John Ritenbaugh, reiterating that the adjective preternatural refers to 1.) something beyond nature and to 2.) something well-planned in advance, maintains that God intended the majority of human beings to be saved. When we measure the ripple effect of all the sins committed from the time of Adam and Eve until now, we realize how greatly the sacrifice of Jesus Christ is needed. The promise given to Abraham that his descendants would number more than the sands of the seashore certainly points to the requirement of a preternatural intervention. Indeed, the majority of Abraham's descendants, along with the Gentiles, have polluted themselves with lawlessness, incurring the wrath of God. Simeon recognized the uniqueness of the infant Jesus—a human whom God would prepare unlike any before Him to bring about reconciliation of mankind with God the Father, achieved through an unnatural crucifixion of a sinless Being. Jesus was the only individual equipped to carry out the project God the Father had sent Him to accomplish—equipped though His birth as a fleshly human being and through His position as the only begotten of God, having the Holy Spirit without measure. From His birth in a stable to His agonizing and unnatural crucifixion, Jesus faced persecution His entire life. Destined for the fall and rising of many, His words would pierce many, repelling as well as drawing. Because of His sinless life, Jesus' death was unnatural, abnormal, unreasonable, but all that was God's preternatural solution for the salvation of mankind.
Martin Collins, reiterating that the devastating locust plague in Joel prefigures the devastating Day of the Lord, following a great tribulation and frightful heavenly cataclysms engineered by the prince and power of the air, asserts that God will judge with fury the heathen nations who have aligned themselves against His people. God will regather the remnant of Jacob's offspring, returning the land and wealth their enemies have stolen, restoring their inheritance. The plowshares and pruning hooks that God's enemies converted into weapons will prove futile against God's Army; they will soon rapidly unlearn war and the useless 'skills' of combat. Going to war with the Creator of the universe will prove an effort of utter futility, as the winepress of God's fury will spill an inordinate amount of rebel blood in this harvest of carnage. The Day of the Lord will certainly not be a pleasant time, but God's called-out ones are admonished to trust in God's sovereignty and His ability to protect those He has sealed with His Holy Spirit. In the fullness of time, God will pour His spirit on all peoples, including the misguided Gentiles who had formerly directed their hostility on God and His chosen people. In the meantime, it behooves God's called-out ones to cry out in order to be worthy to escape the horrid plagues to be poured out on the earth.
Martin Collins assures us that we are not alone in our faith, but we have an overwhelming cloud of witnesses, both from the physical and spiritual realm. Christ's trial and crucifixion were not historical accidents, Rather, God prophesied both events in minute detail in Old Testament Scriptures. In the incident of Barabbas, the Scriptures amplify the message in quadraphonic sound. Barabbas, whose name means "the son of a man," likely represents all of us who have experienced redemption from death because of Christ. Pilate, who realized that Jesus was innocent, gave the mob the opportunity to request freedom for Jesus as one of his stratagems to free Him. However, the angry mob instead asked for the freedom of Barabbas, an insurrectionist, thief and murderer, a representative of every sinner who has ever lived. Barabbas must have considered himself "lucky" or perhaps was profoundly grateful to the man who died in his place. Like Barabbas, we also deserved to die, but do we consider ourselves lucky or are we profoundly grateful? Herod, Pilate , Pilate's wife, the thief in the cross, and the centurion knew that Christ was innocent, but the angry mob, filled with carnal nature could not countenance the gap between its lack of righteousness and the absolute sinlessness of the real Son of God. The Pharisees fabricated a half dozen false charges against Jesus to pull a bait- and switch con on Pilate, who ultimately submitted to the mob's demand that Jesus be crucified for 'blasphemy,' having declared Himself to be the Son of God, a claim corroborated as the truth by His own Father, His own testimony, angelic beings, shepherds in the fields, the four Gospels and many human witnesses who boldly risked their lives for their testimony—truly a great cloud of witnesses which we should seek to join
