Martin Collins, emphasizing that God does not do anything randomly, reveals that even scientists advancing the so-called chaos theory have discovered that disintegration and breakdown (entropy) proceed according to orderly laws. Dr. James Gleick, in his exposition of the Butterfly Effect, observes that even an apparently chaotic event like falling water is governed by predictable laws of physics. Amazingly, some deluded scientists, with all this substantiation of order, continue to advance the evolutionary hypothesis—an untenable position that order can somehow be the product of chaos. God is a God of order and not confusion; all He does follows a specific order—summarized by the adage, a time and a place for everything. One does not laugh and joke at a funeral nor weep uncontrollably at a wedding. Likewise, there is nothing inconsequential or out of place in God's Word, including 1.) the order of Noah's entering and leaving the ark, 2.) the order in which Jacob placed his servants and family in his meeting with Esau, 3.) the order in which Jacob and Moses blessed the tribes of Israel, 4.) the order in which Abraham and Lot separated their families and assets and 5.) the order in which Joshua dispatched the tribes into the Promised land. God made careful distinction between light and darkness, creating boundaries between clean and unclean, profane and holy, insisting that the time He has made holy be kept in a different manner from the rest of the time cycles. The Sabbath serves as the basic time-marker of the week, the year, and the Jubilee. To everything there is a season when the appropriate behavior is expected. God's called-out ones strive to yield to God's timing, realizing that the steps of a good man are ordered by God.
Ryan McClure, reflecting on the lyrics of the Mills Brothers song, "You Always Hurt the One You Love," maintains that family members, especially siblings, inflict more pain on each other than strangers. Scripture has abundant examples of sibling rivalry from Cain and Abel through Jacob and Esau—a rift unsettled to this day. In I Corinthians 12, we learn God has intended that the spiritual body to which we have been called should have no schisms—no divisions. We are all metaphorically body parts having a specific function, totally interdependent on each other. Paul admonishes husbands to love their wives as their own bodies. As members of God's family, we need to be quick to forgive one another for real or imagined slights and offenses, realizing that in God's Kingdom, we will all be working together as one interdependent unit sharing the same family purpose.
Richard Ritenbaugh, focusing on Psalm 83:4-8, which describes the hideous character traits of Israel's ancient enemies, identifies descendants of Amalek, a particularly proud and hate-filled man, assembling a confederacy of vengeful peoples having ties to the lineage of Ishmael and Esau, all bearing an ever-burning hatred for the descendants of Jacob. The descendants of Esau (the Edomites) have perpetually hated the descendants of Jacob, pursuing them with a sword, cowardly attacking the weakest, showing no pity, constantly nurturing their wrath in supercilious satanic pride. As a result of Saul's failure to follow God's instruction to eliminate all the Amalekites, their remnants later re-emerged in Persia, as recorded in the Book of Esther. Haman was the treacherous and deceitful offspring of King Agag, and Mordecai was the godly descendant of King Saul. Their pairing in the Book of Esther provides a sequel to the unfinished story of I Samuel 15. Haman, like a 5th century Hitler plotting a 5th century holocaust, hated Mordecai so much (because he would not bow down to him) that he wanted to destroy his entire people. Tricking the gullible and inept King Ahasuerus to execute a genocidal order against the Jews, promising a sizeable cash bounty for the execution of the so-called "enemies to the state," Haman cast lots to determine the day this would be carried out. God, controlling the outcome of the fall, sovereignly, allowed enough time for Mordecai and Esther to foil the plan. As a sort of poetic justice, God brought about the execution of Haman and evil sons on the very pole the deceitful schemer has created for the purpose of slaying Mordecai. The Israel of God still lives in perilous times when the descendants of Amalek are ready to decapitate God's people. For their implacable hatred -put into-action, God will blot out the name of Amalek and descendants forever.
