David C. Grabbe: In Part Two, we began to consider the Parable of the Barren Fig Tree: "He also spoke this parable: "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none...."
Richard Ritenbaugh reflects on the second law of thermodynamics which, emphasizes that, as energy is transformed to other forms, it degenerates into a more disordered state, wearing down into entropy, chaos and disorder—exactly the opposite of the Spiritual creation which transforms us into a more perfect state. As God transforms our mind with the change-agent of His Holy Spirit, it becomes completely renewed and reprogrammed into something everlasting, something God-like, learning to think as God thinks. The Feast of Unleavened Bread provides a formula as to how this process works, putting sin (typified as leaven) out and ingesting righteousness and purity (typified as unleavened bread) in its place. We are to demonstrate righteous behavior in our hands by our deeds and behavior and in our foreheads by our thoughts. Jesus Christ is the Living Bread that we must ingest daily by reading His word and imitating His behavior. As we ingest the Living Bread, we shun worldly behavior and conform to Christ's character. Only when we are conformed to the image of Christ, loving righteousness and hating lawlessness, are we acceptable to our Heavenly Father. As we are progressing through the sanctification process, our carnal natures must become completely displaced by God's Holy Spirit, motivating us to refrain from causing offense, but freely forgiving others as God has forgiven us.
Ryan McClure, drawing a spiritual analogy from the fascinating metamorphosis of a monarch butterfly, from a lowly larva to an aviation marvel, able to journey thousands of miles, displaying magnificent regal colors, makes a comparison to our own metamorphosis from a carnal, fleshly (relatively worm-like) existence to a glorious, dazzling offspring of Almighty God. Like the multi-staged metamorphosis that a monarch butterfly undergoes, we go through several phases before we are ready to become spirit beings. In the larvae stage of the monarch butterfly, the caterpillar forages on the undersides of milkweed leaves, protected by the leaves' poisonous substances from predators. Caterpillars voraciously consume 20 large weeds before their transformation; in our maggot stage, we hungrily consume God's Word. Once the larvae hatches, it must advance through five stages, called instars, during which it sheds its former body and changes into a magnificent, multicolored insect, capable of flying thousands of miles. We also shed the old man and assume our new godly character, nourished by God's Holy Spirit, a replica of Jesus Christ. As we progress through the stages, we must remain steadfast until our ultimate transformation. The Kingdom is just ahead.
Richard Ritenbaugh, citing Charles Hughes Smith's pronouncement that the entire status quo is a fraud, emphasizes that the entire western society seems to be invested in corruption and fraud, even as society as a whole is plunging off a precipitous cliff. Gary Sturgeon insists that 90% of everything is garbage, with only 10% possibly salvageable, but Satan has a grip on the entire cosmos and has the capability of damaging everything unless God miraculously intervenes. God's called out ones have been given the priceless gift of God's Word of sincerity and truth which has the power to sanctify (set apart and make holy). We must guard it as a life preserver, never letting it out of our sight. God the Father and Jesus Christ intended to leave us in the middle of all this fraud, providing a protective hedge against the worst Satan can do, sanctifying us with His truth in order that we rise above the deceit and fraud, learning to exercise godly discernment. In this worldly environment, we appear strange, odd, and even alien to society. In the Festival of Unleavened Bread, we recognize that God had to do something extraordinary ("flexing His muscles") to free our ancestors and us from the god of this world, redeeming us to be His people. God literally had to pull us out of our worldly prison, a way of life leading to certain death. As a symbol, unleavened bread emphasizes that the ancient Israelites had to leave in haste, totally unprepared for the trek ahead of them, and that they were totally dependent upon God for everything. God fed them manna (something unworldly and a type of the Bread of Life) to them for 40 years to test them, whether they would walk in His Torah. Abundant life comes to those who live by every word of God, ingesting it continuously. Unleavened Bread symbolizes Christ's broken body, His Words of sincerity and truth, and most importantly His Spirit, our portal to an eternal relationship with God, transforming us into what God is.
