John Ritenbaugh, illustrating the tragic state of pastor's withdrawing from their responsibility of preaching God's unadulterated word, plays a recording of a spoof from an Australian comedy show, mocking the politically correct pastors who may water down the Ten Commandments to "the Ten Negotiating Principles," or perhaps "Ten Helpful Suggestions." When pastors have abandoned their responsibility to uphold God's Law, government has historically stepped in to fill the gap, basing their decisions on humanistic preferences rather than biblically-based morality. The United States Constitution and Bill of Rights, although crafted by men of nominal Christian persuasions (some of them having roots in the Separatist and Puritan experience of desiring religious liberty and even a kind of theocracy) and Deists (believing in God by inferring it from design and order in nature), did not establish the Constitution as a covenant with Almighty God, but did build into it common sense checks and balances so that if a moral populace lived by it, our people should be governed with the least amount of friction. Sadly, the populace has drifted from an ethical and moral climate into a relativistic, secular humanist point of view. Morality now consists of toleration for mass infanticide (termed abortion) and homosexual sodomy (called gay rights), enforced by a government voted in by people with a narcissistic, agnostic, or atheistic humanistic mindset (virulent secular humanism) which has totally displaced Christianity (real or nominal) as the dominant religion of our land, marginalizing anyone who insists on basic human ethics, let alone God's 'pesky' (because it is intolerant of sin) commandments.
John Ritenbaugh reiterates that we are to follow Abraham and Sarah's example of relying on God's guidance, learning to trust in the wisdom of Almighty God rather than the world. In order to avoid strife, Abraham allowed his forward nephew Lot first choice. Likewise, the apostle Paul admonished the New Testament church to refrain bringing law suits before the public. Abraham and Sarah were willing to suffer loss in order to achieve peace. Regarding the current scattered flocks, any spirit of competition is the way of enmity and strife. The sheep do not belong to any man or any one group, but they belong to Christ, given to Him by the Father. It is Christ's, not the minister's responsibility to get the sheep into the Kingdom of God. The Church of the Great God sees the other splinter groups as brethren in the greater church of God rather than competitors. Unlike certain understandings in our previous fellowship, each person is directly and individually responsible for his own submission to God's government. No external coercion will develop character or submission to God. Throughout history, the large congregation has been the anomaly rather than the norm. The scattering of the flock has been a blessing, forcing people to take individual responsibility to develop godly character, responding to a still small voice rather than to brazenly get out in front of God. The Bible is replete with examples of great leaders, with hubris, presumptuousness, or pride who got out in front of God (Satan, Abraham, Sarah, Korah, and Josiah) causing irreparable consequences for their descendents. The antidote to presumptuousness involves patiently waiting on the Lord, following God's lead, resisting any impulse to get out in front of God.
On this eleventh anniversary of the Church of the Great God, John Ritenbaugh reflects upon the expectations, the accomplishments, and the prospects for the future of our part of God's work, observing that things have not exactly turned out the way we thought. Despite the uncertainties, if we keep on keeping on, we will fulfill the commission God has set for us. Currently our website has enabled us to help a vast number of people in the greater church of God to grow and mature through the testing and purging of the church. In the words of the Field Of Dreams cliché, "if we build it, they will come." In the meantime, our marching orders are to live by faith- keeping on keeping on.
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
We are what we eat. The same can apply spiritually to what we put into our minds. John Ritenbaugh shows that God wants us to desire His Word with the eagerness of a baby craving milk.
John Ritenbaugh insists that the voice, perhaps more than the fingerprints, makes an individual unique, articulating the depths of emotion. The voice of God, whether expressed through thunder, events of His providence, handiwork of creation, or the preaching of His truth by His ministers, has a unique quality about it, a ring of authenticity, making it recognizable to His called out ones as a shepherd's voice is to the flock. The Apostle Paul affirms that faith comes from hearing the voice of God- spoken through a duly ordained messenger of God. God alone designates the messenger who bears His message.
Barnabas tends to be one of the forgotten apostles. However, Martin Collins illustrates how this Christian's life can teach us important lessons.
John Ritenbaugh reiterates that neglecting to feed the flock has been detrimental to preaching the gospel to the world. Because of this unwitting neglect, many members succumbed to the "lost in the crowd" syndrome, feeling insignificant, meaningless, and useless. The vine and branches analogy (John 15:1-6) and the body analogy (Romans 12:4-5; I Corinthians 12:12-17) indicates that we are all responsible for one another, with no one having an insignificant role. We draw upon God's Holy Spirit, not for ourselves only, but for the well-being of the entire body. Putting first things first,the condition of the body or temple is dependent upon the spiritual condition and well-being of the individual members of the body.
John Ritenbaugh suggests that the preaching the gospel to the world, held by some to be the only identifying mark of the church, is at best the beginning of a long, complex process of creating disciples and godly offspring through steady feeding and encouragement to overcome (feeding the flock). God, as a responsible parent, is not one-dimensional in assigning responsibilities to His children, but frequently shifts gears, changing circumstances, giving His begotten children a well-rounded education. God - not Satan or an incompetent ministry - engineered the massive scattering of the church of God to move it away from pernicious and fatal Laodiceanism. We need to adjust to the new situation, realizing that God has engineered these events with the real work of God in mind: making man in His image and reproducing Himself.
John Ritenbaugh focuses upon the watchman responsibility as defined in Ezekiel 33:2 and Isaiah 62:6, consisting of both physical and spiritual aspects. Part of the pastor's responsibility is to carefully observe economic, social, meteorological, and political trends, warning the flock to take prudent precautions, including making a prayer offensive, making careful and thoughtful self-examination, actively repenting, submitting to God, looking to God's providence for a possible way of escape, but realizing that the place of safety has conditions attached to it. The exact standards of qualification for a Philadelphian have been left purposely vague to keep the prod to spiritual growth fairly intense. Our focus should be to seek God's kingdom, reciprocating God's love, committing ourselves to a life of service fulfilling His purpose for us, doing so without complaining, or comparing our lot with others, realizing He will supply exactly what we need.
A Statement of Purpose and Beliefs of the Church of the Great God
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
This is an oft-repeated refrain in these days of distrust of the ministry. But is it a proper, Christian attitude? What does the Bible say about human leadership in God's church?
John Ritenbaugh reiterates that it is the responsibility of each person to govern himself. Otherwise, even the very best government (the government of our Head, Jesus Christ) won't work. Goethe said "the best of all governments is that which teaches us to govern ourselves" Voluntary consent and mutual consent is the way to unity. Christ expects the leader to give, to give, and to give some more. Consequently, the authority in the ministry is a "staff position" given by God, as a gift to the church, for equipping the saints for service and for edifying the body of Christ so that we can all grow up into Christ.
John Ritenbaugh reiterates that the false religions embraced by the descendants of Jacob are not preparing God's people for the harsh punishment God will surely bring to modern Israel. Amos indicts rampant dishonest practices in modern Israel, placing dishonest gain above honesty, morality, or ethics, and arrogantly and covetously exploiting the needy for profit. Competition-eat or be eaten- becomes the dominant business ethic in modern Israel. Amos suggests that a major contributory cause of natural disasters (earthquakes, drought, famines, and floods) is the epidemic of immorality omnipresent in the land of Jacob (totally neutralizing the otherwise positive effects of prosperity and technology)Prophecy should serve as a prod or motivation to prepare appropriately for the future, zealously guarding the truth against a counterfeit (politically active or influential) syncretistic pagan religion [patterned after the manner of Jeroboam I], safeguarding against an impending famine of the word. God will demolish this satanic religious-political system, re-gathering a repentant bruised and battered remnant of His people.
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.