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Deliverance
(From Forerunner Commentary)

Genesis 2:3  (Go to this verse :: Verse pop-up) Genesis 2:3 says that God blessed the Sabbath day, something He did to no other day. This blessing falls on the heels of the obviously physical blessings God pronounced on animals (Genesis 1:22) and man (Genesis 1:28). The Bible shows a blessing to be something given or conferred to produce a fuller, more abundant life. The Sabbath blessing, conferred upon the whole creation, acts as the capstone of Creation week. By blessing a recurring period of time, God promises to be man's benefactor through the whole course of human history! The blessing invokes God's favor, and its primary intent is that God will be our spiritual benefactor. It does, however, include the physical as well. Thus, Jesus clearly ties His ministry to the Sabbath concepts of blessing, deliverance, liberty, and redemption. John W. Ritenbaugh The Fourth Commandment (Part Two): Christ's Attitude Toward the Sabbath

Exodus 12:15-16  (Go to this verse :: Verse pop-up) Does God really want us to be deleavening on the First Day of Unleavened Bread? Verse 16 clarifies what He means: "On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you." This "first day" is the first holy day of God's annual holy day season. He commands His people to hold special church services and to do no work other than what is necessary to prepare food. Even for ancient Israelites living in tents, this forbade deleavening work on the holy day. The phrase "On the first day you shall remove leaven from your houses" might therefore be better translated, "You shall have removed leaven from your houses by the first day." Verses 18 and 19 make this even clearer. All leaven must be off our property by the sunset that closes Abib/Nisan 14. This sunset marks the Night to be Much Observed and the beginning of the First Day of Unleavened Bread. Many brethren, however, choose to have their deleavening work completed a little earlier so that they can spend more time preparing spiritually for Passover and physically for the Night to be Much Observed. We should permit no leaven on our property until after the sunset that closes Abib 21, which is the Last Day of Unleavened Bread. John Plunkett The Five Ws of Deleavening

Exodus 13:8-9  (Go to this verse :: Verse pop-up) The Days of Unleavened Bread are a memorial to God's law and to His powerful deliverance from Egypt and bondage. Paul explains this significance to the Corinthians and the urgency attached to cease sinning. He says we should not even keep company with a brother involved in flagrant sin! Also, by ridding our homes of sin, we realize that overcoming sin is hard work! Staff Holy Days: Unleavened Bread

Psalms 74:12  (Go to this verse :: Verse pop-up) The work of God is much more extensive than merely preaching the gospel to the public.  We have gotten into the habit of using that term "work of God" far too narrowly. This particular verse indicates 1) God is working. He is actively, continuously, and personally involved in our lives. 2) His work is more widespread than first appears to the casual observer. He will do whatever it takes.  He is not an assembly-line worker doing the same things over and over again.  He accommodates for the way things are going within the purpose that He is accomplishing. Salvation is a term that the Bible uses quite broadly.  It literally means "deliverance," but it can be used to include anything that God does in His efforts to bring mankind into His Kingdom.  The "feeding of the flock" is His work too.  As Jesus stated in John 5:17, "My Father has been working until now, and I work." "Feeding the flock" is a part of His work, just as getting Israel out of Egypt under Moses was a work.  The major emphasis, though, was different.  Getting Israel into the Promised Land under Joshua was also the "work of God." But, again, the emphasis of the work of God changed.  Organizing Israel into a nation under David was part of His work, but again there was a shifting of gears in "the work of God." Rebuilding the Temple under Ezra was a "work of God" done through men, but the emphasis changed again.  The rebuilding of the wall under Nehemiah a little later was also the "work of God."  The building of the ark through Noah was the "work of God" at that time. The examples are almost endless, and so the conclusion is that the specific application of the "work of God" can vary from era to era. John W. Ritenbaugh What Is the Work of God Now? (Part 4)