David Grabbe, focusing on Christ's warning about false prophets in His Sermon on the Mount, cautions us that every belief will produce something, either pointing us toward or away from God. The false prophet conceals something deadly, which will eventually yield poisonous or toxic spiritual fruit. If the belief derives from God's Holy Spirit, we reap love, joy, and peace. As Paul chastised the Corinthians for their divisiveness, each clinging to his hero or champion teacher, he also intimated that a fifth teacher seemed to be influencing them, a teacher syncretizing God's doctrines with the 'wisdom' of the age, using contemporary, philosophy, sociology, or psychology to adulterate the purity of doctrine with Gnosticism. evolution, or something far worse, all deriving their power from the prince and power of the air, the current ruler of the earth. All of these deadly admixtures will produce a bumper crop of bad fruit. As the human body is able to adjust to changes in the environment, our nervous system adjusts to darkness, stench, pollution, profanity, and every form of evil. What was once repulsive may now seem normal or tolerable. The media has corrupted the integrity of our consciences. The wisdom of this age literally saps spiritual growth. When our prior fellowship, after the new regime took over, imbibed of fallacious doctrines, our fellowship harvested an abundant crop of poisoned, contaminated fruit.
Ronny Graham, cuing in on Psalm 23, reflects on the many uses of the term "table," in noun and adjective form. Perhaps the most frequent uses of the term table signify a venue for fellowship, a place of honor, and a place for dining. In scripture, examples involving tables of the king appear for King Saul, King David, as well as King Solomon's Table—this last evoking a response of awe and wonder in the Queen of Sheba. The Table of the Lord, described in Exodus 25, with its 12 loaves, symbolizes the grandest of all tables, the 144,000 seats reserved for the Israel of God. As members of Christ's body, we have direct access to the Holy of Holies. God desires us to be at His New Testament table where we can always be in His presence, partaking of spiritual food as His family.
John Ritenbaugh, maintaining that our responsibility is to yield to God's sovereignty, nevertheless suggests that God has, by giving us free will, enabled us to freely sin, but holds us responsible for governing ourselves. The word govern, derived from the Latin noun gubern?tor, indicates a regulating, as in steering a ship with a rudder. The edict to submit to civil authority has a built-in exception when the civil government has explicitly asked us to do something contrary to God's Law. No power exists that is not in some degree permitted by God. All governments have the responsibility to protect the law-abiding, to punish evil doers, and to establish peace. The American government was established in a climate of rebellion against oppression and a desire to be free. The Founding Fathers were educated men, schooled in English Law and the ordinances of the Bible. John Adams warned that this government, based on maximum liberty, would only work for a moral citizenry. Sadly, the current citizenry is more concerned about their own selfish obsessions for entitlements than the welfare of the nation. God's government has also given us maximum liberty, but we have a daunting responsibility to govern ourselves. We have been called by God to do God's will, following in Christ's steps. In order to regulate ourselves, we must have the same kind of vision that Abraham and Moses possessed, leading them to the Promised Land. This vision can only occur if we have Christ within us, producing spiritual fruit. Without Christ, we can do nothing. As the physical Israelites had to eat manna to be sustained, the spiritual Israelites must be sustained on the true bread, the Word of God and the Holy Spirit (the mind of God the Father and Jesus Christ), giving us the ability to keep His commandments.
Most translations fail to bring out that two different words are translated as "love" in John 21:15-17. Twice, Jesus asks Peter if he had agape love for Him, and both times ...
