Richard Ritenbaugh, continuing his excursion through the Book of Lamentations, observes that the expressions of sorrow in the Psalms far outnumber expressions of praise, indicating that the Hebrew culture has almost made the lamentation an art form. An organizational pattern useful in the examination of these lamentations is Elisabeth Kubler Ross's grief-model, positing five stages of grief: 1.) denial and isolation, 2.) anger, 3.) bargaining, 4.) depression, and finally 5.) acceptance. These five stages of grief processing seem to be universal, even though outward manifestations may vary from person to person. In Lady Jerusalem's case, isolation, anger and blaming, and inconsolable depression seems to dominate in the first two chapters of Lamentations. She is a long way from acknowledging her own fault, a confession which would lead to the peaceful acceptance of her lot. To this point, she has not even expressed a credible Mea Culpa. In chapter 2, the priests and prophets come under intense scrutiny for relying on their own feelings rather than God's counsel, proclaiming lies rather than truth. The narrator also chastens the people for enabling the false ministers by insisting on their comfort zone, believing they were God's people because they had Solomon's temple in their midst, while at the same time they tacitly accepted the 'pleasures' of sin. In chapter 2, Lady Jerusalem, wallowing in ocean currents of grief, still points an accusing finger at God.
Charles Whitaker, focusing upon Deuteronomy 29:4, where God reveals that He had not given the ancient Israelites an understanding mind "until that very day," discusses His revelation in Deuteronomy 29 and 30. These chapters have four salient themes: 1.) Today, with its counterpart "tomorrow," the future generations of Israelites; 2.) The land—"this land," referring to the land of promise, and "that land," referring to the land of exile of future Israelites; 3.) The "Covenant," with its attendant blessings for obedience and curses for disobedience and 4.) the concept of "revelation," that God reveals hidden matters to the end that people may obey His law. Historically, when Israel obeyed God, she received blessings; when Israel disobeyed God, she was cursed. This axiomatic truth is so evident to the gentiles that they will marvel that the hapless descendants of Jacob could not understand the cause-effect relationships of obedience and disobedience. Sadly, we live in a time when Abraham's offspring have rebelled mightily, waxing just as evil and perverted as ancient Sodom and Gomorrah. If modern Israel (including the Israel of God) disobeys the terms of the covenant, the fact that God made a covenant with them will not deflect the full impact of God's judgment. As God's called-out ones, having additional revealed knowledge and the gift of God's Holly Spirit, we are instructed to choose life "right now, this very day," just as were our ancient forbears.
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.
In the last two editions, we saw that Israel and Judah both improperly regarded the Temple, esteeming it higher than the God for whom it was built, and putting their confidence in the fact that they had the Temple in their city. ...
Ezekiel 24:21 describes Israel as considering the Temple to be something that was beautiful to look at, a national treasure to brag about, one that brought them joy and glory. ...
Over the last two decades, we have witnessed the scattering of the church of God from one corporate organization into hundreds. ...
God has often used micro metaphors to illustrate macro events. For example, in Isaiah 1:4-6, God compares the whole nation of Israel to a sick patient with an incurable disease, signalling impending captivity. The church has been alternately compared to a bride, vine, virgin, woman, mother, and body. Extrapolating from these metaphors, the condition of the greater church of God resembles a patient languishing from a deadly disease like cancer. This condition has resulted from a diet of spiritual junk food (the philosophies and traditions of the world) and abstinence from the life-sustaining bread of life (John 6:63). The words we "eat" create a faith that forms the walls of our belief system?a kind of spiritual immune system, protecting it from disease. Good health, then, is not merely a matter of diet, but an entire interactive process of prayer, study, obedience, and conformity to God's purpose for our lives.
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
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.
The Berean: Daily Verse and Comment
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