Kim Myers, drawing some analogies from how the world keeps New Year's resolutions, cautions God's called-out ones not to approach God's Holy Days with the same level of non-commitment. Though we know that righteousness exalts a nation, we also know that America is no longer exceptional because of she has come to embrace post-modernism rather than righteousness. America's cities have become bastions of sexual perversion, murder and thievery. God's Church, because it co-exists with the unrighteousness of the world, is in danger of becoming corrupted or leavened by the world's example. Assimilation with the ways of the world inexorably imperils our spiritual lives. God always blesses for righteousness and curses for unrighteousness. Current curses include America's bizarre weather patterns and her pandemic of debilitating diseases. In Galatians 5, Paul draws a sharp line between the destructive works of the flesh and the fruits of God's Spirit. If we cultivate the works of the flesh, we will find ourselves robbed of peace, joy, and a sense of well-being. Thankfully, the world's governments generally do not arrest people for displaying the Fruits of God's Spirit. To grow and become like Christ, we must first know what righteousness is.
Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
Clyde Finklea revisits the interpretation of John 15:2 , which reads in most translations, "every branch that does not bear fruit, He takes way." This is assumed by many to mean "get rid of." Dr. Bruce Wilkinson, in his book, The Secrets of the Vine, explains that "takes away" should be more properly rendered "take up," deriving from the tendency of new grape vines to bend down and become covered with dirt. Vineyard owners in northern California explained to Wilkinson that a branch is too valuable to simply discard, but would be washed off and lifted up, tied to a trellis to enable exposure to sunlight. If a vinedresser lifts up a vine, securing it to a trellis or pole, it is because it is fruitless. Once it begins to bear fruit, it is then pruned for the purpose of bearing more fruit. As God's called out ones, we need to be able to distinguish between punishment for wrong-doing and pruning for greater growth, something which Job's 'friends' had to learn the hard way. As products of God's workmanship, we endure His discipline, producing quality fruit to glorify Him.
Richard Ritenbaugh, reflecting on the apostasy and diaspora of our previous fellowship in the 1990s, observes that those reveling in the new 'freedoms' cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of God. Instead, many seek scholarly 'higher' criticism of the Scriptures to provide license to various varieties of sin. Like Thomas Jefferson's redaction of Scripture, modern biblical scholars, much further away (in time and understanding) from the original intent of the Scripture than contemporaries of the apostles, presumptuously pontificate, without accurate knowledge, on the intent of the Scriptures. Consequently, 'biblical' scholars, steeped in post-modernist deconstructionism, pick and choose what they pompously believe to be significant. Today, the main representatives of nominal Christianity (Orthodox, Roman Catholic, and Protestant) may believe God exists and may believe in various aspects of His character, such as omnipotence, omniscience, omnipotence, love, and grace; nevertheless, they do not want to do what He says, discarding the Old Testament (and much of the New Testament) and that 'horrible' Jewish Sabbath as well as God's commanded Holy Days. Unlike the majority of nominal Christians who believe in God, the First-fruits (a select group of individuals called and set-part by God), as depicted by the Holy Day of Pentecost, faithfully follow Christ's example, allowing God to knead, pound, shape, and bake them in the intense heat of trials, making them acceptable to God, with the goal of becoming the 144,000, redeemed from the earth who will follow Christ as His collective Bride. As we grow toward that goal, we are commanded by Almighty God to live a life of obedience to His Commandments, walking as Christ walked, practicing righteousness until we get it right, and knowing that faith without works is stone dead.
Charles Whitaker, using the example of the word "lollapalooza," which was used in World War II as a shibboleth (Judges 12:5-6) to detect Japanese infiltrators, whose language habits obliterated the r/l distinction common in English, suggested that a shibboleth could be viewed as any cultural custom which makes one different. The members of God's true church have a distinctive shibboleth as we practice the weekly Sabbath or the annual holy days, putting them under the scrutiny of a society which treats those customs with contempt. As Christians practice love, displayed by keeping God's laws, they draw attention to themselves. It is necessary to continue to keep God's holy laws (our own non-verbal shibboleth), even when it hurts or proves embarrassing.
