John Ritenbaugh states that every nation has its privileged—whether they are royalty, wealthy oligarchs, politicians, athletes, or entertainers. Surprisingly though, the masses have privileges which they do not recognize as such, namely the privileges of sight, hearing, walking and speech. God has provided in His Holiness Code proscriptions against taking advantage of those who are handicapped. Additionally, those God has blessed with material wealth have obligations to help the poor, as is seen in the command to avoid gleaning the corners of the fields. Our welfare programs have scriptural principles as their general inspiration, but unfortunately, politicians have abused these programs, encouraging on the part of recipients a toxic dependency which God never intended. Living in a land occupied by the children of the Patriarchs, to whom God revealed His Covenant, is a great privilege. Sadly, the majority of physical Israelites have rejected God's Covenant. God has healed the spiritual blindness and deafness of the members of the true Church, the Israel of God, at the same time calling them to become members of the God Family. As we contemplate our offerings, we should factor this insight into our sense of gratitude and responsibility.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
Pat Higgins: Matthew 25:14-30 relates the Parable of the Talents. What are talents? Usually, we think about this word in terms of skills, abilities, or aptitudes. ...
John Ritenbaugh, focusing upon the metaphorical aspects of work and walking, suggests that these activities play a major role in overcoming and sanctification. We must have a higher regard for Christian works than our everyday job, realizing that work is a wholesome activity toward the production of something. The first picture we see of God is that He is working or creating. If we are going to be in the Kingdom of God, work is important. Adam was never granted a welfare existence. The command to work preceded Adam and Eve's sin. The curse was not defined as "having to work," but the curse of thorns and thistles made work more difficult. Solomon emphasized in Ecclesiastes 2 that we should enjoy and derive pleasure from our work. The way that we work is a visible witness of God before the world. Technically, we do not work for our employer, but for God. We serve as Jesus Christ's bond-slave. We work for Jesus Christ regardless of what our daily tasks are; we must assiduously avoid indolence or laziness, but instead to be profitable servants. Profitability applies just as much to the attaining of skill as attaining money. The body of Jesus Christ has many skilled functions; not everyone has the same function. We can hone our skills in prayer, Bible study, and meditation, systematically involving all of our sense modalities, compiling notes and study references, making our studying time incrementally more valuable. Work does involve sacrifice of time and energy in order to produce value; we give up our entire lives to produce profit. Work is a costly investment of our life producing a profit for God.
Most converted Christians realize that God is sovereign, or they at least recognize His sovereignty over all things intellectually. But sometimes the Bible reveals something about God that makes them uncomfortable. John Ritenbaugh asks if we truly accept His sovereignty without reservation despite our lack of complete understanding.
A survey of the New Testament reveals that, though we may recognize the "signs of the times," we will not be able to determine when Jesus Christ will return. David Grabbe pursues the concept of Christ's second coming "as a thief in the night," and what this means to Christians in this end time.
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.
God's children may look no different on the outside than others do, but God has given them something inside, something spiritual, that makes them different from others and special to Him. John Ritenbaugh explains that this specialness obligates us to be faithful.
In this sobering sermon, John Ritenbaugh warns of the consequences of fellowshipping outside of God's called-out church. People who suppose they are supplementing their spiritual diet with a poisonous blend of heresy and lawlessness risk losing their identity and witness, and ultimately their spiritual life. God has made his covenant with one body, the Israel of God, which yields to His way of life, keeping His Sabbath as a perpetual covenant. Fellowship with organizations which despise or denigrate God's Sabbath is tantamount to spiritual adultery. Bad doctrine inevitably deceives and destroys. Our behavior and practice must inevitably derive or grow out of our core doctrines - that we were called to qualify as members of His Family, something of which the world's religions have no inkling.
John Ritenbaugh emphasizes that we are manufactured goods designed specifically to glorify God. We have been summoned or separated from the rest of the world for the specific purpose of having God reproduced in ourselves — becoming clean and pure, transformed into God's image. As God's royal priesthood, we have a responsibility to draw near to God, keeping His commandments, witnessing to the world that God is God. Chipping away at the living stones, fitting them into their proper places, God works continually shaping and fashioning His new creation (II Corinthians 5:17).
John Ritenbaugh addresses the topic of stewardship, suggesting that what we are called to do at this time is to fulfill our job as a steward, entrusted with managing, protecting, preserving, attending, and increasing what has been entrusted to us- namely the fabulous wealth of the mysteries of God and our spiritual inheritance (I Corinthians 4:1). Our responsibilities as stewards include fidelity, trustworthiness, loyalty, reliability, and devotion to duty. In the Parable of the Unjust Steward, rather than commending worldliness, cheating, or scheming, Jesus commends the practical preparations for the future which He desired children of the light to follow.
John Ritenbaugh explores the different nuances of the verb "know," indicating that to know God requires experience, positive emotional responses, and the involvement with the whole person. Unlike merely "knowing about" (book knowledge), we don't really know something unless we have done it. Knowing God manifests itself in the way one lives, reflecting faithfulness and true obedience.Knowing God is to live as God lives if God were a man, applying instinctively or habitually the myriad principles of His instruction (Torah), merging experientially thinking and doing. Eternal life is to know God, living as God lives.
John Ritenbaugh affirms that the Christian's hope constitutes an incremental acquisition of God's glory; that is what the New Covenant is all about. At this point in time, Christ is the only one who has received His inheritance, becoming the first-born of many brethren (Romans 8:29; Hebrews 2:10), having a glorified spiritual body (Revelation 1:13-16). Our hope, as we yield to God, is to be like Him (I John 3:1-3), to become a glorified member of God's family. Christ's sacrifice enabled us to get close to God, establishing a family relationship with Him. As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
Conversion is a growing relationship with God, and thus it is a process that, if not worked on, will deteriorate. Like a dating couple, if the partners in this relationship do not spend time with each other and become closer, they will drift apart. Conviction is paramount to this process: We must be absolutely loyal and faithful to God. Our conviction reveals itself in living by faith. The life of Moses is a stunning example of how a "convicted" Christian should live.
John Ritenbaugh teaches that God has given us a checkpoint against which we can check ourselves in times of despondency and despair, so whether we doubt, fear, or the self—whether the problems are moderate or deep—we can go back to see whether we are keeping God's commands and working on developing our fellowship with Him. God has created mankind with the need to face challenges—the need to overcome—or we quickly become subject to boredom or "ennui." Our major responsibility is to govern ourselves scrupulously and conscientiously within the framework of God's Laws, overcoming negative impulses by the knowledge and Spirit of God, seeking a total relationship with Him in thought, emotion, and deed, extending to our relations with our brethren. Fellowship with God is the only antidote to overwhelming feelings of despair, doubt, and self-condemnation.
John Ritenbaugh examines the changing Israelitish mindset following two world wars, negatively influenced by affluence and cynicism which has undermined our ability to endure hardship and sacrifice in pursuit of a worthy national goal. Instead of discipline, indomitable will and character with pure national goals we have opted for self-indulgence, laxity, and compromise. In God's plan, the development of uncompromising character requires struggle and sacrifice. Our victory over Satan requires continual drill, tests and development of internal discipline. Like the military, the victory is built incrementally in the mind; the warfare is the drill. (Luke 16:10)
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