Ryan McClure, reflecting on insights gleaned from the reality show Castaways, which demonstrates the various responses of individuals placed in survival conditions. Some respond to community needs, others respond solipsistically. In scriptural references to places of safety, similar challenges to community are posed, as when God cautions those to take few if any provisions (Matthew 24: 15-22). On the other hand, when the Israelites were called into the Exodus, they left with full provisions (Exodus 12: 36-38). In both instances, the most needful thing everyone took with him was character—his distinct and definitive moral and mental qualities. Consequently, we need to ask, "What do I bring to a place of safety?" (or wherever we go for that matter). The sum of our experiences and responses to those experiences constitutes our character. God has warned us, as He did Noah, what is to come; we now have time to refine our character, allowing God's Spirit to transform us into the image and stature of Jesus Christ.
David Maas, continuing his sixth (penultimate) installment of the W's and H's of Meditation, returns to the topic of Scripture memorization as an integral part of meditation—the necessary fuel in the absence of an electronic or paper Bible. The admonition to remember is one of the most dominant themes in both the Old and New Testaments. Jesus' brother James has taught us that the most important spiritual agronomy and horticultural project we can engage in is the cultivation of our minds, submitting to the implanted word which can save our souls. When we plant the Word of God into our nervous systems, we are ensuring that the genotype (the earnest payment of His Holy Spirit) grows into a mature spiritual phenotype (the glorified spiritual body we will have at our resurrection). By investing in a mere 15-20 minutes per day, we can stockpile entire books of the Bible, providing the precious nutrients or plant food to ensure an abundant crop of the Fruits of Righteousness—the mature fruit of God's Holy Spirit.
Martin Collins, arguing that the subtle infiltration of secularism is the major cause of fissures in the greater Church of God, warns church members how secularism threatens spiritual growth. During our pre-Passover period of self-examination, we must focus on what the Father demands of us and embrace His truth with all our might, esteeming God's words over everything else. Sadly, mainstream 'Christianity' gives little heed to God's Word, valuing consensus (a plurality of 51%) over doctrinal truth as revealed by the Scriptures. We seriously err if we rely on the secular media to give us spiritual understanding. God sends strong delusion to those who do not love the truth. We cannot reject obeying God, but we must reject the world's theology, as it defends degeneracy. The dominant world culture militates against God's Sabbath, allowing sporting events, shopping, and entertainment to take its place. In the latter days, secular concerns have increased; "everybody does it." Being set apart requires we become an example (which will appear alien to the world), serving, metaphorically, as lighthouses in a dark world. Thankfully, Christ has our back by sanctifying us with His truth and giving us the will and power to do His work thorough the means of God's Holy Spirit.
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 points out that the graphic imagery of a turbulent sea appearing in Isaiah 57:19-20 describes the troubled minds experienced by those who reject God's laws. God's called-out ones must earnestly strive for peace, realizing that Satan has countless ways to trouble people. It is impossible to grow spiritually in a climate of animosity and jealousy. If we use the power of God's Holy Spirit, peace will naturally accrue as one of the fruits. If we have offended a brother in Christ (or anyone for that manner), we should: (1) admit any mistake in attitude or action, (2) not make excuses for our behavior, (3) acknowledge the hurt we have caused, expressing genuine sorrow, (4) accept consequences, as well as make restitution, (5) overcome our negative behavior by changing our attitude and actions, (6) face up to the offended person, and (7) ask for forgiveness. Similar formulas appear in this message for rebuilding relationships with God and spouse. Another formula for putting an end of contention consists of: (1) praying for humility and wisdom in handling conflict, (2) putting ourselves in the other person's shoes, (3) anticipating likely reactions in order to plan responses, (4) choosing the right time and place, (5) talking face to face if possible, (6) assuming the best about the other, (7) speaking only to build others up, (8) asking for feedback from the other person, and (9) recognizing our own limits, realizing God alone can change a person's mind. We should exercise the same kind of forgiveness and reconciliation to others that Christ has shown us.
