Richard Ritenbaugh, observing that Americans treasure their work ethic, suggests that the weariness we experience from our toil is a carryover from the curse upon Adam—that we eat as a result of our sweating. The Sabbath is an antidote to the weariness we experience. On the Sabbath, we recall God's pausing after completing His physical creation, and we look ahead to the Millennial rest, when He will restore the earth to its original splendor. God will then eliminate pain, sorrow, tears, and death. The Sabbath rest is a time to refrain from physical labor and contemplate the next phase of creation-our spiritual character. It is not a time to crash, but to become reinvigorated by contemplating God's intervention in and sanctification of our carnal lives. We stop all carnal thoughts and activities and contemplate the wonderful future God has prepared for His called-out ones. The Sabbath is a memorial of our redemption and a restorative inspiration of what God is fashioning us into. The function of the Sabbath rest is to prepare future sons and daughters for their role in the Kingdom of God. As we use this hallowed time for study, prayer, and meditation, we incrementally become copies of the True God in the flesh.
Mark Schindler, analyzing the philosophical profile of the man who dropped the bomb on Hiroshima, Paul Winfield Tibbetts, a focused and dedicated man with lofty standards, reveals that Tibbets, upon his death, had no regrets about the decision to drop the bomb because its detonation saved the lives of millions of Allied soldiers. Surviving residents of Hiroshima, injured and suffering the effects of radiation did not share the same lofty thoughts about the greater good. Wiping the terrorists out completely may seem clear-headed, but our decisions must be based on Micah 4:1-7, envisioning a time when peoples will beat their swords into plowshares. In the day God will gather the outcasts, the resurrected saints will have an opportunity to teach God's ways to humanity. In the meantime, God's called-out ones must extricate themselves from the world's solutions and prepare to take on the tasks of the Millennial rule of Christ, yielding to His specific plan for us. Realizing that the physical creation will burn up, we must soberly commit ourselves to the purpose of our calling.
David Grabbe, reiterating that the focus for the Day of Atonement is on national, unintentional transgressions, points out that the preamble for the Day of Atonement instructions leans on the failure of the Aaronic priesthood. The sacrificial system—including the ceremony of the two goats—was added to the Abrahamic covenant because of transgressions. The Day of Atonement is 187 days into the Calendar year, possibly the same day Moses came back from Sinai the second time with a radiant countenance, giving the Law to the people a second time, making it clear that transgression of the law brings death. Israel's works had nearly condemned the nation to obliteration. The only work that could be performed was by the high priest and the man who led away the azazel, reminding us that only God can purge sins. The fasting reminds us of the three consecutive times Moses fasted. The effect of Christ's work is that we are reconciled, at one with God. The symbolism of the cleansing of Joshua's filthy robes in Zechariah 3 seems to replicate the symbolism of the cleansing in Leviticus 16. After the cleansing, the nation is absolved from iniquity. The Day of Atonement represents a bearing away of sin, removing it from the land. The Seventy Weeks prophecy is God's assurance to Daniel that God will intervene, lifting the nation of Israel out of its degenerate state to total reconciliation.
Revelation 20:1-3 prophesies a mighty angel taking hold of the Devil and casting him into the bottomless pit for a thousand years. While this is not depicting Satan's ultimate judgment, Richard Ritenbaugh explains that the binding of Satan for a thousand years will relieve humanity of a huge weight of spiritual oppression.
Austin Del Castillo reminds us that the end of the Feast of Tabernacles represents the last century and one half of God's Millennial rule, a time when entirety of earth's population will be living under God's Law. At the end of the thousand years, God will release Satan from the Bottomless Pit. He will immediately set about deceiving, with the aim of destroying God's people. How is it that Satan can deceive people living at peace and prosperity under God's perfect Law? As God's called-out ones, we must make sure that we are well rooted in God's Word so that we never again fall for Satan's lies. When the grand deception came on the Worldwide Church of God, we became alarmed when we witnessed people who we thought were absolute pillars swallow the poisonous apostasy the new leadership taught. Apparently, not everyone had believed the true Gospel, but instead held some reservations about the Truth Mr. Armstrong taught. God grew tired of the lack of commitment of our previous fellowship; some of us, no doubt, were part of the problem. Today, Jesus Christ is observing us to see what kind of bride we are becoming. Many of us have been conditioned not to trust anyone, extending these trust issues to our brethren, and eventually to God Himself. When we take counsel only in ourselves, we run the risk of giving ourselves over to the one who influences our human nature, the prince of the power of the air, who is adept at convincing us that God is withholding something from us. Satan totally supports our feelings of resentment. Satan wants us to think we have been cheated. In this state of mind, we develop paper-thin skin when it comes to accepting counsel from our brethren, leading us to sever friendships with them. Our priority must be the restoration of our relationship with God, putting to death the idea that God is cheating us.
