John Ritenbaugh, reflecting upon the Middle East connotations casting disdain upon dogs, points out that the grounds of comparison may be their inclination to be sneaky, groveling scavengers feeding on the refuse of humanity, including human flesh. God's Word describes the ritual harlot and the sodomite as disgusting, vile dogs on the lowest echelon of humanity. The wages of a harlot or sodomite would defile any offering. God expects offering to Him to be undefiled, meeting His standards. An example is the Passover lamb, which was to be without blemish. The Israelites were not allowed to use livestock or produce from Gentiles or foreigners as offerings because they were contaminated. The very land metaphorically vomited them out. Consequently, the offerings we produce should emanate from the work of our own hands and not from any ill-gotten gains. When we give an offering, it should come from pure unsullied motives.
Richard Ritenbaugh, revealing that more space was devoted to the reign of Hezekiah in II Chronicles, II Kings, and Isaiah than any other king, states that one of the reasons for this exposure was his example of repentance after the news of his impending death. In an assurance to Hezekiah that he would be healed and given fifteen more years to live, God worked a miracle, making a shadow appear to go backward on the sundial. Isaiah records a song or poem that Hezekiah wrote about this experience of gratitude for God's intervention, intending it to be a legacy to posterity. J.W. Thirtle speculates that ten of the Song of Ascents or Degrees (Psalms 120-134) were composed by Hezekiah, indicated by the degrees of the sundial. A second theory posits that a choir of Levites would stand on the temple steps during the Feast of Tabernacles. A third speculation is that the Songs of Ascent refers to a musical style, perhaps moving from lower to higher pitch or from pianissimo to forte. A fourth theory is that the subsequent psalms (following Psalm 120) expand the magnitude of the theme of the preceding psalm. A fifth theory is that these psalms were composed by exiles returning from Babylon. The sixth theory is that these psalms represented pilgrim songs the faithful sang on the journey to Jerusalem to keep God's holy days or festivals. The internal organizational pattern of these Psalms indicate a seven-one-seven pattern, with Hezekiah writing ten, David writing four, and Solomon writing the center psalm. There are 51 recurrences of the name Jaweh and 2 of Jah, distributed equally in both halves. The 15 psalms could be broken into five groups of three, in which the first psalm in each section would describe a condition of stress, trial, or tribulation. The second psalm would admonish trust in God, and the third psalm in each section expresses praise. The true pilgrimage in life is a journey upward to God, a pilgrimage we take with many others, a journey requiring God's continual grace and protectio
The Parable of Lazarus and the Rich Man illustrates the resurrections from the dead and the Second Death. Martin Collins explains how knowing the time element hidden within the parable opens up the meaning of Christ's teaching.
In this sobering sermon, John Ritenbaugh warns of the consequences of fellowshipping outside of God's called-out church. People who suppose they are supplementing their spiritual diet with a poisonous blend of heresy and lawlessness risk losing their identity and witness, and ultimately their spiritual life. God has made his covenant with one body, the Israel of God, which yields to His way of life, keeping His Sabbath as a perpetual covenant. Fellowship with organizations which despise or denigrate God's Sabbath is tantamount to spiritual adultery. Bad doctrine inevitably deceives and destroys. Our behavior and practice must inevitably derive or grow out of our core doctrines - that we were called to qualify as members of His Family, something of which the world's religions have no inkling.
John Ritenbaugh emphasizes that commandment breaking is what has scatterred the greater church of God. We have allowed the self-assured Laodicean mindset (with its ignorance and spiritual blindness) to deter us from overcoming and law keeping. In the parable of the two sons in Matthew 23:27-32, Christ makes it clear that doing the commandments is more important than knowing the commandments. If we want to be like our Savior, then we will live the way He lived, keeping God's commandments — which exemplify the highest form of love (John 14:21)
John Ritenbaugh focuses upon vision - an especially vivid picture in the mind's eye (undergirded by faith, scriptural revelation, and prompted by God's Holy Spirit) to anticipate and plan for events and results which have not yet occurred. This foresight or revelation, strengthened by analyzing, comparing, and applying scriptural principles, produces a common (or uncommon) sensical prudence of conduct, insuring that a person's life (temporal or eternal) is preserved and plans fulfilled.
John Ritenbaugh, focusing on Matthew 7:13-14, observes that life consists of a series of choices—often a dilemma of a pleasurable choice on one hand, and a daunting difficult choice on the other. It seems as though God Almighty and Jesus Christ invariably want us to make the more difficult choice, insuring seemingly the maximum spiritual growth and character development. Moses took the difficult way, forsaking the adulation of leadership in Egypt, becoming the leader of a rag-tag group of disgruntled slaves. Our daily choices (small and large) are based upon the same principle. Sometimes our choices are quite costly, putting our careers and opportunities on the line in order to follow God. Some of the choices we make consist of discerning true ministers from false ministers and discerning the fruits of false religion. We need to develop and maintain an intense love for the truth, by faith developing vision and foresight of future consequences. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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