Ted Bowling, reflecting that God admonishes His People to become peacemakers, marvels that most of the world's leaders are clueless as to what constitutes peacemaking. The prevailing wisdom is that one must impose peace upon others by force—sometimes translated as peace through strength. Six shooters, bombers, and guided missiles have been misnamed "peacemakers." An example of a genuine peacemaker was the Patriarch Isaac, often identified as a type of Christ. When King Abimelech ordered him and his family to move, Isaac trusted God to find his family another home. After painstakingly digging wells at three separate locations, only to find local interlopers forcing them out, Isaac patiently yielded, trusting the Lord to find him better provisions. When King Abimelech had the chutzpah to ask Isaac to sign a non-aggression pact to protect himself from 'Isaac's wrath', the meek patriarch prepared a banquet for these dubious allies. In all his actions, Isaac exemplified going way beyond what is required to be a peacemaker. As God's called-out ones, we are admonished to emulate Jesus Christ and forefather Isaac's example.
Martin Collins, reflecting on the dismal track record of a great many second and third marriages, suggests that liberals have sullied the marriage institution, ordained by God Almighty to be permanent and holy, elevating debased homosexual and transgender relationships, while treating God-ordained marriage with contempt, claiming that marriage is worse than slavery. Because of the hardness of their hearts, the offspring of Jacob are bringing defilement upon the land, reaping the consequences of covenant-breaking. God made us male and female, and has designed marriage to create one flesh, symbolic of Christ's love for the Church as His Bride. The evil of the mixed marriages in the Book of Malachi was a spiritual defilement, yoking spiritual and worldly elements, intrinsically unequal. Those evil men in Judah who rejected their wives, marrying pagan women, thought that their sacrifices to God would purify this violation of God's Law. Similarly, some in the greater Church of God (an institution which includes the Church of the Great God) have become careless in their marriage vows, beginning to imitate the world in their casual approach to the God-plane state of marriage. Sadly, certain individuals within God's Church are breaking both the spirit and letter of the marriage covenant, with callous husbands dealing treacherously with the wife of their youth, and wives similarly acting unfaithfully to their spouses. God hates divorce but has allowed divorce to take place because of the hardness of hearts. In the meantime, Jesus Christ, using the example of the prophet Hosea, models perfect love for an unfaithful spouse, taking her back after her display of hideous disloyalty. God's called-out ones resemble Hosea's unfaithful spouse, with Christ loving her and redeeming her despite her ignoble behavior. In our marriages, we must imitate the fathomless love that Jesus Christ has for His Bride—the Israel of God.
Martin Collins, referring to a recent study reported by Psychology Today, stating that cohabitation has led to increased divorce, marital violence, and lack of fidelity after marriage, points out that mass media has shamelessly used sex to promote materialism. Sex has been characterized as the cornerstone of mass persuasion. Consequently, faithful marriage is endangered as the flames of lust, encouraged by mass media, have caused individuals to sin against their own bodies. God invented marriage to typify the union between Christ and the church, designing male and female (not the 58 genders proposed by one major media network) to meld into one complementary union-a single organism. The world mocks marriage, ignoring the rules instituted by God Almighty which would guarantee its success, body-body, soul-soul, and spirit-spirit. God asks Christians to marry another Christian in order to avoid the pain, lack of compatibility, and heartache of being unequally yoked. Compartmentalization is not an option in a Godly Marriage. In the Ephesians 5:22 formula, wives subject themselves to their husbands as to Christ, but husbands are mandated to love their wives as Christ loved the church, being willing to sacrifice their lives for them. God will not answer the prayers of husbands who do not love their wives. As both husband and wife yield to Jesus Christ, their love can be perpetually rekindled.
