Martin Collins, assuring us that those whom God has called will be kept safe, protected, and sanctified, reminds us that: 1.) No one can come to Christ unless the Father draws him, 2.) All whom the Father has given to Him will come to Him, and 3.) None of those who remain in Him will be lost. In the prayer Jesus offered on behalf of His disciples, recorded in John 17, Jesus also prays for those called in the future, asking for their safe-keeping, sanctification, unity, and fellowship, all referring to matters of the spirit—protection from evil, separation from the world, and training for future responsibilities in God's Kingdom. Before our lives conclude, Satan, secular influences and our own carnality will all assault us. God as our true Shepherd provides total protection of His called out-ones forever. Being kept in God's name refers to assimilating the attributes of God: Joy, holiness, truth, responsibility, unity and love. Joy is an endangered characteristic among today's saints. We can have joy in the midst of trials when we take our minds off immediate circumstances and focus on the mind of Christ dwelling in us. This indwelling Spirit enables us to develop a vertical relationship with our Heavenly Father and a horizontal one with our brethren. God has separated us out to love and obey Him and teach others to do the same.
Martin Collins, reflecting on the practice of "defriending" (or "unfriending") on Facebook, contrasts this practice with Christ's love for His called-out ones, a friending with the condition that godly fruit is born. When Paul challenged the Roman congregation to produce godly fruit, he was not looking for new converts, but evidence of the spiritual fruit of God's character. Jesus Christ became like us so that we could become like Him. The fruit Jesus asked His disciples to bear is designed to glorify the Father, to demonstrate love by obedience to His Commandments, and to increase the believer's joy, a by-product of sincere obedience. God admonishes us to not only bear fruit, but to bear more fruit through pruning. God is looking for a great deal of fruit as we yield to Him in order to exceed our self-imposed limitations, as well as for enduring fruit, in contrast to futile worldly projects which are subject to decay. As we bear godly fruit, the quality of our friendship with God the Father, Jesus Christ, and our brethren will increase exponentially as we make activities like intercessory prayer, sacrifice, hospitality, and charity a perpetual part of our spiritual repertoire.
Gary Montgomery: We serve a God who is positive, working toward a glorious future for Himself and the multitudes of sons and daughters He is preparing for that wonderful world tomorrow. ...
Martin Collins, cautioning us to properly value the infinite blessings that God has given us, warns that underestimating God's gifts can lead us to undervalue the spiritual or overvalue the physical. Esau, despised his birthright, preferring a bowl of lentils to placate his stomach; Lot's wife, preferring material prosperity, became a pillar of salt; Achan chose the spoils of battle; Saul allowed the people to persuade him to amass the spoils of battle, disobeying God's command by sparing King Agag; Judas betrayed his Savior for 30 pieces of silver. God commands us to set our minds on things above and not on the earthly, seeking the eternal Kingdom of God rather than perishable treasures of this world. As we prepare our offerings, we must discern the countless spiritual gifts God has given us, realizing that God's gifts are priceless. Only God can measure what is in our hearts.
David C. Grabbe: In Part Two, we considered the first two of the four elements found in God's instructions on the Feast of Tabernacles, particularly in Leviticus 23:40-43. ...
Richard Ritenbaugh, cuing in Psalm 118, the sixth and final halal or pilgrimage psalm, proclaiming, "This is the day the Lord has made, let us rejoice and be glad," emphasizes that this prophetic psalm, demonstrating God's sovereignty over all events, motivates us to have optimism, realizing that God can make lemonade out of any lemon. The miracle of our calling demonstrates God can take something weak and base and transform it into something strong and mighty. The late Norman Vincent Peale in his runaway best—seller The Power of Positive Thinking stressed that optimism provides multiple physiological and psychological benefits over pessimism, enhancing a person's quality of life. Dr. Suzanne Segerstrom added that optimistic people have better control of their emotions, are better communicators, get more done, are more resilient during hardship, and are focused on their goals. The spiritual benefits of optimism transcend the physical benefits, enabling us to see the big picture, the trek to eternal life. When adversity strikes, we can see its context in God's eternal plan, enabling us to see that with grounded optimism, effort, and God's help, we can conquer any obstacle. When the Lord lifts His countenance upon us, it serves as a counterweight to any doom and gloom we may currently experience. The entire creation groans in futility anticipating the arrival of the sons of God, following the pattern of Jesus Christ's transformation from flesh to spirit. The apostle Paul wrote some of his most optimistic and buoyant letters from prison, anticipating the possibility of execution, but absolutely convinced that ultimate victory was imminent. We need to have that same assurance in our current trials, exercising the same optimism, confidence, patience, joy, and a hope that will not fade away.
