Ronny Graham, asking how we respond to being holy, suggests that he formerly relegated that aspiration to widows, deacons, and people other than himself, but now he has reflected on the importance of separating oneself from the unclean and profane things of the world. Becoming holy is an arduous process spanning an entire lifetime, which includes embracing God's holy days, His tithes, and His spiritual gifts. Becoming holy takes continuous practice; one act of love or kindness does not constitute a composition of holiness. We are to invest our talents for the good of the entire body of Christ. The house of Israel (as well as the greater church of God) is scattered because collectively we have profaned God's holy name by our careless conduct. We are obligated to repent and be holy in all our conduct.
Mark Schindler: In Part One, we saw that it is to our benefit if we keep the feasts of God in the way He instructs us in His Word. Even so, deleavening our homes and then traveling to a designated location to spend the entire Feast ...
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.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
How can we evaluate whether our Feast is 'good' or not? Using God's criticism of Israel's feasts in Amos 5, John Ritenbaugh shows that the pilgrimage locations of Bethel, Beersheba, and Gilgal provide instruction about what God wants us to learn from His feasts.
The Bible tells us that at the Feast of Tabernacles, we can spend our money on whatever we desire. However, the Feast is a test of our hearts. What do we really desire? Do we indulge ourselves, or do we use our resources to make it the best Feast ever for others?
John Ritenbaugh warns that keeping the right days on the calendar is no guarantee of attaining a right relationship with God. How and why a person keeps the Sabbath determines whether this test commandment is really a sign between God and His people or an idolatrous act of futility. The Sabbath could metaphorically represent a date between God and His affianced bride, a special 24-hour time to become more intimately acquainted, the actual courtship stage before marriage. Letting worldly concerns enter the Sabbath is like committing adultery or flirting with other lovers. When we take time to know God, we become refreshed, strengthened, and actually liberated from worldly entanglements.
John Ritenbaugh affirms that the Word of God is not ever improved by syncretizing or alloying it with human philosophy, a pattern of reasoning which often begins with a faulty or dangerous premise. The Gnostics criticized by Paul in Colossians 2:16-17 were guilty of bringing in ritualistic ascetic discipline to propitiate demons. While Paul never criticized self-discipline and rigor, he did condemn the practice if it did not emanate from Jesus Christ and if it contaminated the keeping of the Sabbath or Holy Days. God is not merely interested in what we do, but why we do the thing. Some misguided scholars, looking at the "touch not, taste not" phrase, assume that God is not careful about rules. They ignore the context in which Paul condemns an attractive self-disciplining mind control regime or system (Gnosticism) totally cut off from the Headship of Christ.
John Ritenbaugh focuses on the Old Testament emphasis on the dwelling in booths and the sacrifices as the context for rejoicing (Leviticus 23:40-44). Even though the Feast is an interlude from our customary activities, it is not a vacation (a cessation from our spiritual sacrifices, duties, or responsibilities). If we do not prioritize properly, (fearing God -Deuteronomy 14:23 and seeking God's Kingdom- Matthew 6:33), the miscellaneous distractions of this world (Mark 4:19) could railroad our most important priority. The booths depict our current lives as pilgrims, people on the move, not living in our own country, wandering single-mindedly toward our destination as our forefather Abraham had earlier set the pattern (Hebrews 11:8), fully determined that the cares of the world would not deter him from his goal.
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