David Grabbe, focusing on the unsearchable judgments of God described in Romans 11:33, points out that sometimes human nature sees God's decisions as unfair, as in the slaying of Uzzah, the favoring of Isaac over Ishmael, the favoring of Jacob over Esau, or the hardening of Pharaoh's heart. When we internalize the fact that all of us have sinned and are worthy of death, we come to recognize that God has demonstrated far more mercy than harshness. God is not obligated to love anybody; we were all vessels of wrath before our calling. Romans 9 classifies mankind into two groups: vessels of wrath and vessels of mercy. Anyone who is not a vessel of mercy is a vessel of wrath. God's will is the only thing that matters; we must accept the impeccable timing of all His judgments. Whether Jew or Gentile, we dare not be haughty about our calling, realizing that the favor God has given us is undeserved. As vulnerable lumps of clay on the potter's wheel, we cannot question God's divine purpose but must trust both the goodness and severity of God's.
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Richard Ritenbaugh, continuing his excursion through the Book of Lamentations, observes that the expressions of sorrow in the Psalms far outnumber expressions of praise, indicating that the Hebrew culture has almost made the lamentation an art form. An organizational pattern useful in the examination of these lamentations is Elisabeth Kubler Ross's grief-model, positing five stages of grief: 1.) denial and isolation, 2.) anger, 3.) bargaining, 4.) depression, and finally 5.) acceptance. These five stages of grief processing seem to be universal, even though outward manifestations may vary from person to person. In Lady Jerusalem's case, isolation, anger and blaming, and inconsolable depression seems to dominate in the first two chapters of Lamentations. She is a long way from acknowledging her own fault, a confession which would lead to the peaceful acceptance of her lot. To this point, she has not even expressed a credible Mea Culpa. In chapter 2, the priests and prophets come under intense scrutiny for relying on their own feelings rather than God's counsel, proclaiming lies rather than truth. The narrator also chastens the people for enabling the false ministers by insisting on their comfort zone, believing they were God's people because they had Solomon's temple in their midst, while at the same time they tacitly accepted the 'pleasures' of sin. In chapter 2, Lady Jerusalem, wallowing in ocean currents of grief, still points an accusing finger at God.
Mike Fuhrer: In Part One, we saw that, in some ways, King Hezekiah of Judah was a mixed bag spiritually. Although Scripture lists him as one of the best kings of Judah, he made significant mistakes ...
"Fairness" is a major buzzword in these times. Special interest groups complain and sometimes agitate because they feel that society is not treating them fairly. Geoff Preston approaches the subject more personally, showing that our discontent over perceived mistreatment pales in comparison to what others have endured.
John Ritenbaugh, continuing the Elements of Judgment series by focusing on Deuteronomy 32:1-4, a passage which characterizes all of God's ways as exemplifying justice, challenges us] to emulate the ways of God, demonstrating justice in our lives, thoughts, words, and deeds, preparing to judge in God's Kingdom. God does not operate with the "one size fits all" system; each circumstance we encounter is somewhat unique. Though there are two Great Laws (love toward God and love for our fellow man), not all laws below these are on the same level; none of God's Laws are 'done away.' In every situation, we need to strive to hit the mark, but a distinction must be made between unintentional (done in ignorance) or deliberative. Intentional sins conducted with bravado erode the respect for God, inviting the death penalty, while unintentional sins call for a measure of mercy and sometimes a measure of damage control. Sin does not always occur in a straight-forward manner with everyone fully involved to be able to discern. To whom much has given, much will be required; the ruler is more culpable than the ordinary citizen. Everybody is not equally guilty. Murder and manslaughter is not equivalent. Criminal negligence is not the same as a normal accident; circumstances alter judgments. On the basis of a deliberative sin on the part of King David (taking a military census), Israel lost 70,000 people in one day. God's judgment was always sternest on the High Priest, and then the ruler, and then on the head of the family. Teachers, especially hypocritical teachers who do not practice what they preach, receive a far sterner judgment than their students or disciples. We are all responsible for what we hear and how we act upon it. Judgment is measured against the capacities of knowing the truth and acting upon it. Judging is a difficult process of measuring against the Word of Truth; sin does not operate in a straight-forward manner, but follows serpentine routes requiring much discernment.