Martin Collins, focusing on the Prophet Habakkuk, whose name means "one who embraces" or "one who clings," suggests that a major theme of the Book of Habakkuk is the importance of clinging to God regardless of the vicissitudes of life. Habakkuk's prophecy seems to be up-to-date when describing God's called out ones today, who are compelled to cling to God as evil change agents threaten to destroy our civilization. Habakkuk evidently lived following the times of Josiah's massive reforms, a time of spiritual decay following the bright times of Josiah, a transitional time something like we are experiencing today, a time the law is powerless and justice no longer prevails. We should never be tripped up when we see bad things happen to good people or vice versa, realizing that history is indeed following God's timetable. God's timing is perfect. We should never doubt the justice of God, remembering that terrible events cannot separate us from the love of God. When we feel overwhelmed, we need to (1) stop and think, refraining from rash speaking, (2) calmly restate basic principles, (3) put events in their right context, and (4) return to God for further clarification. Habakkuk followed this formula as he reflected upon every attribute of God, realizing that God had been continually faithful to His people and that the impending invasion of the Babylonians was not the last event in God's plan, but only a tool in bringing about God's ultimate purpose. Like Habakkuk, we must detach ourselves from the problem at hand, return to the ramparts and seek God's counsel, staying in the watchtower, seeking God in prayer and study until God gives us the answer, remembering that the just shall live by faith.
We worship a God, who, though all-powerful and loving, seems to display irreconcilable contradictions, such as His great wrath and His deep compassion. Charles Whitaker explains that these are not contradictory traits but rigorous responses to sin and its consequences. Though His wrath burns hot "for a little while," His compassion follows quickly after, bringing restoration.
John Ritenbaugh, acknowledging that joy is enumerated second in the order of the Fruits of the Holy Spirit in Galatians 5:22, speculates upon the possibility that God intended a pre-determined order for these spiritual gifts, perhaps from the most important to lesser degrees of importance. If this is the case, Joy occupies a lofty position on this descending scale, following love, which the apostle Paul rates as the most important of all virtues. Because we live in a troubling world, our reserves of joy are probably somewhat low, making us feel that we are deficient in our apportioned measure of God's Holy Spirit. Because we are, through the Internet and media, profoundly cognizant of upheaval of the entire world community, our sense of angst is super-amplified. The ubiquitous craving for constant entertainment reflects a desire to anesthetize the nervous system from stark reality, anxiety, and depression. Solomon demonstrated that seeking relief through pleasure leads to a dead-end. Laughter seems to him sheer madness. Laughter and pleasure often hide grief and sorrow. C.S. Lewis distinguishes joy from happiness or pleasure, but suggests it is more synonymous with cheerfulness or calm delight. In Greek both grace and joy have the same etymological root. Consequently, joy is what God gives rather than what men chase after and produce. Biblical joy is a God-given sense of satisfaction and sense of well-being despite the difficulties of life. Joy is a calm cheerfulness, a hopeful, upbeat attitude which does not spring from anything earthly, but instead is inseparable from godly love. Biblical joy can only arise with a relationship with God. The quality of this relationship will determine our ability to withstand the horrible trials and tests ahead.
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that restoration often follows swiftly on the heels of God's wrath, providing us with hope that God's blessing will come sooner rather than later.
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallowing in worldly sorrow. As God's called-out ones, we must realize that on the heels of destruction will come the forces of reconciliation. The forces of destruction and construction will be virtually simultaneous. The knowledge of the Lord will cover the world as the waters of the seas, bringing physical as well as spiritual refreshment to the parched desert, restoring strength to those returning to the Promised Land. In the Day of the Lord, the haughty pride of man (symbolized by his lofty towers, high hills, or mountains) will be promptly leveled or destroyed. After this massive destruction, streams of crystal, restorative water will quickly heal all the broken lives resulting from man's misrule and his false religions. The curative act of restoration will follow quickly on the act of destruction during the Day of the Lord, unlike the unrelieved distress of the Great Tribulation. God's rod of correction is foundational, instrumental in building character, as every parent knows. The blow that God delivers to the Babylonian system will be foundational, laying the groundwork for a better civilization. The old has to go before the new can come. The destruction of the failed evil system ought to come with rejoicing. God's nature has a balance of goodness and severity.
