Richard Ritenbaugh, focusing on Paul's declaration that he would become all things to all men, suggests that Paul had the capability of seeing the truths of the Bible from several different cultural paradigms, namely an honor-shame continuum and a power-fear continuum, familiar to Hebrew and Middle-Eastern cultures, and an innocence-guilt continuum, familiar to those of us in the Western world, influenced by an admixture of Judeo-Christian ethic, Roman law, and Greek philosophy. Without a working knowledge of all three cultural paradigms, we have major blind-spots in interpreting and understanding the scriptures, culturally insulated like a fish out of water. Those of us in the Western world, steeped in the guilt-innocent paradigm, have a keen focus on right and wrong and tend to be highly individualistic, abhorring group-think and collectivist behavior. The language of this paradigm includes justice, pardon, works, wrath, mercy, right actions, doing what is right as measured against an abstract law. Those at home with the honor and shame paradigm define right and wrong in terms of group relationships. Whatever behavior brings shame on the group is to be shunned, as exampled by the shame the older brother felt as a result of the actions of "the prodigal son." In this parable, Christ enlightens us about the paradox that suffering shame for the sake of righteousness is in honor. A profoundly ingrained "pecking order" characterizes a power-fear culture, which is by definition fiercely hierarchical, with a strong man at the top. Each person below must either cower or put himself under the power of a protector. The language of Ephesians 1:15-23, combat language describing Satan as the adversary and Christ putting everything under His feet, resonates with individuals living in a power-fear culture. As we read the Bible, we find that God employs a blend of all three cultural paradigms, encouraging us to free ourselves from the bondage of cultural myopia and ethnocentrism in order to get more out the scriptures.
Our culture appears to be in steep decline, a fact we can see in the undermining of marriage throughout society. Despite having served mankind well down through the millennia, the institution of marriage is crumbling under a three-pronged attack engineered by Satan the Devil. John Ritenbaugh teaches that marriage is vital to understanding God's purpose and learning to live in harmony with one another.
Richard Ritenbaugh, examining Thomas Seeley's analysis of the swarm instinct of bee cultures, and sociologists' attempt to link that wired-in animal instinct to human behavior (opting usually for collective groupthink), suggests that there is a balanced approach to applying community behavior to Christian living, especially when we apply Paul's body analogies in Romans 12 and I Corinthians 12 God's admonition that we learn from the ant does not teach us to yield to a hierarchical system but, rather, to unselfishly participate in a community, the final goal being its edification. Swarm behavior, flock behavior, and herd behavior, according to Tom Seeley is more democratic than authoritarian (as assumed in previous models). In the Body of Christ, we similarly work as an interdependent body of believers, serving one another, laboring for a common goal, as is rehearsed annually through God's appointed feasts and Holy days, all of which have unique qualities and lessons. On Pentecost, the priests baked loaves with leavening, representing those set apart before Christ's earthly ministry and those set apart after His ministry. We are obligated to be team players, looking after the needs of the entire body. Our rugged individualism must be tempered with the knowledge that we are part of a larger, interdependent body. Though God called us all individually, we need to think of ourselves as a part of the community, being just as protective of the flock as is our Elder Brother. Whether we are branches of a vine, God's field, God's building, God's flock, or the very bride of Christ, the common denominator is that God has designed us to serve one another. If we, as servants and fellow family members, all do our part, God will give the increase. There ought not be schisms in the Body; we will be living together eternally.
