Richard Ritenbaugh reminds us that war has personally touched only a fraction of Americans. Not since the aftermath of the 'Civil' War has any part of the nation suffered the ravages of war and the bitterness of defeat. The offspring of Jacob, for the most part, continues to enjoy a period of relative peace and material blessings. The dire events narrated in the Book of Lamentation seem foreign to our scope of experience. For this reason, the events it vividly portrays help us to vicariously imagine the sense of hopelessness and despair experienced by ancient Israel during this historical period. As we approach the coming self-examination prior to Passover, we can apply six significant lessons learned by these people to our personal lives. As human beings we can learn: 1.) Human life is tough, as exemplified in Christ's agonizing sacrifice for us. 2.) Humans are slow to accept blame, but quick at doling it out to others. 3.) Repentance is difficult and rare. Thankfully, we also learn: 4.) God is sovereign, controlling every aspect of Creation. 5.) God is just and is a Deity of Law, giving us precepts that tell us how to live. 6.) God is merciful and faithful, providing a mechanism for our redemption through the sacrifice of Jesus Christ, balancing His "severity" with His "goodness."
Richard Ritenbaugh begins by recapping the first three chapters of the Book of Lamentation: "Woe is me" (Chapter 1), "God did it" (Chapter 2), and "If God is behind it, it must have been good" (Chapter 3). He then focuses on the themes of the chapters 4 and 5. Chapter 4 is a summation of how low God had brought the people of Judah, prompting the theme, "How low can you go?" In Chapter 5, the community bewails what it has suffered, prompting the plaintive theme, "Have You utterly rejected us?" A close reading of the text reveals that, as terrible as this ordeal was, only a few people repented, a reality which justifies Christ powerful rebuke to their descendants, the Pharisees and Scribes, calling them vipers for persecuting and killing the prophets, warning them that their sins would culminate in yet another great destruction. The people suffering under the Babylonians had blindly basked in the privilege of being God's chosen people, while at the same time the blatantly trashed the terms of the Sinaitic Covenant. The inhabitants of Jerusalem could not make a clear cause-and-effect connection between their own sins and what was happening to them. Because the people of Judah demonstrated no fruits of Godly repentance, they failed to achieve anything like a personal relationship with God.
In Matthew 12:31-32, Jesus warns the Pharisees about crossing a line that cannot be uncrossed, an act of blasphemy that is commonly called "the unpardonable sin." David Grabbe explores the Bible's references to this often-misunderstood subject, showing that, while rare, one could fall into it through bitterness or neglect.
David Grabbe, focusing on the sign of Jonah, asserts that there is much more to it than the timing of three days and three nights in the belly of the great fish, debunking the nonsense of a Friday afternoon 'good' Friday to Sunday Morning "Easter" cycle. It appears likely that Jonah may have been literally dead when he was cast into the sea, with the great fish serving as his coffin rather than his domicile for that time. When God then resurrected Jonah, the reluctant prophet preached a powerful message of repentance, leading the entire population of Nineveh to fast and repent, sparing them from destruction. Jonah had fled from his responsibility, opting for self-sacrifice rather than to be used by God for something he considered distasteful, facilitating the future demise of his people. All of us have similarly turned away from God's will for us; it should come as no surprise that God lovingly sends disruptions our way to get us back on His trajectory. Both Jonah and Jesus Christ were prophets of God, preaching repentance and seeing the positive fruits of their preaching. Both Jonah and Christ provoked their own people to jealousy by preaching a message which admitted Gentiles into God's plan of salvation. While Nineveh repented and was spared, Judah did not repent, and consequently witnessed their temple desecrated and destroyed, failing to see that when anyone repents and turns from his evil ways, God relents and forgives.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
John Ritenbaugh, asserting that the term leadership never explicitly appears in the King James Version of the Bible,while the terms follow and follower are abundantly distributed, concludes that any form of leadership must be preceded by following. God tells us what we are to follow in the Covenants, legal entities, unfortunately, that neither the ministry nor the membership have exhibited much interest in studying. Because of lack of covenant knowledge, Israel (both ancient and modern) have been perennially cursed with a massive breakdown of leadership. The whole body from head to feet is sick, covered with putrefying sores; we are a people laden with iniquity. God places the blame for the lack of leadership on the shepherds: the ministry, the President, Congress, Supreme Court Justices, heads of Corporations, heads of educational institutions, mayors, city council members, and perhaps the most important shepherd of all, the parent. Our first parents Adam and Eve totally botched their child-rearing responsibilities, but our father Abraham provided us a better example of how to lead our families, pointing them to the laws of God. Our citizenry has rejected God's laws and have wallowed in a mire of incessant lies. Consequently, the world is hopelessly lost morally and spiritually. God's called-out ones must separate themselves from this despicable anti-God mindset. We need to qualify to lead by internalizing the contents of the covenants, not only believing God, but doing what He says, realizing that the covenants are not as complicated or complex as Satan has lead his 'ministers' to believe. God's word—the Bible, and especially the book of Deuteronomy—provides the keys to true leadership. The world's 'Christianity' has largely rejected Deuteronomy, especially the binding commandment to keep God's Sabbath forever. For those yet uncalled, God is truly not in their minds; we cannot afford to emulate them.
Richard T. Ritenbaugh: Now that we have considered the two main Old Testament words for "repentance," we can look at the New Testament Greek word metanoia. ...
The doctrine of resurrections is one of paramount importance for the Christian. The third resurrection, however, is one that most of this world's Christianity ignores—but it is the one that shows God's ultimate justice and how He will deal with incorrigibly evil people in godly love.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance. God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God could not identify these characteristics in people appropriating His name. God's called out ones are obligated to avoid defilement from any source whatsoever, taking special care not to mix God's truth with worldly tradition and rank paganism, forming a syncretistic religion. Amos, using the unflattering image of cows of Bashan, censures the women of Israel (normally the safeguard for the family morality) for abandoning morality, living exclusively for pleasure, materialism, and self-centeredness (often at the expense of the poor and needy), while practicing devoutly a form of syncretistic religion. God, through His prophets, warns that God (with a motive of love) will chasten His people with increasing severity until they repent and begin to reflect His characteristics.
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