Richard Ritenbaugh asks us to consider how we would discipline a recalcitrant, obstinate child, examining a repertoire of techniques from harsh to indulgent, reminding us that good parents should have a whole quiver of solutions, not just a carrot or a stick. The children of Jacob have throughout history behaved like spoiled brats, perennially earning God's wrath and discipline. Yom Teruah, the Day of Trumpets, pictures a shout of warning, a time of gloominess and dread, the Day of the Lord in the valley of decision, the great tribulation when God's wrath will be poured upon mankind, a curse they bring on themselves. Sadly many in God's Church will also ignore the warning, reaping the consequences of their lack of submission. God is full of grief that it has come to this sad state of apostasy. Our worship on the Day of Trumpets should constitute praise and worship, extolling the attributes, blessings, and promises of God. The Feasts of God establish God's statutes, laws, testimonies, ordinances, and rulings. If we would keep God's Feasts properly, we would be in sync with God's noble purpose for us, defending us from falling into apostasy and idolatry. God tested physical Israel and is continuing to test spiritual Israel, the Israel of God. We dare not imitate the rebellion of our forebears on the Sinai who fell into idolatry, but rather must hallow God and keep His Commandments.
David Grabbe, reminding us that the trek through the Red Sea occurred on the seventh day of Unleavened Bread, points out that other historical events also occurred on that day, including the toppling of the walls of Jericho and the healing of the lame man near the Pool of Bethsaida, after his having endured his infirmity 38 years. The ancient Israelites moved in the desert but had made no progress in getting Egypt out of their hearts. When God restored Israel through Joshua, He gave them credit for the time that had walked, indicating that in all cases, He was doing virtually all the heavy lifting, but was demanding that the Israelites exercise faith, doing something concrete to indicate their willingness to participate in the covenant. The walls of Jericho were, in effect, already history when Joshua's men began their march around the city. When we make our covenant with God, we must move forward exercising faith, doing our part in the overcoming/ sanctification process, realizing God is in charge of the entire process.
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.
Government may very well be the most important subject in all the Bible because it contains the vital knowledge of how Christians are to govern themselves under the sovereignty of God. John Ritenbaugh concludes his series on our full acceptance of God's sovereignty by highlighting how Christ helps us to follow God's will as He did.
In ancient Israel’s saga of rebellion against her Creator, one incident stands out due to its brazenness. ...
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the ability of Jesus to thwart the insidious challenges of the Pharisees, as well as offering proofs of His Messiahship. The parables of the two sons, the wedding feast, and the wicked vine dressers all castigate Israel for rejecting God's messengers and the Messiah, calling for eight woes, rendering physical Israel and the Temple (symbol of Israel's splendor) totally desolate and uninhabited. In short, the nation of Israel would fall. We must be sure, as Christians and members of the Israel of God, not to miss the object lesson to us. God is no respecter of persons; He is a God of equity and fairness. God is not a soft-headed pushover who will accept us, sins and all; He does not budge one inch for sin. As God dealt with our disobedient forbears, He will deal with us in the exact same way if we stray from the truth, breaking His commandments. God is not mocked; what we sow is what we will reap. God's patience is long, but He will reach a boiling point when He will clean the slate, including disobedient members of His own church. God is a God of mercy, but He has a stiff core of justice which will not be placated unless we repent. To whom much has been given, much will be required.
John Ritenbaugh affirms that faith and love require reciprocal works on our part, even though God has made the initial step, providing His only Son as a substitutionary sacrifice for our sins. As God calls us, He provides the power both to will and to do. If we do not work with God in our conversion process, things will fall apart. Because our responding to God's love is so important, we need to respond reciprocally to God. If we love another person we like to think about him/her, to hear about him/her, to read about him/her, please him/her, to be friends with his friends too, and we are jealous about their reputation and honor. We will not bring dishonor on our spiritual family's name by our behavior, not forgetting that we are collectively the temple of God and the Body of Christ.
The Parable of the Great Supper is Jesus' response to a fellow dinner guest exclaiming, "Blessed is he who shall eat bread in the kingdom of God!" In the parable, Jesus exposes and corrects the ignorance of those who, in their pride, misjudge their true moral condition.
Is Matthew 27:25 a Jewish admission of deicide? Charles Whitaker shows that, properly understood, the statement is absolutely not a curse. Moreover, God has nowhere bound Himself to chastise Jewry as a whole for the actions of a relatively few people in Pilate's judgment hall that morning.
John Ritenbaugh, exploring the account of the man infested with a legion of demons, explores the subject of minds divided against themselves, severely hurting and destroying their possessor as well as those around them. In order to one to fulfill his purpose in life, a person needs to be singularly focused on what he wants to accomplish. Divided minds either result in no activity or productivity or, worse yet, devastating and hurtful consequences. Division (especially division within oneself) destroys. In group dynamics (from marriage to larger entities), unity is better than singularity. All of us, to some degree have divided minds- all of us, to some degree, are insane (or un-sane). Israel has a proclivity for fickleness and an insatiable desire for variety, totally at variance with the changelessness and steadfastness of God. God desires that we become at one with Him- conformed to His image- constant in our character- living as God lives- (motivated by thankfulness and desire) rather than being conformed to the world.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
Jesus exposes the Jews' rejection of the gospel using the illustration of a king sending invitations to a wedding celebration. Though God is shown to be merciful and just, the invitees' character is revealed to be wanting.
