Mark Schindler, cautioning us to avoid becoming involved in politics or in any sort of agitation for governmental change, focuses on the cautionary comments of the second American President, John Adams, who warned that our Constitution would work only for a people of moral responsibility. President Adams implies that the collective avaricious, carnal pulls of a people who do not have God in their conscience would ultimately destroy the American Republic. The corrosive consequence of the unity-from-diversity mantra chanted in the public square today is the sure—but not the slow—dissolution of the Nation's commonwealth. Doom is the birthright of any nation which institutes sinful practices as the law of the land. In the inevitable fray any nation experiences as it copes with the results of national sin, God's people do not want to find themselves on the wrong side of His purposes. To take sides in any type of national struggle is to battle on behalf of mankind's wrong-headed, godless attempts to avoid the consequences of sin—a losing battle. Mankind cannot create unity from diversity because such a marriage seeks perforce to homogenize evil with good—rather than detaching evil from good. God's way is to call people from diverse backgrounds, gradually imparting to them the mind of Christ, thereby creating a spiritual unity which prevails head over heels over any erstwhile physical differences. God has called His Church to a consecrated separation from this world—including political matters.
Kim Myers, observing the worsening moral, economic, political, and cultural climate in America, speculates that the time when the offspring of Jacob are going to pay the piper is rapidly closing in. With a national debt of 23 trillion dollars, far larger than the combined GDP of a dozen developed nations, America is on the cusp of paying dearly for her abrupt turn to immorality, when murder and sodomy has become established as the law of the land. The advocates of "political correctness" (Satanic doublespeak) have increasingly criminalized righteous dialogue. Censorship of religion has waxed fiercely out of control. The LGBT community has become increasingly assertive and litigious, forcing the tolerance of perverted sexual lifestyles, paving the way for pedophilia and bestiality to enter the mainstream. Young people have adopted a dependent, entitlement orientation, refusing gainful employment on any terms. Food processors are poisoning our food at the same time that they have corrupted our seed stock—vital for the health of any people. The result is the pandemic increase of a host of degenerative diseases. Opioids, a relatively marginalized threat two years ago, now snuff out over 72,000 American lives a year. People high and low today call good evil and evil good; we cannot avoid reaping what we have sown. As God's called-out ones, we need to cultivate a sense of urgency in the enhancement of our relationship with God.
John Ritenbaugh, reflecting on his memory of a local legend in his youth, an 85-year-old woman named Mother Barker, who frequently walked several miles, doggedly sacrificing for her family by toting groceries and provisions, makes several observations about the vicissitudes of aging. The inexperienced young and the wiser senior look at the adage, "life is a fleeting vapor," quite differently. In the stream of life, we begin at the back of the pack, influenced by those who have blazed the trail and who have experienced varied adventures. Eventually, we likely assume a position as the most aged of our community, realizing that "old age is not for sissies" and that the cause-and-effect principle behind God's Laws guarantees that, both spiritually and spiritually, everything matters. The indiscretions we committed in our youth have the invariable tendency to whip our hind ends. Even when God forgives our sins, the piper will demand his fee.
David Maas, focusing on Old and New Testament scriptures which establish the permanency of God's Word and His immutable Laws, examines our current, precarious state as God's called out ones having two minds—spiritual and carnal—in mortal combat until one permanently perishes. We share some of the same miserable, almost hopeless characteristics experienced by Siamese twins conjoined at the brain. Our conjoined carnal twin is pulling us incessantly toward sin and death. Unless we, with God's help, bifurcate our two opposing natures, our two warring minds, we will die spiritually. The only part of us that will survive through the grave is our character—our thoughts, the contents of hearts, what we think about all day long. This 5th installment of the "W's and H's of Meditation" focuses on some strategies to guard our spiritual legacy box. Proper meditation can strengthen and solidify our memories. If we systematically and incrementally stockpile God's Word (the mind of Christ) into our nervous systems, even though our outer man is (progressively) decaying and wasting away, while our inner self is being renewed day after day, we will nurture our spiritual legacy. Meditating on the Word of God, storing it in our nervous systems and absorbing it into our characters, will ensure the secure protection of our spiritual legacy box. The Mind of Christ, the Spirit of Truth, God's Holy Spirit, is our spiritual legacy box, the treasure we now carry around in earthen vessels but will translate to dazzling spiritual bodies at our resurrection into God's Kingdom.
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.
Richard Ritenbaugh warns that these laments contain little that is jovial or uplifting, but instead are saturated in despair, sorrow, mourning, and even recrimination against God on the part of a personified Jerusalem, whom God depicts as a grieving widow, blaming others for her troubles while overlooking her own sins as the real cause of her sorrows. Solomon instructs us that the house of mourning contains more insight and serves as a better cathartic than the house of mirth. The reality of death imparts to us a sense of sobriety and wisdom about how to conduct our lives. We need to take the time to think about somber things and how they relate to the purpose of life. Godly sorrow, as opposed to worldly sorrow, leads to repentance, cleansing, change, and salvation. The proper effect of the Book of Lamentations is to motivate us to change. When we realize that God's punishment of Jerusalem was justified, we can apply the same godly standards to ourselves to determine if we are as culpable as ancient Judah. In Lamentations, following the Narrator's dire description of Judah's demise, Lady Jerusalem, in a self-centered protest, blames everybody (including her lovers and God Almighty) but herself. Even though God has left her there to think about the consequences of her sins, she does not properly introspect, but, rather, blames others, excusing herself. As God's called-out ones, we must carefully compare our own self-deceptions with her self-deceptions, lest we suffer the same fate. Like ancient Judah, if we embrace sin, God will craft a yoke made of our transgressions, bringing unfathomable burden and grief.
