Richard Ritenbaugh points out that the theme of redemption occurs throughout the Book of Ruth. Just as justification and salvation are not one-time events but are continuous processes, redemption is also an ongoing process. Jesus redeemed us with His shed blood from the penalty of our sins, but He also works incessantly as our High Priest, continually redeeming us until we are ultimately resurrected as members of His family. Even though Christ has redeemed us, we foolishly slide back into this world's entanglements. The two loaves of the Pentecost offering, which represent the First Fruits, are made from finely beaten flour and baked at high heat, representing the many refining tests and trials we go through to achieve spiritual maturity during our grueling sanctification period. The burnt, sin, and peace offerings associated with the Pentecost offerings symbolize the high standard required to qualify as one of the 144,000. The death of Naomi's husband (Elimelech, meaning "God is King") foreshadows how coming out of the world and entry into God's Kingdom takes place through the death of God. Boaz, a type of Christ, redeems a foreigner, Ruth, who has totally committed to following God's purpose for her, forsaking suitors her own age, and accepting betrothal from someone old enough to be her father. Like Ruth, we also are foreigners to the God Family. Christ, because of His love for us, has protected us and showered us with affection, just as Boaz did for Ruth. Christ wants us to emulate the Proverbs 31 woman, whom Solomon undoubtedly recognized as his great grandmother Ruth.
Richard Ritenbaugh reminds us that counting Pentecost should not be a thoughtless, mechanical act, but should involve deep reflection as to how God has steered our lives and as to how we are managing the spiritual resources He has graciously given each of us. The fifty days towards Pentecost likely symbolize the fifty years (on average) from the day of our baptism to the day we fall asleep. The Megilloth which we examine each Pentecost contains a fascinating narrative of a strong, enduring woman who outlived a relatively fearful husband and two sons. Naomi's attractive personality, selflessness, Godly conviction and common sense characterize her relationship with her Gentile daughters-in-law. She won the heart of her daughter-in law, Ruth. Despite her godly qualities, Naomi had a negative attribute: Her inability to believe that, through all her trials, God was working for the good of her and her family. Her request to be called Mara (or bitterness), rooted in her conviction that God had abandoned her, anticipates attitudes that many of God's called-out ones feel when overwhelmed by an experience we cannot understand. God, who knows the end from the beginning, realizes that we need a measure of affliction to stay on the trajectory that He has prepared for us. We need to emulate Naomi's godly behaviors, while shunning her inability to faithfully see God's hand at work in our lives.
Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ's intensive work on behalf of the church, harvesting the firstfruits to the Lord. The whole period from the wavesheaf offering to the offering of the baked loaves constitutes God's harvesting of the firstfruits. It is our obligation to get in line to do our part, as Ruth diligently did her part. Ruth originally was a foreigner (a Moabitess) a type of worldly person outside the covenant, who nevertheless commits herself to Naomi (a type of Israel) and her God, and ultimately becomes redeemed by Boaz, a gracious provider, who instructs the reapers to leave Ruth a generous portion of grain as well as offering her protection and safety, admonishing her not to glean in another field, but to stay close to his women servants, keeping her eyes on the field, following the examples of the other servants, drinking only from what the young men have drawn. In addition to providing graciously, Boaz was a righteous judge, having gathered all the details of Ruth's virtuous and selfless life as he had gathered the grain, winnowing the chaff from the good kernels. After Boaz judged Ruth, he lovingly and lawfully redeemed her as Christ has redeemed His Church.
Richard Ritenbaugh suggests that religious and cultural differences, especially the raging Western-Islamic conflict, will become the fault lines of dangerous conflicts and clashes of civilizations. The King of the South (Daniel 11:40) might be a confederation of Arab nations continually at war with the people of Israel. Psalm 83 identifies such a confederation that continually harasses Israel'events that appear in today‚s headlines. The Bible's characterization of Ishmael, Esau, Amalek, Moab, and Ammon fit the national traits of present-day, anti-Western Arab peoples. Numerous prophecies (including Nahum, Zephaniah, and Amos) predict the eventual demise of their evil efforts. Throughout history, the Kings of the North and the South, always reckoned from the viewpoint of Jerusalem, have changed identities, but the principal players of the conflict exist today in the bitter conflict between militant Islam fundamentalism and the West.
David C. Grabbe: Decades after the death of Herbert Armstrong, only a small percentage of the former membership of the WCG can be found following shepherds who have held onto the core doctrines of the church of God. Even now the law of entropy is proved, as the splintering and crumbling of the various church groups continues. How long until an "outside force" intercedes to arrest this momentum and turn it around? How long will we be in this scattered condition?
John Ritenbaugh, focusing upon Matthew 17:13 and clearing up some misconceptions about the resurrected Elijah coming before the arrival of Christ (a mission fulfilled totally by John the Baptist in Christ's time), cautions us to apply duality of prophecy carefully and cautiously rather than indiscriminately. With this admonition in mind, the sermon focuses upon a major world event even secular historians have termed a dramatic axial period, occurring within the sixth century B.C. -a time faithfully described by the prophets beginning with Jeremiah- a time sometimes referred to as the time of the Gentiles- reckoned to be the origin of the present Babylonic system or world order. Paradoxically, this system has been embraced and perpetuated by the modern house of Jacob. A new axial period, beginning with the testimony of the two witnesses, will again turn this world upside down, replacing the present decadent Babylonian system with God's government.
Many have wondered why God would allow the oracles of a pagan Mesopotamian soothsayer to be included in His Word. Richard Ritenbaugh shows that, notwithstanding the source, Balaam's prophecies are significant to understanding God's purpose.