Richard Ritenbaugh, reminding us that the ninth of Av, occurring at sundown tonight, July 25,2015, a time when the Jewish community will commence the fast of Tisha b'Av, recounts the horrific disasters which have embroiled Judah/Levi over the years, including the destruction of both Solomon's Temple and Herod's Temple, the first Crusade, in which Jews and Muslims were slaughtered by "Christians," Germany's declaration of war on Russia, unleashing a virulent strain of anti-Semitism there, and the mass deportation of the Warsaw Ghetto to Treblinka. Book Three of the Psalms addresses the compulsion to fast and to mourn. In Zechariah 7, God reminds Judah that their faithlessness and disobedience brought about the horrific destruction of Jerusalem, and if they would get with the program He has outlined for them, curtailing their pity parties, their fasts would be more productive and actually would transform into periods of rejoicing and praising God. If we keep God's Commandments, He promises to help us. If we sin, having the knowledge of His Commandments, we are asking to be crushed more than anyone else, because we should have known better. We should fast for the right reason-to get closer to God—and not to "get Him to do something for us." If we seek God's Kingdom first (life is more than the fulfilment of physical things which will not last for eternity), we will have no need to weep and mourn. If we repent and draw close to God, all of these fasts could be turned into periods of thanksgiving. After we beseech God, we must discipline ourselves to wait for Him to act.
Charles Whittaker, reflecting on the episode in Genesis 11:1-9, in which God confused the languages, terminating the construction of the Tower of Babel, provides some insights as to the motivation of the Babel- folk for attempting to construct this doomed edifice. In these concentrated nine verses, we learn that man proposes and God deposes. In direct defiance of God's command to spread out over the entire earth, not concentrating in massive communities, Nimrod, in an effort to prevent the people from being scattered, sought to build a structure which would reach high enough into the heavens to safeguard against destruction by a universal flood. The Babylonian plain had few stones for building, but the Babel folk had carried through the Flood the basic technology for making bricks, baking them in a kiln. What attracted them to that particular region in Mesopotamia was abundant tar, pitch, or asphalt, making it possible, in Nimrod's mind, to use it as mortar, making the edifice waterproof and flood resistant. Nevertheless, lacking the iron technology which would have reinforced the walls, the structure itself would have probably collapsed on its own before it would have reached even the height of the pyramids. Nimrod's ill-fated plan, which supported the peoples' fear of loss of community and fear of scattering, was obliterated when God confused the languages. While Nimrod's plan for one world-one language failed, God reversed the Babel debacle with His own plan to unify, making one called-out people having one mutually understood language, commencing on a small scale on Pentecost, A.D. 31, when people heard the disciples preaching in their own languages, a project which will eventually lead to one pure language.
When Jesus Christ began His earthly ministry, He started by preaching the good news of the Kingdom of God (Matthew 4:23; Mark 1:14-15; Luke 4:43). ...
We do not often think of fellowship as a means of devotion, but when we look into the book of Acts at the unity of the early church, fellowship was a priority of those first members of God's church. Clyde Finklea reveals that Christian fellowship is more than just getting together on a regular basis; it is sharing with each other on a higher, spiritual level.
The fifth commandment stands at the head of the second tablet of the Decalogue, the section defining our relationships with other people. John Ritenbaugh examines why this commandment is so necessary for our families, for our societies, and even ultimately for our and our children's relationships with God Himself.
In this message on God's promises of protection and healing, Richard Ritenbaugh identifies several conditions for receiving them, including God's sovereignty, God's purpose, and one's level of growth. A way to see things "God's way" involves replacing our carnal, egocentric viewpoint with outgoing concern. We must transpose our "me first" attitude with a "you first" one. Nonetheless, God's promises stand, and He is very willing to fulfill them for us.
John Ritenbaugh reiterates that the calculated Hebrew calendar reflects God's faithfulness in providing His Spiritual offspring a reliable calendar. To concoct one's own calendar with errant human reason and assumptions equates with the presumptuous way of Cain. Some of the bedrock American values such as competition and individualism, when applied to changing established doctrine and established ordinances, bring an automatic curse of scattering and a seared conscience upon those who do these things. We cannot take the community's laws into our own hands, tweaking them for our own advantage, and still be a good Christian. Challenging the calendar is tantamount to challenging the laws of the Commonwealth of Israel (including its calendar) and challenging the sovereignty of Almighty God.
It is quite rare to see a person who truly hungers and thirsts after God's way, but this is the kind of desire God wants us to have. John Ritenbaugh explains what Jesus means in this fourth beatitude.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
In the last few years, turmoil and confusion have run amok in the church of God. Many feel they were misled by individuals who taught them doctrines they later came to understand were untrue. Some have yielded to the tendency to become cynical and suspicious of nearly anyone who claims to be a teacher of God's Word. Why all the distrust? Do Christians need a church?
