Richard T. Ritenbaugh: As we have seen in Parts One and Two, Christian zeal is an interest, an earnest desire, and a pursuit of all that pertains to God, His way, and His Kingdom. ...
Richard T. Ritenbaugh: In Jesus Christ's letter to the congregation at Laodicea (Revelation 3:14-22), He pulls no punches in His evaluation of their works, essentially saying that they sickened Him with their lukewarm attitude ...
Martin Collins, focusing on the danger of pride of intellect and knowledge, affirms that knowledge of the truth is essential, but it must be God's knowledge, and not a syncretistic mixture of worldly philosophy or mystical Gnostic admixtures. Political correctness, a modern application of Gnosticism, can usher in some unacceptable consequences, such as occurred with the prideful 'tolerance' of incest as practiced in the Corinthian congregation. Like leavening, toleration of one offense would lead to toleration of other offenses. Progressives in American politics shamelessly call evil good and good evil, murdering fetuses in the name of 'women's rights and practicing sodomy in the name of marriage 'equality.' All of these progressive insights emanate from Satan, who has 'transformed' himself as an angel of light. Similarly, ditchism in religion (veering from one extreme or the other, such as overly strict or overly lenient) leads to unpleasant imbalances. Relying "solely" on human intellect is one such ditch when it is isolated from the heart and from practice. Proper knowledge must always be joined to the will of God. A person who is puffed up parades his knowledge either by exhibiting impatience, intolerance, or an obsequious false modesty, marginalizing what they consider to be the weak or uneducated. Some prideful people, caught up in their wealth of knowledge, are rendered totally useless in serving others. Conversely, the love of Christ surpasses all knowledge, putting us into proper humble and lowly perspective; to know and love God is to understand Him. Knowledge of God creates love for God as well as perfecting our relationships with others. The happiest people in the church are those who know His teachings and practice them 24 hours a day, growing in grace and knowledge of the Lord, actively practicing love as motivated by God's Holy Spirit, instilling in us the mind of Christ.
Mark Schindler, reflecting on the television program Shark Tank, which displays a nexus of entrepreneurs and wealthy investors who have the power to make things happen, draws some spiritual analogies examining what makes and breaks deals. The wealthy investor (or the shark) desires to make ambitious entrepreneurs successful by combining their investments with the entrepreneur's desire to be successful enough to willingly sacrifice everything for the sake of the project. Interestingly, the investors find pride a disgusting deal breaker, while they look favorably upon wholehearted zeal and willingness to work 24/7 with a single-minded focus to get the job done. God can take misdirected zeal, as in the case of Saul, who became the apostle Paul, rechanneling it to a positive purpose. God wants to protect His investment in us, calling those whom He knows will exercise the ardency, zeal, willingness to sacrifice, and pure sitzfleisch to stick with the project until it is completed. Are we able to see the investment God has made in us? Are we willing to make a 24/7 commitment to our calling?
John Ritenbaugh, reflecting on the unflagging zeal of the militant Muslims, suggests that Europe is rapidly being taken over by the Islam culture and religion. The term Islam means submission, referring to the absolute subjection to Allah and the Koran. The nations which are being taken over by the Muslims are England, the Netherlands, France, and Germany. The devotion to the Koran and Sharia Law leads them to not assimilate, but to loathe the host (Israelite) country, so much so that the head will become the tail and the tail will become the head, fulfilling the curse in Deuteronomy 28:44. The King of the South is already pushing at the King of the North. Ironically, the kind of zeal the Muslims espouse for a sinister and harmful purpose we need to use for a holy and helpful purpose.
Charles Whitaker: Ever jump the gun? When I officiated at junior high and high school track meets years ago, I saw runners do it now and then. ...
John Ritenbaugh reiterates that we are to follow Abraham and Sarah's example of relying on God's guidance, learning to trust in the wisdom of Almighty God rather than the world. In order to avoid strife, Abraham allowed his forward nephew Lot first choice. Likewise, the apostle Paul admonished the New Testament church to refrain bringing law suits before the public. Abraham and Sarah were willing to suffer loss in order to achieve peace. Regarding the current scattered flocks, any spirit of competition is the way of enmity and strife. The sheep do not belong to any man or any one group, but they belong to Christ, given to Him by the Father. It is Christ's, not the minister's responsibility to get the sheep into the Kingdom of God. The Church of the Great God sees the other splinter groups as brethren in the greater church of God rather than competitors. Unlike certain understandings in our previous fellowship, each person is directly and individually responsible for his own submission to God's government. No external coercion will develop character or submission to God. Throughout history, the large congregation has been the anomaly rather than the norm. The scattering of the flock has been a blessing, forcing people to take individual responsibility to develop godly character, responding to a still small voice rather than to brazenly get out in front of God. The Bible is replete with examples of great leaders, with hubris, presumptuousness, or pride who got out in front of God (Satan, Abraham, Sarah, Korah, and Josiah) causing irreparable consequences for their descendents. The antidote to presumptuousness involves patiently waiting on the Lord, following God's lead, resisting any impulse to get out in front of God.
