Martin Collins, focusing on the resurrection of Lazarus, examines its impact on Martha, Lazarus, Mary, the Disciples, and on us as well. Christ gently reprimanded Martha for focusing on her own goals, feeling unappreciated and neglected when others did not share that goal. After the miracle of her brother's resurrection, she was able to serve, yet without being preoccupied with herself. Lazarus, whom the Scriptures portray as nonassertive, becomes a sterling witness for Christ as he sits at the table with Him, his presence there more eloquent than words. When Mary anointed Jesus with expensive fragrance, she demonstrated her understanding of the costliness of Christ's impending sacrifice, an insight which the disciples would appreciate only later. The Disciples learned—and we must too—that God is sovereign over life and death, and the way to eternal life is accepting Christ's sacrifice and then following the example of His life. Sickness and hardship should not erode our faith in God's ultimately favorable purpose for us. A current trial may serve as a witness for the good of others. Just as the Prophet Hosea had difficulty seeing the outworking of God's plan, so we can experience difficulty finding the resolution of our trails. Praying according to God's will—and conforming our lives to that will—overrides self-doubt. God knows the beginning and ending of the salvation process.
Martin Collins, examining the life of Gideon in Judges 7 and 8, highlights three principles regarding faith: (1) God tests our faith, (2) God encourages our faith, and (3) God honors our faith. To be sure, faith that is untested is not faith at all. God wants to see whether our faith is real or counterfeit. As we exercise our faith, God strengthens it, making it reflex-like. In the endeavor of conquering the Midianites, God clearly demonstrated to Gideon, through His systematically whittling his army from 30,000 to 10,000 to 300, that His providence, and not Gideon's might, would bring the victory. The greater church of God could profit from the knowledge that size, budget, or charismatic leadership has little to do with the impact of the Gospel. Like many of us, Gideon required many assurances from God to realize that He would accompany him in battle. Once Gideon became convinced that God would do what He said He would, his faith and boldness increased exponentially. The stratagem with the pitchers, torches, and the shout, "the sword of the Lord," upended the vastly larger enemy forces which Gideon routed with ease. As God gave Gideon the victory, He also gave Gideon some new tests to his newly acquired leadership, some of which Gideon passed with flying colors, such as his diplomacy with the Ephraimites. He also rightly refused the title of king, reminding Israel that the Lord was their real king. Gideon faltered somewhat in his final years, assuming the lifestyle of royalty, presumptuously fashioning the spoils of victory into an ephod, thereby unwittingly encouraging Israel to return to her idolatrous ways. What the Midianites could not accomplish by swords, Satan accomplished by earrings.
Ryan McClure, reflecting on President Abraham Lincoln's 1863 Thanksgiving Day proclamation, delivered at the height of the American War Between the States, marvels at President Lincoln's reverence to the Creator, crediting Him with the bounties of produce, minerals, and many other tangible blessings. Thanklessness is perhaps the most egregious sin of our culture. Jesus addressed the problem of thanklessness in the Luke 17:11-19 narrative of the leper (and a foreigner at that!) who took the time to thank Christ for healing him—the one leper out of ten healed on that occasion. As God's called-out ones, we cannot emulate the nine ungrateful lepers, but must be creative and proactive in our expressions of thanksgiving. It would be well to create lists of things for which we have been thankful, including daily answered prayers. We should make a practice of expressing thankfulness every day we draw breath—not just annually or sporadically.
Martin Collins points out that the graphic imagery of a turbulent sea appearing in Isaiah 57:19-20 describes the troubled minds experienced by those who reject God's laws. God's called-out ones must earnestly strive for peace, realizing that Satan has countless ways to trouble people. It is impossible to grow spiritually in a climate of animosity and jealousy. If we use the power of God's Holy Spirit, peace will naturally accrue as one of the fruits. If we have offended a brother in Christ (or anyone for that manner), we should: (1) admit any mistake in attitude or action, (2) not make excuses for our behavior, (3) acknowledge the hurt we have caused, expressing genuine sorrow, (4) accept consequences, as well as make restitution, (5) overcome our negative behavior by changing our attitude and actions, (6) face up to the offended person, and (7) ask for forgiveness. Similar formulas appear in this message for rebuilding relationships with God and spouse. Another formula for putting an end of contention consists of: (1) praying for humility and wisdom in handling conflict, (2) putting ourselves in the other person's shoes, (3) anticipating likely reactions in order to plan responses, (4) choosing the right time and place, (5) talking face to face if possible, (6) assuming the best about the other, (7) speaking only to build others up, (8) asking for feedback from the other person, and (9) recognizing our own limits, realizing God alone can change a person's mind. We should exercise the same kind of forgiveness and reconciliation to others that Christ has shown us.