Bill Onisick, holding a cluster of grapes which had prematurely dried because of a fungus infection, laments that this blight could have been stopped by proactive maintenance rather than reactive maintenance. In Proverbs 24, we read an allegorical portrayal of a vineyard gone to ruin by neglect and laziness. Poverty and destruction are the products of neglect. Preventative maintenance will help us whether we deal with physical or spiritual problems. Ingesting too much junk food, especially food heavily laden with sugar, shortens an otherwise healthy life, making us susceptible to diabetes and other degenerative diseases. Spiritually, if we neglect our daily regime of prayer, Bible Study, and meditation, we stunt our spiritual growth. Daily maintenance requires a rooting out (through repentance) of debilitating sins. If we live in the flesh rather than drink in God's Holy Spirit, we will wither. Now is the time to engage in preventative maintenance, building walls of protection, pulling up nettles, breaking up fallow ground, and sowing seeds of agape love, not only in preparing for the Holy Days, but throughout our entire spiritual pilgrimage.
Martin Collins, reflecting on the correlation between the wave sheaf offering, beginning the count to Pentecost, and the wave-loaf offering on Pentecost, reminds us that Jesus Christ is the First Born from the dead and the Firstfruits. Like Christ, we too are firstfruits, represented by the leavened loaves picturing our acceptance by the Father. Both offerings depict a harvest as well as the same resurrection—the First,. Pentecost also envisions a time when God will repair the chaos caused by sin. For example, He will eliminate today's confusion about gender identification. Further, because God's Spirit will eventually unite everyone, people will be able to communicate with one another. We are a tiny smidgeon of all those who have been called over the ages, exercising faith that God will work with us if we yield to the power of His Holy Spirit—an invisible force which enables overcoming. God guides us through this period of sanctification to Eternal life. After 6,000 years, God's family will be building on the foundation God has established by sealing the Church with His Holy Spirit on Pentecost.
Richard Ritenbaugh, reminding us that Americans, whose country was founded on the principle of freedom, are fiercely protective of their rights, narcissistically claiming freedom means to do, go, say, or think whatever they want, often selfishly insisting on material acquisitions (fulfilling freedom from want) which are not rights at all. The common denominator in western culture seems to be self-determination and the freedom to determine one's destiny. God grants His called-out ones self-determination, free moral agency and true freedom under the protective blessing of His Law. Any freedom to choose must be accompanied by a set of standards against which choices are made. The people of the world do not have this freedom because they are held captive by their own lusts, the lures of this world, and the current ruler of this world, Satan. Goethe lamented that none are more hopelessly enslaved than those who falsely believe they are free. If freedom is not anchored in God's Law, it is not freedom at all, but abject bondage to sin. True freedom only occurs when one has a relationship with God, the One who did all the heavy lifting in our liberation from sin. Truly converted people incrementally act more like God and less like men. If we sow spiritually, we will reap spiritually; if we sow carnally, we will reap carnally. License is not a synonym for liberty or freedom, but instead equates to bondage to lusts and the captivity to sin. The dark underbelly of freedom alerts us that freedom apart from God's Law and a relationship with God the Father and Jesus Christ is bondage to sin and death.
Martin Collins, reflecting on anti-biblical "scholarship" emanating from pseudo-experts, assures us that, when properly evaluated, there are no discrepancies in scripture; God is not the author of confusion, but of peace and order. God purposely refrained from unfolding His Holy Word as a factual historical report in order that we may learn to place "precept with precept," discovering something new every time we read the Bible. The Atheist may feel a certain degree of smugness in denying the Bible. Those of us called of God learn to progress from milk to solid food, stimulating our curiosity in progressive stages, as God brings us to new levels of understanding. God does not enlighten us until we are mature enough to absorb and use knowledge. God may use paradoxes and apparent contradictions to put balance into our behavior, for example, understanding the contexts in which riches or poverty can be either a blessing or a curse. God's Word forces us to value the Spirit above the Letter, walking as a living epistle, rejecting the counterfeit main-stream Christianity's notion that grace gives license to disobey the Law, as we come to recognize that the doers of the law will be justified. Faith without works is dead, but living faith is demonstrated by godly works. The testimony of the Bible and that of the physical universe are not discordant, but harmonious, demonstrating that God is the designer and sustainer of all life. Those who have given their lives to discredit the Bible must shamefully eat their own words in the fullness of time. Bible difficulties are designed to stimulate our minds and make us curious, to lead us to value Spirit over letter and to sharpen our abilities solve paradox and so-called contradiction. God's inspiration of His Word is perfect.
John Ritenbaugh, reiterating that there is a malaise of hopelessness, anxiety, and dread permeating this nation like never before, systematically explains: (1) how we arrived at this crisis, (2) why God has ordained that we live in these conditions, (3) how bad choices by the trillions eroded the moral foundation of our culture, and (4) why we need these horrific times to learn the consequences of these foolish decisions in order to ensure that nothing like this happens ever happens again. Modern Israel resembles the Prodigal Son who squandered the inheritance bequeathed to Father Abraham's descendants. The founders of this nation, though they were not true Christians, nevertheless placed many biblical principles in the Constitution, and were for the most part far more moral and God-fearing than the despicable crop of public servants holding office today. Approximately 80 years ago, our leaders began turning their backs on Constitutional principles as well as any respect or reverence for God and His laws. Proverbs 29:18 teaches us that when there is no revelation (from God's communication and guidance) people will run wild, casting off moral restraint, rejecting all of God's counsel, preferring to elevate so-called science, fashioned on the deleterious foolish theory of evolution. Humanism attempts to elevate science over God's Law. Where there is ignorance of God's word, crime and sin run wild. Harvard, an institution founded as a Puritan Theological seminary, is now a hotbed of godless humanism, elevating carnal, perverted human reasoning over God's law. Moral foundations are on the verge of destruction; internal stability is already moribund. We need to place our entire faith in God, not allowing the pervasive negativism of this world's culture to poison us as Job became dispirited by the counsel of his friends. Realizing that none of us are guaranteed passage to a place of safety, we should be willing, if required, to glorify God by martyrdom.