John Ritenbaugh, reiterating that wisdom is not the answer to all of life's problems, indicates that it is still a valuable virtue, transforming us for good and a sense of well-being. In the matter of deference to civil authority, we must remember that, as ambassadors and sojourners in a foreign land, we must give governing officials respect, even though they may be the basest scoundrels on earth. God may have not directly appointed them, but He passed on their placement in office. Being subject to these officials does not mean that we can obey human laws which conflict with God's laws. We are to pay deference to governing authorities both for conscience sake and so that their oversight enables us to live in peace, a necessary pre-requisite for spiritual growth. Even the local magistrates, elected locally, have been passed on by the Almighty, similarly to Moses' selection of captains of 100, 50, and 10, which were possibly democratically elected by people who knew them best. Our current judicial system, with its appellate levels, evidently was patterned after this Jethro-like concept. Realizing that God allows for human foolishness and that He has allowed the basest scoundrels to hold the highest offices in the land, we are nevertheless, as painful as it may seem to us, obligated to treat them with respect and dignity, realizing that God has a purpose for all of His appointments. Government has been established so that (1) law abiding citizens can be protected, (2) evil doers can be restrained, and (3) order and tranquility can be established. As bad as government can become, the alternative, anarchy, is unthinkable madness and chaos. At our baptism, we made a covenant with Almighty God, giving Him our lives, and remembering that His purposes take precedence over everything else
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
Kim Myers, focusing on Jude 3-4, which cautions us to contend for the faith once delivered to the saints, warns that there are many false teachers who would attempt to turn the grace of God into lasciviousness. Most of us in this fellowship were brought in under the tutelage of Herbert W. Armstrong, instructed in the proper keeping of the Holy Days, clean and unclean meats, divorce and remarriage, and dating outside the faith. After the breakup of our previous fellowship, some of the splinter groups have experimented with sacred names, new moons, and interactive studies rather than sermons, and adopting a very casual form of dress, not even appropriate for a swap meet. The Sabbath is a holy convocation called by God; we are to respond to God's invitation with respect rather than sloppiness. We are to cease from our worldly concerns on the Sabbath and devote extra time to study, prayer, and getting to know our Heavenly Father, calling the Sabbath a delight. Compromising with little things leads to compromising with big things and could take us right out of the Way. God has given us all the tools we need. He gave us His Son, His Holy Spirit, and our calling. We need to reciprocate by keeping the faith once delivered from the Saints.
David Grabbe, reminding us that the Days of Unleavened Bread are about leaving one venue (sin and Satan) and moving toward deliverance, warns us that as we leave sin, we do not want to leave our first love, as did the Ephesus congregation as recorded in Revelation 2:1. The Ephesians had a strong sense of duty to not let down, as well as serving as a vanguard in the battle against the false doctrines of the Gnostics and the Nicolaitans. What was lacking was the devotion to Christ, Who had given His life; the spark of love had gone and was replaced by a mechanical going- through- the- motions. They were not zealously attempting to form a relationship with God and Jesus Christ. In an environment of turmoil, it is easy to draw inward in protection of the self, ignoring our relationship with God. Our goal is to grow to the stature of Jesus Christ, or our works are meaningless and will not produce fruit or light. Our prior fellowship lost its lamp-stand because of losing its first love. We do not dare follow in its footsteps, but must reignite our first love with the help of God's Holy Spirit.
John Ritenbaugh suggests that competition is the root cause of all war, business takeovers, and marital discord. Carl Von Clausewitz observed that war is nothing more than politics brought to the battlefield. Evolution has glorified competition, enshrining the survival of the fittest. Historically, the competitive nature has its roots in the mind of Satan, who had the audacity to take on the leadership of Almighty God. Man's rivalry with one another has been described by Solomon as a striving after wind. Abraham literally "took the high ground," separating himself from strife with his ambitious nephew who wanted to seek gain on the plains of Sodom. The apostle Paul showed willingness to forgo his well-deserved wages, willing to work privately, avoiding conflict and strife. Christianity should be service- oriented rather than profit- oriented, should reward the worker for his labor, and should replace competition with cooperation. Biblical history records the tortured chronicle of people striving against God. The Gentiles cut themselves off from God by rejecting God's teachings through the patriarchs. We must replace the works of the flesh with the fruit of the Spirit, willing to yield and submit rather than to strive, quarrel, and compete. Satan has successfully deceived the entire world by mixing a little truth with much error, appealing to our pride and tissue needs. On the Day of Atonement, we (as God's called-out remnant) are commanded to afflict our souls, putting down the striving competitive, pride-filled drives of human nature, with its intense appetites, mortifying our flesh, controlling ourselves by submitting to God in humility, taking the cue from our Elder Brother.
