David Grabbe, taking issue with nominal Christianity's faulty doctrine of dominion theology (the belief that it is the Church's responsibility to spread God's Kingdom before Jesus Christ returns), using the "kingdom as leaven" parable as proof, takes apart this fallacious reasoning. We are correct to understand God's Kingdom (basilea) as a present reality, as Jesus the King stands among men, as well as a future reality, as when the glorified Jesus Christ will establish His Kingdom, putting down all human government. In the Parable of the Wicked Vinedressers, the "kingdom" refers to the national kingdom, which would be taken from the chief priests, elders, and Pharisees. This usage informs the first four parables of Matthew 13 (the Sower and the Seed, the Wheat and the Tares, the Mustard Seed, and the Leaven). The history of God's relationship with His people has been troubling, His own ultimately rejecting Him and attempting to usurp His rightful power. For that reason, the parables forecast God's removal of power from physical Israel and His handing the keys of the Kingdom handed to the Church. The first four kingdom parables of Matthew 13 address the deficient and soon-to-become defunct physical kingdom, while the last four parables address the emergent spiritual kingdom. In the next installment of this message, we will delve into the significance of the Leaven parable.
Even though Christians have been called to follow Christ, their journey to the Kingdom of God is preparation for leadership under Him. John Ritenbaugh explains that the covenants play a key role in this godly preparation. They not only show us what God requires of us in our relationship with Him, but they also instruct us in the minute details of God's way of living and ruling.
When a society falls into chaos and blatant immorality, as the Western world seems to be on the verge of doing, it is evident that there is a crisis in leadership. While warning us of the times just ahead, John Ritenbaugh turns the focus of leadership toward the church, exhorting us to learn the lessons of godly leadership now because our positions in the Kingdom of God will require their use.
John Ritenbaugh indicates that we are being fitted as lively stones into an already formed Kingdom, being conformed to the image of Christ, who has been designated as the Cornerstone. As God's future priests, becoming living sacrifices, we will constitute God's department of health, education, and welfare, serving and helping humanity. The Israel of God becomes God's firstborn, being set aside as a chosen generation to help the High Priest, Jesus Christ. This role as Christ's assistants is what we are being prepared for, a role which will call for rigorous discipline. This rigor will enable us to be totally transformed from the inside out, bringing about a renewal of our minds and a change of character. We are appointed on men's behalf to deal with things pertaining to God. We will become the link between men and God. We will offer sacrifice, largely consisting of intercessory prayer. We have to have compassion, sympathy, and empathy with mankind, realizing the repertoire of our own weaknesses. Like Christ, we must learn from the things we have suffered, making us able to aid those who have been tempted. God has hand-picked or chosen us as forerunners because He loved us; we dare not squander this precious calling of training for the Royal Priesthood. The more we know God, the stronger and more insightful we will get, enabling us to build one another up in Godly love, thinking with the mind of the Father and Jesus Christ, with His Law written in our hearts.
John Ritenbaugh emphasizes that Old Testament activities picture New Testament realities, far from done away, but raised or elevated to their spiritual intent. As a parallel to the Aaronic priesthood, the church has been chosen as a royal and holy priesthood (in training) offering up spiritual sacrifices and proclaiming praises of God (I Peter 2:5,9). Paul insists that our sacrifices (reasonable service) should extend to everything we do in life (Romans 12:2), including prayer, study, meditation, as well as sharing goods and experiences (Hebrews 13:15-16).
John Ritenbaugh discusses the implication of Dathan and Korah's rebellion in Numbers 16:1-5, agitating for a democratization of priestly responsibilities. God clearly reveals that not everybody set apart is holy in the same way, nor is God dealing the same way with each person. The privileges granted the priesthood are accompanied with equally weighty responsibilities. The New Testament church as a priesthood has been 1) set apart by God (not by people or self), 2) totally belongs to God, 3) has been awarded gifts for very specific functions, and 4) given the exclusive duty of drawing near to God.
Richard Ritenbaugh focuses on the basic elements of the Kingdom of God, having a (1) king (Psalm 47), (2) a territory (Daniel 2:44, Psalm 103:19) (3) citizenry (I Peter 2:9-10) and (4) a code of law (Revelation 22:14). The term kingdom (Greek basileia), has a past, present and future application. Heaven is its place of origin, from where God has eternally ruled the universe. God's Kingdom exists whenever and wherever one submits (by God's Spirit) to God's sovereignty. At Christ's return, this rule (shared with transformed, called-out, elected saints) will spread throughout the entire universe, enforcing the Ten Commandments (the character of God). Our begettal (a trial membership) in God's Kingdom will become permanent if we yield to God, allowing the mind and character of Christ to be formed in us.
The Feast of Tabernacles is a type of the soon-coming Millennium, when Christ will set up His government on the earth. Real peace and prosperity will be the norm. And everyone will have access to the knowledge of God!
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