Richard Ritenbaugh, comparing the vitriol exhibited between supporters of the current two presidential candidates, makes the case that the acrimony between John Adams and Thomas Jefferson in 1800 was far worse, leading to a bitter estrangement between two of America's Founding Fathers—an estrangement that lasted for ten long, bitter years. After being encouraged by another Founding Father, Benjamin Rush, the two estranged statesmen reluctantly began corresponding with each other, ultimately dying close friends on the same day, July 4, 1826. Jesus Christ placed a high priority on reconciliation, warning us that before we engage God at the altar, we had better make peace with our brother. Jesus also warned us that name-calling, belittling, slander, and undermining reputation is equivalent to murder-a capital offense making one subject to the fires of Gehenna. A dispute over anything should not be allowed to simmer until it leads to a seething grudge or a litigious minefield. In a legal dispute, reconciliation or conciliation may require a great deal of submission and downright groveling, but the outcome is generally better than what a judge would mete out. Likewise, a dispute in the body of Christ is best worked out between the two offended parties, rather than bringing it before the ministry or congregation, a tactic which makes for a great deal of unpleasantness. The Bible gives us three sterling examples of reconciliation among Abraham's offspring, including Isaac's reconciliation with Abimelech, Jacob's reconciliation with Esau, and Joseph's reconciliation with his brothers. The apostle John assures us we cannot claim to love God if we hate our brother, and, if we hate our brother, we are a murderer.
Martin Collins, reviewing the episode of Habakkuk's frustration that God would use an evil people to punish Israel, points us to the prophet's resolve to cease being a fretful worrier and to become a responsible watcher, determined to understand the purpose of God's dealing with His people. Only a faithful believer will ever stand acquitted before God's fearful judgment. While the taunt-song, dealing with the five woes, certainly applies to Babylon, it applies doubly to God's people Israel, who should have known better, but chose to become ignorant. The first two woes in Habakkuk 2:6-8 concerns the woe against greed, avarice, covetousness (a virulent form of idolatry), and selfish ambition, leading to the crime of usury, charging excessive interest on loans, making the debtor a virtual slave, totally against God's instructions in Deuteronomy 24:10-13. The earth metaphorically cries out against the oppressor who garners wealth by stealing from others and amassing fortunes by exploiting the poor. The third woe focuses on a nation's tyrannical oppression of captive peoples, building a city with bloodshed and establishing a town by violence, denuding forests, wantonly slaughtering animals in order to subjugate other defenseless peoples. The fourth woe results from a people corrupting others with drunkenness and lust, having both literal and metaphorical implications; today the intoxicating Babylonian system embraced by Jacob's descendants has caused our nation to resemble, both figuratively and literally, a drunk vomiting over itself, exposing its sins and folly to the entire world, after adamantly refusing to be governed by God's laws. The fifth woe leveled against the Chaldeans, and by extension to the modern descendants of Jacob, results from idolatry, the sin of worshiping the creation rather than the Creator, applying to literal idols of stone and wood as well as to pagan new age religious practices and including anything we might exalt over God Almighty, including our physical possessions, talents, abilities,
Martin Collins, focusing on Habakkuk's stance of assuming the position of a watchman, being willing to accept God's ultimate judgment on his people even when the circumstances seem to contradict revelation, emphasizes that all of God's called-out ones are also watchmen, needing to live continually by faith, discerning, listening to, and responding to God's instructions, not only hearing them, but taking them to heart. Without having faith like Abel, Abraham, Noah. and Enoch, judging by faith rather than outward appearances, we cannot please God. Abel, Enoch, and Noah all believed God and were willing to endure temporal loss for a greater reward. Faith constitutes unshakable belief and confidence in God that He will do everything He has promised. Like the apostle Peter, we must learn that human faith, at its best, is not sufficient; Godly faith cannot be worked up, but is a gift from God which we must constantly put to use. This kind of faith comes by hearing God's Word. God holds His called-out ones to a much higher level of accountability, but He has also provided the necessary tools for overcoming and as well as for producing spiritual fruit. In spite of doubts arising from negative appearances, we need to cling to God's promises, even in the worst of times, realizing that all iniquity will be punished eventually. Like the heroes of faith, all of which had to do something to demonstrate their faith, we must be productive in our faith, understanding that faith without works is stone dead. Faith is not a preference, but rather a commitment. Even faith as little as a mustard seed is an open door to God.
John Ritenbaugh, reiterating that godly leadership is lacking in Israelitish countries, maintains that grace is the single most important gift God gives us, and without this gift we would still be a part of this world—a world which has become equally as sinful as the times of Noah, when every thought of man was evil. From the time of the creation to the Flood was 1650 years, roughly about the same timespan as from the fall of the Roman Empire (classically taken to be 476 AD) until today. In both epochs, the population of mankind exploded, making it possible to develop the God-given resources placed at its disposal. God gave human beings long lives and brilliant minds to take advantage of the earth's resources. When we consider that in the last 150 years, mankind has advanced from travel on horsebacks to rocket ships, we can only speculate as to how advanced the world's technology was at the time of the Flood. God, who is not coldly mechanical in what He does, moved with calculated mercy, executing the destruction mankind brought on itself, snuffing out the reprobate minds before they self-destructed, rendering later rehabilitation impossible. As creatures with carnal minds, we realize, along with the apostle Paul, that we are in a continual life-and-death battle with sin. The only way out of this predicament is to keep God in our hearts rather than carnality. The previous course correction for sin involved water; the future course correction will involve fire. We are again in the societal context in which seemingly every thought of mankind is evil, driven by carnality and raw lust. As God sanctified our father Noah, saving him from the flood waters, we must trust God to sanctify us, protecting us from the holocaust of fire which will burn this earth to a cinder, in preparation for a new earth and heavens. As father Noah, sometimes identified as the Roman god Janus, who could see before and after the Flood, so we, living at the conclusion of this age, have a similar vantage point. God wants to see how we wil
John Reiss: Last month, a town hall meeting was held at my place of employment, and a minister opened the meeting with a story, which went something like this: A long time ago, a king traveling through his kingdom ...