Martin Collins, continuing his exposition on the Post-Resurrection Last Words of Christ, focuses on the statements Jesus made to Thomas, the disciple who demanded empirical proof of His resurrection, reminding us, who also did not witness the Resurrection, to particularly heed Christ's comments to him. Jesus admonishes us "do not be unbelieving, but believing," and "Blessed are they who did not see, and yet believed" (John 20:27-28). When Jesus invited Thomas to put his hands into the wounds, Thomas not only refrained, but gave the most powerful testimonial ever recorded in scripture. We would be presumptuous to cast aspersions on Thomas, using the world's cliché "Doubting Thomas," as he was a man more brave than most of us would have been confronted with similar circumstances. Nor should we presume to ask of our Lord any more assuring signs and miracles than He has already provided through the systematic testimonials provided by the scriptures. Jesus assures us that the cultivation of the type of faith documented in the Gospel accounts accrues abundant and incredible blessings, including knowledge that by faith, we (1) become children of God, (2) have eternal life, (3) are delivered from judgment, (4) receive spiritual satisfaction now, (5) are equipped with the means for entering the final resurrection, (6) become blessings to others, (7) see the glory of God, (8) abide in darkness no longer, (9) are blessed with a fruitful life, and (10) receive the benefits of Christ's prayers on our behalf.
Martin Collins, in the first part of his series on Christ's last words to His Disciples—which includes us—after His resurrection, focuses of three comments He made, all recorded in John 20. First, Christ, having achieved victory over sin and death, pronounced a greeting of peace, a peace which can only be achieved by yielding to God unconditionally, a peace which truly passes understanding. Christ then gives the Great Commission of becoming His messengers and His ambassadors, sharing His truth as the occasion arises. Finally, Jesus Christ breathed the Holy Spirit upon His followers as a type of what would occur on Pentecost. As His royal priesthood, we find it impossible to discern the deep things of God without His Holy Spirit, enabling us to discern both physical and spiritual. As members of the called-out Israel of God, we must be involved in proclaiming His message, feeding the flock, following and living His example, assuming the responsibilities, privileges, and blessings of our awesome commission.
Richard T. Ritenbaugh: About four centuries before the time of King Saul, the Amalekites had “ambushed [Israel] on the way when he came up from Egypt” (I Samuel 15:2; see Exodus 17:8-13), and with God’s help, ...
Mike Fuhrer: A good friend recently told me of an experience he had several years ago. ...
Martin Collins, acknowledging that because we still have human nature, selfishness dominates our prayer, in contrast to Christ, who devoted 5 petitions on His own behalf and 21 petitions on behalf of His disciples entrusted to Him by the Father to help Him bring glory to God. Jesus revealed the Father to the disciples, including the instructions to regard the Father as a loving parent. The disciples preserved this relationship in their prayers and in their relationship with one another as siblings with Christ. God has planned our way, doing the lion's share of the work, continually keeping us on track if we maintain a teachable attitude. If we observe Christ's words, there must be a demonstrable difference in our behavior and a commitment to obey His teachings in order to bear good spiritual fruit, adopting a lifestyle which the people of this world hate. Christ prays for us as He did for His original disciples because we too have been called by the Father and entrusted to Him. Christ values us because the Father values us.We glorify Christ when we obey Him, carrying His example of holiness to the world through our behavior and actions. As Christ intercedes in prayer for us, we must intercede in prayer for our brethren, realizing we are all in this together.
Gary Montgomery: Many children in various churches sing a song called “This Little Light of Mine,” and those who sing it sing, “I’m going to let it shine.” Based on Matthew 5:16, it speaks about a light shining out into a dark world. ...
