John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's population, warns that "Pentecostalism," with its emphasis on the emotions, the intuitive, the sensational as being more important than the intellectual, meditative, and reflective, carries some serious dangers to a true believer. When examining the early ministry of the prophet Elijah, it seems that he had succumbed to a kind of emotional, self-centered, charismatic "Pentecostal" mindset, petulantly assuming God would provide a cornucopia of miracles for him. Elijah really felt on top of his game after God consumed his sacrifice in the contest with the prophets of Baal, indicating (to Elijah) that God would intervene at his will and desire. Elijah needed to learn that God was in charge of the relationship, not the other way around. Our forebears on the Sinai were stiff-necked, imposing their will on God, practicing wrong-doing to see if God were watching, acting carelessly (presumptuously), assuming God was duty-bound to take care of them, all the while twisting God's word to suit their plans. Elijah evidently was up-ended by Jezebel's threatening response, and felt a compulsion to run for his life, drifting ultimately into a near-catatonic depression, evidently indifferent to God's intervention and protection. God is more interested in quietness and meekness than in bombastic displays of power.
David Grabbe, examining the implications of Isaiah 22:15-11, maintains that many major splinters of the greater Church of God have misunderstood the context of this passage which describes Shebna's expulsion from his role as Steward because of his blatant, self-important presumptuousness. Shebna was replaced by Eliakim who was a man of humility and lowliness of mind. Some of the self-exalting behaviors of those claiming to have the Key of David and an open door resemble more the self-focused attitude of Shebna rather than the humble attitude of Eliakim. The gracious promises given to the Philadelphians are given to those who absolutely know they have little strength and desperately need the continual aid of God's Holy Spirit to go through the open door of prayer to God's Throne Room. If we arrogantly compare ourselves among each other, boasting of our magazines, radio stations, and new members, we are no better than the pompous, self-important Shebna.
Living by faith is not easy in this world—not by any stretch of the imagination. Among the spiritual realities that a faithful Christian must understand is God's sense of justice. John Ritenbaugh uses the instantaneous deaths of Aaron's sons, Nadab and Abihu, to illustrate the differences between His sometimes swift and terrifying—but perfect—justice and our own imperfect judgments.
Abel brought an offering that was acceptable to God, while Cain—who must have been given the same instructions—did not. One possible explanation for Cain's inappropriate offering can be inferred from Genesis 3:13-15 ...
David C. Grabbe: Uzziah (also called Azariah) is the third successive king of Judah who failed to remove the high places from the land. ...
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual conflict. Choosing between these two opposite poles is something we have to contend with daily. If we choose the spiritual pole, moving toward unity with God, we will become unified with others who similarly strive for these same spiritual goals. Without this spiritual contact, we subject ourselves to the second law of thermodynamics: entropy, chaos, and disorganization, but with God's Holy Spirit, we do not have to succumb. According to Lamentations 2, God scattered Judah for their sins. Likewise, God scattered the Worldwide Church of God (possibly using Satan as His agent) mercifully administering painful chastening for our own safety and protection, putting us in venues where we actively have to love and forbear one another. Pride condemned Satan to a fate of using or manipulating rather than serving. This presumptuous self-centered trait belonging to Hillel (later Satan or adversary) creates disunity and ultimate destruction. Unfortunately, several leaders of church groups have adopted these presumptuous competitive traits, arrogantly and disdainfully looking down on other groups within the greater Church of God, completely antithetical to the behavior of John the Baptist, the Apostle Paul, and Jesus Christ. We must follow the example of Abel, humbly doing things on God's terms, rather than the example of Cain, presumptuously doing things on his own terms. Likewise, when we have nothing acceptable to offer to God (Exodus 23:16, Leviticus 22:25, Joshua 5), we cannot presumptuously make an offering.