Richard Ritenbaugh observes that most people living in modern, Western culture better identify with flawed heroes, rather than perfect heroes. King David, for example, made huge errors in judgment and committed colossal sins. Ezekiel 18:19-20 indicates that guilt for sin is not transferable, but the consequences can often touch several generations. Saul, after having disqualified himself from being king, sought to ingratiate himself with God by killing Canaanites, including an unrecorded massacre of Gibeonites. Later, during a wasting famine, David, attempting a political rather than a righteous solution, yielded to the Gibeonites' request that descendants of Saul be hanged to avenge the slaughter. That the famine continued indicates God displeasure with David's decision and inner motives. As Christians living amidst spiritual famine, we dare not compromise with the culture around us.
John Ritenbaugh focusing upon the topic of camouflage, concealment, or deception, warns that Satan, the grand master of deception, has provided what appear to be plausible alternatives to Christ's sacrifice for salvation. We are saved through a combination of the sinless life of Jesus Christ, His sacrifice, and His intercessory work as our High Priest. Some believable counterfeits, which (in many people's minds) compete for Christ's sacrifice and His intercessory priestly work are: (1) service in behalf of the brethren, (2) making a positive change or "turning over a new leaf," (3) right thinking, (4) denying ourselves (asceticism), and (5) sacrifice (even the supreme sacrifice). Though they are required of us, they do not save us. Salvation is the work of Jesus Christ.
This world lauds warmakers, but God says that peacemakers are blessed. John Ritenbaugh explains the beatitude in Matthew 5:9.
John Ritenbaugh teaches that in Galatians Paul took issue with the Halakhah- the Jewish way of life- not God's word, but a massive collection of human opinion, some fairly accurate, but some way off the mark, placing a yoke or burden upon its followers. Jesus, in Matthew 23, acknowledged the authority of those sitting in Moses seat, but he took great exception as to how they were using their authority, a zealous obsession with the traditions of the fathers, but almost no application of God's Law. Being strict in human tradition does not mean keeping God's laws, but instead an exercise in zeal without knowledge. On the other hand, Galatians 2:16 does not "do away" with God's Law, or make faith and works mutually exclusive (James 2:24). Works must be based upon faith in Jesus Christ.
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spiritual intent of the Sabbath as a time of blessing, deliverance, liberty, and redemption. From the beginning of His ministry Luke 4:16 to His death, Jesus used the Sabbath to set people free from physical and spiritual bondage. If we reject the Sabbath or keep it carelessly, we are begging to be put back in bondage to Satan and sin.
John Ritenbaugh emphasizes, that like Moses, Paul, James, and Joshua, all of us have been called to be faithful stewards of God, endowed with gifts to serve the congregation. Like Moses, we have to develop conviction, a product of a relationship of God, established by being faithful day by day in the little things of life. Never in the history of the Bible has anyone given up more material possessions and power as Moses had to serve God. Nevertheless, it took God 40 years (a time when his preferences gradually became transformed into rock-solid convictions) to bring Moses to the humble position where He could profitably use Moses to be His servant. Like Moses, Abraham and Sarah, we have to learn to synchronize our timetables with God's (Genesis 18:14, Daniel 8:17-19) God sets the schedule.
John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
Countering the Protestant red-herring argument, "You cannot earn salvation by works," John Ritenbaugh stresses that works certainly are not "done away" but that God expects works from all those He has called. We show our faithfulness and loyalty to God by our works or conduct - what we produce by what we have been given. The works demanded of us consist of continual striving to be faithful to our covenant relationship with God by keeping His commandments (not the traditions of men). As we strive to live by the Spirit instead of by the flesh (Romans 8:5) we will produce the kind of fruit pleasing to God. God forces a converted person to choose between two opposing forces (Romans 8:13), providing us His Spirit as a tool to overcome.