Richard Ritenbaugh reiterates that several parallels exist in the account of Balaam and one's approach to God. As God's children, we have to be on guard against people who are intimidated by righteousness and will seek to destroy its practice. Balaam, motivated by self-interest, believing that the ends justify the means, willing to do anything to get his way, shows himself spiritually inferior to a donkey when it comes to yielding to God's correction. The Laodicean, motivated by blind self-interest and the wages of unrighteousness, totally oblivious to the consequences, imitates Balaam's approach to God. In evaluating the Balaam episode in Numbers 22, we would do better to imitate the donkey than her master.
Richard Ritenbaugh, focuses upon the life and character of Balaam, 1) an internationally renowned individual 2) from a family of soothsayers, 3) a baru or sorcerer, and 4) someone who probably knew of Abraham, Isaac, and Jacob. Balaam, an insane practitioner of occult power, greedy and covetous of wealth, desired to lead people into sin for his own profit. Balaam illustrates the paradox of someone who knows God's will, but willfully and deliberately disobeys, presumptuously thinking he could manipulate or bribe God, placing self-interest or expediency above God's interest.
In this keynote address of the 2002 Feast of Tabernacles, John Ritenbaugh focuses upon the prophecy of Deuteronomy 28:42-49 concerning the curse of the stranger rising higher and higher above us, displacing our Israelitish culture with an alien Gentile culture. Like leaven in bread dough, the minority alien cultures, further corrupting the integrity and fabric of the majority or indigenous culture, putting a tremendous strain on the economic resources, our educational, social, and religious institutions, displacing the Israelite population, rapidly rendering it a dependent minority culture. Third world immigration into America and Europe is greatly diluting and destroying the white, English- speaking culture, making America, Canada and Britain the world's colony. The bounds of habitation that God has originally established are being destroyed in this curse. We march to the beat of a different drummer, having our citizenship in God's Kingdom.
John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn. The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11). The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
Richard Ritenbaugh, focusing upon part of the festival scrolls (the Megilloth) read during Pentecost, reveals that although many of the lessons allude to Old Covenant teachings, Ruth prefigures New Covenant principles also, including (1) God's mercy and mankind's loyalty to the covenant (Boaz serves as a type of Christ and Ruth serves as a type of the church), (2) God's unilateral work on our behalf (typified by Boaz's proactive watchful care for Ruth), (3) the vessels of water (Ruth 2:9) as a type of God's Holy Spirit, and (4) Boaz's acceptance of Ruth despite her gentile status indicates God's extension of His covenant or family relationship beyond Israel by means of union with Christ.
Prior to the study of Lamentations, John Ritenbaugh, focusing on the subject of alleged out-of-body experiences, provides scriptural corroboration of their impossibility. In the opening chapter of Lamentations, Jerusalem, personified as a widow who has had to endure watching the destruction of her family, must also endure the mocking, derisive scorn from the captors. Although the United States, like Jerusalem of old (indicted for committing spiritual harlotry), has piously presented itself as the guardian of righteousness, it has, through its perverted media, exported more sin around the world than any other culture. Its humiliation and sudden fall will ultimately be apparent to even the basest pagan and most degenerate heathen. Trusting in adulterous political alliances or technology instead of God will bring devastating humiliation.
John Ritenbaugh focuses upon the intent or purpose of the scripture in Deuteronomy 23:2 prohibiting offspring from illegitimate unions (often carrying psychological baggage and irreversible physical damage) from holding offices of responsibility in physical Israel for ten generations. Acts 14 begins with the people of the Lycaonian cities of Lystra and Derbe mistaking Paul for Hermes and Barnabas for Zeus. When Paul convinces the crowds that he and Barnabas were not gods, they were treated with contempt rather than adoration. The church, it seems, has always been forced to live in hostile environments. At the beginning of chapter 15, the question is posed whether a Gentile must undergo circumcision in order to be saved or keep the law in order to become justified. Lawkeeping in the present does not justify past sins, nor is it intended to be a vehicle for salvation. This understanding does not do away with God's law, which must be kept in the spirit. Following the Council of Jerusalem, God now begins His spiritual work through the church, taking His Word out to the nations.
John Ritenbaugh reiterates that when a person contemplates revenge, he makes an enemy of God. Amos, like a circling hawk, makes dire pronouncements on all of Israel's enemies but reserves the harshest judgment for Israel, who should have known better, having made the covenant with Almighty God, but profaning their calling and drifting into moral complacency. God's church, the Israel of God, must realize that closeness to God comes with a weighty responsibility. God's justice is the same for everybody; He is no respecter of persons. The church is warned not to mix His truth and pagan (or worldly) error in the manner of Jeroboam I. We desperately need to cultivate (with the help of God's Holy Spirit) an ardent love of the truth. Modern Israel, prosperous and indulgent, is chastised for covetousness, indifference to the poor, and perversion of justice.
John Ritenbaugh reiterates that the Gentile nations without God's revelation were held accountable for basic principles of humanity. Amon's barbarity, Tyre's faithlessness, and Moab's propensity for sustained anger (exemplified by burning the bones of Edom to lime) and the desire to take revenge - God punishes with severity. God warns us that vengeance is His exclusively and will not tolerate our taking the law into our own hands. God reserves the severest penalty for Judah and Israel because they had spurned the covenant God had made with them. To whom much is given, much is required. God is no respecter of persons. As the Israel of God, we need to take these admonitory words personally- making sure that we do not syncretistically mix pagan and Christian elements (lies and truth) together. If we cultivate a love for the truth and guard the truth, the truth will guard us.
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]