Richard T. Ritenbaugh: Only when we are still can we truly concentrate on knowing God. When our lives are upside-down, confusion and chaos reign ...
Richard T. Ritenbaugh: Another command to be still appears in a somewhat unexpected place in Scripture, in Ruth 3. ...
Richard T. Ritenbaugh: Psalm 128 illustrates how properly honoring and working with God within marriage and the family produces the finest product for His Kingdom. ...
John Ritenbaugh, reflecting on Jesus Christ's prayer for unity in John 17, insists that unity with our brethren is impossible without unity with God first. Adam and Eve severed this unity by yielding to Satan's influence, stimulating their minds with a novel diversion. Sin automatically separates us from God. The key to overcoming rests exclusively in our relationship with God. We are placed in the Body of Christ at His discretion, and are obligated to subject ourselves to His workmanship, keeping Him continually in our thoughts, night and day. We do not produce any fruit unless we are attached to the vine. As members of Christ's body, we must function for the good of the whole body, not competing with other organs or limbs. We must continually see God and function as a son of God. As with our Elder Brother, if we do those things that please our Heavenly Father, He will be there for us. Not responding to God and treating our brethren shabbily, brings harsh judgment upon us. Unity in the Body is brought about by yielding to and using the love of God shed abroad in our hearts, enabling us to love our brother as God has loved us. The more we have in common, the greater will be unity and peace.
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
John Ritenbaugh examines the lives of those who signed the Declaration of Independence, observing that they put their treasure and lives in danger, many dying as traitors and outcasts. All of the signers realized that they were lighting the fuse freeing the colonies from a tyrannical enslaving power. We must also be prepared to put our lives, treasure, and honor on the line, pledging everything we are and everything we have, picking up our cross daily, declaring our independence from carnality, evil and bondage to sin. The stakes are higher for us than for the signers of the Declaration of Independence. True godly patriotism cannot be forced; Christ voluntarily and willingly laid down His life for the flock. Godly patriotism is built and sustained by truth which issues forth in love, requiring a lifetime of spiritual struggle and sacrifice, patterned after the substitutionary sacrifice of our Elder Brother. We must say no to self-centeredness, bearing the pain and shame of this lifestyle Christ has given us, continuing to trust Him in all situations, serving our brethren in His behalf. Paradoxically, laying down our lives in the service of God the Father and Christ the Son, suffering hardship, and struggling with our carnal nature, actually makes us free. Ironically, preparing for spiritual struggle and warfare must take place in an environment of peace.
John Ritenbaugh, reflecting upon problems understanding the W.C.G. 1974 doctrinal decision on Divorce and Remarriage, contends that any given doctrine must be built layer by layer, combining and comparing scriptures rather than allowing one scripture (such as Romans 7:1-3) to determine the doctrine. Jesus Christ initially appears to side with the position of Rabbi Shamei (divorce for adultery or marital unfaithfulness only) rather than Rabbi Hillel (who more liberally allowed divorce for any reason). When we understand that porneia includes all the hideous perverted sexual sins that go beyond ordinary adultery- including bestiality, pedophilia, homosexuality, incest, and every other imaginable sexual perversion, we understand that Jesus gave a greater latitude and flexibility in these divorce decisions than we had earlier assumed (based exclusively upon adulterous 'fraud'). Any violence against the marriage contract (stemming from unconversion) would constitute grounds for divorce, and would permit the converted partner to remarry. Mutual access to the tree of life (God's Holy Spirit) gives marriage the best (actually the only) chance to succeed.