Martin Collins discusses the apostle Paul's epistle to the Thessalonians, a group of dispirited, despairing Christians who had been bombarded by false teachings that the Day of the Lord had already come, prompting many to quit their employment, rest on their laurels, and become busy-bodies, as well as leading the leaders to express doubt and fear that the congregation would ever make the grade. Paul encourages the bewildered Thessalonians, suggesting that the purposes for the suffering they were now enduring consists of (1) growing in spiritual character, providing examples to the other congregations, (2) being prepared for future glory, and (3) glorifying Christ today. Paul encourages the Thessalonians to thank God for their salvation, surrender without complaint, ask God to give wisdom, and to watch for opportunities to serve, waiting patiently for God to work His purpose. We cannot be so excited about Christ's return that we neglect our own overcoming and character development. Because God's Church is under judgement now, we cannot rest on our laurels, but we must submit to God's summons to a life of purity and sacrifice. God can and will supply strength and power to all those who have been called, but our aspiration and goal of conforming to His image has to motivate our current performance. If we humbly trust in God, all of our works will bear fruit. In order for God to grow a church, the faith of its members must be strengthened through trials, love must increase, and hope must persevere, enduring under trial. Tribulation produces perseverance, which in turn leads to reciprocal glory with Christ.
John Ritenbaugh reflects on two recent news items in which individuals foolishly initiated altercations with police and lost their lives in the process. As a matter of common sense, it seems the height of idiocy to challenge constituted authority. Solomon reminds us in Ecclesiastes 8:17 that we are not privy to God's operations under the sun, but we must nevertheless leave room for God's operations, realizing that He has the prerogative to impose both blessings and calamity, the latter as a response to man's disobedience. God wants us to witness difficulties and the natural consequences of sin. In these difficult times, we need to be mindful that God is carefully watching us. As we yield to God, and apply godly wisdom, analyzing, calculating, observing, etc., our knowledge increases and we add an extra dimension of character as we morph into God's offspring. One of the difficult lessons we must process is that God backs up constituted authority, regardless of the governmental structures that placed it into office. We must realize that whether we are dealing with federal representatives, city council members, the policeman on the beat, our employer, our teachers, or our parents, we owe them the same deference and respect we would give to God. The human family was given by God as the building blocks of all governmental structures. As the beginning of wisdom is fear of Almighty God, we humans learn to fear, giving deference and respect to our parents, and then transfer this deference to civil government and other governmental structures of society. We must continually remember that we are strangers, pilgrims, and sojourners in an alien land. Even if we consider ourselves ambassadors of a heavenly kingdom, our latitude to participate in the governmental structures in this world has been greatly restricted. Nevertheless, we are obligated to render respect, deference, and honor to constituted authority as though we rendered it to God.
Ryan McClure, reminiscing about an airline flight into the Los Angeles basin late at night, viewing millions of sparkling and flickering lights of the city below, asks what God must see as He looks down viewing our lives as we function as spiritual lights in this darkening world. Do we let our lights shine through our lives by godly conduct, or are we trying to blend in with the world, compromising so as not to stand apart? What we do and what we do not do separates us from the world; when we embrace the ways of the world, we become adulterers and our lights go out. When we compromise just a little, our lights dangerously flicker. Every time we act according to God's ways, our light burns a little brighter. As we approach the end of this age, our light (that is, our example and conduct) should intensely burn.
Richard Ritenbaugh reflects that the creation offers compelling testimony to the complexities and intricacies which preclude even the possibility of evolution. The symbiosis of the Clownfish and the sea anemone could not have occurred without design. Birds, with their lightweight bones, multifaceted feathers, lungs, beaks, and sophisticated aeronautical brains, could not have simply appeared by chance or natural selection. The DNA strand dwarfs any kind of man-made databank ever made, even having self-correcting enzymes. Evolution is a feeble-brained attempt to get rid of God. Job knew that the earth was a sphere hung in space, an insight that science only discovered in the last hundred years or so. Science has not yet determined the laws governing cloud formations. The secrets of our physiognomy, beginning with a uniting of ovum and sperm, are known only by God. Many of these secrets have been revealed to us in His Holy Word, showing God as a Being of intelligence and purpose, a Being with which we can form a relationship. God designed the creation to work, from the one-celled organism to the complex multi-cellular organism. If God takes such pains to create a snail, imagine what pains He is taking with us, creating us to be His sons and daughters. God's vast power compels us to give Him respect. Psalm 104 depicts God as Creator, the giver and maker of good things, designed to bring us to glory. David admonishes us to praise God for His creation; everything that God made is designed to work together with all the rest of creation. God's creation provides public revelation of God's existence, enabling us to understand something of Him, who is exponentially greater than His creation, including the power of fire, water, wind (hurricanes, and tornadoes). Not only does God sustain us, but the entirety the flora and the fauna through beneficent cycles and seasons are designed to enhance life. God is intimately involved in every aspect of His Creation including enlarging His family through the medium of His Holy Sp
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, reminding us that Ecclesiastes chapters 1-6 contains a sub-theme of materialism—specifically an indictment of the supposed satisfaction one receives from it suggests that materialism contains no lasting fulfillment. According to some studies, the higher a person is on the economic scale, the less altruistic he is inclined to become. The only lasting enjoyment comes from establishing a relationship with God, understanding that: (1) life is God's gift; (2) He desires us to spend our time preparing for an eternal relationship with Him; (3) the fruit of active involvement with God is eternal life; (4) by faith, seeking God will lead to an above-the-sun life; and finally, (5) if there is no kingdom of God, then nothing matters except what is going on in the here and now. We desperately need to seek Godly wisdom, a multi-faceted spiritual gift which helps us make practical use of all the other spiritual gifts. Wisdom is practical skill in living, coexistent with the fruits of God's Holy Spirit, a whole collection or spectrum of skills for living God's way—something that takes a lifetime to learn.
