John Ritenbaugh, acknowledging that sometimes the pace of the Feast of Tabernacles can be wearying, reminds us that God has commanded His people to rejoice and to develop a beneficial fear and respect for Him. Enjoying the feast to the hilt physically does not necessarily mean we had a good feast. If we do nothing to make a fine feast for someone else, we probably will not have a good feast. God commanded the Israelites to offer more sacrifices at the Feast of Tabernacles than at all the other Holy Days combined. We attain spiritual regeneration by participation. After the Babylonian captivity, people felt more inclined to serve than before, having cultivated a new appreciation for what they had lost—namely, God's precious law. Just because we are keeping God's festivals does not necessarily mean we are in sync with God's Law or His purpose for our lives. God commissioned Amos to write a powerful, stirring message to the ten northern tribes, warning them to prepare to meet their God and to change the attitudes which were polluting God's feasts. Israel, in the time of Amos, had drifted into the same moral cesspool as the modern Israelitish nations have today, laden down with corruption and bloodshed, just as America's Supreme Court has made sodomy and murder the law of the land. Amos warned against exalting symbolism over substance, clinging to Bethel as a religious shrine, while neglecting the fact that Bethel was the location where God renamed Jacob to Israel. God wants each of us individually to go through the same transformation as our father Jacob—from conniving schemer to a totally converted and submissive servant.
John Ritenbaugh, reflecting on the book Final Exit by Derek Humphry, a work exploring the prevalence of suicide and its impact on the survivors, warns us that this is the time to get our ducks in a row, making the most of what we have experienced, establishing our spiritual priorities, and reflecting deeply on why we gave ourselves to God. If we do not, we are subject to committing spiritual suicide, a fate far worse than those taking their lives without ever having God's Holy Spirit. Realizing that God intently hates evil, we may become discouraged reading the Bible, realizing that we do not measure up to even a fraction of God's standards. We need to change our perspective realizing that, as our father Jacob discovered, it is better to become a spiritual pilgrim (facing the myriad challenges confronting us and finding their solutions) than to play the part of an exile (running from pillar to post to escape curses). We must strive to stay on course spiritually to be in God's Kingdom in order to(1.) expand rule of God in individual lives, (2.) to restore peace to the creation, and (3.) to pay the debt we owe our loved ones who have not yet been called. It would be highly ironic—yea, tragic—if our loved ones eventually came into God's Kingdom, and we, through discouragement, had aborted our opportunity.
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.
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.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob—"the Jacob of God?" Charles Whitaker explains.
John Ritenbaugh counsels us not to have an apathetic relationship toward God (Revelation 3:15), but instead to ardently, earnestly, diligently, and fervently seek God in order to imitate His behavior in our lives. The fervency of a passionate courtship and marriage relationship provides the grounds for comparison of the kind of relationship God wants with us. Jesus, David, and Jacob exemplified the passionate fervor and heat (both to purify good and to destroy evil) God demands of us. If we search for God with all our hearts, looking for something which is a vital necessity for us (Deuteronomy 4:29; Jeremiah 29:12-13; Hebrews 11:6) God will reward us, giving us what we are seeking: a warm, ardent relationship, transforming us into what He is.
John Ritenbaugh asserts that keeping the Feast of Tabernacles in a central location enables us to realize that we are involved in something larger than our own salvation- part of a universal and eternal mission, giving us unity toward God's purpose. Jeroboam, motivated by political ambition and self-centered fear, incrementally and surreptitiously established a more convenient idolatrous festival, replacing the Levites, and establishing new centers of worship in order to prevent his people from keeping the legitimate Feast of Tabernacles in Judah. The modern parallel seems quite clear.
John Ritenbaugh observed that ancient Israel had regarded Bethel (as well as Gilgal and Beer Sheba) as a sacred shrine (a place where Jacob had been transformed —his name changed to Israel) but were not becoming spiritually transformed as a result of pilgrimages to these locations. One example of their residual carnality was the corruption of their court system- a striking parallel to modern Israel. We need to remember that Amos is written to the end-time church, urging that true religion is not a way to God but from God, emphasizing that (1) we must have a real love for God's truth, (2) submit to God as our part of the relationship, (3) be concerned about earning God's approval, (4) have moral integrity, and (5) exercise social responsibility. Amos warned ancient and modern Israel not to exalt symbolism over substance- a condition leading to Jacob's trouble or the Great tribulation. We need to secure our relationship with God (and our quest for holiness-involving action, emotion, and thought), not taking His grace for granted realizing that God will not budge one inch with his law.
John Ritenbaugh points out that Amos severely chides Israel for exalting symbolism over substance, superstitiously trusting in locations where significant historical events occurred: Bethel- the location of Jacob's pillar stone and Jacob's conversion; Gilgal- the location where the manna ceased and the Israelites partook of the produce of the land; and Beersheeba —the location from where Jacob journeyed to become reunited with his family. Consequently, Bethel, Gilgal, and Beersheeba became associated with hope, possession, and fellowship. Amos seems to suggest, "it's not where you are, but what you are — or what you become." Instead of superstitiously regarding these locations like the shrines of Lourdes or Fatima, God's called out ones need to make permanent internal transformations in their lives. Likewise, going to a particular site for the Feast of Tabernacles is worthless if our lives are not permanently transformed by a close relationship with God, motivating us to keep His laws, and reflect His characteristics.
The Berean: Daily Verse and Comment
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