James' exhortation about the use of our tongues seems to stop with James 3:12. However, the rest of the chapter provides additional wisdom on controlling our speech.
People who jump from one fellowship to another often do so for superficial reasons such as a personal slight or perhaps defending a pet doctrine. Ministers should be judged by the fruit that they produce in terms of their teaching or the examples that they set. Because fruit takes time to mature, we members ought to exercise patience, refraining from grumbling, or premature judging. In the checklist distinguishing the true shepherds from the hirelings, true shepherds are seen in their genuine concern for the flock, as opposed to hirelings who only devour or take advantage of the flock.
Richard Ritenbaugh warns that dating outside the church is fraught with obstacles and potential dangers, yoking a believer with an unbeliever and exponentially complicating the spiritual overcoming and growth process, exposing one to perdition or providing a grievous cross to bear. It is impossible to have the best of both worlds (the world and God's way). As in the physical plane, yoking together unlike creatures destroys harmony and productivity. Two can't walk together unless they have the same beliefs and goals. Paradoxically, the scattered condition of the church, when properly evaluated, actually may improve prospects for an appropriate mate.
Richard Ritenbaugh, addressing our current scattered state as a form of exile, asserts that exile has been a form of punishment God has used from the very beginning, with our original parents through the patriarchs, through the ancient kingdoms of Israel and Judah, right up to the present time. God exiles to punish for sin, separating individuals and groups from Him in order to spur repentance. There is something to exile that God finds very good. God has scattered the greater church of God (keeping the bad figs from contaminating the salvageable ones) because He loves us and wants us to begin rebuilding as much as lies within us, getting our relationships right with God and our fellow exiled brethren, bearing fruit and seeking peace.
John Ritenbaugh focuses upon the watchman responsibility as defined in Ezekiel 33:2 and Isaiah 62:6, consisting of both physical and spiritual aspects. Part of the pastor's responsibility is to carefully observe economic, social, meteorological, and political trends, warning the flock to take prudent precautions, including making a prayer offensive, making careful and thoughtful self-examination, actively repenting, submitting to God, looking to God's providence for a possible way of escape, but realizing that the place of safety has conditions attached to it. The exact standards of qualification for a Philadelphian have been left purposely vague to keep the prod to spiritual growth fairly intense. Our focus should be to seek God's kingdom, reciprocating God's love, committing ourselves to a life of service fulfilling His purpose for us, doing so without complaining, or comparing our lot with others, realizing He will supply exactly what we need.
Richard Ritenbaugh contends that the book of Jude, a scathing indictment against false teachers, is perhaps the most neglected book in the New Testament. It was designed for the end time, a time of apostasy, when most of these problems would occur. Jude admonishes ministers to protect the flock, warning that brute beasts (false teachers), having wormed themselves into leadership positions in the church, governed by lusts and desire for gain, will attempt to devour the flock with their cunning antinomian, ungodly teaching, twisting the doctrine of grace into licentiousness, encouraging unbelief, rebellion, and immorality. Jude, seeing the coming apostasy, admonishes people to put forth agonizing effort to be grounded in the truth, taking on God's mind.
We live in a world that has little or no idea what true peace is or how it is achieved. John Ritenbaugh shows how we can produce godly peace even in the midst of turmoil and why it is such an important virtue.
Bible study on peace, the third of the fruits of the Spirit.
John Ritenbaugh, reflecting on Daniel's prayer, observes that there are no hollow threats with God. Confusion, disorder and scattering (the current state of the greater church of God) are the automatic (God-engineered) results of sinning against His law. Under the current scattering, we must acquiesce to the responsibility that God has called us to, and not presumptuously attempt to do something we were not appointed to do. Success in spiritual things does not consist in growing large and powerful, but humbly living by faith, overcoming, being faithful, and yielding to God's shaping power, establishing a dynamic relationship with Him. Unity will only occur when we are yielded to God's leadership. If we were scattered because of sin, we will be unified because of righteousness.