Martin Collins, in the second part of his second part of his sermon Refufe! Refuge! , reiterates that Christ is our refuge (Passover) and that we need to make the Feast of Tabernacles a refuge for others. Realizing that human nature is prone to mistakes and sin, God commanded the ancient Israelites to construct six cities of refuge to protect those who had accidently committed manslaughter from being t themselves killed by the Avenger of Blood. The name of each of the six cities is significant: 1.) Kedesh signifies sanctifying others with godly presence.2.) Shechem represents patience by bearing up under a horrendous trial. 3.) Hebron represents unrequited love by being a home for refugees. 4.) Bezar represents defending the weak against the strong, reminding us that God is no respecter of persons. 5.) Ramoth signifies the necessity of making the Church a home. 6,) Golan signifies striving to be a joy for others. Jerusalem subsumes all these qualities and adds the capstone principle of making peace. Six cities of refuge represent mankind's attempt at perfection, while seven (represented by Mount Zion) is God's number of completion and perfection—a type of the World Tomorrow. God is our refuge; if we call upon His name in repentance, we will be saved.
Richard Ritenbaugh, reflecting on the bloodiest battle ever fought on American soil, the Battle of Gettysburg, focuses upon the turning point of the third day, a time when the retreating Union forces, aided by significant errors made by the Confederate forces, were able to rally, become newly inspired, and turn the tide of the battle—and of the War Between the States. Biblically, the third day carries much historic and prophetic significance. When Christ began His ministry by reading from Isaiah 61, He "closed the book" before getting to the part which focused on a time of renewal and restoration, a time when the resurrected saints will assist Christ in repairing the breach. The law of first mention in the account of creation indicated that God separated the light from the darkness, preparing for a dramatic revelation of an explosion of life, a kind of eukatastrophe (that is, a good catastrophe) where things that previously looked hopeless take on a decidedly joyous cast. Plants, animals, and humans began to procreate after their kind, God makes life appear from what appeared to be dead, as bleak world of lifeless water. God is stronger than entropy and death. When King David foolishly brought on a curse by conducting a census, he prayed that God would spare the people from his misguided foolishness. He made a sacrifice on the threshing floor of Aruna. On the third day of the judgmental plague, God relented. Out of this black episode came a good thing: God indicated to David where Solomon was to later erect the Temple.
Charles Whitaker recalls some of our previous fellowship's mistaken concepts about the Millennial rule of Christ, including the notion that this time will resemble Dodge City, Kansas of the 1870's, but without the need for Matt, Doc, and Kitty. Chester will be able to walk without a limp. In reality, the Wonderful World Tomorrow will be no throwback to a more primitive time, but it will truly a time when the knowledge of God will increase exponentially.The government of God—His holy mountain—will spread over the earth, and God's resurrected saints will serve as teachers, able to look into the hearts of their students,able to guide them from the front, side, and back, instantaneously communicating with them. We as God Beings will be able to enforce the Prime Directive of God's government-that none shall be hurt or destroyed in all God's holy mountain. As God was able to have intimate and detailed knowledge of David, as described in Psalm 139, we , as God beings, with the ability to discern motives, will be able to interface with our millennial students more effectively than any physical teacher has ever been able. We will literally serve as a kind of protective buffer around them, walking them through their planned responses to problems with the insight of God. We will not only be teachers, but also shepherds, guardians, and providers, teaching God's laws to people on a very nitty-gritty, where the rubber meets the road, context. We will be furthering Christ's work of reconciliation, dispelling Satan's darkness with truth. Consequently, the Millennium will be far more than Chester without a limp.