The Bible reveals a definite pattern of God's displeasure with acts of presumption. John Ritenbaugh expounds several of these circumstances, showing that God's justice is always consonant with His righteousness—and that we should be grateful for His mercy, as we are all guilty of this sin.
Over the past few generations, orthodoxy in virtually every aspect of life has been discarded, indicating how perverse human nature is in its determination to rebel against God. John Ritenbaugh uses several examples from real life to illustrate human presumption, a tendency which we all share—and one God takes a serious stance against.
John Ritenbaugh focuses on the Day of Atonement and our responsibility toward God in afflicting our souls. The intent of this process (made clear by the Hebrew verb'awnah'cowing or browbeating our human nature into submission) is to deflate our pride (the major taproot of sin), the biggest deterrent to a positive relationship with God. In humbling us, God causes us to lose our sense of self-sufficiency and pride. As lumps of clay, we cannot be transformed unless we endure the pain of pounding, shaping, and molding. The Day of Atonement adds the dimension of self-inflicted pain, modeled by Christ as He voluntarily endured, submitting himself to His Father's will. Pride caused our separation from God; humility will heal it. Pride generates self-sufficiency, blinding people to their real needs and to others' needs, making a person hard and non-resilient, predisposing him to destruction, shame, and disgrace. Fasting helps to restore at-one-ness with God.
John Ritenbaugh, taking issue with the doctrine of eternal security—the idea that a called individual has absolutely no part in the salvation process—points out that passivity and complacency are deadly to spiritual survival. God does not owe us salvation on the basis of Christ's sacrifice. Like ancient Israel, we are called to walk, actively and forcefully putting to death our carnal natures, resisting the temptation to be complacent or timid. In the end time, the struggle becomes exponentially more difficult. Christ warns us not to be caught up in the cares of this world, burdened or overloaded with busyness and distraction. Preparation for future persecution includes being thoroughly convicted of doctrines, being conditioned to stand firm, and resisting the fear of sacrifice and self-denial while replacing it with unconditional submission to God, as sacrificial love is fear's antidote.
Richard Ritenbaugh, responding to a challenge of our understanding concerning Satan the Devil, systematically substantiates Satan's existence. Christ was an eyewitness to Satan's fall from heaven, and Isaiah 14 and Ezekiel 28 verify the veracity of this event. Jude and Peter add detail regarding the sins of the angels, and their confinement as demons. Sadly, we as humans share the prison cell inhabited by Satan and his fallen demons. Pride, vanity, presumption, and self-absorption led to Satan's demise—being cast out as a profane thing. Satan's madness (that he is his own god) is the spirit of this world, and he still possesses great spiritual and political power on this earth, even to deceive the very elect. We become protected from Satan's destruction by 1) the blood of the Lamb, implying our deepening relationship with God; 2) the conduct of our lives, constantly adding to our character; and 3) the willingness to sacrifice for righteousness.
Martin Collins assures us that even loyal servants of God, the stalwart pioneers of faith, have had to contend with major depression and discouragement. Following the categorizing of several types of depressive conditions, he analyzes the major contributory spiritual and electro-chemical factors in these psychological states. Godly antidotes to depression include rest, refocus, right expectations, and obedient actions. If we 1) focus on the awesome Creator, 2) remember the spiritual goal, 3) pray and study daily, 4) be patient with self, others, and God, 5) be content, 6) be positive, making each day count, and 7) be faithful to God, we can overcome depression. Not eliminating stress but perceiving God's sovereign control will determine our success in this struggle.
Martin Collins asserts that presumptuous self-justification is one of mankind's most deceptive or blinding sins. Glibly stating, "God will understand," we practice a dangerous and foolish form of situation ethics. God pays close attention to the small or insignificant things we may overlook or excuse in ourselves, sins we commit in weakness. God's patience does not constitute approval of our sin. God's truth penetrates and exposes our secret sins. Nothing can be concealed from Almighty God. The reverence and fear of God leads to hating evil and obeying God in both public and private contexts. Regarding our presumptuous thoughts and behaviors, God will certainly understand (Ecclesiastes 12:14).
