Richard T. Ritenbaugh: About four centuries before the time of King Saul, the Amalekites had "ambushed [Israel] on the way when he came up from Egypt" (I Samuel 15:2; see Exodus 17:8-13), and with God's help, ...
John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
Charles Whitaker, focusing on May Day, a Celtic and Germanic witches Sabbath (Walpurgisnacht), suggests that May Day has become a cardinal day for worshipping demons and the greenery of the earth. May Day is a confrontation with God's way of life. May Day, long the premier day of the Soviet Union, a day the armaments would be paraded and sabers rattled, has now turned into an International Socialist Workers Day. The socialists may well push this confrontational day into the forefront, worshipping Gaia (mother earth) and fertility (environmental protectionism) and redistributive socialism. May Day connects the sexual fertility of Babylon with the modern neo-Pagan environmentalist protective, International Communism. Satan has cleverly crafted eight pagan holidays (the Wheel of the year- worshiping mother nature) to displace God's Holy Days, substituting a time of completion with a time of new beginnings, celebrating a new world order, a neo-Pagan worship of environment and mother earth or the concept of fertility, a witches Sabbath without the need for a Creator.
II Corinthians 6:14-16 contains a warning that good and evil do not mix, so as Christians, we must be careful to avoid having anything to do with what is wrong. Highlighting Proverbs 8:13, David Grabbe reveals that the fear of God plays a significant role in ridding evil from our lives.
Halloween has become the second-most popular holiday on the calendar in recent years—even to the point that Christian churches sponser parties on it. Richard Ritenbaugh shows, however, that this night of ghouls not only lacks biblical foundation, but the Bible warns us against participating in such activities.
Is there a distinction between black and white magic? Martin Collins in his exploration of the fastest growing religion in the United States (witchcraft) traces both practices to Satan the Devil. The Bible clearly condemns charmers, divination, gnosticism, necromancy, soothsayers, sorcery, spiritism and witchcraft, identifying all of these practices as hideous abominations, based upon lying, idolatry, and contacting evil demonic spirits.
Halloween has seen a recent surge in popularity, now ranking second only to Christmas in retail sales. There is no doubt, however, that Halloween should never be celebrated by true Christians. Not only is it pagan in origin and practice, but it also promotes self-indulgence, deception, and other ungodly behaviors. Far from being a harmless holiday, Halloween has the potential to destroy our relationship with God.
John Ritenbaugh reiterates that Paul's target in Galatians 2:16 was a syncretism of Judaism with strict Pagan ascetic Gnosticism and certainly not God's law. We need to avoid the Protestant ditch of "Christ did it all" leading to no attempt at law keeping or at best an apathetic assent to its value. Paul makes it abundantly clear that Christ did not free us from the death penalty in order to turn us into lawbreakers. Though God did not design the law to justify; without the law telling us of what to repent of, we would have no clue as to which path to take. The secret to successful law keeping is Christ living in us through God's Holy Spirit (Galatians 2:20; Romans 5:5) Christ will empower us, but will not live our lives for us. The marching orders for our pilgrimage derive from God's Word- containing His holy law.
John Ritenbaugh focuses upon two sets of verses (Colossians 2:16-18; Galatians 4:9-10) which Protestant theologians have blasphemously charged that Paul was referring to God's Law, Sabbath, and Holy Days as weak and beggarly elements of the world. In both instances Paul was not referring to keeping the Holy Days at all, but instead an attempt by some in those congregations to syncretize Gnostic asceticism with the keeping of Holy Days, perverting their right use, in addition to bringing in superstitious lucky days, months, and seasons from pagan customs involving demon worship. In both contexts, Paul admonishes these congregations that the object of our faith must be Christ (including keeping His Commandments) rather than demons or human tradition.
John Ritenbaugh affirms that the Word of God is not ever improved by syncretizing or alloying it with human philosophy, a pattern of reasoning which often begins with a faulty or dangerous premise. The Gnostics criticized by Paul in Colossians 2:16-17 were guilty of bringing in ritualistic ascetic discipline to propitiate demons. While Paul never criticized self-discipline and rigor, he did condemn the practice if it did not emanate from Jesus Christ and if it contaminated the keeping of the Sabbath or Holy Days. God is not merely interested in what we do, but why we do the thing. Some misguided scholars, looking at the "touch not, taste not" phrase, assume that God is not careful about rules. They ignore the context in which Paul condemns an attractive self-disciplining mind control regime or system (Gnosticism) totally cut off from the Headship of Christ.
John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
John Ritenbaugh examines the metaphor of light as a symbol of God's truth or God's Holy Spirit, convicting us of our self-deception, rescuing us from ignorance, and demonically inspired philosophies, leading us into a wholesome relationship with God. Without the Spirit of God, looking at God's truth resembles looking into the darkness. We see shape and forms of things, but without the Spirit of God, the things (the truths that make up all the mechanisms of God's purpose), all of the doctrines, all of the teachings'none of these make sense or give us a clear picture of what God is doing. With the Spirit of God (the light of God), we see the true shape and form of things and reality appears as something we can see clearly.
John Ritenbaugh asserts that keeping the Feast of Tabernacles in a central location enables us to realize that we are involved in something larger than our own salvation- part of a universal and eternal mission, giving us unity toward God's purpose. Jeroboam, motivated by political ambition and self-centered fear, incrementally and surreptitiously established a more convenient idolatrous festival, replacing the Levites, and establishing new centers of worship in order to prevent his people from keeping the legitimate Feast of Tabernacles in Judah. The modern parallel seems quite clear.
John Ritenbaugh explores the connection between feelings or emotions (specifically controlling temper) and health, suggesting that the scriptures are seemingly light years ahead of scientific inquiry. Also the inextricable connection between ceremonial sacrifices and new moons preclude any current obligations to religiously observe new moons. At the beginning of Acts 16, we notice that Paul, by circumcising Timothy, demonstrates a reluctance to flaunt his religious liberty, preferring instead to exercise cautious conservative expediency. The first European convert to Christianity was Lydia, a generous, hospitable woman. The beating and false imprisonment of Paul and Silas (for casting out a demon- upsetting local customs) followed by their miraculous release (when an earthquake shook the prison to its foundations) brought about several positive outcomes: (1) The conversion of the bewildered jailer and his family, (2) Protection for local converts to Christianity,(3) Protection for future evangelists coming through the region, and (4)Correction of local authorities for rushing to judgment, having imprisoned a Roman citizen (a punishable offense in the Roman colony of Philippi). This dramatic episode underscores God's proclivity for turning something initially evil into something good in the long run.
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God could not identify these characteristics in people appropriating His name. God's called out ones are obligated to avoid defilement from any source whatsoever, taking special care not to mix God's truth with worldly tradition and rank paganism, forming a syncretistic religion. Amos, using the unflattering image of cows of Bashan, censures the women of Israel (normally the safeguard for the family morality) for abandoning morality, living exclusively for pleasure, materialism, and self-centeredness (often at the expense of the poor and needy), while practicing devoutly a form of syncretistic religion. God, through His prophets, warns that God (with a motive of love) will chasten His people with increasing severity until they repent and begin to reflect His characteristics.
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