Richard Ritenbaugh, cuing in Psalm 118, the sixth and final halal or pilgrimage psalm, proclaiming, "This is the day the Lord has made, let us rejoice and be glad," emphasizes that this prophetic psalm, demonstrating God's sovereignty over all events, motivates us to have optimism, realizing that God can make lemonade out of any lemon. The miracle of our calling demonstrates God can take something weak and base and transform it into something strong and mighty. The late Norman Vincent Peale in his runaway best—seller The Power of Positive Thinking stressed that optimism provides multiple physiological and psychological benefits over pessimism, enhancing a person's quality of life. Dr. Suzanne Segerstrom added that optimistic people have better control of their emotions, are better communicators, get more done, are more resilient during hardship, and are focused on their goals. The spiritual benefits of optimism transcend the physical benefits, enabling us to see the big picture, the trek to eternal life. When adversity strikes, we can see its context in God's eternal plan, enabling us to see that with grounded optimism, effort, and God's help, we can conquer any obstacle. When the Lord lifts His countenance upon us, it serves as a counterweight to any doom and gloom we may currently experience. The entire creation groans in futility anticipating the arrival of the sons of God, following the pattern of Jesus Christ's transformation from flesh to spirit. The apostle Paul wrote some of his most optimistic and buoyant letters from prison, anticipating the possibility of execution, but absolutely convinced that ultimate victory was imminent. We need to have that same assurance in our current trials, exercising the same optimism, confidence, patience, joy, and a hope that will not fade away.
John Reiss: Sometimes when we talk after church services, we review instances that have happened in our efforts to obey God that have put a strain on our relationships with others. ...
John Ritenbaugh, reflecting on the analogy or metaphor of wilderness wanderings, focuses on the role of suffering or persecution (pressure) in perfecting the saints. God the Father perfected Jesus Christ (our Elder Brother, High Priest, and Mediator) through suffering. Likewise, God the Father has determined that His called-out ones would also be prepared for the reward and inheritance through the same manner. We need to develop the character to govern ourselves because those who cannot rule themselves are not fit to rule anything. As we put on Jesus Christ, we also are required to put on His suffering. As we are called to suffer like our Elder Brother, we are similarly called to glorification. Glory follows suffering. Christ's suffering was not confined to crucifixion, but also consisted of rejection, snubbing, humiliation, and the duress of persecution. God is still with us when we are suffering, perfecting our character. Suffering comes with the territory of being prepared for the Kingdom of God. The path to glory lies through suffering for righteousness sake; there is no intrinsic value in any other kind of suffering. Since we will be working with Jesus Christ in the Kingdom of God, God the Father will allow us to have parallel experiences as our Elder Brother endured. The ultimate rewards of this temporary suffering are mind-boggling if we doggedly follow our Archegos, Prodromou, Scout, Forerunner, and Trail-blazer, Jesus Christ, who gave us the example of leadership through service. God is equipping and perfecting us to work with Jesus Christ, using the tools of suffering, tests, and trials to build the right kind of godly character.
John Ritenbaugh, focusing on the sin residing within us, warns that we will be battling sin for the rest of our lives. We were in bondage, seemingly powerless before the addiction which enslaved us. Satan, the primary slave owner, tries to control us with the residue of his spirit. We need to be in continual contact with the Son to scour the corrosive residue of Satan's spirit. Because of our conversion, we are enabled to listen to and respond to Christ's corrective instruction, which helps us to overcome our contaminated human nature which keeps us in bondage to the world. We are in various stages of our wilderness journey, not knowing for certain where our journey will take us—even though God knows exactly where He is taking us. These twists and turns give us opportunities to develop and strengthen our faith in God. We need to yield to and trust in God's purification and refinement, having the goal of overcoming fixed in our mind. As former slaves to Satan's system, we have had very little opportunity to exercise our God-given freedom to the best advantage. Sometimes, we seem hopelessly inexperienced, and would be in danger of failing were it not for God's Holy Spirit, prompting us like the pillar of fire and the pillar of cloud guided our forebears through the uncharted wilderness. We are never alone. We have an advantage over our forebears in that God has made a heart that is capable of accepting and yielding to His commandments, mixed with life-giving faith, prompted through His Holy Spirit. God has called all of us out individually of metaphorical Egypt-a spiritual Egypt of sin, having plans for us as future members of His family.