David C. Grabbe: In his book State of Fear, author Michael Crichton thoughtfully observed, “The past history of human belief is a cautionary tale. Crichton went on to demonstrate that mankind does not at all have a good record of holding beliefs ...
Richard Ritenbaugh asks us to consider how we would discipline a recalcitrant, obstinate child, examining a repertoire of techniques from harsh to indulgent, reminding us that good parents should have a whole quiver of solutions, not just a carrot or a stick. The children of Jacob have throughout history behaved like spoiled brats, perennially earning God's wrath and discipline. Yom Teruah, the Day of Trumpets, pictures a shout of warning, a time of gloominess and dread, the Day of the Lord in the valley of decision, the great tribulation when God's wrath will be poured upon mankind, a curse they bring on themselves. Sadly many in God's Church will also ignore the warning, reaping the consequences of their lack of submission. God is full of grief that it has come to this sad state of apostasy. Our worship on the Day of Trumpets should constitute praise and worship, extolling the attributes, blessings, and promises of God. The Feasts of God establish God's statutes, laws, testimonies, ordinances, and rulings. If we would keep God's Feasts properly, we would be in sync with God's noble purpose for us, defending us from falling into apostasy and idolatry. God tested physical Israel and is continuing to test spiritual Israel, the Israel of God. We dare not imitate the rebellion of our forebears on the Sinai who fell into idolatry, but rather must hallow God and keep His Commandments.
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, reflecting on the unpleasant prospect of overhearing hurtful gossip about us from someone we have trusted, observes that, in all likelihood, our tongue has been just as detrimental against someone who may have trusted us. What goes around comes around; we reap what we sow. Even though the best defense is not to be guilty, we know that because of our toxic self-centeredness there is no infallibility in any of us. As God gives gifts to us, we must, as Solomon did, fine-tune them, realizing that seeking out wisdom is simultaneously a glorious and a burdensome task, requiring labor-intensive exercises which initially seem to yield diminishing returns. God does not instantaneously reveal everything we need to learn or everything we need to experience. We have the responsibility to seek out wisdom, understanding that it is the costliest commodity anywhere, having a price far beyond gold. Wisdom keeps us from sin, folly, and madness. Wisdom and understanding unveils for us the purpose of trials, solving the paradoxes and conundrums that erode our faith. Truly wise judges are humble, demonstrating that they do not know everything; humility will make us more cautious in our judgments about others and ourselves. As we put forth effort to pursue wisdom, the fruit will be holiness. Our goal is beyond salvation; it involves preparation for service in God's Kingdom. The search for wisdom carries with it a downside, the tendency to boast of our accomplishments, even though in our heart of hearts, we realize we have nothing that has not been given. As God's stewards, we must, like Solomon, blend sagacity and practical wisdom together, taking precautions against the allurements of the world, which have the tendency to short-circuit godly wisdom.
Ronny Graham, reflecting on the frequent assassinations which have occurred in history throughout the world and in the pages of the Bible, focuses on an extremely dangerous kind of assassination— namely character assassination through murmuring and gossip, a kind of assassination of which many of us have been guilty. In Numbers 12:1-9, we learn about God's anger leveled against Miriam and Aaron for gossiping about Moses, complaining of his marriage to an Ethiopian woman. In Proverbs 6:16, of the seven things God loathes and detests, thre pertain to the tongue and spreading discord among the brethren . Every time gossip is repeated, murder and character assassination is endlessly repeated. We dare not sell our birthright for a bowl of gos-soup.
John Ritenbaugh, reflecting on offertory sermonettes he has heard in the past, many of which seemed to emphasize that people were not sacrificing enough for the work, explores other motivations for giving. When Paul attempted to motivate the Corinthians (a wealthy congregation which had received spiritual gifts), he compared them to the congregation at Philippi (a poorer congregation in comparison) who were more generous and liberal with what they had than the monetarily richer Corinthians. In the manner of giving, God is not concerned so much with the monetary amount, but instead with the attitude of generosity and willingness to help our brethren. God has established a principle that sowing generously will bring about an abundant spiritual crop. God's generosity is not always manifested by physical wealth, but in abundant spiritual gifts. Our sacrifice should not be limited to money, but should include time, service, and empathy. Earning should increase our industriousness; saving our earnings should make us ready to share; giving will bring exponential blessings upon us. We always receive back many times more than we gave.
John Ritenbaugh, reflecting on the multiple nuances of the Hebrew words translated into the English word "wisdom," suggests that an acquired skill for living represents the common denominator in all of these definitions. Godly wisdom is only attained with a high degree of training. Carnal wisdom, through the labyrinth of life, has practical value even without a spiritual context, but living by faith requires that we trust and obey God in those areas where we do not have all the facts. Faith is a spiritual work. Wisdom is not hidden and is readily available if we retain God in our thoughts. Wisdom and the fear of the Lord are inextricably bound together. Both wisdom and foolishness produce fruit according to their nature. Wisdom produces life; foolishness produces death. We reap what we sow. If we repent of our sins, and cry out for understanding, we will receive knowledge, discernment, and God's Holy Spirit. Wisdom must be continually sought after. God wants us to use wisdom to change ourselves, humbly replacing our perspective with God's perspective. Only God gives wisdom. God gives wisdom as a component of His grace to His family, far more valuable than gemstones. Godly wisdom, incompatible with pride and arrogance, cannot be mined out of the earth, and it is more valuable than anything so mined, transferable through the Millennium into eternal life. The fear of the Lord is the source of spiritual wisdom.