John Ritenbaugh stresses that zealous, sincere, human, religious faith may not be godly, but ironically, because of its fervency, often puts our faith to shame. Our faith has to have as its object a dynamic personal quality with habitual fellowship with God in prayer, meditation, and Bible study. Quality fellowship with our brethren offers frequent opportunities for exhortation and a safeguard against loss of faith. When we fellowship with a small, intimate group, chances for this productive exhortation (Hebrews 10:23-25) greatly increases, increasing our faith. Living faith has its roots in fervently, diligently seeking God and His righteousness with intense desire (like a passinate lover) through habitual prayer.
John Ritenbaugh focuses upon the topic of self-defense, examining the scriptural instructions for proactively avoiding or resolving dangerous conflicts. At the beginning of Acts 22, Paul, after clearing himself of a spurious charge (of taking a gentile into the temple), establishes his identity and credentials as a Jew (a zealous disciple of Gamaliel) in order to build a foundation from which to provide a logical defense of his 'apostasy' and testimony of his miraculous conversion (at the hand of God) on the road to Damascus, showing the continuity between Paul's revelation (from Jesus Christ) and the God of Abraham, Isaac, and Jacob. As Paul suggested that the gentiles could approach God independently from Jewish tradition, the crowd became riotous again. Paul saves himself from a certain scourging by establishing his identity as a natural born Roman citizen, giving him the protection of Roman law. Paul extricates himself from another dangerous situation (the convening of the Sanhedrin by the corrupt high priest Ananias) by proclaiming himself a Pharisee (hoping for a resurrection), creating another dissension (between the Pharisees and Saduccees), forcing the Roman soldiers to rescue him.
John Ritenbaugh reiterates that the martyrdom of Stephen, largely instigated by Hellenistic Jews, actually had the paradoxical dramatic effect of spreading the Gospel into Gentile venues, enabling individuals like Cornelius and the Ethiopian Eunuch, upon repentance, belief, and baptism to be added to the fellowship. Even more remarkable in this section of Acts was the miraculous dramatic conversion of the zealous learned Pharisee Saul (virtually handpicked by Jesus Christ and rigorously trained in Arabia for three years) into Paul the Apostle, fashioned (his intense zeal redirected or refocused) for great accomplishment as well as great suffering. Like Jeremiah and John the Baptist, the Apostle Paul was sanctified in his mother's womb, set apart for a specific purpose. At the conclusion of the chapter we find the account of the resurrection of Tabitha (or Dorcas) following Peter's fervent prayer.
[Editor's note: the Matthew portion of the Bible Study begins at the 20min-50sec mark] John Ritenbaugh examines the sobering events that occurred the evening of Jesus Christ's final Passover as a man, including the bitter circumstances of His betrayal and the abandonment by His disciples. Jesus knew in advance who was to betray Him, but continued to work with Judas to the very end, trying to get him to repent, just as God gives each of us ample time to repent and turn around. Jesus changed the symbols of the Passover, making a distinction between the old and new covenants. In the Old Covenant, blood sacrifice involving the slaughter of lambs and the killing of the firstborn of Egypt was the cost of deliverance from physical bondage. In the New Covenant, the deliverance from our spiritual bondage and permanent oblivion was the sacrifice of God's own Son, symbolized by wine and broken bread (signifying His shed blood and His beaten body) sacrificed for the sins of all mankind. Although Jesus realized the deficiencies and weaknesses of His disciples, He looked sympathetically at them, placing His confidence in God to lead Him through the horrible trials He would endure. The emotions Jesus felt were real, experiencing every agony, fear, anguish, desperation, disappointment, terror and temptation all of us would experience, yet without sin, preparing Him to be our compassionate High Priest..[NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh delves into the apostles' inability to drive out the demon in Matthew 17 indicates that faith is not a constant factor; it will deteriorate if it not constantly exercised through persistent prayer and fasting. Rather than promoting living faith, modern Protestantism emphasizes escapism and good feelings. Jesus' example of paying the Temple Tax by having Peter work for it (catching a fish) provided a principle for us that we cannot expect a miracle unless we do our part (being willing to work). Matthew 18 delves into the topic of the essence of personal relations, including having (1) an attitude of humility, (2) a sense of duty or responsibility, (3) a sense of self-sacrifice, (4) personal attention and care, (5) knowledge about correcting a person who is wrong, (6) a predisposition to forgive, and a (7) willingness to forgive. In human relationships, cooperation seems to produce greater results than competition. Like children, we must develop humility, dependency upon God and trust. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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