David Grabbe, reminding us that the Days of Unleavened Bread are about leaving one venue (sin and Satan) and moving toward deliverance, warns us that as we leave sin, we do not want to leave our first love, as did the Ephesus congregation as recorded in Revelation 2:1. The Ephesians had a strong sense of duty to not let down, as well as serving as a vanguard in the battle against the false doctrines of the Gnostics and the Nicolaitans. What was lacking was the devotion to Christ, Who had given His life; the spark of love had gone and was replaced by a mechanical going- through- the- motions. They were not zealously attempting to form a relationship with God and Jesus Christ. In an environment of turmoil, it is easy to draw inward in protection of the self, ignoring our relationship with God. Our goal is to grow to the stature of Jesus Christ, or our works are meaningless and will not produce fruit or light. Our prior fellowship lost its lamp-stand because of losing its first love. We do not dare follow in its footsteps, but must reignite our first love with the help of God's Holy Spirit.
John 15:4-5 in the Phillips translation gives us a great deal to consider: “You can produce nothing unless you go on growing in me. ...
In his masterwork, the book of Ecclesiastes, Solomon frequently touches on the subject of work due to its central place in both human and divine life. John Ritenbaugh explains that God works all the time—in fact, it is the first thing we see God doing in His Book—and we must follow His example to become skilled in living as He does.
The gospels present Jesus working the wonderful miracle of resurrection only three times in His ministry, one of which is the raising of the widow's son. Martin Collins dissects the episode, elucidating the depth of our Savior's compassion for others.
The fifth commandment stands at the head of the second tablet of the Decalogue, the section defining our relationships with other people. John Ritenbaugh examines why this commandment is so necessary for our families, for our societies, and even ultimately for our and our children's relationships with God Himself.
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and Enoch to illustrate the pattern of faith through which God walks His people.
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationship with holiness.
An outstanding feature of Christ's ministry is the many astounding miracles that He performed throughout Judea and Galilee. Martin Collins proposes that Jesus' miracles did far more than merely excite His audience: They declared the Source of His power and His message.
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!
How many of us—Christians, disciples of our Savior Jesus Christ, begotten children of God—lead lives based on the principle the apostle Paul presents in Romans 14:7-8?
When the Son of God was born into the world, one of the greatest events of all history occurred. Richard Ritenbaugh describes the birth of Jesus and the angel's announcement to the 'shepherds abiding in the fields,' perhaps the first preaching of the gospel to mankind.
Reflecting that most prophetic interpretations have not been correct, John Ritenbaugh warns that we must exercise caution when attempting to interpret prophecy. As we have erred regarding Israel's identity, Protestants have erred by assuming that the tiny nation of Israel is end-time Israel. The greater church of God does not have all the pieces about the identity of Israel, the nature of the Laodicean and Philadelphian churches, whether the Beast will rise from a feeble and decrepit Europe, who the King of the South is, etc. The apostle Paul urged that we get our focus more balanced, emphasizing love over prophetic correctness, not remaining indifferent to what Christ deemed important, and learning how to use our trials to persevere and grow. Christ warned His disciples as He ascended not to obsess over prophecy. Instead, we need to persevere, not becoming distracted, and diligently submit to the Word of God.