John Ritenbaugh, focusing on John 17:3, maintains that to have eternal life we have to know God. Eternal life is to live a quality life as God lives, having developed an intimate relationship with God, living by ever-increasing faith. In order to develop this relationship, we must sacrifice time, becoming, in essence, living sacrifices. We must continually ingest spiritual food—the Bread of Life and the Word of God, seeking to be a part of the covenant made with David, containing the sure mercies of David. We must fully accept the sovereignty of God- internalize that sovereignty profoundly. In the Old Covenant there are no provisions for forgiveness of sin, or direct access to God by prayer or by the reception of the Holy Spirit. Faith comes from hearing the Word of God. Without hearing through sermons or reading the Word of God, there can be no faith and no understanding. Jesus Christ is our conduit to the Father. Getting to know God requires effort; it does not happen accidentally. It requires focused studying of God's Word on a continuous, daily basis. Truly, God has all the goodies. It is necessary to cultivate a genuine and healthy fear of God, a fear not natural to carnal man. It can only be developed by an abiding relationship with God, in which we learn both His strength and compassion. By continuous ingesting of His Word (enabling us to digest His precious doctrine), we humbly develop a close relationship with God. As we think in our heart, so we are. We should see God working in our lives and submit to His sovereignty, developing the kind of fear which draws us close to Him in humility. The fear of the Lord is the beginning of wisdom.
As Christians, we have a desire to please God, and we want Him to protect and deliver us when the times ahead get tough. John Ritenbaugh illustrates four qualities of character that our full acceptance of God's sovereignty will build and that will prepare us for whatever work God may choose for us in these last days.
Richard T. Ritenbaugh: Last week, we considered the period of the count to Pentecost as representing the years of our conversion as Christians, and we focused on the work that was required of the Israelites to grow and harvest the grain used in the offering of the wave loaves. ...
John Ritenbaugh suggests that competition is the root cause of all war, business takeovers, and marital discord. Carl Von Clausewitz observed that war is nothing more than politics brought to the battlefield. Evolution has glorified competition, enshrining the survival of the fittest. Historically, the competitive nature has its roots in the mind of Satan, who had the audacity to take on the leadership of Almighty God. Man's rivalry with one another has been described by Solomon as a striving after wind. Abraham literally "took the high ground," separating himself from strife with his ambitious nephew who wanted to seek gain on the plains of Sodom. The apostle Paul showed willingness to forgo his well-deserved wages, willing to work privately, avoiding conflict and strife. Christianity should be service- oriented rather than profit- oriented, should reward the worker for his labor, and should replace competition with cooperation. Biblical history records the tortured chronicle of people striving against God. The Gentiles cut themselves off from God by rejecting God's teachings through the patriarchs. We must replace the works of the flesh with the fruit of the Spirit, willing to yield and submit rather than to strive, quarrel, and compete. Satan has successfully deceived the entire world by mixing a little truth with much error, appealing to our pride and tissue needs. On the Day of Atonement, we (as God's called-out remnant) are commanded to afflict our souls, putting down the striving competitive, pride-filled drives of human nature, with its intense appetites, mortifying our flesh, controlling ourselves by submitting to God in humility, taking the cue from our Elder Brother.
John Ritenbaugh, distinguishing the terms freedom and liberty, suggests that Christian liberty is far more restrained than the word freedom would connote. Mainstream Christianity often obscures the major emphasis of God's purpose in our lives, focusing on a genie in a bottle endlessly showering miracles. God deliberately put His chosen people through testing, trails, and deprivation to see what they would do and how they would respond to His laws. Building character and conforming to Christ's image requires suffering, privations, testing, and trials, including the degradation of slavery. We are still suffering under the bondage of sin. Through God's grace, we are provided liberty with specified limits and boundaries. Grace is not the entire story, especially after we leave Egypt. We are to deny worldly lusts, putting out sin, having been obliged to live in godliness, preparing to live in good works. Consequently, grace places limits on our freedom, training us for our future life in the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society. We cannot emulate our forebears, who although freed from Egypt, maintained their slave mentality, immersed in their worldly lusts, rebelling before they even commenced through the Red Sea, grumbling about their diet. We must desire the life-giving manna, the Bread of Life, namely the instruction provided through God's Word, producing good conduct and good life, keeping us from the bondage of sin. We need to be continually packing our minds with the Truth of God, fortifying our goal of attaining the Kingdom of God.
Amos 8:11 speaks of "a famine . . . of hearing the words of the LORD." Such a spiritual famine is occurring today: The words of God are readily available, but few are hearing them. David Grabbe explains this prophecy and its connection to the Feast of Unleavened Bread.
Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ's intensive work on behalf of the church, harvesting the firstfruits to the Lord. The whole period from the wavesheaf offering to the offering of the baked loaves constitutes God's harvesting of the firstfruits. It is our obligation to get in line to do our part, as Ruth diligently did her part. Ruth originally was a foreigner (a Moabitess) a type of worldly person outside the covenant, who nevertheless commits herself to Naomi (a type of Israel) and her God, and ultimately becomes redeemed by Boaz, a gracious provider, who instructs the reapers to leave Ruth a generous portion of grain as well as offering her protection and safety, admonishing her not to glean in another field, but to stay close to his women servants, keeping her eyes on the field, following the examples of the other servants, drinking only from what the young men have drawn. In addition to providing graciously, Boaz was a righteous judge, having gathered all the details of Ruth's virtuous and selfless life as he had gathered the grain, winnowing the chaff from the good kernels. After Boaz judged Ruth, he lovingly and lawfully redeemed her as Christ has redeemed His Church.
John Ritenbaugh affirms that faith and love require reciprocal works on our part, even though God has made the initial step, providing His only Son as a substitutionary sacrifice for our sins. As God calls us, He provides the power both to will and to do. If we do not work with God in our conversion process, things will fall apart. Because our responding to God's love is so important, we need to respond reciprocally to God. If we love another person we like to think about him/her, to hear about him/her, to read about him/her, please him/her, to be friends with his friends too, and we are jealous about their reputation and honor. We will not bring dishonor on our spiritual family's name by our behavior, not forgetting that we are collectively the temple of God and the Body of Christ.
Beginning with Acts 3:21, John Ritenbaugh speaks of a future time of refreshing and restitution after things get a whole lot worse, a time when the Beast would attempt to wear out the saints. The Day of Atonement pictures Satan being confined. God has a plan to recreate Himself, bringing mankind into at-one-ness with Him. Peter preached to the called out ones to repent and yield to God through His Holy Spirit. We need to be in awe of the cost of Christ's sacrifice for us, demonstrating reciprocity as we wholeheartedly yield to God. Mankind has separated itself from God, having followed the example of our parents, Adam and Eve. God's solution to mankind's separation was sending a second Adam, Jesus Christ to make reconciliation and justification possible. Believing Christ and His message has the effect of making a repentant person at one with God. Through sanctification, a person in Christ becomes a new creation. Fasting not only emphasizes that we can resist a powerful bodily drive, but shows us plainly our dependence upon God.
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of eternal security, the total depravity of man, unconditional love, irresistible grace, and the "once saved always saved" mentality. These pernicious, surreptitious teachings are designed to remove personal guilt and the necessity for personal responsibility or works (anathema to antinomian, "rule-hating," syncretistic, evangelical teaching), casting aside the law of God and substituting personal standards. Without a demonstration of works (prompted and empowered by God's Holy Spirit), it will be impossible for God to judge whether we will actively adhere to His standards, steadfastly walking in the footsteps of Christ. Finally, the amazing history of the rejection of the Sabbath and the embracing of Sunday is explained.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
One of the most widely occurring metaphors in the Bible involves eating. David Maas contends that it is not just what we ingest spiritually that is important, but that we also develop the ability to feed ourselves properly.
David C. Grabbe: A number of recent articles have brought to light a disturbing new facet of schoolwork at both the high school and college levels. ...
Our physical bodies, like the walled cities of ancient times, has a defense system to keep out invaders. Spiritually, how well do we maintain our defenses against error and contamination? John Ritenbaugh urges us to listen diligently to God's Word for true nourishment.
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
We are what we eat. The same can apply spiritually to what we put into our minds. John Ritenbaugh shows that God wants us to desire His Word with the eagerness of a baby craving milk.