Martin Collins, observing that President Obama's speech immediately following a prior address by Pope Francis to the United Nations, occurring simultaneously on the beginning of the Feast of Tabernacles, was perhaps the keynote speech of a sinister new world order (a Satanic counterfeit of God's coming Kingdom) in which the sovereignty and liberties of individual nations would be extirpated, replaced by a greatly strengthened United Nations committed to climate change legislation and a Marxist-style redistribution of wealth. In this emerging toxic socio-cultural milieu, God's called-out ones have been warned not to be conformed to the world, but to become transformed into the glorious likeness of Christ. The world view of God's church and the world's view are antagonistic toward each other. The secularist progressive humanist proponents are highly narcissistic, placing human pride and achievement over God's sovereignty, introducing relativism, a philosophical belief that all truth and standards of morality are relative. The consequences of the humanistic mindset (the mindset of the prince of the power of the air) has enervated and sickened the helpless inhabitants of the earth, subjecting them to war, degenerative diseases, and an insane reprobate mind. The entire creation groans for the Millennial Harvest, when God's resurrected saints will assist in administering God's standards of mercy, justice, and peace. When God's Holy Spirit will be poured out on mankind, mankind will rejoice.
In modern parlance, the term "calling" has a synonym that takes this principle even further: "vocation." It means "purpose in life," not in the sense of something that is accomplished at the end of a life, but rather what a person devotes his life to on an ongoing basis. Our calling by God to perfect holiness is our true vocation. ...
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his reputation as a sterling quarterback. His subsequent life went downhill, as he succumbed to controlled substances, leading to burglary and other crimes. He sits in a jail cell in Montana, deemed a failure, down in the gutter. If we do not establish a relationship with God, we will also be failures. Thankfully, in the Great White Throne Judgment, these failures will be turned into successes if those God resurrects establish a relationship with God. Access to God is made possible only through His calling. Everyone alive has sinned; without God's Spirit, it is impossible to access God. The world will be in a debased state until the time of Christ's return, when God's Spirit will be generally available, poured out on all flesh. The Great White Throne judgment will feature a mass physical resurrection, beginning with the House of Israel followed by the rest of humanity. God will convert all of humanity from all time since the Garden of Eden. Psalms 105 and 106, considered teaching Psalms, set the ambience for this time period, expressing the yearning desire to be included in His Kingdom, and declaring God's praises to everyone, exhorting everyone to seek the Lord. We are encouraged to see God at our side through our spiritual wilderness journey, a parallel to the wandering of our forebears on the Sinai. Those in the Great White Throne Judgment will undergo the same process, but will not have Satan and a corrupt world to contend with. They will have to contend with carnal nature. Priests and Levites will be reprogrammed to do their jobs right, distinguishing between the sacred and the profane. God has always been faithful with His part of the Covenant; sometimes our forebears totally forgot His faithful providence. Psalm 106 indicates that Israel's sins eroded th
Richard Ritenbaugh, continuing his survey of the themes of Psalms Book IV, and the Summary Psalm 149, points out that the clear focus of these psalms is on the work of the glorified saints (that is, the 144,000) in performing the duties of the Bride of Christ, serving as mediating priests under Christ. Psalm 92 is sung in a regular weekly cycle on the Sabbath in synagogue services. Psalm 94 is sung on Wednesday, perhaps signifying the beginning of Jesus' ministry in the midst of the week, while Psalm 93 is sung on the preparation day of the Sabbath. The Sabbath command in Exodus 20 refers to a specific segment of time hallowed by God- (the seventh day) Sabbath, not "a" Sabbath, chosen by man to be kept whenever he feels a need to crash. The Sabbath is to be kept by ceasing to do our physical work (signified by the Greek word transliterated as katapausin) as opposed to merely rest (signified by the Greek word transliterated as anapausin).Almighty God, who never ceases working, completed all His physical creation in six days, commencing the Spiritual creation on the seventh dayWe are commanded to cease all of our physical activities on the Sabbathéthat is, to put aside those activities pertaining to our job, our hobbies, and our own pleasures, switching our focus to developing our spiritual skills and gifts. The seventh day cycle commences at the very beginning of Genesis (2:1-3) and is an important, recurring cycle we are obligated to program into our nervous systems as God's called-out ones. We rest as God does, ceasing or pausing from the physical as we focus instead on spiritual goals; we stop doing our things; we start doing God's things. As glorified saints, we will be flourishing as a verdant tree, producing spiritual fruit. The Sabbath Psalm 92 has an upbeat, jubilant ambience and reflects our gratitude at being chosen (despite our unworthiness) to be joined with Christ in a kind of marriage relationship, preparing to assist Him in reconciling all Israel to God.