In thinking about David son of Jesse, we immediately bring to mind that he was King of Israel, a shepherd, a warrior, a psalmist, and a man after God's own heart. But we often fail to realize that, among his many other accomplishments, he was a significant prophet. Richard Ritenbaugh examines Psalm 22, a most clearly recognizable prophecy of Christ's suffering among the many psalms of David.
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the ability of Jesus to thwart the insidious challenges of the Pharisees, as well as offering proofs of His Messiahship. The parables of the two sons, the wedding feast, and the wicked vine dressers all castigate Israel for rejecting God's messengers and the Messiah, calling for eight woes, rendering physical Israel and the Temple (symbol of Israel's splendor) totally desolate and uninhabited. In short, the nation of Israel would fall. We must be sure, as Christians and members of the Israel of God, not to miss the object lesson to us. God is no respecter of persons; He is a God of equity and fairness. God is not a soft-headed pushover who will accept us, sins and all; He does not budge one inch for sin. As God dealt with our disobedient forbears, He will deal with us in the exact same way if we stray from the truth, breaking His commandments. God is not mocked; what we sow is what we will reap. God's patience is long, but He will reach a boiling point when He will clean the slate, including disobedient members of His own church. God is a God of mercy, but He has a stiff core of justice which will not be placated unless we repent. To whom much has been given, much will be required.
Martin Collins suggests that when we look upon the modern preoccupation with political correctness and the wholesale abandoning of moral principles, we can see parallels with Paul's grieving over his countrymen for having zeal and sincerity, but rejecting their Savior. Today also there is a big disconnect between sincerity and truth, as is seen in the current political scene, in which the current players are calling evil good and good evil (Isaiah 5:20), infested with doublespeak, in which communism is "communitarianism" and socialism is "government partnership." It is dangerous to judge the value of something on the basis of misplaced 'sincerity,' which is often the opposite of godly sincerity. Godly sincerity must be paired with the truth, but worldly 'sincerity' does not require truth. Ironically, seeking has become more important than finding. Today society does not care about the real outcome just as long as one is 'sincere.' Tragically, sincerity is not a guarantee of truth. A sincere zealot, Paul of Tarsus, had to be rewired according to the truth in order for his sincerity and zeal to be useful. Knowledge and truth must trump zeal and sincerity in all cases. Sincerity cannot sanitize syncretistic religious defilement, namely Christmas and Easter, firmly rooted in paganism, particularly the cult of the sun. No zealous, sincere, carnal human being, equipped with a hopelessly reprobate mind, can decide what God wants, nor has the capability of living by God's standards. Sincerity without truth is worthless, but sincerity with God"s truth is valuable.
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
John Ritenbaugh reiterates that although Jesus Christ is not the Absolute Deity, He is nevertheless the complement of the Father. Christ clearly distinguished Himself from the Father when He said, "The Father is greater than I," "The Father sent me," and "If you have seen Me, you have seen the Father." Both John the Baptist and Jesus were called "divine," but Jesus Christ had a pre-existence as the God of the Old Testament sent by the Invisible God. As Jesus deferred everything to the Father, we must also do likewise through Jesus Christ by emulating His life and behavior. Both Jesus Christ and the Father are unique in the Universe; the One to whom Jesus deferred is the source of everything and is accountable to no superior, while Christ has the Father over Him.
Richard Ritenbaugh focuses on Christ's teachings on the Holy Spirit, expanding into its more complex spiritual parameters. Jesus instructs about the function of the Holy Spirit to carry out God's work, including inspiring one to speak the words of God as a witness and to cast out demons and resist the power of Satan. To deliberately attribute these powers to the Devil (to call good evil), willfully denying God's power to save, constitutes blasphemy against God's Spirit'the unpardonable sin. The Spirit sets apart, inspires the preaching of the gospel, provides healing, frees from bondage, and opens the eyes to truth. It plays a major role in enabling one to become spiritually begotten and ultimately born again, motivating, inspiring, and transforming us from lowly, sinful humans to righteous children of God. Our sole means of worship must be in spirit and truth'living in the Spirit'manifesting concrete acts of service and obedience and deploying rivers of living water.