God has often used micro metaphors to illustrate macro events. For example, in Isaiah 1:4-6, God compares the whole nation of Israel to a sick patient with an incurable disease, signalling impending captivity. The church has been alternately compared to a bride, vine, virgin, woman, mother, and body. Extrapolating from these metaphors, the condition of the greater church of God resembles a patient languishing from a deadly disease like cancer. This condition has resulted from a diet of spiritual junk food (the philosophies and traditions of the world) and abstinence from the life-sustaining bread of life (John 6:63). The words we "eat" create a faith that forms the walls of our belief system?a kind of spiritual immune system, protecting it from disease. Good health, then, is not merely a matter of diet, but an entire interactive process of prayer, study, obedience, and conformity to God's purpose for our lives.
John Ritenbaugh suggests that whether we do or do not make it to the Feast of Tabernacles next year depends on our faithfulness at stirring up the gift of God's spirit within us through consistent prayer, Bible study, and hearing God's word. Distractions brought about by love of the world, neglect of Bible study, neglect of prayer, or neglect of God's word could seriously erode our faith, making us vulnerable to false doctrines and cares of the world.
We all know about the church grapevine. It's very good in spreading news, but it can be equally as evil when it spreads gossip and rumor. David Maas reveals how gossip harms the gossip himself.
In this lead-off sermon of the 1999 Feast of Tabernacles, John Ritenbaugh draws an instructive though disturbing parallel between the warning given to Belshazzar and the warning given to the greater church of God. A major contributory cause in the splitting of the church has been the wholesale rejection of the doctrines Herbert Armstrong, under God's inspiration, worked to restore. When the shepherd was smitten, false teachers systematically undermined the faith once delivered. We need to realize that if God were not with Herbert Armstrong in those formative years, then indeed the handwriting is on the wall for us. We desperately need to hold fast to those doctrines restored through Herbert Armstrong's ministry.
God provided physical Israel manna to eat every day for forty years. Now we, as spiritual Israel, have the Bible, God's Word, as our daily bread. Are we taking advantage every day of this wonderful blessing God gives us, or are we allowing God's Word to spoil through neglect?
Richard Ritenbaugh reiterates that the command to eat unleavened Bread outnumbers the command to refrain from eating leavened bread three to one, indicating that if we actively engaged ourselves in studying God's word and doing righteousness, we wouldn't have time or place to participate in unrighteousness. Ingesting God's word and actively applying its principles gives us life-sustaining energy to fulfill our personal commission.The book of James had to be written as a counterbalance to antinomian elements that had crept into the church around 60AD, twisting Paul's writings, teaching that grace nullifies the need for works — a condition which has an eerie parallel today. James emphasizes the works required for sanctification after the justification process has been completed. Doing good, like eating unleavened bread, is proactive, displacing sin by righteousness.
John Ritenbaugh asserts that the pressures and conflicts that the church has undergone is part of a larger Zeitgeist (spirit of the time) that has embroiled institutions religious and political institutions worldwide. The mindset reflects (and is a function of) an unseen spirit world under the sway of the prince and power of the air. This Zeitgeist or wisdom of men (evidenced by carnality) could well dominate our lives. We need to be extremely careful about what we allow into our minds, from academia, psychology, politics, and especially from people supposedly speaking for God (false prophets), but having their taproot in the world and Satan the Devil. Any message, true or false, has the capability of producing a faith. Faith in the wrong thing will bring deadly consequences. To counteract the heresies emanating from the spirit of the world, we must have union with Christ (through His Spirit), giving us direct access to God's wisdom.
In the last few years, turmoil and confusion have run amok in the church of God. Many feel they were misled by individuals who taught them doctrines they later came to understand were untrue. Some have yielded to the tendency to become cynical and suspicious of nearly anyone who claims to be a teacher of God's Word. Why all the distrust? Do Christians need a church?
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
God's church faces a time of severe trial, a famine of the Word. What should Christians be doing during such a time? John Reid uses the example of the first-century church to provide an answer.