John O. Reid: I used to work with a man named Bill. He was a good salesman and, as I recall, a good pilot as well. He liked to sell, and he seemed pretty well-adjusted ...
Over the years, some have firmly stood by the idea that the church should observe the Feast of Unleavened Bread in the same manner as it does the Feast of Tabernacles: by leaving our homes and observing all the days together isolated from the world. ...
Richard Ritenbaugh focuses on the movie the King's Speech as an example of a man who is reluctant to step into the role which circumstances thrust upon him. Do we as God's called-out ones find ourselves reluctant heirs to the throne or priesthood? We are all commoners, not yet equipped for rulership. The Parables of the Minas and the Talents indicates that we need to be faithful over what we have been given to do, and if we do, we will be given more responsibility in the future. God chooses the base and the weak because they are more pliable and teachable, more productive soil. We are getting the absolute best training in rulership or leadership in the Church of God finishing school, a virtual university of leadership. Much of our training derives from profiting from our mistakes. Thankfully, we have the ability to go right to the Father to ask for wisdom. If we keep the lines of communication open, through Bible Study and prayer, this wisdom (the hidden wisdom of God) is being inculcated into our character. The Holy Spirit is given to all of us (who are currently all over the map) binding us all together in one body. God desires us to acquiesce and defer to His Wisdom in all things. In this context, we should not be reluctant to take up our thrones or future responsibilities. We will be an essential part of God's blessing on humanity, as an extension of Jesus Christ. God will provide us all the power and know-how we will need.
John Ritenbaugh, reflecting on Deuteronomy 28:63, suggests there is a context in which God rejoices in cursing or judgment. God's rejoicing does not always have to be attending to good or positive events, but sometimes in painful judgments. God can take satisfaction that He is doing the right thing. In the early days of the Radio Church of God, people seemed to exercise extraordinary diligence and resourcefulness in keeping the Sabbath and Holy Days, with virtually none of the perks we have today. A well-planned Feast can be a downer if we do not participate in serving or fellowship. If we do not give of ourselves, we will receive nothing in return. The Feast is not intended to be "one big blast," but a time of spiritual growth, which may take some helpful course correction. Their result, ultimately will be rejoicing. When we keep God's Holy Days just to please our materialistic appetites, we will be keeping the Feast in an unworthy manner, and are flirting with God's harsh judgment. Rejoicing is a choice; we have the power over our attitudes. If we seek God's direction, God will reciprocate by directing our paths. It is our obligation to make sacrifices during the Feast of Tabernacles, an event which requires more sacrifice than any other time of the year. Sacrificing and rejoicing are linked, although today the emphasis should be more on the spiritual rather than the physical aspect. We are expected to bring our harvest of spiritual fruits, also known as good works, bearing one another's burdens, uplifting one another. The Feast of Tabernacles is not expected to be problem- or trouble-free, nor will the Millennium be trouble-free, but it will be the most opportune time to produce the fruits of God's Holy Spirit, a time to rebuild the ruined and desolate places. When we begin to act like God, we will know that He is the Lord. The very fact that He has commanded us to rejoice means that it does not come naturally. Let us give of ourselves in service.
John Ritenbaugh, suggesting that all of us in the church of God had a misconception about this day, focuses upon an understanding of the Last Great Day. The New Testament is needed to put the true stamp of authority to the Holy Days of the Old Testament. In John 7:37, this address was given on the last day of the feast, the day before the Last Great Day. Jesus Christ was crucified on a Wednesday on the Passover, the 14th of Abib, in the afternoon in 31AD (before an annual high holy day) and was resurrected on a Sabbath. We calculate this event using the Hebrew calendar, using the customary postponements. All days, from Passover to Tabernacles, are named in the Bible, except for the Last Great Day, having received its name from the Radio Church of God. From John 7-9, we learn that the Jews invariably misunderstood Jesus Christ's doctrines, having been muddled by their worldly traditions. The Feast of Tabernacles represents a time when God's government will extend over the entire earth. The seventh day of the Feast of Tabernacles is indeed a great day. The Feast of Tabernacles is only seven days long. The eighth day was a separate festival, apart from the Feast of Tabernacles, which can only derive its significance in the New Testament, namely the Day of Judgment, the Great White Throne Judgment, the second resurrection, a time Christ will judge.