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.
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.
Martin Collins, referring to Hosea as the deathbed prophet, the prophet who was ordered by God to make a symbolic marriage to a harlot, declares that this heartbreaking marriage was to portray Israel's unfaithfulness to God. Interestingly, the Book of Hosea was written to people who considered themselves spiritual when in actuality they were severely spiritually challenged. We are able to understand God's love for Israel by Hosea's care for his spouse. Christ has purchased the church as His Bride, even though she has been unfaithful from time to time, seeking after signs, rejecting what He says, and going into apostasy. Because of Israel's unfaithfulness, it would be scattered (as symbolized by the naming of Hosea's offspring "Jezreel"). Gomer's second child Lo-Ruhama (meaning, "not loved" or "not pitied") was a child of harlotry. Her third child, Lo Ammi (meaning "Not my people") suggests that physical Israel would be broken off, enabling Gentile branches to be grafted in. Eventually, the millennial resolution will convert the term Jezreel from "scattered" to "planted." The negative prefix "lo" will eventually be dropped making the remaining words "loved" and "my people." The grief of Hosea gives a glimpse of God's grief over His people, providing for his wife, but receiving no credit for providing. God provides for His people even when they run from Him. Eventually God provides corrective discipline, metaphorical thorns, preventing further plunges into evil, in hope that Israel will come to her senses. Jesus Christ has taken our troubles onto Him, and will betroth Himself with a repentant Bride.
John Ritenbaugh contends that our pilgrimage began with our calling and ends with our destination in the Kingdom of God as members of His Royal Priesthood. It seems to have been God's choice to call foolish, base, and despised individuals to confound the wise and mighty. Fortunately, God did not abandon our forbears in their weaknesses and shortcomings, nor will He abandon us. We become strengthened spiritually as we come to know God, becoming elevated to members of His family, thinking and behaving just like the Father and the Son. In the meantime, we are aliens living in a foreign country, keeping our citizenship in the Kingdom of God. We are pilgrims, continually on the move to a holy place. We must not follow through on our physical lusts or we will put down roots in this world, becoming worldly. The metaphors Peter uses, such as stone, priesthood, nation, and family, all demand that we fit into a larger unit or entity, fulfilling a particular role or responsibility. Even though we currently have citizenship in God's Kingdom, we are not there yet. We must have the vision of the world tomorrow, as had Abraham, Isaac, and Jacob, conducting our lives as though we were already there, making moral and ethical decisions accordingly. We can conduct our lives appropriately because Jesus Christ lives within our minds, allowing us to tap into the reservoirs of His experience. We also share His suffering, realizing that glory follows suffering, if we suffer for righteousness sake. This suffering may involve enduring hardship, deprivation, duress, and outright boredom. Suffering, a kind of refining fire, (for righteousness sake) comes with the territory of qualifying for the Kingdom of God.
Richard T. Ritenbaugh: Proverbs 15:21 makes an interesting comment on the subject of foolishness: "Folly is joy to him who is destitute of discernment, but a man of understanding walks uprightly." ...
The church of God has long acknowledged the biblical analogy of a harvest representing the gathering and eventual resurrection of the saints. Bill Keesee speculates that we can perhaps expand our understanding of the harvest analogy to include other aspects of our preparation for God's Kingdom.
The world is so full of lying and other forms of deceit that "bearing false witness" has become a way of life for the vast majority of humanity. In discussing the ninth commandment, John Ritenbaugh reveals the relationship between telling the truth and faithfulness, virtues that are necessary parts of an effective witness.
Once, reason and common sense were valued in America. ...
John Ritenbaugh tackles the eternal security doctrine, a teaching that militates against good works, something that God had ordained for all of us. Works demonstrate our faith, our response to God's calling and His freely given grace. Reciprocity is always a part of our relationship with God. Trust is a response to God's tests. Abraham's response to God reciprocated his love back to God. The indictment against the Ephesian church stemmed from their lack of reciprocity (or first love). When our expectations have not been met, it becomes hard for us to maintain our zeal. We need to maintain the intensity to actively hear God's message. If we do not actively exercise our minds, work to maintain our relationship to Christ, and become dead to the world, we will drift away. We cannot allow what Christ is to slip from our minds. Where there is no love for Christ, there is no salvation and no membership in God's family. As in human love or infatuation, if we love another person, we like to think about him/her; likewise, we need to have Christ dwelling in our hearts at all times.
Because of the millennia-long conflict between Israel and Edom, one might think that the prophet Obadiah would predict the Edomites' downfall with a certain gleeful relish, but in fact, he laments Edom's horrible end. Richard Ritenbaugh reviews the middle passage of Obadiah, in which God describes the complete devastation of Edom and His reason for it.
Richard T. Ritenbaugh: How should one describe the news that the world's largest automaker and the United States' biggest corporation, General Motors (GM), will cut 30,000 jobs (17% of its 173,000-employee North American workforce) and close a dozen facilities by 2008? By all rights, Americans should consider it to be huge news. ...
John Ritenbaugh, reflecting that one perennial theme of the major and minor prophets is the deplorable faithlessness of Israel, depicted as a fickle, spoiled, pampered, well-dressed streetwalker, suggests that the day of Israel's calamity is right upon the horizon. To the remnants of this decadent civilization of modern Israel, God's begotten children, God provides the book of Proverbs as an antidote. Wisdom is inextricably linked with fear and reverence for God. Without wisdom, genius and brilliance is useless at best and dangerous at worst. Wisdom warns us not to let the world squeeze us into its mold. Unfortunately, as a nation, we have rejected wisdom in favor of foolishness, bringing about major devastating calamities: famines, pestilence, earthquakes, cosmic disturbances (graphically depicted in Deuteronomy 32, Jeremiah 4, and Ezekiel 2-3,6-7) upon our apostate faithless people after the prior devastation of Gentile nations who didn't have a relationship with God.