Habakkuk 1:2-4  (Go to this verse :: Verse pop-up) The anguish in his voice is palpable. "God, I've been crying out to You day and night, and still violence, perversity, and all these terrible things are happening in the land. How long will this evil last? How much longer must we endure this constant wickedness, this corruption? When are you going to act, God?" We have probably prayed similar prayers ourselves: "We need You, God. How long, O Lord?" Ezekiel was a slightly later contemporary of Habakkuk. In Ezekiel 9:1-6 is a prophecy, a vision, that he saw while a captive in Babylon. The vision describes what God was doing in Judah and answers, at least in part, Habakkuk's question: "Why have You not judged all this evil, God?" His reply in Ezekiel 9 is, "I am going through the land, through My chosen people, and I am marking each one who sighs and cries over what is happening. I am searching out and seeing who is righteous, who has character, and whom I must destroy." It is good that we mourn over all the corruption, wickedness, and abominations that are happening in this land. It tells God something about our heart and our character. He is seeking out those who are concerned, distressed, and repulsed by what is occurring around them, and He is setting them apart for deliverance. All the while, we must endure it, but it is a necessary wait, because it takes time for God to evaluate our character, to see what we will do over the long haul. As Jesus advises in Luke 21:19, "In your patience possess your souls." So we must ask ourselves, "How do we react to what is happening in our nation?" How do we react to sex and violence on television, movies, and magazines, in books, on billboards, and in just about all advertising and entertainment? How do we react to terrorism, to drug use, to abortion, to oppression? How do we react to our court system, which allows so much injustice to stand? How do we react to racial inequalities? Have we become numb and hardened to all of these things, or do we still sigh and cry over the depths of this nation's depravity? Habakkuk is certainly concerned, and so he asks God for answers, crying out, "Save us!" God replies in Habakkuk 1:5-11, and His reply is very interesting. Richard T. Ritenbaugh Habakkuk

Habakkuk 1:5-11  (Go to this verse :: Verse pop-up) God says, "You are not going to believe what I am about to tell you, Habakkuk, but I am already at work to deliver you and punish the sinners around you." Then what does He do? He tells the prophet that He is sending the ferocious, bloody, terrifying Chaldeans to conquer Judah! The prophet must have been stunned! This was not the answer he expected in the least. What kind of deliverance is humiliating defeat at the hand of these utterly godless people who struck terror into the entire Middle East? In addition, they were Gentiles, and God was taking their side and cruelly punishing His own people. It must have shaken his faith to hear God tell him, "I am coming to spank this nation with the worst of the heathen." And just as God said, Habakkuk did not want to believe it. In his eyes, the deliverance was worse than the original corruption—at least that is what he thought at first. From what he understood of God, this made no sense. How could a loving God punish His own special people with a club like the Chaldeans? To understand God's answer we have to understand what God's work is. Psalm 74:12 says, "God is . . . working salvation in the midst of the earth." Genesis 1:26 says God is creating man in His own image, building character in us so that we can live eternally as He does. What is astounding is how He chooses to do it because He does it far differently than we would. As the old saying goes, "God works in mysterious ways His wonders to perform." To a man's way of thinking, His works are truly mysterious; sometimes, we do not have a clue how He works. Isaiah 55:8-11 explains that God sometimes does things in a very round-about way, but it has a kind of boomerang effect. At times, it seems God goes in one direction, off the beaten path, but that is merely our perspective of it. We find out later—after we have grown in wisdom and understanding—that He has been following His plan all along. We are the ones who have not kept up. Habakkuk deals a great deal with perspective—man's perspective versus God's. God always gets His job done. When He sends forth His word to accomplish a work, it always comes back to Him with the result He intends. It may not make much sense to us at the time, but it surely works because God is behind it. In the end, it is the best way. Many have questioned why God has allowed the church to decline and scatter in recent years. What is happening here? Why has God had to do this in order to bring us into His Kingdom? Why must He destroy to make well? We have shaken our heads at the swiftness and brutality of it all. That is how Habakkuk felt with the Chaldeans breathing down the Judeans' necks. If God had told us a few decades ago that the church would lose, say, two-thirds of its members, would we have believed Him? Would we have even considered that a work of God? "Look . . . and watch—be utterly astounded! For I will work a work in your days which you would not believe, though it were told you" (verse 5). Now we can understand how Habakkuk felt. He had prior warning, and it made him question God's very nature. Richard T. Ritenbaugh Habakkuk

