Gary Monks, asking us whether we are thankful or forgetful, ruminates on our forebears who, though initially grateful, soon forgot the display of His gracious power as He rescued them from Egyptian bondage. The episode of the healing of the ten lepers, with only one returning to express thankfulness, underscores the ingratitude so endemic in human nature. Nine took the miracle of their healing for granted. Do we, as God's called out ones, appreciate our redemption from sin? Do we appreciate the blessing of a sound mind which God's Holy Spirit produces? Paul identified ingratitude as a prevalent character trait of people living in the last days. We cannot let the world and its ways rub off on us. God challenges us to follow the example of Jesus Christ, who gave thanks in everything, including horrendous trials. Jesus knew what He was going through, but also knew what was ahead, trusting His Father. Similarly, we must remember that all things work together for good for those called according to God's purpose.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal requirements, but would also motivate us to repent of sin and pursue righteousness, building character, living by faith, and exercising moral responsibility. The result? We grow into sharing the exact character of our Savior. The sacrifice of Jesus constitutes the death of an innocent, sinless, worthy victim for the entire human race. When Adam and Eve sinned, their overwhelming guilt and shame forced them to hide, dreading the consequences of their sin. God dealt with the transgression directly, covering their nakedness with the skins of animals—the first-time death literally appeared in Eden. These clothes of animal skins reminded them of the reality of death and symbolized how their redemption would ultimately come, namely through the sacrifice of an innocent victim at Golgotha, satisfying the wrath of God toward sin through propitiation and reconciliation, repairing the broken relationship between all of mankind and the Creator. While Passover is personal in nature, the sacrifice symbolized by the Day of Atonement is universal, pointing to God's reconciliation of the entire world, as Satan is punished by separation. Redemption refers to buying back something that was lost. The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously. A substitutionary sacrifice is required to propitiate for God's wrath against the sins of mankind. His death brought to a climax a plethora of Messianic prophecies in the Old Testament. Christ took on our poverty and lowliness so that we might become His co-heirs as God's children. Like Paul and Peter, we have been called for a pre-ordained purpose, and are obligated to follow His example, looking forward to His coming both as a Savior and a Judge.
Richard Ritenbaugh, asking us what we have that we did not receive, concludes that 100% of what we have received has come from God (and to a degree, other people). Even though we have good looks and a sparkling personality, even though we have attained a certain degree of material success, a certain amount of knowledge, a certain set of skills, we did not accomplish these things alone. We had nothing to do with our calling, redemption, or salvation; God gave us all these things. Ultimately, it all goes back to God. We have nothing to boast about; we are totally obligated to God. We have good reason to be humble and grateful. The Day of Atonement points out how needy and dependent we are. We are to afflict our souls by fasting. Because we are so incredibly frail, 24 hours with no food or drink makes a deep impression upon us, showing our total dependency upon a merciful God to which we are eternally obligated. This humble attitude leads us to subject ourselves to God. On this day, the Sabbath of Sabbaths, we are to do no work at all, forcing us to turn our total attention to God, refraining to speak our own words or think our own thoughts. God's atoning work is unmerited grace, for which we remain eternally grateful. The atoning work is applied universally until all sin is atoned for, and everything is made holy. Psalm 102 reminds us how weak, destitute, and temporary we are as compared with God's sovereignty, eternal power and changelessness. God allows us to go through a trial to bring about a change in us. Thankfully, when God's people renounce their sins and repent, God will show mercy. Death is no impediment to God; He will resurrect us from the grave. Psalm 103 extols God for all His benefits; everything good, both physical and spiritual, comes from God. Foremost among all these benefits, he forgiveness of our sins. God extends these benefits to those who fear and honor Him, keeping His commandments, practicing His way of life.
As everyone knows, Scripture takes a very dim and stern view of sin because it is failure to live up to God's standard and destroys relationships, especially our relationship with God. After identifying the types and levels of sin, John Ritenbaugh suggests that the fear of God provides us the necessary motivation to overcome our iniquities.
