Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our carnal human nature, which absolutely abhors any change which leads to self-sacrifice or to growth. Human nature is comfortable with the status quo, accepting the domination of Satan's influence and the world. Human nature is enmity (hatred and hostility) against God and His Holy Law. Human nature has instinctive antipathy to anything good. Most of the biblical luminaries, including Moses, Jonah, David, and Gideon demonstrated resistance to God's prompts, indicating that they initially feared men more than they feared God. When we are called, repent, and are baptized, our sins are washed away, but the baggage from our human nature stays with us. Like Gideon, we are tempted to put God repeatedly to the test, in spite of Christ's warning that an evil generation looks for a sign. When we resist God, we, like Peter, risk inadvertently channeling Satan. To actively overcome resistance, we must: (1) not forget God's laws, but etch them on our heart, (2) practice justice, mercy, and lovingkindness, (3) trust God and have faith in Him, and (4) remain humble, running from evil as we would run from a nest of angry hornets. We must put on the whole armor of God in order to stand.
John Ritenbaugh, reminding us that remaining or abiding in Christ's word separates us from everybody else, exhorts us to treasure and appreciate the truth we have. Ezekiel prophetically warns Israelites today of imminent cultural collapse because of godly leadership. America, sadly, has never been a Christian nation; the hearts of the people have never been converted to God's truth, as a casual observance of a daily tabloid would attest. The fledgling Radio Church of God in the 1950's had a positive package of beliefs we referred to as "the truth"; members referred to the church itself and our calling as "the truth" or "coming into the truth." Regretfully, we had a skewed concept of grace in those formative years and still do for the most part because of the Protestant 'cheap grace' concept denigrating any kind of good works as earning salvation. God's grace begins everybody's history; there is nothing we have that did not come from Him, including our spiritual gifts, enabling us to carry out His divine purpose in us. Grace is an Old Testament concept just as much as a New Testament one (ordained before the foundation of the world), with the apostle Paul greatly augmenting the concept by splicing the Greek word charis (gifts) to the Old Testament Hebrew word chesed (connoting kindness, steadfast love, mercy, and devotion), greatly amplifying the meaning of the secular Hebrew and Greek words for grace. The precision of the Greek language gave the term grace a wider spectrum, as is indicated in the wide panorama of gifts indicated in James 1:16-18. The entire physical creation, including the elements, minerals, plants and animals are God's gift to man, and, as such, are part of His grace. Further, even the patterns of the sciences and the arts serve as a demonstration that God is the Giver of all gifts.
Richard Ritenbaugh, citing Charles Hughes Smith's pronouncement that the entire status quo is a fraud, emphasizes that the entire western society seems to be invested in corruption and fraud, even as society as a whole is plunging off a precipitous cliff. Gary Sturgeon insists that 90% of everything is garbage, with only 10% possibly salvageable, but Satan has a grip on the entire cosmos and has the capability of damaging everything unless God miraculously intervenes. God's called out ones have been given the priceless gift of God's Word of sincerity and truth which has the power to sanctify (set apart and make holy). We must guard it as a life preserver, never letting it out of our sight. God the Father and Jesus Christ intended to leave us in the middle of all this fraud, providing a protective hedge against the worst Satan can do, sanctifying us with His truth in order that we rise above the deceit and fraud, learning to exercise godly discernment. In this worldly environment, we appear strange, odd, and even alien to society. In the Festival of Unleavened Bread, we recognize that God had to do something extraordinary ("flexing His muscles") to free our ancestors and us from the god of this world, redeeming us to be His people. God literally had to pull us out of our worldly prison, a way of life leading to certain death. As a symbol, unleavened bread emphasizes that the ancient Israelites had to leave in haste, totally unprepared for the trek ahead of them, and that they were totally dependent upon God for everything. God fed them manna (something unworldly and a type of the Bread of Life) to them for 40 years to test them, whether they would walk in His Torah. Abundant life comes to those who live by every word of God, ingesting it continuously. Unleavened Bread symbolizes Christ's broken body, His Words of sincerity and truth, and most importantly His Spirit, our portal to an eternal relationship with God, transforming us into what God is.