Richard Ritenbaugh suggests that in terms of excessive hedonistic venal pursuits, vandalism, and violent crime, Halloween brings out the worst aspects of Satan-inspired carnal nature or the works of the flesh. Our outward works telegraph to others and to God what we believe, what we worship, and what we aspire to become. Apart from God, all human thoughts, desires, and human activities (driven by appetite, cravings, and the drive for satisfaction) are potentially destructive, cutting one off from God and leading to death. After our calling, we have the responsibility to break away from our enslavement to human nature and its author—Satan the Devil, striving to "walk in the Spirit." This implies total warfare against the corrupt deeds of the flesh, crucifying our fleshly works. Esau, driven by his appetites, lived by the flesh and reaped bitter fruit, while Joseph lived by the Spirit and received God's blessing.
John Ritenbaugh, exploring the account of the man infested with a legion of demons, explores the subject of minds divided against themselves, severely hurting and destroying their possessor as well as those around them. In order to one to fulfill his purpose in life, a person needs to be singularly focused on what he wants to accomplish. Divided minds either result in no activity or productivity or, worse yet, devastating and hurtful consequences. Division (especially division within oneself) destroys. In group dynamics (from marriage to larger entities), unity is better than singularity. All of us, to some degree have divided minds- all of us, to some degree, are insane (or un-sane). Israel has a proclivity for fickleness and an insatiable desire for variety, totally at variance with the changelessness and steadfastness of God. God desires that we become at one with Him- conformed to His image- constant in our character- living as God lives- (motivated by thankfulness and desire) rather than being conformed to the world.
Richard T. Ritenbaugh: Two years ago yesterday, tens of millions of Americans were glued to their televisions, watching the terror and its aftermath in New York City, Washington, DC, and Pennsylvania. ...
Richard T. Ritenbaugh: As we saw in the last issue, Moses was the Renaissance Man of his day: prince, general, freedom-fighter, shepherd, leader, prophet, law-giver, and psalmist. ...
God often works through disasters, natural and manmade, letting His people know His displeasure with their sins. John Ritenbaugh argues that the terrorist attacks of September 11 are a divine warning, especially to His church, to return speedily to a right relationship with Him.
In this message on God's promises of protection and healing, Richard Ritenbaugh identifies several conditions for receiving them, including God's sovereignty, God's purpose, and one's level of growth. A way to see things "God's way" involves replacing our carnal, egocentric viewpoint with outgoing concern. We must transpose our "me first" attitude with a "you first" one. Nonetheless, God's promises stand, and He is very willing to fulfill them for us.
John Ritenbaugh, focusing upon Deuteronomy 30:15-20, stresses that the choices we make on the day-to-day basis have long-term spiritual consequences. Only the immature think their behaviors will not catch up with them (Numbers 32:23). If we learn to fear and love God, loyalty, faithfulness and commandment keeping will naturally follow. If we love and fear God, taking God into our consciousness with every behavior, we will instinctively haste and depart from evil. Like a physical marriage, our covenant with God is based upon the driving force of love and respect.
We sometimes mistake faith for certainty about God's will. However, faith is not knowing what God will do in a situation but trusting Him to do what is best for us.
Our physical bodies, like the walled cities of ancient times, has a defense system to keep out invaders. Spiritually, how well do we maintain our defenses against error and contamination? John Ritenbaugh urges us to listen diligently to God's Word for true nourishment.
We live in a society where both food and information are readily available. John Ritenbaugh discusses the importance of mastering self-control and a true Christian's necessity of seeking truth by which to live his life.
Martin Collins, citing compelling statistics proving a greater causal connection between exposure to media violence and commiting acts of violence than between cigarette smoking and lung cancer, poses the question, "Are we inadvertently conditioning ourselves to sin?" The defilement which begins in the heart (Mark 7:20-21) is shaped, molded, and conditioned by the media, training people to override their natural impulses of conscience (Romans 2:14), desensitizing themselves to violence, feeling no compunction to brutally maim and kill. Once our hearts are rendered cold and brittle through the saturation of sin, it will take intense, fiery trials to make them malleable again. It is wiser to avoid the evil conditioning in the first place than to force God to put us through these trials to decondition or deprogram us from this cumulative hardness.
God has often used micro metaphors to illustrate macro events. For example, in Isaiah 1:4-6, God compares the whole nation of Israel to a sick patient with an incurable disease, signalling impending captivity. The church has been alternately compared to a bride, vine, virgin, woman, mother, and body. Extrapolating from these metaphors, the condition of the greater church of God resembles a patient languishing from a deadly disease like cancer. This condition has resulted from a diet of spiritual junk food (the philosophies and traditions of the world) and abstinence from the life-sustaining bread of life (John 6:63). The words we "eat" create a faith that forms the walls of our belief system?a kind of spiritual immune system, protecting it from disease. Good health, then, is not merely a matter of diet, but an entire interactive process of prayer, study, obedience, and conformity to God's purpose for our lives.
In this keynote address of the 2000 Feast of Tabernacles, John Ritenbaugh, drawing on descriptions in Amos 2, suggests that those entrusted with leadership (power within the community, power within the nations) are taking advantage of their positions, metaphorically raping those who have no power. Most notably, an American president, who for the sake of his own personal ambition, hoping to remove the stains of his personal sins from the consciousness of people worldwide, attempted to broker an obscene Middle Eastern oil deal, artificially cutting the supply in order to make prices rise, thereby inflicting economic hardship on the backs of the powerless, making them serfs or slaves to the federal government (I Samuel 8:17) The Feast of Tabernacles depicts a time when all this kind of self-indulgent chicanery will come to a permanent halt.
