Mark Schindler, explaining that the purpose of the weekly commentary is not to promote any political agenda, but to help God's People steer clear of toxic worldviews, reminds us that God is above partisan politics. One recent result of such factionalism-run-rampant has been the destruction of civility in the public square as pompous, egocentric pundits dig into ideological trenches which admit to no reconciliation. A salient example of this entrenchment is the uncompromising vitriol between two formerly close friends, George Will and William Bennett. Will has vilified Vice President Pence as being an insincere sycophant of President Trump. By launching salvos of poly-syllabic name-calling, Will, charter member of the Never-Trump movement, has made himself the darling of the left-wing media. Bennett, counteracts Will's venomous attacks on Vice President Pence, suggesting that his only purpose is to denigrate men who are making the nation better. Where soft answers are lacking, anger erupts, and conciliatory spirits vanish into the darkness of deceptions. God's people should avoid being drawn into these secular conflicts because resolution is only available through yielding to Jesus Christ—something those uncalled by God cannot do.
David C. Grabbe: A distinct difference exists between those who live according to God's instructions and those who do not, and the difference cannot be hidden. The correct actions become a sign—a witness—even without any preaching, which is why God's words are symbolically bound to the hand rather than the tongue. ...
In the face of the Bible’s consistent teaching, theologians justify their breaking of the Sabbath and their worship on Sunday by saying that they are honoring the day of Christ’s resurrection. ...
In the Christian era, the Sabbath has been a point of controversy since at least the fourth century AD, when the Roman Catholic Church assumed the authority to change the day of worship from the seventh day to the first. ...
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.
John Ritenbaugh affirms that the way to be undefiled (to become sanctified, developing character) is to walk in the Law of the Lord (Psalm 119:1). We must do God's Word or it will never be a part of us. The Colossian Christians (Colossians 2:16-17) were criticized by Gnostic infiltrators for the way they were keeping the holy days. Paul admonishes the embattled Colossians not to let any man judge them for the way they were keeping the holy days. Contrary to some misguided Bible scholars, (1) keeping the Sabbath is not a doctrine of men; (2) what Paul condemns is a philosophy; God's word is not a philosophy. (Paul is concerned about the context in the way this philosophy was impacting on those keeping God's Word.) (3) Paul calls this Gnostic system (not God's holy days) empty, vain deceit, and (4) he names the authors of this Gnostic system and its recipients demons.
John Ritenbaugh reiterates that the Sabbath Command (as well as all of the Ten Commandments) was made for both Jews and Gentiles (all of mankind). Throughout the book of Acts, Gentiles are faithfully keeping the Sabbath along with the Jews. Paul's insistence that a relationship with God could not be established by keeping the law did not lead to the fallacious conclusion that the law (including the Sabbath command) had been done away. Following Paul's tearful and poignant farewell to the Ephesian elders, one finds startling parallels between Paul's final journey to Jerusalem and Christ's final journey to Jerusalem, including their awareness of plots on the part of zealous Jews to kill them, their being handed over to Gentiles for sentencing, their receiving multiple predictions and warnings that they would be apprehended, their demonstrating a resolute determination to do God's will regardless of the consequences and resigning themselves to suffer death. Paul, like Christ, was accused and tried on totally fabricated charges of being antinomian and defiling the temple. As with Christ, the Gentile officials recognized that the charges made against Paul were baseless, but felt coerced by mob influence to carry out the sentence anyway. Paul, through the inspiration of God's Holy Spirit, times his arrival in Jerusalem to coincide with the pilgrim crowds arriving for Pentecost, when his testimony would have the greatest impact. Before his apprehension and imprisonment, Paul delivers the love offering collected from Gentile converts for the Jerusalem church after undergoing a purification rite demonstrating his respect for law and custom.
John Ritenbaugh again emphasizes the burden-relieving, liberating and redemptive aspect of the Sabbath, suggesting that the seemingly provocative healings that Jesus performed on the Sabbath stood in stark contrast to the oppressive bondage of the Pharisees' elaborate regulations.The ministry of Christ was a manifestation of the redemptive work of the Father. Some work ordinarily profane is permissible for priests in the temple in order to minister to the spiritual needs of the people. The many physical healings Christ performed served as a type of a future spiritual healing. The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, doing charitable works of service to those in need, and relieving their burdens.
John Ritenbaugh spends some time explaining the phenomena of lying wonders and visions (such as those seen at Lourdes and Fatima) predicted to become more frequent at the end times. This kind of spiritism involves the deceptive work of lying demons rather than disembodied "souls." In chapter 13, the first time Saul is called Paul, the false prophet Elymas is cursed with blindness, providing the witness prompting the Proconsul Sergius Paulus to become converted. It was Paul's custom to initially seek out the Jewish populations in Greek- populated Cyprus, attempting to connect their history, prophecies and tradition to Jesus Christ's Messiahship. Paul declares that Jesus Christ's death and resurrection did not occur in a vacuum, but attended with an overwhelming number of witnesses. Paul and Barnabus make the case that the sacrifice of Christ provides the justification which animal sacrifices could never accomplish. Paul's success with the crowds (both Jew and Gentile) inflamed the rulers of the synagogue with jealousy, leading to persecution and banishment.
John Ritenbaugh observes that the suffering we experience in trials stems from a desire of our carnal nature to bail out, giving in to temptation to satisfy the appetites of the flesh. As the trials become more intense, our flesh ravenously demands to be satisfied, making sin look increasingly more attractive. As we stiffen our necks and resist God's will, we automatically lose what we have gained spiritually and become ignorant of His awesome purpose for us. We must emulate our Elder Brother, who learned through suffering (resisting the powerful, deceitful pulls of sin), preparing Himself for His role as High Priest. Giving in hardens our hearts and alienates us from the fellowship with God. Like the original recipients of the letter to the Hebrews, we must soberly reflect upon our calling, unconditionally trusting in God's faithfulness to fulfill His purpose for us.
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