John Ritenbaugh warns that human nature is hostile to change, even when it is confirmed to be in the wrong. In the matter of godly standards for dress (as in any other aspect of God's teaching), we must adopt the humble, childlike, sincere, unassuming, unpretentious, and teachable attitude, loving God intimately, denying ourselves(ego and self-gratification)- losing ourselves to God's way, becoming separate from the world, and doing all for the glory of God.
Understanding our obligation to Christ leads to a deeply held, personal loyalty to Him. John Ritenbaugh explains that our redemption by means of Christ's sacrifice should make us strive to please Him in every facet of life.
Even though a Christian's potential in God's Kingdom is so wonderful, it is still necessary for God to motivate His children to reach it. John Ritenbaugh begins his series on Christian motivation by expounding the fear of God.
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.
John Ritenbaugh emphasizes that without the proper emphasis on thanksgiving and praise, our prayers degenerate into the "gimmes" with the emphasis exclusively on self. We need to learn to give God thoughtful thanks in every circumstance, including sickness, health, prosperity, and adversity, all having a useful niche in our spiritual growth if we cultivate the right perspective. While gratitude is a major support of faith, pride is a major exponent of vanity and uselessness. Gratitude is the natural reaction to what God has done. Thanksgiving supports true faith because it helps us to focus on the Creator rather than the created. If we see, hear, taste, and feel God in our lives, we should experience a torrent of praise and thanksgiving in our lives.
John Ritenbaugh emphasizes that we are manufactured goods designed specifically to glorify God. We have been summoned or separated from the rest of the world for the specific purpose of having God reproduced in ourselves — becoming clean and pure, transformed into God's image. As God's royal priesthood, we have a responsibility to draw near to God, keeping His commandments, witnessing to the world that God is God. Chipping away at the living stones, fitting them into their proper places, God works continually shaping and fashioning His new creation (II Corinthians 5:17).
The Bible frequently uses analogies from physical life to explain spiritual principles. Food and eating are no exceptions. In fact, there are over 700 references to eating in Scripture. The lessons we can learn from them must be important!
John Ritenbaugh focuses upon several abuses of one of God's gifts to mankind — eating and drinking. While drunkenness and gluttony indicate self-centeredness, lack of discipline, often leading to poverty and ill health, moderation in all things is the way to glorify God in our bodies. God's called out ones must exercise moderation in their approach to eating of food, imbibing of alcohol, and excesses of anything in which there might be a possibility of borderline conduct. God has provided the blessing of (1) family union, (2) food and drink, (3) clothing, and (4) work with the condition that we exercise responsible stewardship over these gifts practicing moderation in all things.
John Ritenbaugh, using Paul's metaphor of the human body as the temple of God's Spirit (II Corinthians 6:16) insists that stewardship of our bodies or keeping ourselves healthy is (like the Levitical maintenance of the literal tabernacle) an aspect of holiness, promoting the strengthening of our relationship with Jesus Christ. The principle of dressing and keeping (Genesis 2:15) given to our original parents applies to our physical bodies as well. Good health is not an inherited right; it accrues as we apply God's standards and health laws to our behavior. Even though we may have inherited some genetic weaknesses from the sins of our ancestors, we have a God- given responsibility to maintain what we have been given in top condition, if necessary, glorifying God in our affliction.
In this introductory article to a series on the fruit of the Spirit, John Ritenbaugh explains how the Bible approaches fruit symbolically, what it means to bear fruit, and the work of the Holy Spirit in us.
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.
Richard Ritenbaugh acknowledges that although many in God's church have gone through sore trials and tests of sorts, virtually no one has gone through the nightmarish persecutions suffered by the early Christians in Imperial Rome. Because most of us have lived our lives in modern Israel rather than a Gentile culture, we have been?to this point?shielded from the kinds of persecution (being put to flight, pursued, or martyred from an external source) experienced by the early apostles. This message explores both a time factor and a righteousness factor, explaining why intense persecution has not yet taken place. Paradoxically (a big horse pill to swallow), persecution may be regarded as a reward for righteousness, a kind of favor and kindness toward us, preparing us for a better resurrection and greater service as priests in God's Kingdom, following in the footsteps of our Elder Brother.