Richard Ritenbaugh, continuing his exposition of Book One of the Psalms, focusing on themes pertinent to the spring holy days, demonstrates that God orchestrated all of the events of the Exodus, making Pharaoh's pitiful plans irrelevant. God led Israel to the spot they felt they were trapped in order to demonstrate His absolute sovereignty, His ability to save, and His ability to totally annihilate all opposition. The Song of Moses, recorded in Exodus 15, indicates that ancient Israel finally got the point—at least momentarily. Psalm 1 and Psalm 2 amplify the themes of the Song of Moses, with the first Psalm concentrating on the Torah, or instruction itself, but the second focusing on the Son; we must come to know both His instruction and Him personally. The Son will have the final say; only a fool would attempt to test His sovereignty. The first stanza of Psalm 1 expresses astonishment that anyone would try to plot against God. Because God controls the whole universe, He laughs in mockery and derision at anyone who would even contemplate rebellion. Because Jesus Christ is God's begotten Son, we can avoid the rod of His anger by paying respect with worshipful fear and awe.
John Ritenbaugh, cuing in on I Thessalonians 5:16-18, gives all of us an assignment to become more appreciative by actively enumerating and writing down our blessings. Praying without gratitude is like clipping the wings of prayer. We have so much to be thankful for, but do not express our gratitude very well. Thankfulness and winning are not natural to carnal human nature which loves to grovel as timid worrywarts. If we would ponder all of the gifts God has given us, we would have an endless list of things to thank Him for, from the lub-dub of our heart chambers to the endless beauty of creation. Corrosive pride will destroy the spirit of gratitude because it is never satisfied. For that reason, God mercifully gives thorns in the flesh to puncture our pride, reminding us that we do not have anything that we did not receive from God. We need to commence making a list of what we are thankful for; the list will never end.
David Grabbe, citing a commentary referring to envy as the most precious daughter, makes a distinction between covetousness (desire for things) and envy ( emanating from a hatred for another person's success). Envy led Cain to kill Abel, and the Jewish leaders to crucify Jesus Christ. Satan was envious of a Superior Being. James links human wisdom with envy and self-seeking, attended with confusion and unease. Envy will separate the body of Christ if she (Satan's most precious daughter) can get her hooks into us. Envy led Joseph's brothers to plot to kill him for what they perceived as favoritism. Joseph, on the other hand, worked for the betterment of those above him. Retaining God in our knowledge is the key to keeping envy at bay. Any success or prosperity is because of what God has done; who are we to disagree with Him. Envy is the result of pushing God from our knowledge. It is easy to follow in Satan's footsteps, courting his daughter Envy, reaping the disquiet which accompanies envy.
Martin Collins, suggesting that, while society has rejected religious principles and faith, it has glommed onto superficial feelingséwhatever feels good to us. Today's Christianity is more theatrics than theological; feelings have become the replacement for faith. When we stifle the truth of God's word to accommodate feelings, we destroy spiritual growth and character. Satan works on our feelings continually, causing us to worry about the past and be anxious about the future. There is a right place for emotions. No one can have a right balance in emotions without God's Holy Spirit. Too many submerge their feeling into their subconscious, causing aberrant social behaviors such as injustice collectors (that is, martyrs), pleasers, control freaks, and compulsive talkers, all of whom are out of sync with harmonic natural laws. As Christians, we need to thoroughly examine the causes of our damaged emotions, asking God how we may repair the damage. Our feelings should be channeled on obeying God from the heart, rejoicing in our calling or rescue. We cannot create feelings; the more we try the more miserable we become. Feelings, as well as temperament, dependent upon many variables, cannot be successfully controlled without help from God's Holy Spirit. Truth is primarily an intellectual stimulus rather than an emotional illness. It is important for us to regularly engage in self-examination, judging our own sins, and turning ourselves over to God, allowing Him to test the quality and strength of our faith. The fruits of God's Holy Spirit transcend feelings. Stirring up God's Spirit will enable us to control and channel our feelings. We need to seek righteousness instead of thrills. Happiness is a by-product of seeking righteousness.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
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.
