When a society falls into chaos and blatant immorality, as the Western world seems to be on the verge of doing, it is evident that there is a crisis in leadership. While warning us of the times just ahead, John Ritenbaugh turns the focus of leadership toward the church, exhorting us to learn the lessons of godly leadership now because our positions in the Kingdom of God will require their use.
John Ritenbaugh reminds us to value our calling, observing that, just as Jesus and His disciples were burdened with the doctrines of the scribes and Pharisees, so God's called-out church is encumbered with nominal Christianity, institutions which have militated against the whole counsel of God, even though they claim to get their teachings from the Bible. God places the blame for misleading and scattering Israel on the shepherds (sometimes metaphorically identifying the ministry or religious leaders, but more at governmental, judicial, academic, corporate leaders, and also the leaders of individual families). There is a dangerous leadership deficit in modern Israel, totally antithetical to the responsible leadership of father Abraham. A deceived nominal Christianity, hopelessly detached from God's covenant, has led people astray by lies. Modern Israel, by turning its back on the truth, has blown its opportunity for moral leadership every bit as much as ancient Judah did. Despite the moral failure of our elected leaders, we must maintain leadership in our individual families. The church is a unique institution apart from Israel and Judah, specially prepared by God in the last 2,000 years, having the responsibility of shepherding a distracted, lost, dependent flock abandoned by irresponsible, neglectful, self-serving leaders, teaching it God's Laws. Likewise, our current self-serving political leaders, steeped in godless humanism, are purposely destroying our country and civilization under the direction of Satan, leading to a perpetual civil war (of ideas and beliefs) in our country with no prospect of peace until Christ's Second Coming.
Mike Ford, focusing on the work of John the Baptist introducing his cousin Jesus, identifying the Lamb of God who takes away the sins of the world, points out Christ's proclivity to sacrifice Himself and restrain Himself as our Savior. We need to emulate the lamb-like characteristics displayed by Jesus Christ. Sheep are gregarious, preferring to follow a leader, showing timidity, influenced by a leader, vulnerable to mob psychology, insisting on their own way, requiring rod and staff guidance, needing to be on the move, looking for places to rest, easily cast down, and having little discernment . The sheep-like qualities of meekness, submissiveness, gentleness, and willingness to yield to the guidance of the Shepherd are attributes God's called-out ones, sheep living among wolves, are called to emulate.
A significant title of Jesus Christ is “the Good Shepherd” (John 10:11, 14), and it is a perfect description for what He does in personally knowing and caring for His sheep. ...
John Ritenbaugh affirms that the sacrificial system of Leviticus typifies spiritual sacrifices which we perform under the New Covenant. Although the slaying of an animal may seem archaic, the spiritual insight is significant. Abel's offering of an animal was acceptable, whereas Cain's offering of the produce of the land was not. With the sacrifice of an animal, we sacrifice a being with which we have established a close relationship. The cutting of the animal's throat typifies the degree of self-sacrifice demanded of us. Our submission to God must take precedence over love for family or anyone or anything else. The Old Testament sacrifices focused more on total commitment and sacrifice rather than on dying.
Richard T. Ritenbaugh: Our society runs at a frantic pace. ...
In days gone by, sheep were a common symbol of wealth. ...
The Parable of the Good Shepherd is one of only a few parables in the gospel of John. Martin Collins explains that the apostle John emphasizes the sovereignty of Christ: He is the great and benevolent Ruler and Owner of His sheep.
The first of the offerings of Leviticus is the burnt offering, a sacrifice that is completely consumed on the altar. John Ritenbaugh shows how this type teaches us about Christ's total dedication to God—and how we should emulate it.