Matthew 24:15-22  (Go to this verse :: Verse pop-up) How will the days be shortened? Is God going to lessen time than would normally come? That is a part of the explanation. The implication, though, within the context, is that God will stop short what is occurring lest everybody be killed. If He allowed the events that were taking place to continue, everyone would die. When He stops the event, time in a sense stops—at least as far as this event is concerned. To whom are the pronouns referring here? Verse 15, "Therefore when you." Verse 16, "Then let those." Verse 17, "Let him." Verse 18, "Let him." Verse 19, "But woe to you." These pronouns refer to those who understand the prophecies and are alive at the time these things are taking place. How many people are involved? It is unspecified. One thing is clear. There is no doubt that, in this prophecy, deliverance involves flight (at least to those who are around Jerusalem during this unprecedented distress). In this case, to flee in no way implies flying. The verb here is phuego, and it means to flee, to escape danger. It indicates nothing other than escaping by running—shoe-leather express. The context of the chapter is "literal and physical." It is not "figurative and spiritual." It involves physical survival worldwide, though the prophecy itself focuses on Jerusalem. It is worldwide because verses 21-22 make it clear "that no one would be saved alive." He means no one on earth, not just that no one around Jerusalem would be saved alive. This time is so bad that even the elect would die, except for God's intervention. Notice that God, through His servant Jesus Christ, says, "Don't stay in the midst of the trouble—get out." Considering the timeframe, Psalm 91 would have to be modified to apply it directly to us, because our understanding from other portions of God's Word is that He expects us to get out, to flee to some designated place called "your chamber" or "her place." It involves segregating ourselves away from something. We can also understand that we will have help from God in segregating ourselves, as I Corinthians 10:13 indicates. He makes a way of escape that His people can take, just as He did for Israel. He opened up the Red Sea so that they could escape. They walked to safety, fleeing from the Egyptian army. Nevertheless, God intervened. John W. Ritenbaugh A Place of Safety? (Part 1)

Luke 4:9-13  (Go to this verse :: Verse pop-up) The theme here is protection. Satan quotes from Psalm 91:11-12, which has the same theme. He is quoting back to Jesus the very words that He had inspired, but he does it without quoting the entirety of the two verses. He leaves out one phrase: "in all your ways." Jesus immediately replies, showing him that he had misapplied it: God does not guarantee He will protect us "in all our ways." Will Jesus protect us in our rebellion? Will He protect us if we are downright foolish? God certainly expects us to do things involving faith in Him, which the unconverted may consider to be foolish or dangerous. But willfully exposing ourselves to any danger, presuming that God is going to protect us, is tempting Him. Man has no right to dictate to God what He should do. It is as if Satan is saying to Jesus: "Since you are God's Son, certainly He will protect You from whatever danger You may get into. His angels will always be there to help You. You cannot be hurt. Deliverance will always be there. You can trust Him." It sounds good, but it is built upon a presumption. Some ministers, when they are counseling people on a trial, say, "You just do what I told you, and everything will work out." The implication is that, even if the minister's counsel is wrong, God will smooth it over and make it work simply because he is God's minister and they are God's people. From this temptation of Jesus, we can see that He does not believe that. We cannot tempt God and expect His promises to force Him to rescue us. God may, in His mercy, rescue us because of our ignorance, but that is not the spiritually mature way to think. John W. Ritenbaugh A Place of Safety? (Part 2)

Luke 4:16-19  (Go to this verse :: Verse pop-up) Every one of the actions in verses 18-19 has to do with words. Everything that came out of Him came out of an absolutely pure heart. He said, "I'm going to preach the gospel to the poor." The poor are those deprived or powerless, and the reason for His preaching was to give them vision and hope. Moses gave the enslaved Israelites good news of a similar sort: "God is going to free us and lead us to our own land." Then Christ says, "I'm going to heal the brokenhearted." He means those whose hearts are broken in repentance. It is as if He says, "I'm going to take care of all your past mistakes. I will heal you and give you comfort so you can start out the journey to the Kingdom of God in good spiritual condition." After this He says, "I'm going to preach deliverance to the captives." He will inspire enthusiasm and give hope for a bright future. He will recover the sight of the blind. He will provide truth, and therefore direction and clear thinking, to people. He will set them at liberty by forgiving them of their sins—and keep them free. He will preach the acceptable year of the Lord—the time is now—and instill them with urgency. Each of these steps is Him working on our mind. Hardly any of us have moved an inch, as it were, since our calling. Most of us live in the same general area in which we were called. Even if we did move around the country, we are still under the same human government. Our location does not matter to God. He is after our mind. He wants to change the heart until it is pure like His Son's. In all of these functions, God is working on the mind by means of His word, His truth, empowering us through an educational process, and by the addition of His Spirit to make the best possible use of our free moral agency in our lives. John 1:12 says—in the chapter where Jesus is identified as the Word of God, the Logos, and as the Light of the world, which is the truth of God that points out the way—that we are given the right to be sons of God. The word "right" is an accurate translation, but the marginal reference is better: "authority." Perhaps an even better word is "empowered," which is the Greek word's real meaning. We are empowered to become part of the Kingdom of God. That empowerment has come by means of God's calling, the revelation of His purpose through His Word, and all the other instruction that is necessary for the accomplishment of the great purpose God is working out. That Word He has revealed to us is pure and unadulterated. It is the unleavened bread of sincerity and truth. John W. Ritenbaugh Freedom and Unleavened Bread

