Richard Ritenbaugh, continuing his exposition of Book One of the Psalms, focusing on themes pertinent to the spring holy days, demonstrates that God orchestrated all of the events of the Exodus, making Pharaoh's pitiful plans irrelevant. God led Israel to the spot they felt they were trapped in order to demonstrate His absolute sovereignty, His ability to save, and His ability to totally annihilate all opposition. The Song of Moses, recorded in Exodus 15, indicates that ancient Israel finally got the point—at least momentarily. Psalm 1 and Psalm 2 amplify the themes of the Song of Moses, with the first Psalm concentrating on the Torah, or instruction itself, but the second focusing on the Son; we must come to know both His instruction and Him personally. The Son will have the final say; only a fool would attempt to test His sovereignty. The first stanza of Psalm 1 expresses astonishment that anyone would try to plot against God. Because God controls the whole universe, He laughs in mockery and derision at anyone who would even contemplate rebellion. Because Jesus Christ is God's begotten Son, we can avoid the rod of His anger by paying respect with worshipful fear and awe.
David C. Grabbe: This past week, an article appeared in the London Daily Telegraph about a television production that the British Broadcasting Corporation will be airing next month. ...
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by growing and preparing ourselves for His Kingdom.
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 reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
John Ritenbaugh marvels that human beings, having been given free moral agency, can accomplish what God had intended them to do all along. The apostle Peter, using the details of fulfilled prophecy (couched in David's psalms), convicts the crowd of their culpability (as we all need to be convicted) in the death of Jesus Christ. Peter clearly establishes the Messiahship of Jesus, showing His connection to David's prophetic psalms (such as Psalm 16) and David's lineage. The formula for receiving God's Holy Spirit—repentance and baptism is explored—and compared to current practice. The early church experienced a high level of cohesiveness by continuing in doctrine, fellowship, sharing meals, and praying together.
John Ritenbaugh maintains that our historical and theological roots are advanced in a polished, literary, chronological narrative, perhaps designed as a trial document authored by Luke. It defends the apostle Paul and the early church, with a larger purpose of 1) augmenting or increasing the faith of the saints, setting a pattern for all future generations of the church, demonstrating its continuity with the acts of God in the Old Testament; 2) proclaiming the church's mission and message; 3) showing progress despite seemingly overwhelming opposition; 4) tracing the expansion of the gospel to the Gentiles; and 5) revealing the life and organization of the church, emphasizing the role of the Holy Spirit in the church's formation, growth, and empowerment. Peter's sermon 1) explains the scriptural and prophetic significance of the Pentecost miracle, 2) proclaims the identity, death, and resurrection of Jesus, 3) and calls for repentance, a major condition for receiving God's Spirit.
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.]
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