John Ritenbaugh, focusing upon the seemingly innocent but subtle and pernicious doctrine of Dispensationalism, attacks the assumed yet unbiblical adversarial relationship between law and grace. Modern "Christianity" totally rejects the Bible in its eclectic, pick-and-choose religious hybrids, instead following Gnostic Docetism, which leads to vile, fleshly perversions. Hatred for Yahweh (Jesus Christ), the law, Israel, and the Sabbath, along with endorsing lawlessness, serves as common denominators for all Gnostic practitioners. Modern "Christianity," twisting Paul's writings to turn the grace of God into license to sin (by blurring the distinction between justification and sanctification) is totally derived from Gnosticism.
"While [Jesus] was being tortured, hated, and crucified, was He 'thinking' of all the dirty sins for which He was dying?" asked a correspondent. The Bible shows that Jesus' thoughts were elsewhere—and more constructively—engaged.
John Ritenbaugh warns that human nature is hostile to change, even when it is confirmed to be in the wrong. In the matter of godly standards for dress (as in any other aspect of God's teaching), we must adopt the humble, childlike, sincere, unassuming, unpretentious, and teachable attitude, loving God intimately, denying ourselves(ego and self-gratification)- losing ourselves to God's way, becoming separate from the world, and doing all for the glory of God.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we know Him (experientially know), the better off we are. If we don't know God, we can't trust Him. A confused person, having no conviction or faith, cannot worship God.As bearers of His name, we must aspire to Holiness (transcendent and powerful purity). Only God is truly holy. God can put us into a state of holiness by sanctifying us (setting apart for a special purpose) to His use. By using God's Holy Spirit to yield to Him, humbly obeying Him, forming a relationship with Him, we become perfected in Holiness. Perfecting Holiness is the process by which we are transformed from the glory of man to the glory of God.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
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 continues to reflect on Stephen's incendiary message to fellow Hellenistic Jews (ostensibly given in hopes of their repentance), chastising them for their perennial rejection of prophets and deliverers, including the greatest Deliverer ever sent (namely Jesus Christ), clinging instead superstitiously to the land, the law, and the temple. Stephen's 'untimely' martyrdom and his compassion on his persecutors, followed by the protest reaction against his brutal murder (all part of God's divine plan) resulted in a rapid spreading of the Gospel. The study then focuses upon the influence of Simon Magus, a noted practitioner of sorcery or magic who became impressed with the power of God's Holy Spirit, presumptuously offering Peter money to purchase this power for selfish purposes to control others rather than to serve them. Peter recognized the hypocritical, deceitful, impure motives of this request and responded appropriately.
John Ritenbaugh explains that Stephen ignited the ire of the Hellenistic Jews, a group passionately devoted to the temple, law and land as a defensive reaction to their historical scattering. Stephen rebukes them for their reactionary (almost superstitious) devotion to the past or reverence to a specific temple location, advocating instead a pilgrim mentality, realizing that God is not confined to a fixed location. Stephen points out that historically, God has dealt with His people without land or temple, but instead through a series of deliverers (Joseph, Moses, and ultimately, Jesus Christ), initially unrecognized or rejected by their own people. Stephen suggests that his audience has rejected the Deliverer and has replaced it with an idol (of worshiping the temple) as their forefathers had turned to a golden idol, while rejecting God and His living law.
John Ritenbaugh, focusing upon the spiritual bondage (slavery to sin) Jesus referred to in John 8:34, warns against habitual sin- or sinning as a "way of life"- under the power, control, or influence of sin (graphically described by Paul in Romans 7:7-24.) As long as we are slaves of sin (following the dictates of our own lustful desires), we have no free moral agency. God liberates us from sin in order that we might be free to obey Him. Jesus warns the Pharisees that because righteousness and character cannot be transferred from one person to another, they cannot trust in their pedigree (as physical descendants of Abraham). Without the implanted Spirit of God, we have absolutely no capacity to receive or appreciate spiritual truth or to hear God's Word, allowing it to convict us, making an impact on our lives. The study concludes in John 9 with an examination into the healing of the man blind from birth, occurring near the Pool of Siloam.