John Ritenbaugh again stresses that prayer is not a dictating to a reluctant God, but instead a manifestation of our attitude of dependence and need. Prayer is a tool or means we use to get into harmony with God's will, surrendering to His purpose for us in the presence of the most righteous, unchanging, positive, and uplifting attitudes in the entire universe. We need to draw close to God in humility (James 4:10; I Peter 5:5-7) confessing our shortcomings, inadequacies and needs (while acknowledging God's sovereign greatness) humbly accepting His decision. Humility in prayer produces submission and obedience which ultimately results in glorification and honor.
Have you ever wondered what "all in all" means in relation to God and Christ? John Ritenbaugh explains how this term has great significance to us today!
The Feast of Tabernacles is a wonderful gift God has given us to spend time with each other, really sharing of ourselves. Mark Schindler gives a few examples of how this can be done.
The Bible commands us to glorify God in all we do, but sometimes we are not sure just how we can do that as sinful human beings. Martin Collins shows that the key is righteous character.
John Ritenbaugh, drawing a parallel from human physical love provides an eight-point checklist to determine whether our love for Christ is genuine. If we love another person, we will (1) think about (2) like to hear about (3) like to read about (4) seek to please (5) be with the friends of (6) be jealous of the honor of (7) like to talk to, and (8) always want to be with this person. Like the Ephesian church, in the wake of mounting disappointments, frustrations, deferred hopes and pressures, we cannot become weary of well-doing, allowing our first love and devotion to deteriorate, looking to the world to gratify our desires. We desperately need to redirect our energies (Colossians 3:1; Galatians 6:6-8), to rekindling our first love.
John Ritenbaugh reveals that taking God's name in vain is far more serious than swearing or profanity. To appropriate the name of God means to represent His attributes, character and nature. God's names are the signposts or revelators of His nature and descriptors of His activities. The glory of God was revealed through Christ by what He said and did- His entire repertoire of behavior. Our daily behavior, likewise, must imitate Christ just as Christ's behavior revealed God the Father. Behaving in a Godly manner enables us to know God and live a quality life. The third commandment has to do with the quality of our personal witness to everything the name we bear implies. Profaning or blaspheming God's name implies living in a manner inconsistent with God's name.
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.
John Ritenbaugh warns that presumptuous sins carry far greater penalties than those committed out of weakness. No sacrifice can be made for sins done deliberately. A person who sins presumptuously deliberately sets his will to do what he knows is wrong. Nadab and Abihu, Ananias and Sapphira, and Uzzah, all totally aware of the penalties for what they were contemplating, arrogantly rebelled against God's clear and unambiguous instructions. We need to realize that it is impossible for God to act unjustly, and soberly reflect on God's mercy and grace as a prod to repent.
John Ritenbaugh initially explores the work of Paul and Barnabas developing the church in the cosmopolitan city of Antioch, the location from where the term Christian originated. The twelfth chapter, an apparent flashback, focuses upon the execution of James (at the hands of mad Herod Agrippa), Peter's miraculous escape from prison followed by the dramatic death of Herod as a result of blasphemy, an episode showing the relationship between prayer and God's response. The episode also had the effect of driving Peter from Jerusalem. Chapter 13 begins a concentrated effort on the part of the Antioch church to carry the Gospel to the Gentiles through the efforts of Barnabas and Saul.
John Ritenbaugh, suggesting that the prohibition against taking God's name in vain is the least understood commandment, asserts that the names of God (more than 250 mentioned in the Scriptures, eight of them concentrated in Psalm 23) represent the multitudinous characteristics, traits, attributes, or the very character or nature of God Almighty. Through the life, words, and works of Jesus Christ (The Way), we can see God the Father revealed. If we faithfully follow His example (emulating His life), we will not only find the Father, but also bring respect for God's character by our conduct. Eternal life is to know God by emulating His Character- living life as God lives life. Our most valuable asset we have is God's family name. When we bear God's name (which we acquire through our calling and baptism) we are also obligated to bear His character and nature, and not dishonor or blaspheme His precious name through our conduct.
John Ritenbaugh observes that we need to learn how to adjust to time as God views it—a view that is vastly different from ours. In Jesus' prayer in John 17, He asks for unity in relationships, especially cooperation, reconciliation and peace within the emerging, developing family of God. We are to glorify God by carrying on the work that He has initiated by His death and the example of His life. God will save and glorify those who are doing the work (bearing our cross, enduring, and witnessing through our lives). Unlike the other accounts of Jesus' trial and crucifixion seeming to show His passivity, John shows Jesus totally in charge, purposefully and courageously moving across the Brook Kidron to meet the advancing enemy to willingly lay down His life. The entire trial of Jesus was a disgusting mockery of justice, built on false charges, false witnesses, and a number of compromised judges.