John Ritenbaugh, focusing on Romans 11:33-35, indicates that God is unparalleled in leadership, jurisdiction, and wisdom. We are not individually sovereign over much, but we are commanded to give ourselves over completely to God's sovereignty. If we do this, we will reap unfathomable blessings. We should develop a fear of God, which acts as a magnet to draw us toward Him. We discover that our pride gradually begins to disappear, displaced by humility. Knowledge of God (understanding and wisdom) is progressive; it does not happen all at once. As occurred to Isaiah, Job, and Daniel, we will feel a sense of our total unworthiness in the light of God's splendor when we come to see God. As we develop a relationship with Him, we begin to make better choices, yielding to His correction. Irreverence of God invariably promotes pride; knowing God promotes submission and humility. If we yield to God's sovereignty, we choose life and will develop the ability to make lifesaving, though admittedly difficult, choices. Then, only God's standard will be acceptable to us. Implicit obedience (as is displayed by the writer of Psalm 119:35-48, 132-133) will lead to greater spiritual growth. Murmuring and complaining appear to be an inborn trait of Israelites, as seen in the insatiable drive toward entitlements we witnessed in the recent presidential election. As God's called-out ones, we need to realize that we are in His view at all times, and that He is able to protect us and safeguard us. Consequently, we need to refrain from complaining, realizing that God is justified in everything He does or allows. God is the Potter; we are the clay. God intends that we devote our lives to seeking Him. As we do so, He will produce quality fruit in us.
John Ritenbaugh, focusing on John 17:3, maintains that to have eternal life we have to know God. Eternal life is to live a quality life as God lives, having developed an intimate relationship with God, living by ever-increasing faith. In order to develop this relationship, we must sacrifice time, becoming, in essence, living sacrifices. We must continually ingest spiritual food—the Bread of Life and the Word of God, seeking to be a part of the covenant made with David, containing the sure mercies of David. We must fully accept the sovereignty of God- internalize that sovereignty profoundly. In the Old Covenant there are no provisions for forgiveness of sin, or direct access to God by prayer or by the reception of the Holy Spirit. Faith comes from hearing the Word of God. Without hearing through sermons or reading the Word of God, there can be no faith and no understanding. Jesus Christ is our conduit to the Father. Getting to know God requires effort; it does not happen accidentally. It requires focused studying of God's Word on a continuous, daily basis. Truly, God has all the goodies. It is necessary to cultivate a genuine and healthy fear of God, a fear not natural to carnal man. It can only be developed by an abiding relationship with God, in which we learn both His strength and compassion. By continuous ingesting of His Word (enabling us to digest His precious doctrine), we humbly develop a close relationship with God. As we think in our heart, so we are. We should see God working in our lives and submit to His sovereignty, developing the kind of fear which draws us close to Him in humility. The fear of the Lord is the beginning of wisdom.
As Christians, we have a desire to please God, and we want Him to protect and deliver us when the times ahead get tough. John Ritenbaugh illustrates four qualities of character that our full acceptance of God's sovereignty will build and that will prepare us for whatever work God may choose for us in these last days.
John Ritenbaugh declares that God has carefully called each individual member, gifting each one differently, but with the ultimate function of edifying the body. We are mandated to live by faith, being given trials of faith in order to chisel our character. We must totally and unreservedly accept God's sovereignty. We must place Jesus Christ above everything else in our life. Seeing God's influence provided the motivation for our forebears to reach the Promised Land. Unlike Satan and his demons, will we be loyal to God as God crafts out our place personally? Jesus Christ is concerned about us and is overseeing every aspect of our lives. Our Savior is a person, not an abstract idea; He is personally involved in our lives. What God is doing with each of us will fit perfectly. Can we live by faith that He is, that He knows what He is doing, shaping our lives according to His purpose? We have our ways of doing things, demanding our comfort, but our Creator may have different ideas. God directs everything in our life according to the counsel of His will. If we are living by faith, we will allow Him to mold us into what He intends. Jesus Christ is personally involved with us, doing what He absolutely pleases. We need to trust Him that He is there and that He knows what is going on in our lives, and that He cares- in the big and the little things in our lives. Do we trust His judgment? Everything He does is according to His pleasure with our welfare at heart, even when we are put through calamity. Jesus Christ blew the Worldwide Church of God apart, scattering it all over the world, in order to ultimately rescue the saints from fatal error. Our goal is to believe Jesus Christ, trusting Him unconditionally, enabling us not to disappoint Him in any way.
