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.
Joe Baity, focusing upon the cautionary statement of Christ in Luke 17:32, "Remember Lot's Wife," examines the possible motivation for God's choosing a salty demise for Lot's wife. In Genesis 19, we read the detailed account of how the super-patient angels continually urged Lot and his family to get out of Sodom as quickly as possible. Lot, having established roots in Sodom, precariously and dangerously lingered, having contracted the deadly contagion of worldliness. The angels gave Lot and family five urgent warnings, but they stubbornly dragged their feet. Lot expressed the desire to go to Zoar rather than follow the angels to a place of safety. Lot, as the patriarch, undoubtedly marched all his family ahead of him, looking out for their safety. His wife would have had to look around him, expressing a longing for the culture they had left; the consequences evidently took place in a split second, shocking Lot to the depths of his nervous system. The choice of salt seems to be intertwined with its use as a preservative, in this case to preserve the memory of the consequences for longing to go back into the sinful world after one has been delivered. Lot, by clinging to the customs and culture of Sodom, was partly to blame for the demise of his wife. He immediately was persuaded of the seriousness of the situation and opted to move beyond Zoar. We must remember that the more we cling to the world, the more Satan can tug at our emotions to reject God's calling. We have a mandate to flee idolatry and the contagion of worldliness, realizing if we seek to save our lives by embracing worldliness, we will lose our lives.
John Ritenbaugh, taking both a backward and a forward look at the meaning of the Feast of Tabernacles, poses the question, "What is so bad about Babylon?" The Babylonian system (code name for the world's political, religious, economic, and cultural systems the cosmos) poses a menacing danger to God's people, but God wants us to work out His plan within the Babylonian system- obligating us to struggle against its ever-pervasive sensual pulls, a system that had its dim beginnings with the dictatorial, violent, and enslaving rule of Nimrod ' the first celebrity rebel of note- a hunter, enslaver, and destroyer of men. The significance of the tower of Babel (or the gate of God) reflects Satan's overweening pride and hubris (a triumph of human reasoning) to displace God. What man does through his clever inventiveness and creativity will not outlast God's eternal works. If men do not become aligned with God's thoughts, their grandiose plans (including a proud, bold, ambitious attempt at a one world government) will not succeed. Coming out of Babylon will undoubtedly require suffering, pain, and self denial, but the sacrifice will pay immense spiritual dividends.
In concluding this series, Richard Ritenbaugh explains that before the Beast kills the Two Witnesses, they will have accomplished their work. Revelation 11:7-14 contrasts the Beast (a disciple of Satan) and Christ's Two Witnesses, showing stark diametrical contrasts between righteousness and defilement. The 'great city' where they die must be Jerusalem (called in this context 'Sodom' and 'Egypt' for its sinfulness and ungodliness). Humanity, totally given over to carnality, will feel short-lived relief at the Witnesses' death—whom they consider to be tormentors—but stark terror at their resurrection, when 7,000 are exterminated, perhaps many of whom are prominent supporters of the Beast. The glorification of the Two Witnesses will follow the pattern of Jesus Christ.
John Ritenbaugh, using examples of Abraham and Moses, indicates that faith, far from being blind, is based on analyzing, calculating, and comparing, adding up from evidence in God's Word, our own experience, and our calling by God's Holy Spirit. When our minds are opened by God, we become instantaneously double-minded, able to see both spiritually through faith and carnally through our senses. Like Abraham and Moses, we must make a choice to turn our back on carnal pleasures and embrace the yet unseen spiritual alternative, overcoming our doubts and fears, rather than emulate Lot, who having a knowledge of the truth, nevertheless, carnally speaking wanted to have his cake and eat it too. One of the reasons God may have decided to work His purpose by faith was that it seems the best way of discovering a person's character.
Abraham's example has taught us that in our attempt at living by faith, we do not have a smooth transition from begettal to maturity, but the annoying or pesky problems we deal with are gradually removed (gradually disconnected) or conquered by faith and our relationship with God. God removes us from our problems in an unraveling process, sometimes taking us backwards through the consequences of the bad habits we have accumulated, educating us to examine and analyze the process that produced the sin in the first place. Character cannot be created by fiat, but must be created in a climate of free moral agency, learning the consequences of our mistakes (as had Abraham, Sarah, and Lot) as well as the consequences of our right behavior. From Lot's example, we learn not to blend or syncretize God's ways with the world's ways.
John Ritenbaugh focuses upon Abraham's example of going to war. Even though God does not glorify war, there are spiritual parallels we can learn from it, including discipline and self-sacrifice. Abraham was willing to lay down his life to rescue his nephew Lot. His sacrifice shows us what kind of effort and sacrifice is needed to wage spiritual war, getting the Gospel out despite the militant resistance of Satan and his demons. They are masters of keeping us off balance, keeping the pressure on us, dogging our heels, trying to make us miss the mark, and preventing us from rescuing others held captive. Anyone involved in the work of God is in a spiritual war, often experiencing enervation and temptation to compromise. God provides faith and energy in those occasions to overcome and endure.