Clyde Finklea, decrying the careless way the world uses the word “love,” does some etymological explorations of the Hebrew words ahavta and chesed connoting giving, commitment, unfailing love, devoted to acts of kindness, mercy, and longsuffering. These connotations are also captured by the Greek word agape, which prompts us to avoid retaliation, and instead practice concrete acts of kindness, not only putting up with one another, but attempting to add joy and comfort into each other’s lives. When David took all the guff from King Saul, and then later showed his mercy to Saul’s extended family, he demonstrated the true essence of godly love. Agape, chesed, and ahvata are in that respect interchangeable. God is love; how we practice love determines how we know God.
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.
Richard Ritenbaugh, focusing upon Book IV of the Psalms, corresponding with the fall festivals, singles out the Feast of Trumpets for its themes and imagery, as well as the Summary Psalm 149. Trumpets could be considered the opening salvo of the fall feasts, beginning with a blast of the trumpet or shofar, reminiscent of the event on Mount Sinai in which God visited His people, brought the Law, and brought righteous judgment—an event which depicts another judgment coming upon the earth following the Seventh Trumpet and the seven trumpet plagues or bowls of judgment in which God will shake the earth and destroy those whose goal has been to destroy the earth, and a time when Christ will claim His Bride and the Marriage of the Lamb will commence. Psalm 91 anticipates the Day of the Lord, the return of Christ coming for judgment, and destruction, but also putting a protective hedge around His people. Psalm 90, written by Moses, wistfully asks how long it will be before this condition of temporariness can be turned to eternal life. Psalm 91, perhaps also written by Moses, discusses a kind of place of refuge in which the protected saints can view the destruction of Satan's evil system. Psalm 94 seems to reflect the point of view of saints not in a place of safety, anxiously waiting for the end of times of tribulation. The key to weathering these fearful times is drawing close to God with a view of emulating His life and getting to know Him, preparing for rulership in His Kingdom.
Richard T. Ritenbaugh: For the past few weeks, we have been looking at the book of Ruth from the standpoint of the countdown to Pentecost, and in the last essay, from the standpoint of Boaz being a type of Christ. ...
In nominal Christianity, God's saving grace is placed at the center of the message of the gospel and is often emphasized to the point of overshadowing many of Christ's other teachings. Agreeing that grace is vital to a Christian's walk with God, John Ritenbaugh defines the term, showing that God gives grace from start to finish in a person's relationship with Him. It cannot be limited merely to justification and His forgiveness of our sins.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
Mercy is a virtue that has gone out of vogue lately, though it is much admired. Jesus, however, places it among the most vital His followers should possess. John Ritenbaugh explains this often misunderstood beatitude.
Commonly, goodness is a nebulous concept, used to describe everything from a tasty confection to God's sublime character. However, it is God's character that defines what goodness is! John Ritenbaugh explains this enigmatic trait of God's Spirit.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
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 probes the question as to why the tribe of Dan is not mentioned in the 144,000 (Revelation 7). Because of its intense involvement in willful apostasy and organized idolatry, the tribe of Dan disqualified itself from inclusion in the 144,000, and will have to wait until after the Tribulation to be repatriated. The second chapter of Lamentations reflects the emotional state of a stunned observer, realizing that God had wreaked havoc and destruction upon His chosen people, making them the focus of scorn and ridicule of all of their enemies. Chapter three focuses on the abject terror and hopelessness (immense psychological damage) of someone who can find no escape from this imminent horror (famine, captivity, scorn, etc). Amidst this devastation, the narrator has hope that God would rescue his humbled people from these afflictions. Though He punishes, God (in supreme love) is still faithful and loyal to His people.
The Berean: Daily Verse and Comment
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