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be contaminated. If our belief is grounded in Christ (our Spiritual Bread and our High Priest), we will have a relationship with God and access to eternal abundant life, leading to works (fruits of the Holy Spirit) that glorify God. The word "draw" in John 6:44 implies that there is some degree of carnal resistance or reluctance to accept God's calling. If we do not metaphorically eat the flesh of Christ and drink His blood, ingesting the Word of God daily, we will die spiritually. The moral and ethical demands of these Words often make them "hard sayings," but yielding to these demands (having an intimate relationship of God- living the way God lives in every aspect of our lives) will incrementally develop the character and the spiritual mind, bringing about eternal abundant life.
John Ritenbaugh reiterates that we, like the crowds who rejected Jesus' message, have unconsciously absorbed a whole pre-packaged set of behaviors or attitudes (human traditions) from our culture, sometimes dangerously inhibiting the assimilation of the precious truths of God's Word. One cardinal lesson we glean from the feeding of the five thousand is that when God calls us, He not only realizes our present limitations, but also has a vision of what we can become when we combine our meager capabilities with His infinite power. Unlike the crowds in John 6 who tried to get Jesus to serve their own selfish purposes, our relationship to God should be one of total submission to His will, patterning our lives according to His purpose. The storm the disciples encounter on the Sea of Galilee instructs us that when we are in the midst of a trial getting nowhere, if we invite Christ into the situation (having faith He is near), we will immediately have peace. We glean from Jesus' counsel to the crowd at Capernaum that any attempt to fulfill a deeply felt spiritual need with a physical solution will never give satisfaction, but will instead lead to addiction, perversion, frustration and despair. Our orientation should always be on the spiritual.
John Ritenbaugh reiterates that Jesus was placed on trial not for what He did, but for what He claimed about Himself. John has provided at least eight separate forms of witness, establishing the veracity of Jesus Christ's identity as God in the flesh. Fulfilled prophecy from the Old Testament (over 300 separate prophecies) concerning Christ's identity and the events of His life is overwhelming, compelling, and mathematically irrefutable (The chance of fulfilling only eight of those prophecies would be 1 in 10 to the 17th power or 100 quadrillion). John makes a compelling proposal for belief and faith. The last part of the first chapter of John focuses upon the work of John the Baptist, a physical cousin of Jesus, the forerunner of Christ, who witnessed the Holy Spirit descending upon Christ at His baptism, again establishing Christ's identity as the Lamb of God.
John Ritenbaugh reiterates the startling uniqueness of John's message that God could become flesh in the person of Jesus Christ. In order for Christ to be our savior, He had to become subject to the pulls of the flesh in order to empathize with those He would later serve as High Priest and Advocate. Those who would become sons of God (qualifying for roles as kings and priests) must learn to trust or rely on Him, conducting their lives according to His name, conforming to the character that name represents. If we follow the living example of Jesus Christ, using the gifts of God's Holy Spirit, we will find inexhaustible resources for overcoming, serving, and growing in grace and knowledge, conforming to Christ's righteous and genuine character. Those who wrote the Gospels were eyewitnesses to the spectacular events (none of them done in a corner) in the life of Jesus Christ, providing a testimony that we may believe and develop iron-clad faith. Many extra-biblical sources such as Tacitus, Seconius, Justin Martyr, Pliny, and Josephus substantiate, corroborate, and validate the veracity of the biblical accounts of the historicity, identity, and divinity of Jesus.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reactions of, crystallization of, assurance for, rejection of, and vindication of belief, as well as a dedication of those who believe to the work of God. John, a physical first cousin of Jesus, emphasizes the truth, genuineness, or reality of Jesus as the Logos (a word revealing hidden thought) the manifestation of God in the flesh, emphasizing His pre-existence, His fellowship with God the Father, His divinity, His omniscience,and His creative power. Jesus is portrayed as the fountainhead of everlasting life, demonstrating how to live abundantly as God lives, exercising instinctively the fruits of God's Holy Spirit. As the Light of the world, Jesus Christ reveals our character flaws and illuminates the pathway to quality eternal life, displacing the darkness and ignorance of this world. John focuses upon the multiple ways that Christ bore witness to the scriptures and to the people with whom He came in contact, providing iron - clad evidence that God is reproducing Himself.