Richard Ritenbaugh asserts that the epistle of James stresses both faith and works, emphasizing those factors necessary for growth, enabling us to produce a bountiful harvest of fruit. We are to exercise humility and impartiality, taking particular effort to bring our tongues under control, being cautiously slow to speak, acknowledging God in all our thoughts. We are obligated to do practical works of goodness and kindness to our brethren, being solicitous of their needs, and making intercessory prayer for them. To him who knows to do good but doesn't, it is sin. Eating unleavened bread is equivalent to practicing good works.
In this sermon for the Days of Unleavened Bread, John Ritenbaugh reiterates that God demands that we have an obligation to dress and keep that which is placed in our care, improving what He has given to us. We dare not stand still, but must make considerable effort to grow (2 Peter 3:17-18). The work of the ministry consists of equipping the body to grow and mature in love and unity (Ephesians 4:16). Christian growth takes work and effort, individually borne by every member of the body, involving rigorous self-examination, drill, self-control, self-discipline, and actively overcoming the things which separate us from God and our brethren. God's grace teaches us to actively displace our worldly desires or cravings with Godly cravings and desires for truth and righteousness (Colossians 3:5; Titus 2:11-14).
The Bible commands us to glorify God in all we do, but sometimes we are not sure just how we can do that as sinful human beings. Martin Collins shows that the key is righteous character.
John Ritenbaugh stresses that being persistent in prayer does not mean incessant pestering, whining, or cajoling God into action. Luke 11:1-13 purposefully contrasts the generous nature of God with that of a reluctant stranger or a malicious tyrant. Because His timeframe is different from ours, we sometimes feel that we have totally lost control. God always looks at our petitions from the vantage-point of His purpose, sometimes testing our fervency or sincerity, sometimes flatly refusing our requests because they would harm us. We must persevere in prayer, realizing that faith always works toward what it asks for while it waits. God has promised to give us the desires of our heart (Psalms 37:4), provided we cooperate with Him, letting Him work out His purpose in our lives.
John Ritenbaugh reiterates that confusion or lack of peace is the clear fruit of Satan's involvement. It is nearly impossible for righteousness to be produced in an environment of instability and disharmony brought about by selfish ambition, competition, and bitter envy. In confronting our wily adversary, we must maintain constant vigilance, resisting unlawful desires, not allowing Satan to have a bridgehead in our emotions. Satan consistently works on our fear of being denied some form of pleasure. If we stay loyal to God, resisting Satan as Job did, Satan's power over us will be broken. Resistance must begin in the mind and thought processes where demonic influences try to persuade us to entertain ideas exalting ourselves over the truth or knowledge of God.
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 teaches that our spiritual transformation (conversion) gives us the capacity to see Christ and other people, the self, institutions (such as churches or governments) in their true light. Things we formerly deemed important (money, pleasure, and power) become less important and other things (love, duty, and service) become more important. Our attitude toward government must be one of submission—including to human government. (Titus 3:1-2 and I Timothy 2:1-2) We have to realize that the church cannot perform its function without the cooperation of the unconverted state governments.
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to an extremely dependent and trustful behavior. From the viewpoint of a sheep, the narrator of Psalm 23 expresses gratitude and contentment for the shepherd's watchful care and continuous providence. Occasionally a sheep may not show contentment, "worrying a fence" to look for greener pastures, leading other sheep astray in the process. Shepherds have to deal decisively with this potential hazard. A shepherd realizes that a flock may be made to lie down only if they are free from fear, friction in the flock, pests and insects, and hunger.
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ not only promises us life without end, but He also promises abundant life (eternal life; living life as God lives it) as well as protection from Satan. As Christ is one (in mind and purpose) with God the Father, we must be at one with God and other fellow believers through the medium of godly love, as opposed to the anarchy resulting from seeking our own way. Peace is produced by love; Christians are at unity with God and with each other when love is the driving force in our lives, prompting us to keep His commandments. An individual commissioned by God is God to Whom he is sent. With God's Holy Spirit, God sets His called ones apart, enabling them to live righteously and in unity with one another.
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