John Ritenbaugh maintains that Ecclesiastes 3:10-15 constitutes a useful roadmap for the confusing labyrinth of life. God's ways are inscrutable to most people; grasping these revelations requires a special gift. Unless God calls us and gifts us with this insight, we will have absolutely no clue as to our eventual purpose, explaining why eternity has been planted in our hearts. God has given gifts to all men. He has revealed to all of mankind knowledge of His existence through public observation of the creation (Romans 1:18-20). It takes greater 'faith' to believe in evolution. God also gave mankind a conscience as a kind of wired-in moral law (Romans 2:14-15) establishing a basic standard of morality. God has given the entire human race a grasp of the concept of eternity (Ecclesiastes 3:11). Only those called by God are given further detailed instructions of God's grand design, making living by faith possible. God will add understanding as we are able to make use of it. Fear of God, the beginning of understanding, holds us on track, keeping us in alignment with God. We must learn that the time and the events God has set are unchangeable; whatever God does endures forever. We must trust God's timing on everything. Compared to our fallible or haphazard timing, God "runs a tight ship." What God has purposed will be done. We are obligated to submit to His creativity, trusting that He will bring to fruition what He has purposed; we are His workmanship, fashioned to perform good works—our permanent assignment regardless of the circumstances. Past, present, and future are inextricably bound together as a continuous stream; God alone controls the historical segments, giving us practical experience as to what works and what does not. The circularity of history provides instructive correction and guidance, enabling us multiple opportunities to repent and overcome. In the life of the called, everything matters. The work of God endures forever. We are known by God; He is in control. Judgment is a prominent t
John Ritenbaugh, focusing upon II John 5, an epistle which cautions about deceivers who would denigrate the value of work, considers the straining on the point "we cannot earn salvation" a red herring, diverting our attention from the true value of Christian work. God indeed judges the quality and quantity of what we do in our Christian responsibilities. Our calling is a vocation; work or labor is vitally important in our calling. God is our model regarding work, mandating that we produce fruits of righteousness. Christ admonishes that our highest regard should be seeking the Kingdom of God and righteousness. We work for Christ as His slaves. Profit from life is produced by work, requiring sacrifices of time and energy. Christians have been created for the very purpose of doing good works which God has prepared for us. We will be continuing in this work for all eternity. Christian works were never intended to save us; Jesus' works as our Savior and high Priest is what saves us. Doing the works provides practice in God's way of life, engraving in us His character, providing a witness to the world, glorifying God. It takes work to put things in order and prepare for the return of Christ. Three parables in the Olivet prophecy (The Two Servants, Wise and Foolish Virgins, and the Talents) emphasize the necessity of work in the preparation for Christ's return. One's faithfulness in productivity does not transfer to one who has been a slacker. We are all being scrutinized and judged by Almighty God as to what we do, especially as it related to our service to our fellow servants. Whatever we sow, regarding our relationships with one another, we will reap. Sin (of commission or omission) describes the failure to maintain God's standards. The failure to work is sin. Works do not save us, but everyone who is saved works. We will be judged and rewarded according to our works, both the quantity and the quality.
In Luke 21:36, our Savior gives us two essential keys to being accounted worthy and escaping the terrors of the close of the age: watching and praying always. Pat Higgins explains the role of faith in the use of these keys, especially in our prayer life.
The Bible makes it very plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works' (Ephesians 2:10). Having explained justification, John Ritenbaugh tackles the process of sanctification, showing that the far greater part of God's saving work in us occurs after baptism!
Richard Ritenbaugh reflects that, over a period of time, we can become an aficionado, learning to evaluate works of art, distinguishing the works of one artist from another, or perhaps a mediocre from a quality work. Likewise, our spiritual works (as evidenced in the systematic chronological appraisal of the works of the seven churches in Revelation 2-3 - including the Ephesus- the "crusty old soldiers" who left their first love, Smyrna - "sheep to the slaughter"-suffering continual tribulation but conquering in the process, Pergamos, "Spiritual Descendants of Lot" - or cultural compromisers, Thyatira- idolatrous worldly Christians "Married to the enemy," Sardis "Dead and Deader," living on past reputation, Philadelphia, the weak but faithful " Little engine that could" , and the self-centered "Good for nothing idle rich" ) also have come under close meticulous scrutiny or appraisal by Almighty God. Contrary to Protestant understanding, our works emphatically do count - showing or demonstrating (not just telling) that we will be obedient.