James Kelley: Growing numbers of people around the world are worried about the food supply—and they should be. ...
Using The Poseidon Adventure as an analogy, Richard Ritenbaugh suggests that just as it took one swimmer to go through the submerged vessel with a rope giving his life for his fellow passengers, Christ gave his life serving as our forerunner through life's trials. Paul encourages the Thessalonians by giving them the details of Christ's return including a shout and a trumpet blast. The saints then and now will be with Christ forevermore. Our hope is based on the fact that Jesus Christ arose from the dead. In 1 Corinthians 15, Paul reveals that our hope is Christ's resurrection, witnessed by over 500 witnesses including Paul. If there is no resurrection, our faith is worthless. If Christ did not rise, we are still under condemnation. Paul believed that to put his own life in jeopardy for the sake of the gospel was stupid and useless if there were no resurrection. Death will be overcome when Christ appears on the Day of Trumpets.
It seems counter-intuitive to think that the world's population is shrinking, but trend lines show the possibility of a 95% reduction in population over the next 500 years. Charles Whitaker examines the reasons for this precipitous decline, asserting that God's Word prophesies an altogether different scenario.
In this message on God's Millennial rest, Richard Ritenbaugh points out that both the Hebrew word shabbat and the Greek translation of the word katapausis denote cessation or stoppage rather than repose or sleep. It represents a cessation of worldly activities and a commencement of godly activities. The Millennium or God's rest will be an exceedingly busy time, a time when all of humanity will be converted, a time everybody will be on the same trek (Isaiah 4).
Richard Ritenbaugh affirms that in spiritual matters, as in athletics, those who have mastered the fundamental skills are the best. The fundamentals of the Feast of Tabernacles consists of a harvest image, depicting a massive number of people coming to the truth, while the journey or pilgrimage depicts a time of judgment. We are currently undergoing our period of judgment, preparing to reign with Christ as spiritual kings and priests during His millennial rule, bringing salvation and judgment releasing bands of suppression and bondage, bringing healing, and enabling the wastelands and deserts to reach an Edenic standard.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance. The author uses a personal experience with two ewes as a springboard to explain greater, spiritual lessons.
In this sermon, Charles Whitaker focuses on the marvelous opportunities for young people in God's church who find themselves on the threshold of God's Millennium, a time population growth will take place in abundant prosperity brought about by creative God-inspired technology, refashioning and terraforming the entire eco-system. In this Edenic setting, the family of God and the family of man will be collaborating on preparing the world for billions of additional human beings in the Great White Throne Period. Abundance, growth, and an expanding population of animals and people will characterize the New Eden, constructed out of the tohu and bohu or wreckage of the previous era. Young people need to prepare themselves now, envisioning themselves as architects, civil engineers, transportation engineers, explorers, teachers, replacing today's inefficient and misdirected technologies with God's perfect and efficient technology.
Father's Day is a time we honor our human fathers, but a time is coming, after the day of the Lord, when our ultimate Father in heaven will be honored for all eternity!
If God is manipulating everything in His sovereignty, why pray? What does prayer teach us? John Ritenbaugh explains why the sovereign God commands us to come before Him in prayer.
John Ritenbaugh identifies spirit as the most important element in the whole salvation process. Spirit (ruach in Hebrew, pneuma in Greek) can be defined as that invisible, immaterial, internal activating agent which impels or creates. There are varieties of spirit (generated through advertising, cheerleading, or political rallies) motivating people to "go with the flow," conforming to a sheep-like mob psychology. Satan begets or inspires a spirit or mood (Ephesians 2:2; John 8:44) that captivates all of us before our calling, leading us to follow sinful appetites. God's Spirit is vastly different in that 1) it is holy, 2)provides a tap into infinite knowledge, and 3) provides us an interface with the mind, wisdom, and character of God (I Corinthians 2:9).
