Richard Ritenbaugh, decrying the incredible dearth of leadership around the world (no Churchill's, no Bismarck's, or no Reagan's), avers that the state of affairs prophesied in Ezekiel 34:1-5, in which self-centered, narcissistic 'shepherds' feed off the flock rather than feed and protect it has now become the norm rather than the exception. The high water mark in statesmanship in leadership was King David, who not only served as a shepherd (protecting and nourishing the flock, giving it peace and rest) but also demonstrated leadership protecting the flock from danger and providing it justice, loving his neighbors and judging on behalf of God, qualities and commitments absent in the current corrupt political leaders of greater modern Israel. One of David's descendants, Jehoshaphat, had the potential of being # 2, receiving an "A" on his shepherding ability, but a "D" on his leadership ability. Although he was relatively mature and well-trained when he began his reign, he made a horrible blunder in judgment, making a political alliance with wicked King Ahab and Queen Jezebel, becoming a weak junior partner in an alliance with Israel and Phoenicia, further complicating affairs by permitting the political wedding of his son Jehoram with Athaliah (daughter of Ahab and Jezebel), a union which later spawned multiple fratricides and filicides. Jehoshaphat foolishly was talked into a military alliance with Ahab, even though one of God's prophets predicted the gruesome outcome. Evidently, because of the outcome of this event, as well as some disastrous outcomes with trading alliances with Ahaziah, Jehoshaphat finally became convinced that any decision without God in the picture is patently stupid. When the wicked king of Moab threatened to destroy Judah, Jehoshaphat finally sought the Lord, who gave him the victory, enabling him to neutralize his earlier leadership blunders by making substantive reforms.
Richard Ritenbaugh shows that, at the time surrounding the birth of Jesus, there existed considerable messianic fervor. Simeon the priest, Anna the prophetess, and many others, including the Samaritans, were looking for the Messiah. Andrew and his brother Peter were looking for the Messiah and were prepared to follow Him instantaneously. There were many prophecies of the Messiah, included the ousting of oppressors, the evil Edomites, and the permanent establishment of David's dynasty and the Kingdom of God forever. Without God's Spirit, people would pick and choose from the prophecies, concentrating on the militant aspects of the Messiah's work, but ignoring the other aspects of the Messiah's work. The Jews were looking for a military leader like Jehu, a furious, hasty, callous, impetuous man with a temper, having as his express purpose, totally eradicating the legacy of Jezebel. Jehu's campaign proved to demonstrate blood-thirstiness and wrath, but he did not heed the law of God. Consequently, peace did not accrue, but he isolated Israel for its ultimate fall, a fall which Israel would not recover from until Calvary
David C. Grabbe: The high places—and more specifically, the idolatrous worship they came to represent—were a critical issue in the histories of Israel and Judah. ...
John Ritenbaugh insists that God's promise to heal (spiritually or physically) is inextricably coupled with the obligation to exercise responsibility, demonstrating physical and spiritual works in accordance with existing laws, while trusting in God throughout the healing process. The Bible is replete with individuals applying physical remedies (balms, poultices, as well as a competent physician's counsel) in tandem with trusting God. We cannot (in the manner of Asa and Ahaziah) leave God out of any process in our lives. As we pursue healing, we must 1) first seek God, 2) begin working on the solution, seeking wise counsel, 3) repent from the sin that has caused the malady, and 4) ardently obey God's laws, requiring works. Complying with these conditions, all who trust God will be healed in His time and His manner. Exercising faith in healing is in no way passive. God is creating problem solvers—not problem continuers.
John Ritenbaugh explores the different nuances of the verb "know," indicating that to know God requires experience, positive emotional responses, and the involvement with the whole person. Unlike merely "knowing about" (book knowledge), we don't really know something unless we have done it. Knowing God manifests itself in the way one lives, reflecting faithfulness and true obedience.Knowing God is to live as God lives if God were a man, applying instinctively or habitually the myriad principles of His instruction (Torah), merging experientially thinking and doing. Eternal life is to know God, living as God lives.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance. God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
John Ritenbaugh reiterates Christ's superior qualifications as High Priest. After the change from the Aaronic to the Melchizedek priesthood, it was also necessary to bring about a major change in the Covenant. The flaw in the Old Covenant was not in the law, but stemmed from the fleshly, deceitful, carnal hearts of mankind. All zealous rededications to the Old Covenant (such as that of Josiah) ultimately failed. In order to fulfill the New Covenant, God has had to perform a heart transplant operation, replacing the deceitful stony heart with a pure undefiled heart (a heart predisposed to keep God's law in both the letter and spirit by means of His Holy Spirit), enabling us to incrementally know God and to absorb His divine nature), an event prophesied by Jeremiah. The Old Covenant made no provision for the forgiveness sin, nor did it contain any means for man's nature to be transformed into God's divine nature.
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