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously for forty years above the Tabernacle. God has appeared to many people in various forms and in various degrees of glory. We dare not fixate or limit God's appearing to one form or another. Ultimately, God's glory is His awesome goodness and righteous character, embodied in Jesus Christ, full of grace and truth. His glory is composed of all those things that are part of God's way and character. Remarkably, these godly attributes may and should (by means of the Holy Spirit, Christ in us) be transferred to us, unifying us with the Father and the Son, our hope of eternal glory.
Richard T. Ritenbaugh: American schools used to teach history. ...
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
Why does God want us to keep the Feast of Tabernacles? John Ritenbaugh shows that the Feast is far more than a yearly vacation!
John Ritenbaugh affirms that the New Covenant of Hebrews 8:8 was given to Israel and Judah, not to the Gentiles. God does not deviate from this pattern; Israel is still involved with the New Covenant. It is not the physical nation, but the spiritual remnant (partly composed of grafted-in Gentiles- Romans 11:17-25 and the church or Israel of God- Galatians 6:16) with whom God is working, circumcising their hearts and writing His laws in the recesses of their hearts and minds (Jeremiah 31:33; Hebrews 8:10; 10:16)
The book of Amos is an astounding prophecy, closely paralleling the conditions in modern Israel today. This first part deals with introductory materials, Israel's covenant responsibilities, God's judgment and how unrighteousness affects society.
In this sermon on the admonitions of I Corinthians 10, John Ritenbaugh warns that, like our forebears, we can lose our salvation if we live a life of divided loyalty even though we have mechanically and physically gone through the ordinances. Like the Old Testament examples, the Corinthians also developed a careless presumption (having its roots in pride), allowing themselves to be drawn to lust, fornicate, tempt God, and murmur. We need to soberly reflect on these examples, finding parallels in our own lives.
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.
Before continuing with the book of Matthew, John Ritenbaugh answers four questions from church members. The first question is whether Micah 7:14 refers to a place of safety. In this prayer, Micah, after describing his current discouragement at the moral stage of Judah and their impending captivity, requests that God intervene and feed His people solitarily, protecting them with His rod of protection. This prayer has duality for our current times and the protection of God's church. The wooded region of Carmel becomes a symbol of protection, a refuge from invading armies. This wooded refuge, as well as Gilead, also could apply in type to the church in current times. The second question applies to the identity of Eliachim in Isaiah 22:25. Because of his apparent gradual corruption, Eliachim could not have been a Christ figure. A third question applies to the physical resurrection of the people who were resurrected at the time of Jesus' first resurrection, who served as witnesses proving the reality of the resurrection, and a type of the future resurrection. A fourth question concerns the context in I Corinthians 7 in which separation between married couple is permitted. The study concludes in Matthew 23 with the loss of proportion among the Pharisees, spending their entire lives in a negative attitude, avoiding sin, but not lightening the burdens of their flocks by applying justice, mercy, and faith. The Pharisees did not understand their own carnal nature and could not, with their blinded mindset, have prevented their impending hostility to Jesus and the saints. Avoiding sin does not necessarily equate with "doing good"; if we do good, we do not have time to sin. [Editors note: the Matthew portion of the Bible Study begins at the 49min-10sec mark] [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh reiterates that chapter 21 describes Jesus Christ's public announcement of His Messiah-ship, when the crowds would select Him to be the Paschal sacrificial Lamb of God. After overturning the money changer's tables and cursing the fig tree, Jesus relates a parable about a man (symbolizing God) who planted a vineyard (symbolizing Israel and Judah), turning it over to some husbandmen (symbolizing the religious leaders who were responsible for the education of the nation), who later proved to be unfaithful, beating the owners servants (symbolizing the prophets) and killing the owner's son (symbolizing Jesus Christ). The responsibility for tending the vineyard was removed from those wicked husbandmen (symbolizing the priests and Pharisees) and given to new servants who would tend it faithfully, bringing about quality fruit replacing physical Israel with the Israel of God- or the Church. If the Church fails in its responsibility, God will take it away again and give it to someone who will bring forth fruit. When God gives us a responsibility, He gives us all the tools we need to carry it out as well as the freedom to decide how best to do it. God wants to see how we do with what we have been given. As future kings, we must learn how to solve problems. We are going to be accountable for the outcome. Jesus Christ as the cornerstone of the Kingdom of God will either be a sanctuary or a stumbling block or grinding stone to those leaders, peoples, or nations He encounters. We cannot allow the cares of the world to run interference with our calling. Spiritual goals, including nurturing our spouses and families, have to come first. Prayer and Bible study must be regarded as our lifeblood in establishing a relationship with God. Walking by faith (rather than walking by sight) will help us establish the right priorities. Our betrothal to Christ at this time does not have a specific date for the actual marriage; we must be prepared at all times. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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