Many think keeping Christmas is fine because it honors Christ, yet God never tells us to celebrate the day of His Son's birth. John Ritenbaugh explains that it is presumptuous on many Christians' parts to believe that such a syncretized holiday could please God.
John Ritenbaugh discusses the implication of Dathan and Korah's rebellion in Numbers 16:1-5, agitating for a democratization of priestly responsibilities. God clearly reveals that not everybody set apart is holy in the same way, nor is God dealing the same way with each person. The privileges granted the priesthood are accompanied with equally weighty responsibilities. The New Testament church as a priesthood has been 1) set apart by God (not by people or self), 2) totally belongs to God, 3) has been awarded gifts for very specific functions, and 4) given the exclusive duty of drawing near to God.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels or grounds of comparison to make such an inferential leap. Two major assumptions made by calendar changers are that: (1) the calendar is too complicated and (2) the Jews are guilty of deliberate manipulation in order to create a calendar that is more convenient in actual usage. The Bible nowhere says that the calendar should be simple; everything God has created, including life Bible, the calendar, as well as life itself, is complex. God, totally faithful and reliable, gave us a calendar, assigning the responsibility for its maintenance to the nation of Israel, not to the church or private individuals, guaranteeing order, stability, and unity within the culture. The Anti-Christ inspires tampering with times.
God gives us a great deal of freedom under His law, but do we have the authority to bend or break the rules under extenuating circumstances? David Maas shows that the law applies at all times to everyone.
Richard Ritenbaugh warns that individuals arrogating to themselves the authority to change doctrine are on extremely dangerous ground, presumptuously or boldly setting up idols in place of God. We dare not put words into God's mouth. The work of God in the latter days is to turn the people from their sin and back to God. Any other work is either window dressing or directly contrary to God. The consequences of presumptuous (intentional) sins are far more deadly and permanent than for sins committed in ignorance (unintentional). Presumptuousness equates to competition with God, following in the footsteps of Satan. The antidote to presumption is to 1) submit to God, 2) remain humble, and 3) wait for Him to exalt us.
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
John Ritenbaugh, soberly reflecting on the $19 trillion dollar national debt and with 25% of American private citizens two days away from bankruptcy, he warns that the prudent shouldn't continue to live in a fool's paradise, but should make common sense preparations, like the ant, (Proverbs 6:6-8) storing up provisions for at least a season. Prophetic warnings are given to motivate preparation. Both the watchman and the one who hears (Ezekiel 3:17) have a grave responsibility to make prudent economic and spiritual preparations for bad times, tightening belts, helping themselves and others through the tough times.
The subject of judging is a sensitive one in this age. Is it proper for Christians to judge matters? What does the Bible say on the matter?
In this sermon on the admonitions of I Corinthians 10, John Ritenbaugh warns that, like our forebears, we can lose our salvation if we live a life of divided loyalty even though we have mechanically and physically gone through the ordinances. Like the Old Testament examples, the Corinthians also developed a careless presumption (having its roots in pride), allowing themselves to be drawn to lust, fornicate, tempt God, and murmur. We need to soberly reflect on these examples, finding parallels in our own lives.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance. God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
John Ritenbaugh takes issue with a misguided teacher in the W.C.G. who claimed that fleeing is nothing more than a "cop-out," using Psalm 91 as his proof-text. Many biblical examples, including Jesus, David, and Jacob all fled for their lives in a prudent common sense move(proving that discretion is often the best part of valor.) On the other hand, Noah, Lot, and Enoch received forcible nudges from God. Scriptural hints seem to indicate a literal location (Revelation 12:13, Isaiah 42:11, Isaiah 16:3-4) for a refuge protecting a remnant of the church. God wants us to use both faith and common sense, recognizing that God's purpose may run counter to what we may think is best for us.
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