Bill Onisick, focusing on the concept of the bread of affliction in Deuteronomy 16:3, admonishes us that the unleavened bread we consume consists of purity without hypocrisy, similar to a perfect gem held up to the sunlight. We have been de-leavened, but we know we still have sin in us that has to be purified through a lengthy process of sanctification. We need to be aware that the deadly leaven of hypocrisy, which comes in from the world, swell us up in pride. God desires a sincere, humble, compassionate heart, qualities our Elder Brother did not find in the leaders of the religious establishment of His time, qualities also lacking in religious leaders at the end time. Hypocrisy will be revealed in the light of God's truth. Our greatest challenge will be to overcome the puffed-up attitude of self-exaltation and pride. The separatist attitude of many splinter groups have driven the church apart. Hypocrisy stems from not recognizing our indebtedness to Christ's sacrifice, involving intense affliction. The daily eating of the bread of affliction identifies us with our Savior. We should emulate Christ as we endure the afflictions of our own life. God is creating us in His own image. Satan's leavening drives us to seek self-satisfaction, but we must be willing to sacrifice our lives for our brethren as Christ did. We must ingest Christ through His Word daily, putting on His agape love as the bond of perfection.
Richard Ritenbaugh, reflecting on the apostasy and diaspora of our previous fellowship in the 1990s, observes that those reveling in the new 'freedoms' cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of God. Instead, many seek scholarly 'higher' criticism of the Scriptures to provide license to various varieties of sin. Like Thomas Jefferson's redaction of Scripture, modern biblical scholars, much further away (in time and understanding) from the original intent of the Scripture than contemporaries of the apostles, presumptuously pontificate, without accurate knowledge, on the intent of the Scriptures. Consequently, 'biblical' scholars, steeped in post-modernist deconstructionism, pick and choose what they pompously believe to be significant. Today, the main representatives of nominal Christianity (Orthodox, Roman Catholic, and Protestant) may believe God exists and may believe in various aspects of His character, such as omnipotence, omniscience, omnipotence, love, and grace; nevertheless, they do not want to do what He says, discarding the Old Testament (and much of the New Testament) and that 'horrible' Jewish Sabbath as well as God's commanded Holy Days. Unlike the majority of nominal Christians who believe in God, the First-fruits (a select group of individuals called and set-part by God), as depicted by the Holy Day of Pentecost, faithfully follow Christ's example, allowing God to knead, pound, shape, and bake them in the intense heat of trials, making them acceptable to God, with the goal of becoming the 144,000, redeemed from the earth who will follow Christ as His collective Bride. As we grow toward that goal, we are commanded by Almighty God to live a life of obedience to His Commandments, walking as Christ walked, practicing righteousness until we get it right, and knowing that faith without works is stone dead.
II Corinthians 13:5 charges us with the responsibility of examining ourselves. This is appropriate at any time during the year, but it is especially helpful as we prepare to take the Passover and renew our covenant with God through Jesus Christ. One very important area to search out concerns self-righteousness because it lies at the root of many other sins. ...
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walking by faith with God is a practical responsibility.
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.
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.
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 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, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a proposition. Keeping the commandments is the way we express love for God. The works that God demands of us consists of overcoming our flesh, the world, and Satan, as reflected in keeping God's commandments (John 14:15, I John 5:3). There is a direct relationship between loving Christ and doing the right works. God's love for us places us under a compelling obligation to reciprocate and to pass it on to others.
John Ritenbaugh reiterates that chapter 18 provides instructions to how to get along in the church. Jesus teaches a parable contrasting the enormity of what we are forgiven to what we forgive others. Our forgiveness by God is directly connected with our forgiveness of our brother; blessed is the merciful for they will obtain mercy. The Creator's life is worth more than the entire creation; offenses against us are a mere drop in the bucket compared to our sins against God. Gentile women became proselytes to Judaism because of the better treatment of women in the Bible as opposed to their treatment in Gentile religion. Sadly there was a wide variance between the ideal and the practice since the Jewish culture of that time also considered the woman a possession of her husband or father with no legal rights except those granted to her by her husband. Religious leaders, influenced by Hillel's liberal approach to divorce could grant divorces for trivial reasons. Jesus explained the original intent of marriage with Adam and Eve, who were explicitly designed for one another with no competition. Moses, because of the hardness of peoples' hearts allowed for a bill of divorcement as a temporary concession to their unconverted heart and mind, in order to prevent wholesale adultery. Uncleanness of heart is really the only real grounds for divorce, usually preceded by the unconverted mate leaving. In the case of desertion by the other mate, the converted person is free to marry. The ideal God intended in marriage can only be attained by those with God's spirit, with Christ living in them. Jesus admonishes us that we should emulate certain qualities of innocence and trust displayed by children as we become mature adults.
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