John Ritenbaugh draws parallels between earthy (or physical) and spiritual things. The cleanliness laws in Leviticus, prescribing washing, cleansing, and quarantine procedures, apply to the spiritual dimension as well. God will not tolerate uncleanness, either spiritually or physically. Spiritual sin and filth (physical or spiritual) is the primary contributory cause in devastating diseases such as AIDS or E. Coli contamination. We, as priests-in-training, have the sobering responsibility of keeping our bodies, our quarters, our thoughts, and behaviors clean and pure. Like Daniel, Shadrach, Meshach, and Abednego, we need to flee uncleanness wherever the source.
We have a tendency to put matters behind us once we are finished with them, but we cannot afford to do this with the lessons we learn from the Days of Unleavened Bread. John Reid shows that those lessons are eternal!
John Reid, using analogies from bait and switch schemes, flimflam artists, or false advertising warns us against spiritual snares, far more dangerous than physical traps or snares. Satan, having the ability to disguise himself as an angel of light, is a master at lying, setting deadly traps using the lust of the flesh, the lust of the eyes, and the pride of life as bait, hiding the consequences of disobedience in the process. Satan has not changed his tactics one iota, but still places traps carefully, and attractively- appealing to our own corrupt hearts, concealing all the deadly consequences. We can nip temptation in the bud if we, as our Elder Brother has demonstrated, counteract Satan's temptations with by guarding our hearts, learning to use God's Word to change the very way we think, and the way we act.
Persecution is not a subject we normally like to think about, but it is a fact of life for a Christian. John Ritenbaugh explains why Jesus says we are blessed if we are persecuted for righteousness' sake.
Mercy is a virtue that has gone out of vogue lately, though it is much admired. Jesus, however, places it among the most vital His followers should possess. John Ritenbaugh explains this often misunderstood beatitude.
John Ritenbaugh cautions that we must be careful lest we be deceived into thinking that justice delayed while continuing in a sin means acceptance of that sin by God. Justice delayed does not equate to justice denied. We will absolutely reap what we sow. We desperately need to guard against naiveté, immaturity, ignorance, carelessness, and negligence in handling God's word. Spiritually, fear is the first line of defense, keeping us from profaning God's name, tarnishing the image of the Lord, and defending us from pain and/or death. If we hold something precious, we will guard and protect it with our life. Unlike the perverted concept of grace taught by many Protestant denominations, real grace promotes the right kind of fear and respect for God,serving as the essence and power behind an obedient life. The fear of God (following the principle of reciprocity) is the key to God's blessings.
John Ritenbaugh points out the impossibility of serving two masters equally (Matthew 6:24), especially if each master's goals, objectives, or interests are antithetical to one another. If we try to serve both equally, we run the risk of losing both. Eventually one wil love the other and disrespect the other. Trusting mammon (any worldly treasure inspired by Satan) will erode faith, eventually turning us to idolatry and eternal death. We need to emulate the lives of Moses (who gave up power and massive worldly goods) and Paul (who gave up pedigree and prestigious religious credentials) to yield to and follow God's direction. The best way to attain true wealth and the abundant eternal life is to loosen our grip on worldly rewards and single-mindedly follow Christ.
The Ninth Commandment: You Shall Not Bear False Witness.
For the past 40 years sexual sins have topped the list of social issues in America. Divorce is at an all-time high. John Ritenbaugh examines the seventh commandment, the penalties paid for breaking it and how to become faithful to God in the keeping of it.
No act is insignificant because of two "natural" principles: the tendency for increase and what is sown is reaped. John Ritenbaugh shows that in regard to sin and righteousness, these principles play major roles in our lives.
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.
In this comprehensive overview of tithing, John Reid explores the attitudes we should have toward tithing, the purposes of the tithe, and the benefits of tithing. Tithing expresses both our honor and love for God (the Supplier and Sustainer of all things) and our love for our neighbor, actively expressing God's great law. The first tithe is reserved exclusively for God's purpose, enabling the ministry to perfect the saints. The second tithe is reserved for festival purposes, enabling us to learn to fear God. The third tithe is used to show love for the helpless and people who have fallen on bad times. Incredible blessings accrue to those who keep these tithing principles.
John Ritenbaugh warns us against blaming our sins on something other than ourselves. God holds us personally responsible for our part in any sin (James 1: 12-16). Joseph's example proves that even the most difficult temptation can be resisted and overcome, though this skill must be developed incrementally. Joseph's early preparation gave him the ability to make the best out of any situation. The conclusion of Joseph's story shows a remarkable metamorphosis in his brothers—from hardness of heart to softness and compassion. Like Christ, Joseph's integrity and steadfastness provided the conditions for his brothers' repentance and eventual reconciliation.
John Ritenbaugh asserts that the trials of Joseph are a clear exposition of the principle of Romans 8:28 that "all things work together for those who love God, to those who are called according to His purpose." Even allowing for mankind's free moral agency, propensity to sin, stumbling, and getting into difficulties, God continues to work out His purpose (making lemons into lemonade) even when people do not know it is for their good (Genesis 50:20). The key to Joseph's greatness is that he allowed his affliction and hardship to humble him, giving him a Christ-like character.
John Ritenbaugh concludes that of all the biblical patriarchs, Joseph receives the least criticism and the most approbation, a sterling record of character and human accomplishment surpassed only by Jesus Christ. Considering the the competitive, polygamous family structure into which he was born, it was truly a miracle he turned out so well. A major factor in Joseph's integrity was the receiving of Jacob's distilled wisdom after the death of Rachel, a time when Jacob, in his grief and reflection, transferred his affection to Joseph, spending quality time with him, teaching about his experiences (both disappointments and successes) at overcoming and growing.
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.