John Reid, urging all of us to become worthy representatives of God's way of life, maintains that we as Christians have the obligation or responsibility to provide a light or shining example in a world that generally hates God's way. Like physical salt, we need to serve as a moral disinfectant and preservative. Like physical light, everything we do must illuminate or reflect God's will and purpose, imitating and magnifying His character. Taking on the family name of God requires that we must live as God lives (both privately and publicly), in thought, word, and deed. Faithfulness without compromise is what God requires from each of us. We represent God or teach God's way far more by our conduct or behavior (submitting as an obedient slave to the will of God) than what we say. Our example should be God's epistle to mankind.
Richard Ritenbaugh asserts that Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical philanthropic good works.) Both aspects are vitally necessary, with righteous character serving as the well - spring or fountainhead for the second (outward) aspect. Godly good works, of necessity, should reflect a great deal of thought and concern, with considerable attention to the long-term consequences of the extended help. Soft-heartedness must not be accompanied by soft-headedness, but must take into account long-term solutions (the ultimate well-being of the recipient of the charity) involving thoughtfulness and common sense, carefully considering God's will in the matter. Good works are the fruit of righteousness, not an end in itself. We need to give according to our abilities, freely, generously, with a view of honoring God.
John Ritenbaugh clarifies that, in terms of salvation, grace and works are mutually exclusive (Ephesians 2:8-10), but good works are the result (or the fruits) of God's creative efforts. Grace frees one; works prove that one has been freed. Grace (or the gift of God) enables us to have a clear enlightened perception of God (I Corinthians 2:7-11) and delivers us from the enormity of our sins (Romans 5:15-17), freeing us and gifting us (Romans 12:3-5; I Corinthians 12:4-11) to do works consistent with God's law. Grace (given only to those who believe) frees us in order to keep the law, not to exempt us from keeping it (Romans 3:21-25).
One of Jesus' most remembered sayings concerns the Parable of the Light. The Bible Study explains how we can let our light shine both in the world and at home.
Three times, the apostle James states unequivocably, 'Faith without works is dead!' Here's how James' teaching agrees with and complements the teaching of Paul on justification.
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand independently or inertly as if in a vacuum. James points out that as the body without the spirit is a lifeless corpse (James 2:26), faith without works is equally dead. God's Holy Spirit (given as a part of the New Covenant) provides the primary driving force or the motivation for obedience (good works) which pleases Him, causing us to be regarded as a new creation.
In this Feast of Trumpets message, John Ritenbaugh reiterates that salvation is not a one time event, but a continuous process analogous to the birth process—not just immunity from death, but a total dramatic transformation of our nature into a totally new creation. Six major reasons why works are necessary (following the initial justification stage) include: (1) to undertake godly character building and preparation for God's Kingdom; (2) to give evidence of our faith; (3) to witness to the world that God is God; (4) to glorify God; (5) to prepare for a reward; and (6) to exercise living faith toward a covenant partner who has been eternally faithful.
John Ritenbaugh stresses that salvation is an entire creative process undertaken by God to justify, sanctify, and glorify a called out body of individuals. Ephesians 2:8 uses the perfect tense 'saved,' indicating an action started in the past and continuing on into the present. As with the typology of the Israelites 'saved' from bondage, the process was not completed until a remnant made it to the promised land—with the sobering example of many dying in the wilderness. Likewise, we are warned about the dangers of backsliding and resisting God's will (II Peter 2:20; Hebrews 10:31) rendering the erroneous 'once saved, always saved' assumption a foolish and dangerous misconception. God assumes the burden for our salvation, but we are obligated to yield to His workmanship—made manifest by good works—the effect rather than the cause of salvation.
