David Grabbe, asserting that the parable of the leaven hidden in the meal and the parable of the treasure hidden in the field serve as the juxtaposition of a negative and positive symbol (respectively, leaven and treasure), identifies a stark contrast between evil corruption and godly treasure, hidden for totally different reasons. Jesus never intended the church be hidden from the world, but instead that if should serve as a light or a city on a hill. This public display would occur after His death and resurrection up until His Second Coming. The superior wisdom of God, more valuable than gems and precious metals, has been hidden from the world at large, but given to chosen or called-out-ones solely at the discretion of God the Father. It is this hidden godly wisdom which enables God's saints to counteract the hidden leaven of corrupt doctrine. Wisdom that inspires an iron-clad faith (like the Centurion's) is more precious than gold which perishes. This kind of faith, belief, and trust is meaningful and valuable to our Creator.
Richard Ritenbaugh, focuses again on Book Two, aligned with Exodus, Ruth, and Pentecost, emphasizing the wave loaves made of beaten down flour with leavening and baked with intense heat—loaves which symbolize us and our preparation for the Kingdom of God. Eight of the psalms of Book Two were not written by David, but by Asaph, the sons of Korah, and Solomon. These psalms have more of a group or corporate emphasis. Some scholars have suggested that David wrote the psalms to the sons of Korah (who were Levitical musicians). Psalm 44 describes God's merciful acts of deliverance of Israel (and by extension, the Israel of God), but also unmerited persecution by the world. Psalm 45 extols and glorifies God as Messiah and King, as well as the future Bride of Christ, an Old Testament version of the marriage of the Lamb. Psalm 46 teaches that God is a solid refuge amidst chaos, confusion, and destruction, the river symbolizing God's Holy Spirit comforting us as we weather horrendous trials. Psalm 47 is a song of praise, emphasizing that God is in control, subduing the people under us, totally sovereign over everything. Psalm 48, another psalm of praise, highlights the New Jerusalem (composed of Christ's Bride). Psalm 50, written by Asaph, expands the theme that God is the Judge of His people. If we remain faithful, He will judge us as faithful. Solomon's Psalm 72, the last psalm in Book Two, is a prophecy of God's Millennial Kingdom, when Christ will reign.
Richard Ritenbaugh reminds us that God built His spiritual temple upon the foundation of the prophets and the apostles; both the Old and New Testaments provide a vital part of our underpinning. Jesus Christ is the principal part of the foundation. If our foundation is flawed, our edifice cannot stand. We need to focus on the true essentials of Christianity. The source of Paul's cornerstone metaphor of Ephesians 2:20-22 was the actual stones used to construct the physical Temple). One such stone was 45 feet long and weighted over 600 tons. The stones of the Temple were perfectly cut to fit together with the chief corner stone, the load bearing (and hence, most important) part of the structure, upon which all the other stones must be fitted and measured against. God has laid the Cornerstone (symbolizing Jesus Christ) to provide real salvation. We must be built on the chief Cornerstone-Jesus Chris, the Bread of Life (our Spiritual source of nourishment which we must avidly ingest and digest), the Light of the World (revealing things to us), the Door (the entry way or access point and fellowship to the Father, as well as protection and separation from the world), the Good Shepherd (taking care of us as His sheep, knowing each by name), the Resurrection and the Life (the Eternal Life that He experiences now and will provide to us), the Way, the Truth, and the Life (the means and example of salvation, our point of contact with God), the Vine (the Source of our fruit-bearing potential as an organism in Christ), the King of Kings, and the I AM (the Creator of heaven and earth).
David C. Grabbe: In Psalm 116, the psalmist makes a remarkable statement. Near the end of this psalm of thanksgiving for God's deliverance from an untimely death, he says, "Precious in the sight of the LORD is the death of His saints."
John Ritenbaugh explores what the Bible teaches on the function of the prophet. Through Biblical contexts, we learn that a prophet is one who speaks for God, expressing His will and purpose in words and signs. The office of a prophet is to forth-tell God's purpose through His Law and tell people God's words. A true prophet, never losing sight of the law of God, deals with local situations, events of the Messiah, events of the future, and events that are dual in application. The prophet, described as coming from outside the system (who brings new truth building it upon the foundation of old truth) is contrasted with the priest who conserves old truth (given to them by a prophet). A prophet goads people to urgently commit themselves to a righteous course of action, forcing them to make clear and often painful choices. Elijah and John the Baptist clearly fulfilled the role of prophet.
In this pre-Passover sermon, John Ritenbaugh compares God's flawless works to the imperfect works of mankind. In addition to being flawless, God's works have a multiplicity of purposes, while man's works have limited utility and many flaws. Like air, having multiple uses, God's Word also has many uses; any one scripture can be used in dozens of different applications. The closer one looks at the multifaceted aspects of Christ's offices (Creator, King, Redeemer, High Priest, Savior, etc.) the more we realize the preciousness of His life and the high cost of the sacrifice for our sins. The focus of our self-examination should not be self-centered or comparing ourselves with others, but on the awesome significance of His sacrifice.
The Bible mentions eating around 700 times, highlighting the broad practicality of the Bible's instruction. Its lessons for us are drawn from life itself, and eating is a major part of everyone's experience. Regardless of race, wealth, education, gender, or age, everybody eats. By studying eating in the experiences of others, we plumb a deep well of instruction from which we can draw vital lessons to help us through life.
John Ritenbaugh focuses upon the metaphor of eating as a symbol of fornication or the regarding of something as profane, illustrated by the harlot dismissing her affair as if she were consuming a meal,(Proverbs 7:18) and Esau, who regarded his birthright as profane, preferring the immediate gratification of a meal. (Genesis 25: 29-30). Jacob, on the other hand deceptive and cunning as he was, realized the intrinsic holy value of the birthright, willing to curb his appetites and delay his gratification as Christ curbed His appetite in His temptation from Satan to qualify as our Savior and High Priest. Like Jacob and Christ, we must learn to delay gratification, learning to distinguish holy from profane.