Martin Collins, reviewing the episode of Habakkuk's frustration that God would use an evil people to punish Israel, points us to the prophet's resolve to cease being a fretful worrier and to become a responsible watcher, determined to understand the purpose of God's dealing with His people. Only a faithful believer will ever stand acquitted before God's fearful judgment. While the taunt-song, dealing with the five woes, certainly applies to Babylon, it applies doubly to God's people Israel, who should have known better, but chose to become ignorant. The first two woes in Habakkuk 2:6-8 concerns the woe against greed, avarice, covetousness (a virulent form of idolatry), and selfish ambition, leading to the crime of usury, charging excessive interest on loans, making the debtor a virtual slave, totally against God's instructions in Deuteronomy 24:10-13. The earth metaphorically cries out against the oppressor who garners wealth by stealing from others and amassing fortunes by exploiting the poor. The third woe focuses on a nation's tyrannical oppression of captive peoples, building a city with bloodshed and establishing a town by violence, denuding forests, wantonly slaughtering animals in order to subjugate other defenseless peoples. The fourth woe results from a people corrupting others with drunkenness and lust, having both literal and metaphorical implications; today the intoxicating Babylonian system embraced by Jacob's descendants has caused our nation to resemble, both figuratively and literally, a drunk vomiting over itself, exposing its sins and folly to the entire world, after adamantly refusing to be governed by God's laws. The fifth woe leveled against the Chaldeans, and by extension to the modern descendants of Jacob, results from idolatry, the sin of worshiping the creation rather than the Creator, applying to literal idols of stone and wood as well as to pagan new age religious practices and including anything we might exalt over God Almighty, including our physical possessions, talents, abilities,
Richard Ritenbaugh, citing Francis Shaeffer's observation, that bitterness rather than doctrine divides and estranges one member from of Christ's Body from another, suggests that individuals often look for a 'doctrinal' reason to cover up the real reason for leaving a congregation. Perhaps the principal cause of the estrangement between brethren can be explained by the Parable of the Leaven in Matthew 13:33, an image of a process of exaggerated growth, parallel to the mustard see analogy, in which a garden plant unnaturally grows into an imposing tree. Although many Bible Commentaries have assumed that both of these similes simply mean what started small will grow to something large, they fail to take into account the necessity of symbols remaining consistent beginning with the first mention in scripture. Leaven symbolizes corruption from sin, even as we examine the wave loaves, composed of humans laden from sin (from which they have repented). As ambassadors for Christ, already having our citizenship in Heaven, we still have sin in our nature. Interestingly, the grain offering in Leviticus 3, designated for the peace offering or fellowship offering did not contain leaven. As a biblical symbol, leaven stands for hypocrisy, false teachings, sexual immorality, vile corruption, malice and wickedness, a condition which will not exist in God's Kingdom, but is rampant in the Church of God today as it syncretizes doctrine with 'knowledge' derived from the Babylonic worldly philosophies. The woman sneaking in the leaven with three measures of meal in Matthew 13 evidently represents the Church, who surreptitiously mixed Christ's pure doctrine with a little sourdough of worldly wisdom, puffing up the church with intellectual vanity, but destroying the prospects of unity or reconciliation between the numerous splinter groups. With this leavening, Satan has destroyed the relationship between church members by corrupting the doctrines that had bound us together.
America's presidential primary season has brought voting in political elections to the fore once again. Because it is not directly mentioned in Scripture, people often ask if voting is biblically condoned. Martin Collins, beginning a short series of Bible Studies, re-asks the question in its most basic form for a true Christian: Would Jesus Vote?
In this sermon on the significance of the Day of Atonement, Richard Ritenbaugh teaches that on this day we do no work because most of the work of atonement is done by God Almighty. We fast, afflicting our souls, reminding us how much we depend upon God both physically and spiritually, enabling us to lighten our loads and other people's loads. Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom and His family.
Richard Ritenbaugh asserts that the epistle of James stresses both faith and works, emphasizing those factors necessary for growth, enabling us to produce a bountiful harvest of fruit. We are to exercise humility and impartiality, taking particular effort to bring our tongues under control, being cautiously slow to speak, acknowledging God in all our thoughts. We are obligated to do practical works of goodness and kindness to our brethren, being solicitous of their needs, and making intercessory prayer for them. To him who knows to do good but doesn't, it is sin. Eating unleavened bread is equivalent to practicing good works.
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob—"the Jacob of God?" Charles Whitaker explains.
In every culture in every century, the rich and the strong have oppressed the poor and weak for their own gain. America is no different. How long will it be until God calls them into account?
John Ritenbaugh picks up with the account of Jesus triumphal entry into Jerusalem shortly before His crucifixion, an event which fulfilled prophecies and significantly dramatized Jesus Christ's messiahship. The crowds welcoming Jesus, while looking for a political or military hero, were actually choosing the sacrificial Paschal Lamb of God on the 10th day of Nisan. Jesus was actually throwing down the gauntlet, laying claim to His role as Messiah. The religious authorities were terrified of losing their power base. Jesus cleansed the temple of opportunistic usurious moneychangers in the courtyard of the Gentiles, an extremely crowded public place. God's Church should never be involved with fleecing the membership in any way. Additionally, God's name should never be associated with junk. After driving out the money changers, Jesus healed the blind and the lame and befriended the children who were engaged in praising Him. The truth is often clearer to the simple and innocent than to the sophisticated intellectuals. Because the fig tree was emblematic of peace and prosperity, and because it was generally prolific in yielding, Jesus cursing the fig tree carried an implied caution against lack of spiritual productivity. If a fig tree does have full leaves, it should also have full fruit; if not, the growth cycle is out of sync or degenerate. The fig tree in the New Testament (Luke 13:6) represents you and me; we are required to bear fruit. God judges by what a person produces; if we don't produce, we are useless. Uselessness invites disaster. Profession without practice is condemned. Jesus taught the disciples that prayer is power and extremely profitable in clearing up mountainous problems. Prayer should be used by us to find the ability to do. God will only do for us what we cannot do for ourselves. God wants us to be problem solvers, proved by trials, tests, and experiences He gives us. Prayer should give us the ability to accept our cup- our circumstances. [NB: This series of Bible Studies from 1981-82 is incompl
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