessimistic view, John Reid explains the Parable of the Persistent Widow, at the end of which Jesus asks, "When the Son of Man comes, will He really find faith on the earth?" The answer is more positive than one may think!
John Ritenbaugh emphasizes that having an objective orientation (other centered approach) rather than a subjective orientation (self-centered apprach) leads to unity and reconciliation. As members of Christ's collective body, we must exercise those self-restraining and self-controlling godly attributes of walking worthy, having lowliness of mind, meekness, patience, and forbearance- all elements of love demonstrating a practical application for guarding the unity of the spirit.In the present scattering, permitted by Almighty God, the group that one fellowships with is less important than the understanding that there is one true church, bound by a spiritual, not a physical unity.
Mercy is a virtue that has gone out of vogue lately, though it is much admired. Jesus, however, places it among the most vital His followers should possess. John Ritenbaugh explains this often misunderstood beatitude.
From the Bible's perspective, patience is far more than simple endurance or longsuffering. The patience that God has shown man collectively and individually gives us an example of what true, godly patience is. It is this kind of patience that Paul urges us to put on as part of the new man.
Longsuffering, or patience, the fourth fruit of the Spirit, is a much needed virtue in a fast-paced, impatient world. This Bible Study highlights the basics of this godly attribute.
Richard Ritenbaugh, echoing a radio commentator's observation, "we wear our bones too tight" suggests that we are much too sensitive and litigious, greatly lacking in forbearance, tolerance and patience. A major part of God's character is forbearance, patiently putting up with over 700 years of covenant breaking by our ancestors, patiently refraining from giving them what they deserved. God put up with the foibles of Abraham, Samson, David, Job, and many others, allowing them space to repent and build character. We need to develop the godly trait of forbearance, having the capacity to have mercy on others while we wait for them to change. Forbearance when applied to our brethren leads to unity; lack of forbearance leads to scattering.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
In this message on the definition of grace, John Ritenbaugh insists that God has never acted unjustly to any one of us, even one time. It is utterly impossible for Him to do so. Through the parables, we learn that our forgiveness by God is directly linked to our forgiveness of other men. The entire life of Christ (God incarnate) was a manifestation of God's grace, a gift to us, revealing the nature of God by means of a life lived- a life intended to give us an example to follow. In Christ's life, God ceases to be an abstraction, but instead a concrete reality for God's called-out ones to emulate.
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