What is in store for the nations of Israel? Is their future promising or bleak—or both? This article concludes a three-part series on the people of Israel.
The Feast of Tabernacles is a type of the soon-coming Millennium, when Christ will set up His government on the earth. Real peace and prosperity will be the norm. And everyone will have access to the knowledge of God!
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you? Believe it or not, you are already developing those skills!
Atonement, a day of fasting, pictures the binding of Satan and man's resultant unity with God. This study shows why this step in God's plan is so vital!
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
Before going on a trip, it is a good idea to have a destination in mind, and so it is with Christianity. Just where do true Christians go after they die? What is their reward? Where is their reward?
John Ritenbaugh focuses upon our future responsibilities as a priest in God's Kingdom, asking us if we are really preparing for this role. If we are not practicing being a priest right now,we will not be prepared. During the Millennium, the priest will be required to make a large number of mediating sacrifices on behalf of the people, mediating, reconciling, teaching, judging, and saving the remnant of Israel. The primary function of a priest is to assist people in accessing God- so that there can be unity with God. A priest is a bridge-builder between man and God. The sacrifice that God demands is a total sacrifice of time, energy, and service (in short, ones whole life) to that end. Nothing will prepare us to become a priest more than to commit our entire lives as a total living sacrifice.
John Ritenbaugh reiterates the dominant themes, including (1) Preparing to receive our inheritance (2) Learning to fear God (3) God's grace and (4) God's faithfulness. We will not be prepared to execute judgment in the Millennium unless we are experientially persuaded of God's faithfulness to His Covenant and of His intolerance of evil. God not only wants us separated from the rest of society, but He demands that we develop within us the same kind of transcendent moral purity with which He is composed, not budging one inch when it comes to sin. Because God has redeemed us, we are His property. As we sacrifice ourselves to Him in love, giving ourselves to Him unconditionally, doing what pleases Him with warmth and affection (as is typified by the marriage covenant- a God-plane relationship), we attain holiness.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clark, the remnants of Israel before the Millennium will encounter devastation and ruin. The restoration will not come about by magic, but people will learn incrementally and systematically by putting God into their lives through the outpouring of God's Holy Spirit, replacing their stony hearts with pliable hearts of flesh. In order for the fruit of the land or the fruit of the spirit to be produced, the hearts are going to have to change. We must fill our lives with peace, repenting, changing our attitude, and voluntarily yielding to God before we can produce the fruits of righteousness. The true worship of God is to imitate God to the best of our ability in every circumstance, showing love by our reasonable sacrifice.
John Ritenbaugh focuses upon the topic of the resurrection of the dead (and the capacity of the earth to sustain the combined populations of all who have ever lived), examining pertinent scriptures on the resurrections. The scriptures suggest that massive land reclamation and landscaping efforts (coupled with dramatic climate changes) will occur to prepare the earth for such a volume of humanity. As chapter 25 opens, Festus replaces Felix as governor. Paul, again defending himself from the two-year old spurious sedition charge, exercising his right of Roman citizenship, appealed to Caesar (in an effort to remain in protective custody). Festus, seeking the counsel of King Agrippa II, (providing Paul yet another opportunity to connect the Jewish hope of the resurrection with the Christian message), sends Paul to Rome. Ironically had Paul not appealed to Caesar, Agrippa (moved by Paul's testimony and convinced of his innocence) would have set him free. But God evidently had other plans for Paul.
John Ritenbaugh reiterates that everything about the Priesthood of Jesus Christ is superior to that of the Levitical system, which was only intended to serve as a type (a forerunner, shadow, or symbol) of the access to God that Jesus would later fulfill. As splendid as it was, there was neither provision for the forgiveness of sins nor a purging of guilt in the Old Covenant. The real barrier that separates us from or denies access to God is our guilty and defiled conscience, which cannot be cleared by a repetitious sacrifice of animal blood. Only Christ's voluntary sacrifice (done on a totally moral and spiritual plane) can purge our consciences of guilt. We should remember that unless the sacrifice of Christ transforms us (leading us to emulate Christ's sinless life), we have not really repented. The chief difference between the Old and New Covenants is that the letter kills while the Spirit gives life.
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.
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