Martin Collins, examining the life of Gideon in Judges 7 and 8, highlights three principles regarding faith: (1) God tests our faith, (2) God encourages our faith, and (3) God honors our faith. To be sure, faith that is untested is not faith at all. God wants to see whether our faith is real or counterfeit. As we exercise our faith, God strengthens it, making it reflex-like. In the endeavor of conquering the Midianites, God clearly demonstrated to Gideon, through His systematically whittling his army from 30,000 to 10,000 to 300, that His providence, and not Gideon's might, would bring the victory. The greater church of God could profit from the knowledge that size, budget, or charismatic leadership has little to do with the impact of the Gospel. Like many of us, Gideon required many assurances from God to realize that He would accompany him in battle. Once Gideon became convinced that God would do what He said He would, his faith and boldness increased exponentially. The stratagem with the pitchers, torches, and the shout, "the sword of the Lord," upended the vastly larger enemy forces which Gideon routed with ease. As God gave Gideon the victory, He also gave Gideon some new tests to his newly acquired leadership, some of which Gideon passed with flying colors, such as his diplomacy with the Ephraimites. He also rightly refused the title of king, reminding Israel that the Lord was their real king. Gideon faltered somewhat in his final years, assuming the lifestyle of royalty, presumptuously fashioning the spoils of victory into an ephod, thereby unwittingly encouraging Israel to return to her idolatrous ways. What the Midianites could not accomplish by swords, Satan accomplished by earrings.
Richard Ritenbaugh, reflecting that 30 years have passed since the death of Herbert W. Armstrong, and 24 years since the founding of the Church of the Great God, marvels that the greater church of God continues to scatter over 400 separate organizational structures. Realizing that God evidently determined to effect this diaspora, our primary goal should be spiritual rather than organizational unity, as we endeavor to achieve the same kind of unity Christ has for God the Father, a unity He prayed for His disciples at the last supper, and for all His called-out ones. Much of the onus for the fracturing of the WCG rested with the leadership, based on a philosophy of authoritarian gentile leadership Christ warned against, mimicking sheriffs rather than shepherds, driving rather than leading. To successfully lead the church, leaders or overseers must: (1) Realize that God is sovereign, always in control and always at work, responsible for good and calamity. (2) Know that Jesus is the head of the Church; God the Father put everything under His feet.. As parts of a spiritual body, with roles assigned by Christ, neither leaders nor lay people should arrogate responsibility not given us. (3) Ministers are servants rather than overlords; all the Bible luminaries, including Paul, Peter, James, and Jude, referred to themselves as servants. (4) The authority for the leadership in the church is spiritual, not physical, political or authoritarian. God has commissioned pastors to lead and persuade, equipping the saints to function as god has ordained, rather than to browbeat and give orders. (5) The pastor's job description is to be a shepherd, guiding, protecting, feeding, and walking in front of the flock, leading them rather than driving them.
As God promised in Leviticus 26:30, the pagan high places of Israel and Judah were destroyed long ago. Their gods have essentially passed into history ...
David C. Grabbe: Before continuing with Judah’s next king, Jotham, it is worthwhile to consider another aspect of the previous three kings. ...
David C. Grabbe: Uzziah (also called Azariah) is the third successive king of Judah who failed to remove the high places from the land. ...
David C. Grabbe: In the record of the kings of Israel and Judah, God typically inspired the writer to summarize in a sentence or two what He thought of the particular leader, such as “He walked in all the sins of his father,” or “He did what was right in the eyes of the LORD, as did his father David.” ...
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.
Is God sovereign over angels? mankind? John Ritenbaugh explains that God's sovereignty is absolute as He directs events toward the culmination of His plan.
John Ritenbaugh reiterates that the real issue in the calendar controversy is not mathematical or astronomical computations, but faith in God's sovereignty, His providence, His right to assign responsibility, and His capability of maintaining an oversight over this responsibility. God has been faithful in providing a reliable calendar for over 1600 years. God remains consistent with His purpose, maintaining oversight and control. Like our ancient forbears, we dare not stray from things given or entrusted to us. We must hold fast, guarding the truth, honoring our father in the faith, refusing to forage after pernicious false doctrine. The preservation of the calendar was entrusted to the Jews, and specifically the Levites. No church group or private individual should presumptuously arrogate this responsibility to himself or herself.
John Ritenbaugh begins to summarize the attitudes that we should develop toward this vital subject. Five things or insights understanding sovereignty should produce are: (1) a fear of God, (2) implicit and unquestioned obedience, (3) resignation to His will,(4) thankfulness and praise, and (5) an adoring worship of Him. Like Job, we need to mature into the resignation to God's will and purpose for our lives,realizing that both pleasant and horrendous times work for our ultimate spiritual growth and development.
The book of Amos is an astounding prophecy, closely paralleling the conditions in modern Israel today. This first part deals with introductory materials, Israel's covenant responsibilities, God's judgment and how unrighteousness affects society.
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 begins by explaining that Amos means "burden bearer," characterizing the message he delivered. Like a hawk circling around in tightening circles, Amos gives a series of dire warnings beginning with Israel's arch-enemies but concluding with a blistering indictment on Israel herself—appearing religious, prosperous, and formidable on the outside but rotting from self-pleasing idolatry and cancerous moral decay on the inside. This situation parallels modern Israel and the current situation in the church of God. Privilege (God's calling) brings grave responsibility, and judgment (God's plumb line) begins at the house of God. Amos is speaking to us.
John Ritenbaugh affirms that Jesus Christ's sinlessness was not the result of being a programmed automaton, but instead as a result of volition or choice—actively struggling against carnal pulls and temptations, enabling Him to fully empathize and have compassion on those tempted in like manner. He experienced exactly the same kind of temptations and suffering we experience, qualifying Him for the role of High Priest, bridge-builder between man and God, the same role for which members of God's called-out Family are also qualifying. Like our Elder Brother, we must learn righteous judgment by continually exercising our spiritual muscle, practicing making choices, distinguishing right from wrong, but building godly character and spiritual maturity through the enabling power of God's Holy Spirit.
John Ritenbaugh focuses upon the proclivity of the ancient Israelites to nullify the power of the gospel, refusing to mix it with actual obedience, which stems from faith and belief. What they heard never became a part of their lives; "Egypt" never left the Israelites. We have to exercise care that we do not follow suit, assenting intellectually but hardening our hearts when it comes to making the changes demanded of us. The consequences for us are far graver than the consequences for them. By yielding to God, we begin to experience the kind of life that He experiences. The rest (katapausis) which God experiences (a period of refreshment, prefiguring the Millennial rest) is a rejuvenating, exhilarating peace of God we can experience right now. We need to yield to the correcting powers of His Word, a means of reflecting the contents and intents of the heart.
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