Richard Ritenbaugh, comparing the vitriol exhibited between supporters of the current two presidential candidates, makes the case that the acrimony between John Adams and Thomas Jefferson in 1800 was far worse, leading to a bitter estrangement between two of America's Founding Fathers—an estrangement that lasted for ten long, bitter years. After being encouraged by another Founding Father, Benjamin Rush, the two estranged statesmen reluctantly began corresponding with each other, ultimately dying close friends on the same day, July 4, 1826. Jesus Christ placed a high priority on reconciliation, warning us that before we engage God at the altar, we had better make peace with our brother. Jesus also warned us that name-calling, belittling, slander, and undermining reputation is equivalent to murder-a capital offense making one subject to the fires of Gehenna. A dispute over anything should not be allowed to simmer until it leads to a seething grudge or a litigious minefield. In a legal dispute, reconciliation or conciliation may require a great deal of submission and downright groveling, but the outcome is generally better than what a judge would mete out. Likewise, a dispute in the body of Christ is best worked out between the two offended parties, rather than bringing it before the ministry or congregation, a tactic which makes for a great deal of unpleasantness. The Bible gives us three sterling examples of reconciliation among Abraham's offspring, including Isaac's reconciliation with Abimelech, Jacob's reconciliation with Esau, and Joseph's reconciliation with his brothers. The apostle John assures us we cannot claim to love God if we hate our brother, and, if we hate our brother, we are a murderer.
Martin Collins, noting that the Book of Malachi is a post-exilic transition, link, and bridge book between the Old and New Testaments, indicates the dating of the book can be determined contextually, namely that the temple had been rebuilt, and the Jews were under a civil ruler before the death of Nehemiah. Malachi, one of last Old Testament prophets, is oriented to the future. John the Baptist arrived 400 years later. The same attitudes existing at that time are prevalent today. The offenses mentioned are 1) arrogance—-mankind's thinking man thinks that he knows better than God, 2) mixed marriages, and 3) neglect of tithes. We can see these attitudes by noting the use of the words "wherein," "in what way," and "how." The Priests, asking "How?" seven times in the wrong way in Malachi. In Genesis 18:23-33, Abraham asked God "how?" with respect. Malachi lists four personal failures of the Priests in Malachi 1:6-14. The Priests 1) offered defiled sacrifices on God's altar, 2) harmed the people, 3) were responsible for disparaging the Priest's office, and 4) demonstrated a brazen defiance of God. True ministers must: 1) show a proper relationship to God—fear equals reverence; 2) exhibit a personal commitment to the truth of God's Word; 3) demonstrate of integrity characterized by Godly character and devotion, faithful and Godly, in submission and obedience; and 4) guard the truth and be ready to give an answer for the hope that is in them.
David Maas cautions that in a dangerous and troubled world in which everyone is being manipulated and conned into squaring off in hatred for one another, being enticed to take the spiritual mark of the Beast (seething anger and hatred toward one another), we must find common ground, not only with our fellow citizens, but especially among the multiple splinter groups in the greater church of God. Following the apostle Paul's example, when we encounter groups with differing views from ours, we must find common ground, finding things praiseworthy about them, providing the framework for mutual understanding, always on the basis of God's covenants to all of mankind and to His called-out firstfruits. In the current configuration of the greater church of God, blown to smithereens in the early 1990's, each group finds itself on a continuum, with an authoritarian fringe on one extreme and an assimilation or conforming to the world extreme on the other fringe. Each group has gifts and insights, as well as blind-spots and deficits in understanding, both of which will be cleared up by Almighty God in the fullness of time. In the meantime, we are commissioned to do our part of the work, always esteeming others over ourselves, respecting and loving one another, and striving to conform to God's covenant with all of us.
The twelve books of the Minor Prophets are often overlooked, squeezed between the "important" books of the Major Prophets—Isaiah, Jeremiah, and Ezekiel—and the "vital" four gospels of Matthew, Mark, Luke, and John. Richard Ritenbaugh summarizes four more of these brief but intriguing and helpful books: Amos, Obadiah, Jonah, and Micah.
The latter half of the prophecy of Obadiah provides clues to the timing and extent of its fulfillment. In this concluding article on the Edomites, Richard Ritenbaugh relates details of Edom's prophesied demise for its hatred of the people of Israel.