Addressing the problem of our supposed anonymity and insignificance, John Ritenbaugh asserts that the little things we do make big impacts in the grand scheme of things; little things make a big difference. Corollaries of this "little things count" principle include: 1) In the reproductive process, there is a powerful tendency toward increase. 2) Every action has a corresponding reaction. 3) We reap what we sow. 4) The fruit produced will be more than what was sown. Sin produces increase (the leavening effect) just as righteousness does. In carnal human nature, there is no impediment to sin. Sin has an addictive, drug-like quality that requires more and more to satisfy. Degeneracy (as a consequence of natural law) is exponentially incremental. Like Achan's "hidden" transgression, what we do in secret eventually comes to light, making an impact on the whole body.
John Ritenbaugh asserts that understanding comes through sacrifice and that our lives alternate between light (understanding) and darkness (confusion). Abraham's experiences teach us not to try to force God's will by contrivances of the flesh. When any sin or self- will is involved, the fruits of such an endeavor will be bitter and disappointing (as was the incident involving Abraham and Hagar). Abraham's righteousness equated with his acquired humble unflinching trust in God rather than his skill at law keeping. The gift of grace comes only to those who yield to God by faith, establishing a warm working relationship with Him, performing righteousness through the power of His Holy Spirit.
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken, the stalking roar will turn into a growl of contentment, the lion having consumed its prey. At the time of Amos's message, Israel was: 1) threatened by the imminent displeasure of God; 2) lacking repentance and true spirituality; 3) full of corruption; 4) departing from the truth; 5) proud, complacent, and self-satisfied; 6) setting itself on a pedestal; and 7) smugly prejudiced against the world. Like ancient Israel, modern Israel (including the Israel of God) cannot see the connection between its own faithlessness to her covenant with God and the violence and tumult of society that mirror her spiritual condition.
John Ritenbaugh reiterates that when a person contemplates revenge, he makes an enemy of God. Amos, like a circling hawk, makes dire pronouncements on all of Israel's enemies but reserves the harshest judgment for Israel, who should have known better, having made the covenant with Almighty God, but profaning their calling and drifting into moral complacency. God's church, the Israel of God, must realize that closeness to God comes with a weighty responsibility. God's justice is the same for everybody; He is no respecter of persons. The church is warned not to mix His truth and pagan (or worldly) error in the manner of Jeroboam I. We desperately need to cultivate (with the help of God's Holy Spirit) an ardent love of the truth. Modern Israel, prosperous and indulgent, is chastised for covetousness, indifference to the poor, and perversion of justice.
John Ritenbaugh reiterates that the Gentile nations without God's revelation were held accountable for basic principles of humanity. Amon's barbarity, Tyre's faithlessness, and Moab's propensity for sustained anger (exemplified by burning the bones of Edom to lime) and the desire to take revenge - God punishes with severity. God warns us that vengeance is His exclusively and will not tolerate our taking the law into our own hands. God reserves the severest penalty for Judah and Israel because they had spurned the covenant God had made with them. To whom much is given, much is required. God is no respecter of persons. As the Israel of God, we need to take these admonitory words personally- making sure that we do not syncretistically mix pagan and Christian elements (lies and truth) together. If we cultivate a love for the truth and guard the truth, the truth will guard us.
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a seed must be planted, dying to itself in order to bear fruit, we similarly must sacrifice our lives- submitting our wills unconditionally to God's will in order to bear abundant fruit, attaining the abundant life we deeply crave. Conversely, if we try to placate the natural carnal lusts, we will not bear good fruit. After we die to sin in the waters of baptism, we no longer dedicate ourselves to satisfying our carnal drives, but instead to submit to God, who engineers the process of our spiritual growth into a new spiritual creation, children of light, reflecting the characteristics of our spiritual Parent. Keeping God's Commandments leads to spiritual insight and light, but breaking them leads to spiritual blindness and darkness. There is no neutrality in following God's Word. John 13:1-17 provides an unusual insight into the very mind of God, exemplified as a serving "footwashing" attitude, demonstrating servant leadership toward His creation, an attitude and behavior we are obligated to emulate. The essence of love is sacrifice.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
John Ritenbaugh focuses upon the encounter of Jesus with the woman of Samaria, perhaps an exemplification of the entire unconverted world, but also symbolic of a church, initially hardened, self-willed and skeptical when called out of the world, but afterwards zealous and energized when enlightened by the truth. As Jesus revealed Himself to her and exposed the disgusting details of her past, so God does the same thing to us when we are called. As the woman had to be drawn away from false concepts of worship, we must be weaned away from poisonous superstitions and false doctrine polluting our worship of God. Only those who attain the Spirit of God within their inner beings will worship God in spirit and in truth. Spiritual sacrifices include humility, fidelity, and service. As the woman had to be diverted from using the living water for selfish purposes, we must learn to derive satisfaction from serving others, emulating Christ's example of becoming energized by doing the work of God, planting and reaping the spiritual harvest.
John Ritenbaugh insists that the ability to do miracles does not identify a speaker as a representative of God, especially if the signs entice one to depart from the Word of God. Jesus warns that if we ask God for protection from demonic influence, we cannot sit back passively; Satan always counterattacks. Evil must be displaced with good. Jesus encourages us to develop spiritual family relationships within the Church of God coupled with common experiences to reinforce godly behavior. Generally, we cannot expect this kind of special reinforcement from our blood relatives or physical friends. The parable of the sower reflects the various levels of receptivity and conversion among people who are exposed to the Word of God. Matthew 13:22-23 seems to be aimed at the ministry, providing encouragement to keep plugging away despite some un-germinated seed. Like a farmer, the minister must learn patience before results are realized. We must use and develop what God has given or it will dissipate. The study concludes with an exposition of the tares (Darnel) and wheat parable, indicating that Satan has planted false brethren that are hard to distinguish from the real. God is the only one fit to judge.[NB: This series of Bible Studies from 1981-82 is incomplete.]
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