John Ritenbaugh warns that Satan, through subtle doctrinal changes, has attempted to obliterate one major step in the conversion process, namely the sanctification step. Sanctification is the only step which shows (witnesses) on the outside; its effects cannot be hidden. Sanctification is produced by our choosing to do works pleasing to Almighty God. Works are not meant for our salvation, but for our transformation and growing in the knowledge of God. Without transformation, there is no Kingdom to look forward to (Romans 14:10; II Corinthians 5:10; and Revelation 20:13). As with physical exercise, spiritual exercise also mandates: no pain, no gain.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
In this comprehensive overview of tithing, John Reid explores the attitudes we should have toward tithing, the purposes of the tithe, and the benefits of tithing. Tithing expresses both our honor and love for God (the Supplier and Sustainer of all things) and our love for our neighbor, actively expressing God's great law. The first tithe is reserved exclusively for God's purpose, enabling the ministry to perfect the saints. The second tithe is reserved for festival purposes, enabling us to learn to fear God. The third tithe is used to show love for the helpless and people who have fallen on bad times. Incredible blessings accrue to those who keep these tithing principles.
Indeed, many heresies crept into the church over the past several years. John Ritenbaugh explains the difference between heresy and apostasy, how Satan works to introduce heresy into the church, and most importantly, what we can do about it!
Throughout the generations, war has been mankind's solution to problems. Is there hope for the future? John Ritenbaugh gives the comforting answer: at-one-ment is possible with God!
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah. Matthew highlights Jesus' authority over the deposed king (Satan), the Kingdom of Heaven (appearing 33 times) and righteousness.
John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
What is more important: preaching the gospel to the world or feeding the flock? John Ritenbaugh gives reasons why we should at this time be concentrating on reversing the church's serious spiritual decline before we presume to go to the world.
Christian freedom has nothing to do with location but how we think. Like Israel on the edge of the Red Sea, we are too willing to turn back to our enslavement. Like Christ, carrying the instrument of our death (the cross), we also carry with us the instrument of our own death (our carnal minds). By imbibing on God's Word (maturing from milk to meat), we will incrementally displace our carnality, responding to God's shaping of our character to attain the Kingdom of God and membership in His Family.
John Ritenbaugh insists that if mankind is separated from one another, it is also separated from God. Moreover, atonement with God will occur when mankind loves one another, loving as an action rather than simply a feeling. Contrary to the antinomian position taken by many Protestants, repentance—something that Christ does not do for us alone—is something we must do with the precious free moral agency God has given us. As sin brought a change in perspective and separation to our parents Adam and Eve, repentance, in one sense, brings us back to Eden—to the tree of life (via God's Holy Spirit). Reconciliation is an ongoing process enabling us to draw closer to what God is, having His mind installed in us.
Of all animals, the sheep is the most dependent on its owner for its well-being. From the viewpoint of the sheep, the extraordinary care of the shepherd comes into sharp focus. If sheep are not provided with fresh, flowing water, they will drink from stagnant puddles, contracting diseases. Likewise, if we attempt to drink from sources other than God's Word, we risk spiritual contamination. Sheep left to self-indulgence become cast down (immobile, unable to get up) and must be turned over—set again on the right paths. Similarly, habit-driven humans, because of our self-indulgent constitutions, can also become immobilized both physically and spiritually. Fortunately, our heavenly Father uses various means to exercise us spiritually to keep us from becoming cast down. To safeguard the health of the sheep, the shepherd must keep the flock moving—in paths of righteousness.
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be contaminated. If our belief is grounded in Christ (our Spiritual Bread and our High Priest), we will have a relationship with God and access to eternal abundant life, leading to works (fruits of the Holy Spirit) that glorify God. The word "draw" in John 6:44 implies that there is some degree of carnal resistance or reluctance to accept God's calling. If we do not metaphorically eat the flesh of Christ and drink His blood, ingesting the Word of God daily, we will die spiritually. The moral and ethical demands of these Words often make them "hard sayings," but yielding to these demands (having an intimate relationship of God- living the way God lives in every aspect of our lives) will incrementally develop the character and the spiritual mind, bringing about eternal abundant life.
The Berean: Daily Verse and Comment
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