Because of the millennia-long conflict between Israel and Edom, one might think that the prophet Obadiah would predict the Edomites' downfall with a certain gleeful relish, but in fact, he laments Edom's horrible end. Richard Ritenbaugh reviews the middle passage of Obadiah, in which God describes the complete devastation of Edom and His reason for it.
The Bible's most comprehensive prophecy about Edom appears in the twenty-one verses of Obadiah. Richard Ritenbaugh introduces this "minor" prophet and his inspired predictions concerning the descendants of Esau.
The twin sons of Isaac, Esau and Jacob, are perhaps the classic model of sibling rivalry, and their contentious relationship has had a tremendous impact on history. Richard Ritenbaugh introduces the ancient people known as the Edomites by examining the life of the original Edomite, Esau.
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
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.
The story of Esau and his selling his birthright for a bowl of soup is a cautionary tale for Christians today. What it is we really value? What we treasure will ultimately determine our destiny.
We are what we eat. The same can apply spiritually to what we put into our minds. John Ritenbaugh shows that God wants us to desire His Word with the eagerness of a baby craving milk.
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 reveals that the reason Jacob succeeded and Esau failed had nothing to do with personality, but Jacob was elected from the womb (Romans 9:7-11). God gave Jacob the edge. Likewise, we can do nothing to gain the favor of God before our calling, but we are empowered by God to carry out a particular part of His plan to edify the body. We need to guard our appetites, preventing any kind of over-stimulation which would produce an apathetic worldly Laodicean temperament. Paul suggests that with the level of gifting God has blessed us, there is virtually no reason to fail (Ephesians 1:3). God has chosen, elected, predestined us, forgiven us, given us wisdom, an insight into the future, and has empowered us with His Holy Spirit.
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.
In the third part of this series, John Ritenbaugh uses the Beast power of Revelation 13 to compare with God's sovereignty. Who will we yield to in the coming years?
John Ritenbaugh reiterates that to the called, nothing happens in a vacuum and "time and chance" no longer applies. Like a proactive, responsible parent, God restricts free moral agency to keep His children from getting hurt. Through His foresight and foreknowledge, God provides the perfect timing for what He wants to bring about. We have to exercise faith, realizing the timing will be right for us, enabling us to accept His provisions and decisions for us without fear or anxiety. We need to realize from the example of our forefather Jacob, that manipulation, deceit, and contentious struggle will not prevail against Almighty God. When properly translated Israel means "God prevails."
John Ritenbaugh warns that those who have made a covenant with God can be seduced or corrupted unless they make a concerted effort to know God. Knowing God means to realize that God has the right and the power to do with any one of us as He pleases. John the Baptist, when he saw his influence waning, graciously and humbly acquiesced to God's desire, realizing who was in control. Like David and Christ in Psalm 22:6, metaphorically comparing themselves to worms, we must humbly acknowledge our insignificance as well as our gratitude for our calling.
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob—"the Jacob of God?" Charles Whitaker explains.
John Ritenbaugh affirms that it is constant earnest praying which keeps faith alive and makes certain the receiving of every one of the qualities which make us in the image of God. Like Enoch, we must walk with God as a way of life, seeking Him out and talking with Him on a continual basis. A person maturing in faith would always pray in consistency and alignment with God's purpose. We always have to understand that God's purpose comes first, not our request. If we walk with God daily, God will provide us patience and insight into the meaning of our trials, and how they work out His ultimate purpose. In removing mountains, we must focus more on the reality of God than on the mountain.
John Ritenbaugh emphasizes the importance of exercising faith and hope, patiently plodding along day-by-day toward our spiritual goal. Many of the pillars of faith had to wait many years (Abraham, for example, waited over 25 years before he saw the beginning of the fulfillment of God's promise) for the fruition of their faith's target. With godly hope, we need to envision the possibility of successful accomplishment of God's purpose for us, realizing that God has bound that promise with an oath and that Jesus Christ (having empathy for us) intercedes for us as High Priest. Melchizedek, a prototype as well as equivalent of Christ, establishes the validity and dignity of Christ as High Priest. The divine appointment of Jesus as our High Priest precedes our divine calling, more important than genealogy or external physical characteristics.