John Ritenbaugh, reflecting on the parable of the faithful and wise servant and the evil servant as well as the wise and foolish virgins, suggests that the Day of Trumpets emphasizes the state of caution and faithfulness required at the turbulent end times. The parables focus upon the relationship which we must have toward our fellow workers, warning us not to fall into a state of spiritual malaise in the midst of increasing stress. As a metaphor, sleep often has negative connotations of insensitivity, lack of alertness or awareness. Because the exact time of Christ's return is not known, we must be continually motivated as though His return were imminent. Those not prepared for the Day of the Lord will be blindsided by its unexpectedness. Christ and Paul realized that God only knows the time of Christ's return and have subsequently warned that we cannot rest on our laurels or fall asleep as in the parable of the wise and foolish virgins. We must be making our preparations individually, not cuing in on our brethren, our family, or the world around us. As children of light we must conduct ourselves soberly, making positive use of our time, not allowing it to drift away. Being spiritually asleep or drunk will lead to poverty. We must wake up spiritually, taking off our carnal pajamas (the old carnal man) and clothing ourselves with the armor of God (Christ), redeeming the time and urgently pressing toward sanctification, holiness, and the Kingdom of God. The apostle Paul, afflicted with multiple health problems and considering his past life as worthless refuse, nevertheless, with sterling self-discipline, single-mindedly pressed on toward his spiritual goal, providing us an example for conduct under affliction and pressure. If we follow Paul's advice, we will not be emulating the wicked servant or the foolish virgins; we will be prepared.
Richard T. Ritenbaugh: The Thanksgiving holiday has crept up on many of us this year. ...
God's children may look no different on the outside than others do, but God has given them something inside, something spiritual, that makes them different from others and special to Him. John Ritenbaugh explains that this specialness obligates us to be faithful.
When God calls us and redeems us through the sacrifice of His Son Jesus Christ, we suddenly come under obligation—a debt we cannot pay. John Ritenbaugh pursues what this means to us as we continue on our Christian walk toward God's Kingdom.
Within this parable Christ shows the principle of reciprocity. Just as we have been forgiven a huge, unpayable debt, so must we extend forgiveness to those who owe us, showing that we appreciate what has been done for us.
John Ritenbaugh, focusing upon the redemptive process, indicates that redemption obligates us to glorify God in our bodies and our spirit. Spiritually, we are literally owned by Christ and are duty bound to do what He asks. Hair length and clothing are outward indicators of a person's inner spiritual condition. Clothing serves as a testimony of what we are on the inside, reflecting our attitude and conduct. As Adam and Eve discovered, the intents of the heart cannot be hidden from God. Their clothing, consisting of sacrificed animal skins, to conceal their shame prefigures Christ's sacrifice to cover our sins. We advertise the contents of our hearts by what we wear. Unfortunately lust and sexual perversion fueled by discontentment drive the tastes of much the fashion industry. What we wear automatically influences our behavior. Like hair length, our clothing also indicates God ordained gender distinction.
Understanding our obligation to Christ leads to a deeply held, personal loyalty to Him. John Ritenbaugh explains that our redemption by means of Christ's sacrifice should make us strive to please Him in every facet of life.
Should Christians celebrate Thanksgiving Day? Are all this world's holidays off limits? John Ritenbaugh shows the proper balance Christians should have in determining their propriety.
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
John Ritenbaugh focuses on the deeply felt sense of obligation we feel knowing that a ransom has been paid to redeem us from the death penalty. While we have been justified through grace by faith, good works are the concrete and public reality of this faith. Because we have been bought with an awesome price, we have no right to pervert our lives, but are obligated to look upon our bodies as sacred holy vessels in His service. In John 15:16 Christ teaches that He has appointed us to bring forth fruit. Christ's special calling produces a sense of gratitude, loyalty, and intimate friendship in which we feel an abhorrence of letting Him down.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
John Ritenbaugh discusses how Christ's redemption of us obligates us to obey and serve Him. We show our gratitude for this priceless gift by doing good in acts of love and service to others.
John Ritenbaugh warns us that because of our close proximity to a materialistic world filled with man's works, our faith cannot take root. The Sabbath is the day consecrated by God for building faith, energizing our minds for fellowship with God. We dare not defile, profane, offer blemished sacrifices, or put to common use this holy time. Our approach to the Sabbath needs to be quality, whole-hearted, aimed at perfection rather than slipshod, lackadaisical, or "Dutching" it just to get by. The Sabbath contains three principal themes or motifs, focusing upon the past (creation), the present (redemption) and the future (prefiguring the Kingdom of God). We must diligently strive to enter this rest.