Before continuing with the book of Matthew, John Ritenbaugh answers four questions from church members. The first question is whether Micah 7:14 refers to a place of safety. In this prayer, Micah, after describing his current discouragement at the moral stage of Judah and their impending captivity, requests that God intervene and feed His people solitarily, protecting them with His rod of protection. This prayer has duality for our current times and the protection of God's church. The wooded region of Carmel becomes a symbol of protection, a refuge from invading armies. This wooded refuge, as well as Gilead, also could apply in type to the church in current times. The second question applies to the identity of Eliachim in Isaiah 22:25. Because of his apparent gradual corruption, Eliachim could not have been a Christ figure. A third question applies to the physical resurrection of the people who were resurrected at the time of Jesus' first resurrection, who served as witnesses proving the reality of the resurrection, and a type of the future resurrection. A fourth question concerns the context in I Corinthians 7 in which separation between married couple is permitted. The study concludes in Matthew 23 with the loss of proportion among the Pharisees, spending their entire lives in a negative attitude, avoiding sin, but not lightening the burdens of their flocks by applying justice, mercy, and faith. The Pharisees did not understand their own carnal nature and could not, with their blinded mindset, have prevented their impending hostility to Jesus and the saints. Avoiding sin does not necessarily equate with "doing good"; if we do good, we do not have time to sin. [Editors note: the Matthew portion of the Bible Study begins at the 49min-10sec mark] [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh reiterates that chapter 21 describes Jesus Christ's public announcement of His Messiah-ship, when the crowds would select Him to be the Paschal sacrificial Lamb of God. After overturning the money changer's tables and cursing the fig tree, Jesus relates a parable about a man (symbolizing God) who planted a vineyard (symbolizing Israel and Judah), turning it over to some husbandmen (symbolizing the religious leaders who were responsible for the education of the nation), who later proved to be unfaithful, beating the owners servants (symbolizing the prophets) and killing the owner's son (symbolizing Jesus Christ). The responsibility for tending the vineyard was removed from those wicked husbandmen (symbolizing the priests and Pharisees) and given to new servants who would tend it faithfully, bringing about quality fruit replacing physical Israel with the Israel of God- or the Church. If the Church fails in its responsibility, God will take it away again and give it to someone who will bring forth fruit. When God gives us a responsibility, He gives us all the tools we need to carry it out as well as the freedom to decide how best to do it. God wants to see how we do with what we have been given. As future kings, we must learn how to solve problems. We are going to be accountable for the outcome. Jesus Christ as the cornerstone of the Kingdom of God will either be a sanctuary or a stumbling block or grinding stone to those leaders, peoples, or nations He encounters. We cannot allow the cares of the world to run interference with our calling. Spiritual goals, including nurturing our spouses and families, have to come first. Prayer and Bible study must be regarded as our lifeblood in establishing a relationship with God. Walking by faith (rather than walking by sight) will help us establish the right priorities. Our betrothal to Christ at this time does not have a specific date for the actual marriage; we must be prepared at all times. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh reiterates that disciples of Christ should expect persecution, often from people we normally would feel comfort and protection from, such as members from our own family. The two-edged sword (the Word of God) divides families because receptivity of this word is not a given- especially if one has not yet been called. Many more people ridicule God's Word than keep it. God's called out ones have to love God's Word more than family. Service in the work of God will inevitably bring persecution, but it will also bring reward. Chapter 11 focuses upon the ruminations of John the Baptist, who even though he was close to Christ, may have misunderstood the nature of Christ's true mission. John the Baptist, labeled as "none greater" never performed a miracle. It will take a great deal of expended energy to make it into the Kingdom of God. We cannot afford to be negligent or complacent about our calling, or our willingness to yield to His teachings, letting it dissipate like the ancient Israelites, the people of Bethsaida or Chorazin - or the Laodiceans . We must be teachable and adaptable, willing to take Christ's yoke, not tripped up in intellectual vanity or pride. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]