Most of us are aware of a phenomenon that too often takes place within the church of God. It should not happen, but it does. This phenomenon is that if an attitude or trend begins to develop in the world, we can expect that it will soon enter the church. When it does, it shows that we are not as attuned to the Kingdom of God as we should be—that we are still too attached to the world. John W. Ritenbaugh explains.
John Ritenbaugh reiterates that the doctrinal changes made by the leaders in the Worldwide Church of God were intended to destroy the vision of the purpose God is working out. Ignoring the last portion of Ephesians 2:10, the proponents of the no works, no conditions, no standards, cheap grace mentality have perverted the name of Christianity, adopting the fruit of the world's brand of Christianity, cutting itself off from the law and rule of God. In contrast to this adolescent "obey because we feel like it"- "all roads lead to heaven" mentality is God's package, consisting of a body of laws, a body of beliefs or doctrines, and a way of life, all of which are working to produce a magnificent product- not merely to save us.
John Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for mankind—a marvelous plan of reproducing Himself, creating a God Family (Romans 8:29)—and replaced it with the nebulous Protestant goal of going to heaven or the Catholic concept of a "beatific vision." Predictably, when the vision was changed, then the law (intended to guide that vision), of necessity, had to be thrown out.
John Ritenbaugh reiterates that since a nation is, for the most part, a family grown large, respect for the fifth commandment constitutes the basis for all good government. The family provides the venue for someone to learn to be hospitable and to make sacrifices for one another, learning the rudiments of community relations. For the child, parents stand in the place of God in the family structure, as the child's creator, provider, and teacher. Successful parenting involves sacrifice and intense work. The quality of a child's relationship with his parent (as well as the quality of parenting) determines his relationship to the community as well as to God. Compliance to the fifth commandment brings about the built-in, promised blessing of a long quality life. Our obligation to honor and to take responsibility for the care for our parents (as well as those more elderly than we are) never ends.
John Ritenbaugh observes that the fifth commandment provides a bridge, connecting our relationships with God and the relationships with our fellow human beings. It is the pre-eminent commandment of the second set of commandments- serving as a twin center pillar with the Sabbath commandment. The honor and deferential respect accorded to Almighty God should transfer to our physical parents and ultimately to other authority figures in society. Because the family structure provides the basic building block or template for all government, including the Government of God, if the family is undermined, society and government is likewise undermined. Because parents stand in the place of God, parents (because they are the formulators of the child's character) must live a life worthy of reverence as well as taking a timely, active, " hands —on" approach to the child's education and upbringing. God demands that parents produce Godly seed.
John Ritenbaugh focuses upon the persecution of the apostles in the fourth chapter. Peter, inspired by God's Holy Spirit, demonstrated exemplary boldness and courage before the Sadducees (zealous influential movers and shakers of the Jewish community, descendents of the Maccabees), religious leaders who feared losing their power and influence. Peter, John, and the early church had confidence in God's absolute sovereignty, realizing that no human authority could thwart God's power. This powerful conviction gave them confidence to endure their trials, submitting to whatever God had prepared for them, realizing that God uses trials to further His ultimate purpose for them. The last portion of this chapter illustrates the exemplary, voluntary generosity exhibited in the early church.
John Ritenbaugh focuses upon the superiority of Christ and the Melchizedek priesthood, pointing out that in every way it is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality. Hebrews 7 is the only portion of scripture that carefully examines Christ's credentials as High Priest, giving us concrete hope of our salvation. His blameless and undefiled life made Him an appropriate guarantor or co-signer covering our imperfections. After establishing the need for a change of the priesthood, Paul describes the details as to how the new priesthood will administer the New Covenant, amplifying and bringing into stark reality what had been only seen in shadowy outline in the Old Covenant. The New Covenant is established on better promises, not law changes.
The Berean: Daily Verse and Comment
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