2 Corinthians 6:1-2  (Go to this verse :: Verse pop-up) The church developed, under the inspiration of Jesus Christ, an overall concept of time management unique to church members. It has its roots in the Old Testament: Isaiah 55:6 urges us to "seek the LORD while He may be found." Why should we seek Him? Because He has the power and the willingness, if we will trust Him, to give us a completely new nature, breaking the vain, frustrating, repetitious cycle. Isaiah 61:1-2 adds helpful understanding: The Spirit of the Lord GOD is upon Me, because the LORD has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God. This is a prophecy that Jesus partially quoted as He began His ministry in the synagogue in Nazareth where He grew up (Luke 4:18-19). These passages suggest an element of movement toward something soon to happen. Isaiah 55:6 suggests we seek Him urgently because the Lord is moving on, and if we do not seek Him now, it will be too late. Time and events within it are moving. Isaiah 61:1-2 is similar: Now is an acceptable day for those called of God. If we wait, the acceptable day will pass, and the day of vengeance, even now moving toward us, will be here. It will be too late to avoid its destructive powers! In Solomon's complaint about time (Ecclesiastes 1:3-11), God was nowhere mentioned. Events just go around and around endlessly, effectively describing Solomon's frustration. However, in the prophet Isaiah's description, God is involved in the movement of events that impact directly on His people's lives. II Corinthians 5:20—6:2 from the Revised English Bible helps us to see the sense of urgency in a New Testament setting: We are therefore Christ's ambassadors. It is as if God were appealing to you through us: we implore you in Christ's name, be reconciled to God! Christ was innocent of sin, and yet for our sake God made him one with human sinfulness, so that in him we might be made one with the righteousness of God. Sharing in God's work, we make this appeal: you have received the grace of God; do not let it come to nothing. He has said: "In the hour of my favor I answered you; on the day of deliverance I came to your aid." This is the hour of favor, this the day of deliverance. These admonitions to "seek God now," "now is an acceptable time," and "do not let it come to nothing," all indicate a passing opportunity. The Christian is dealing with a specific period during which events are working toward the culmination of some process, and if he does not take advantage of the present opportunity, it will never come again. The parable of the wise and foolish virgins in Matthew 25:6-13 illustrates our need to make the most of this opportunity now. This parable's major lesson is that both life and time are moving. The precise time of Christ's return is unknown, so He urges us to take advantage of the knowledge and time we already have in hand. Those who reject His advice will find their way into the Kingdom blocked. Recall that II Corinthians is written to Christians. Paul's message is a call to strike while the iron is hot! Both Jesus and Paul remind us that our calling is rife with possibilities, so much so that we can consider each moment as big as eternity. That is how important this "day of salvation" is to us! The New Testament's instruction to Christians is, "Now is the time!" Everything is in readiness for success. It is as though the New Testament writers are saying, "Don't be like the slave who refuses when presented with freedom, or the diseased person who rejects help when offered healing. God's door is open to us! Charge through it by cooperating with Him!" John W. Ritenbaugh Seeking God (Part Two): A Foundation

Galatians 1:4  (Go to this verse :: Verse pop-up) We easily recognize that Christ died for our sins. But why? ". . . that He might deliver us from this present evil age." The word translated "deliver" does not just mean being delivered from bondage, the way the Israelites were delivered out of Egypt. It means instead, "rescued from the power of." The meaning "delivery away from" may be implied, but that is not the primary meaning here. The power of this present evil world lies in its ability and power to make an impression upon us or make us conform to its ways. Paul writes in I Corinthians 5:10, "I didn't mean that you should go out of the world, but rather that you should not fellowship with one who is a brother and who has this sin." He is not talking about leaving a place but about being rescued from the power of this world to impress its ideas, manners, ways, customs, and traditions upon us. Paul reiterates this in Romans 12:2: "Don't let the world squeeze you into its mold" (Phillip's). That is what we have been delivered from—not God's law, but the power of the world to squeeze us into its mold. John W. Ritenbaugh

Look up 'Deliverance' in Nave's  

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