John Ritenbaugh emphasizes that works are not the cause of salvation, but instead are the effect of God's creative efforts at bringing us into His image—a new creation. We are created in Christ Jesus, given a tiny spark of His nature from which to draw spiritual nourishment and receive our power to act. In this context, works are nothing more than our puny efforts to respond to God's love by voluntarily living like God does. The perfect tense of the verb 'saved' in Ephesians 2:8 (denoting an action started in the past and continuing in the present) does not guarantee that we will always remain in that state, but only if we continue to yield to God's shaping power, mortifying our human nature, and conforming to His image.
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative effort did not end with the physical creation or our election, but God continues to work, giving His called out ones the motivation and the power to do His will (Philippians 2:13) to the end that we might exemplify His workmanship (Ephesians 2:10)- a new spiritual creation shaped and patterned after God's image, having the ethical and moral character of God.
Laodiceans think of themselves as rich, while God sees them as poor. On the other hand, the Smyrnans see themselves as poor, yet God says they are rich! What are true riches?
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.
Protestantism is based on Luther's insistance that Christians are saved by faith alone. But is the really true? Earl Henn explains that the Bible says this of justification, not salvation.
John Ritenbaugh focuses on the deeply felt sense of obligation we feel knowing that a ransom has been paid to redeem us from the death penalty. While we have been justified through grace by faith, good works are the concrete and public reality of this faith. Because we have been bought with an awesome price, we have no right to pervert our lives, but are obligated to look upon our bodies as sacred holy vessels in His service. In John 15:16 Christ teaches that He has appointed us to bring forth fruit. Christ's special calling produces a sense of gratitude, loyalty, and intimate friendship in which we feel an abhorrence of letting Him down.
John Ritenbaugh affirms that, contrary to Protestant misconception, no part of God's Law has been done away or set aside. Christ Himself torpedoed this notion by His proclamation in Matthew 5:17, "I did not come to destroy, but to fulfill." The balance of Matthew 5 magnifies, intensifies, placing a far more binding penetrating spiritual application of the law. The irony of the antinomian argument is that it is impossible tp keep God's law in the spirit without also keeping it in the letter. Without Torah (law, teaching, precepts, judgments, ordinances, instruction), man flounders. David realized that God's law, by revealing our flaws (the hidden plaque of our secret sins Psalm 19:12), when coupled with the power of God's Spirit, is a major tool for cleaning us up spiritually, equipping us to live in God's Kingdom.
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.
John Ritenbaugh reiterates that the doctrinal changes made by the leaders in the Worldwide Church of God were intended to destroy the vision of the purpose God is working out. Ignoring the last portion of Ephesians 2:10, the proponents of the no works, no conditions, no standards, cheap grace mentality have perverted the name of Christianity, adopting the fruit of the world's brand of Christianity, cutting itself off from the law and rule of God. In contrast to this adolescent "obey because we feel like it"- "all roads lead to heaven" mentality is God's package, consisting of a body of laws, a body of beliefs or doctrines, and a way of life, all of which are working to produce a magnificent product- not merely to save us.
John Ritenbaugh stresses that we must avoid distractions and keep our lives focused on God and His Holy Word. The prophetic messages in Revelation 2 and 3 are designed for the end times, shortly before the Tribulation and the Day of the Lord. All seven churches—with their unique attitudes—will be extant contemporaneously at the end time. If a message ("he who overcomes," "I know your works") is repeated seven times in two chapters, God must want us to understand these concerns. Nothing is more important than repentance and overcoming, producing mature, committed, loyal disciples displaying exemplary conduct and good works, avoiding the distractions of Satan (Ephesians 6:12) and the allurements of this world (I John 2:15).
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to mature spiritually. If we stand still (resting on the laurels of our justification), the dark forces are going to pull us backwards. Uselessness invites disaster. We have to get away from the negative fixation of not doing and begin concentrating on doing. The consequences of not bearing fruit are graphically described in John 15:6. God's purpose, once we are cleaned, is to produce growth in us.
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