John Ritenbaugh reiterates that spirit in the vast majority of biblical contexts refers to the invisible, immaterial, internal activating dimension of the mind. It is repeatedly linked and used synonymously with heart, mind, and thoughts. Spirit (as activated by such things as cheer leading and marching bands) has the capacity to contagiously influence behavior. Satan's spirit as well as our own carnal minds (Ephesians 2:2, James 1:13) constitute compelling and impelling motivations to sin. Fortunately God has provided resources to His called-out ones, interfacing with their minds, predisposing them to hear His voice, to know what He is doing and to develop a relationship with Him, preventing temptation beyond what they can handle (I Corinthians 10:13)
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?
Having knowledge of God's law is not a guarantee of spiritual success or growth. Only those motivated to use the law will experience growth and produce fruit. The fear of God is the first element of motivation, ranging from reverential awe to stark terror. Fearing God leads to a determination not to bring shame on God's name or offending and hurting the relationship between God and us. We have to, like Nehemiah, who in his determination not to offend God, developed self control, refusing to conform to the corrupt practices of the world, unlike the procurator Felix, who cowardly capitulated to the tyranny of the majority.
God's people are often compared to sheep. Lately, however, some have begun to question whether they need a human shepherd. How does one know whether a minister is a true shepherd of God?
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not only against predators, but also prevents members of the flock from butting heads. It also helps him to identify and to judge. The staff, symbolic of God's Spirit, represents gentle guidance. The prepared table depicts a plateau or a mesa that the shepherd has made safe and secure for grazing. Christ, our Shepherd, has prepared the way for us, safeguarding us from predators and removing our fear of starvation and death. The oil, also symbolic of the Holy Spirit, refers to protective salve that prevents maddening or deadly insect infestation. Goodness and mercy refer to the agape love that we desperately need to acquire and use so we can leave behind a blessing. The house depicts contentment in the Family of God.
Of all animals, the sheep is the most dependent on its owner for its well-being. From the viewpoint of the sheep, the extraordinary care of the shepherd comes into sharp focus. If sheep are not provided with fresh, flowing water, they will drink from stagnant puddles, contracting diseases. Likewise, if we attempt to drink from sources other than God's Word, we risk spiritual contamination. Sheep left to self-indulgence become cast down (immobile, unable to get up) and must be turned over—set again on the right paths. Similarly, habit-driven humans, because of our self-indulgent constitutions, can also become immobilized both physically and spiritually. Fortunately, our heavenly Father uses various means to exercise us spiritually to keep us from becoming cast down. To safeguard the health of the sheep, the shepherd must keep the flock moving—in paths of righteousness.
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to an extremely dependent and trustful behavior. From the viewpoint of a sheep, the narrator of Psalm 23 expresses gratitude and contentment for the shepherd's watchful care and continuous providence. Occasionally a sheep may not show contentment, "worrying a fence" to look for greener pastures, leading other sheep astray in the process. Shepherds have to deal decisively with this potential hazard. A shepherd realizes that a flock may be made to lie down only if they are free from fear, friction in the flock, pests and insects, and hunger.
John Ritenbaugh focuses upon the episode of the healing of the man blind from birth and the resultant threats imposed upon the man and his family by the Pharisees who accused Jesus of breaking the Sabbath. The man, healed by Jesus but persecuted and disfellowshipped by the Pharisees, realized God was responsible for the miracle. One can conclude that the closer we get to God, the more likely we will have persecution; but the closer we get to Him, the greater and more real He becomes and the more likely we will serve Him correctly. The blind man can represent the entire world blinded by Satan. When Christ opens our eyes and cleanses us from our impurities, our behavior impacts those around us, leading to some bewilderment and persecution, but incrementally toward greater knowledge of God. Seemingly, only a person conscious of his blindness (weakness or lacks) will make an effort to overcome. In chapter ten, the shepherd/sheep analogy demonstrates the importance of the sheep "knowing the Master's voice" in the midst of a community corral having many diverse flocks. The gate or door of the corral (as symbolized by Christ) connotes security, tranquility, and order, protecting the flock from thieves and predators (metaphorically representing false prophets and false doctrine). Christ takes responsibility for caring for His flock (who over the years have become His intimate companions), including laying down His very life.
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