John Ritenbaugh, after delving into questions of how people living during the Millennium will develop faith, as well as the reason for re-establishing a sacrificial system, focuses on the significance of Christ's sacrifice and His glorification. Christ's perfect life and His sacrificial death was a prerequisite for our reconciliation with God, demonstrating how far God will go to save us. Only living our lives as God the Father and Jesus Christ live their lives will bring about abundant life. Eternal life is to know God, seeking Him to imitate Him, living as He does, and developing an intimate relationship with Him. Christ manifested the Father's attributes as He lived, setting us an example to live our lives the same way, becoming similar imitations of the Father. Christ's extensive prayer for His disciples is for our guarding, preservation, protection, and unity with our brethren as we bear the name of God. As God gives us challenges and responsibilities, He also gives the necessary tools to fulfill them.
John Ritenbaugh focuses on the final instructions Jesus gave to His disciples following the Passover meal preceding His death. Jesus provided sober warnings in order to prepare the disciples for unpleasant eventualities, including being ostracized from the religious and cultural community. Jesus warned that in the future sincere religious zealots, not knowing God, will consider it an act of worship to kill people who obey God. It was to the disciples' advantage that Christ returned to His Father because: (1) they would not learn anything until they did it themselves; (2) they would learn to live by faith; (3) and, they, by means of God's Holy Spirit, would receive continual spiritual guidance, becoming convicted and convinced that all problems stem from sin, leading or inspiring them to repent and practice righteous behavior, modeled after Jesus Christ, and guiding them into all truth required for salvation and into insights into God's purpose, allowing them to glorify Christ as Christ glorified His Father. Christ told the disciples about his imminent crucifixion and resurrection, but they were unable to comprehend until after the events had happened. Though Christ knows that we will inevitably fail, He knows He can pull us through as long as we yield to Him. Chapter 17 constitutes the prayer of our High Priest, asking that we would take on the Divine Nature and name of God, determining our future destiny.
John Ritenbaugh focuses upon the episode of the healing of the man blind from birth and the resultant threats imposed upon the man and his family by the Pharisees who accused Jesus of breaking the Sabbath. The man, healed by Jesus but persecuted and disfellowshipped by the Pharisees, realized God was responsible for the miracle. One can conclude that the closer we get to God, the more likely we will have persecution; but the closer we get to Him, the greater and more real He becomes and the more likely we will serve Him correctly. The blind man can represent the entire world blinded by Satan. When Christ opens our eyes and cleanses us from our impurities, our behavior impacts those around us, leading to some bewilderment and persecution, but incrementally toward greater knowledge of God. Seemingly, only a person conscious of his blindness (weakness or lacks) will make an effort to overcome. In chapter ten, the shepherd/sheep analogy demonstrates the importance of the sheep "knowing the Master's voice" in the midst of a community corral having many diverse flocks. The gate or door of the corral (as symbolized by Christ) connotes security, tranquility, and order, protecting the flock from thieves and predators (metaphorically representing false prophets and false doctrine). Christ takes responsibility for caring for His flock (who over the years have become His intimate companions), including laying down His very life.
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.
John Ritenbaugh probes into the reasons the book of John had to be written and the major differences distinguishing the book of John from the other Gospels. John omits entirely certain topics which the other gospels go into detail. Where the other Gospels have short narratives, John goes into lengthy descriptive and quantitative detail, providing in-depth characterizations of the disciples. From the perspective of an eye-witness to the events, a Jew (from a well-to-do family) having been thoroughly acquainted with Hellenistic culture, John, a physical cousin of Jesus, is able to bridge the gap explaining the significance of these events to an emerging gentile population not acquainted with Hebrew culture or tradition, but familiar with Greek patterns of thought- including the Platonic (and Gnostic) dichotomy of real and corporeal. Building on this concept, John presents Jesus, not as a phantom emanation, but as the reality—transcending the shadows represented by the temporal physical life. John presents the miracles of Jesus (not so much as acts of mercy) but as signs of the reality of God- indicating the way God works and thinks.
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