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.
Have you ever observed someone acting churlishly, throwing a wet blanket on an otherwise enjoyable time? Ronny Graham discovers that the Bible confronts such party-poopers, condemning their killjoy attitudes and commanding us to rejoice appropriately.
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 explores several nuances of the term grace, describing a generous, thoughtful action of God, accompanied by love, which accomplishes His will, equipping us with everything we will need to be transformed into the Bride. Even though we, like Jeremiah, may feel timid and underpowered, God is always out in front, providing us with those resources we need to accomplish His purpose. We need to learn to make choices and be subject to the consequences of these choices. Because God is sovereign, only choices made according to His compassionate purpose (as Jonah had to learn) will succeed or be productive.
John Ritenbaugh emphasizes that without the proper emphasis on thanksgiving and praise, our prayers degenerate into the "gimmes" with the emphasis exclusively on self. We need to learn to give God thoughtful thanks in every circumstance, including sickness, health, prosperity, and adversity, all having a useful niche in our spiritual growth if we cultivate the right perspective. While gratitude is a major support of faith, pride is a major exponent of vanity and uselessness. Gratitude is the natural reaction to what God has done. Thanksgiving supports true faith because it helps us to focus on the Creator rather than the created. If we see, hear, taste, and feel God in our lives, we should experience a torrent of praise and thanksgiving in our lives.
Once we accept God's sovereignty, it begins to produce certain virtues in us. John Ritenbaugh explains four of these byproducts of total submission to God.
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.
Joy, the second fruit of the Spirit listed in Galatians 5:22, is more than just happiness. There is a joy that God gives that far exceeds mere human cheerfulness. John Ritenbaugh shows how the Holy Spirit produces it in us.
A biblical study on the basic aspects of one of the fruit of God's Spirit, joy.
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.
John Ritenbaugh focuses upon two sets of verses (Colossians 2:16-18; Galatians 4:9-10) which Protestant theologians have blasphemously charged that Paul was referring to God's Law, Sabbath, and Holy Days as weak and beggarly elements of the world. In both instances Paul was not referring to keeping the Holy Days at all, but instead an attempt by some in those congregations to syncretize Gnostic asceticism with the keeping of Holy Days, perverting their right use, in addition to bringing in superstitious lucky days, months, and seasons from pagan customs involving demon worship. In both contexts, Paul admonishes these congregations that the object of our faith must be Christ (including keeping His Commandments) rather than demons or human tradition.
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.
Why does God want us to keep the Feast of Tabernacles? John Ritenbaugh shows that the Feast is far more than a yearly vacation!
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.
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clark, the remnants of Israel before the Millennium will encounter devastation and ruin. The restoration will not come about by magic, but people will learn incrementally and systematically by putting God into their lives through the outpouring of God's Holy Spirit, replacing their stony hearts with pliable hearts of flesh. In order for the fruit of the land or the fruit of the spirit to be produced, the hearts are going to have to change. We must fill our lives with peace, repenting, changing our attitude, and voluntarily yielding to God before we can produce the fruits of righteousness. The true worship of God is to imitate God to the best of our ability in every circumstance, showing love by our reasonable sacrifice.
John Ritenbaugh, focusing on Matthew 9:2-9 recounts an event in which an evangelist criticized Herbert W. Armstrong for suggesting that healing constitutes a forgiveness of sin. The effects of sin on successive generations are clearly seen in Exodus 20:5. Sin causes disease, but the person who becomes sick does not necessarily commit the sin. Because God alone can forgive sin, God alone can heal. Matthew, a former publican, was nevertheless made an apostle by Jesus Christ. Matthew's need to overcome stands in stark contrast to the Pharisees smug condemnatory righteousness. Christianity is a joyous experience we share with Christ. The reactionary Pharisees, bogged down with manmade traditions, were extremely resistant to new truth and change. Human nature is passionately attached to the status quo. Consequently, the new teachings of Christ are incompatible with the teachings we learned from our parents or society. Even with our inadequacies, Jesus will nevertheless grant us our requests if they are according to God's will. We should remember that the best teaching is always done through example. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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