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual conflict. Choosing between these two opposite poles is something we have to contend with daily. If we choose the spiritual pole, moving toward unity with God, we will become unified with others who similarly strive for these same spiritual goals. Without this spiritual contact, we subject ourselves to the second law of thermodynamics: entropy, chaos, and disorganization, but with God's Holy Spirit, we do not have to succumb. According to Lamentations 2, God scattered Judah for their sins. Likewise, God scattered the Worldwide Church of God (possibly using Satan as His agent) mercifully administering painful chastening for our own safety and protection, putting us in venues where we actively have to love and forbear one another. Pride condemned Satan to a fate of using or manipulating rather than serving. This presumptuous self-centered trait belonging to Hillel (later Satan or adversary) creates disunity and ultimate destruction. Unfortunately, several leaders of church groups have adopted these presumptuous competitive traits, arrogantly and disdainfully looking down on other groups within the greater Church of God, completely antithetical to the behavior of John the Baptist, the Apostle Paul, and Jesus Christ. We must follow the example of Abel, humbly doing things on God's terms, rather than the example of Cain, presumptuously doing things on his own terms. Likewise, when we have nothing acceptable to offer to God (Exodus 23:16, Leviticus 22:25, Joshua 5), we cannot presumptuously make an offering.
We all have many biases—toward the food we eat, the cars we drive, the clothes we wear, and even the detergent we use in our washing machines! However, not all biases are good. Dan Elmore provides biblical examples of partiality that caused no end of troubles. More importantly, we need to avoid partiality for the problems it can cause in the church.
Human beings, even those who have been called to be children of God, have an innate fear that God will not always provide for us. John Ritenbaugh contends that this fear originates in doubt about God's power—a doubt that falls to pieces before God's revelation of Himself in the Bible.
The Bible reveals a definite pattern of God's displeasure with acts of presumption. John Ritenbaugh expounds several of these circumstances, showing that God's justice is always consonant with His righteousness—and that we should be grateful for His mercy, as we are all guilty of this sin.
John Ritenbaugh, reflecting upon several sports events, in which several athletes were reprimanded for seemingly insignificant actions or for situations totally out of their control, suggests that any one of us can be unfairly victimized. We may be tempted to lay the blame at God's feet. The children of Israel swerved into that "victim" mindset only one week after their joyous liberation. Aaron, whose sons brought about their demise through foolishness, was instructed not to even think about complaining about God's decision or way of dealing with the problem. Both David and Job provided sterling examples for us responding to calamities and seemingly 'unfair' situations, keeping within the bounds of what is acceptable to God. It is God's desire to see how we respond to trials that we may deem unfair.
Americans and Canadians enjoy their Thanksgiving celebrations—maybe too much in some cases! This article explores why we should be thankful, how much we have to be thankful for, and how we can give God our thanks.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
God's sense of justice comes into question in the minds of men when they read of His judgments in the Bible and see His acts in history. His judgments seem unfair because man can never please God on his own since God's standards are higher than he can achieve. Yet He has made it clear that even the smallest infraction of His law merits the death penalty. Everyone is guilty! God, then, is absolutely justified in what He decides regarding the judgment and punishment of us all (conversely, He always rewards righteousness). Moreover, we do not know all the circumstances and reasons for His judgments, so our opinions of God's decisions are at best ill-informed. Of all judges, only God is absolutely fair and incorruptible. And when He shows mercy it manifests His lovingkindness and grace.
John Ritenbaugh reveals that the reason Jacob succeeded and Esau failed had nothing to do with personality, but Jacob was elected from the womb (Romans 9:7-11). God gave Jacob the edge. Likewise, we can do nothing to gain the favor of God before our calling, but we are empowered by God to carry out a particular part of His plan to edify the body. We need to guard our appetites, preventing any kind of over-stimulation which would produce an apathetic worldly Laodicean temperament. Paul suggests that with the level of gifting God has blessed us, there is virtually no reason to fail (Ephesians 1:3). God has chosen, elected, predestined us, forgiven us, given us wisdom, an insight into the future, and has empowered us with His Holy Spirit.
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.
Richard Ritenbaugh warns that individuals arrogating to themselves the authority to change doctrine are on extremely dangerous ground, presumptuously or boldly setting up idols in place of God. We dare not put words into God's mouth. The work of God in the latter days is to turn the people from their sin and back to God. Any other work is either window dressing or directly contrary to God. The consequences of presumptuous (intentional) sins are far more deadly and permanent than for sins committed in ignorance (unintentional). Presumptuousness equates to competition with God, following in the footsteps of Satan. The antidote to presumption is to 1) submit to God, 2) remain humble, and 3) wait for Him to exalt us.
That God is sovereign means that He IS God, the absolute governor of all things. This has profound implications for us—it means He chooses goodness or severity, according to His will and purpose.
John Ritenbaugh emphasizes that nothing takes place in a vacuum for those who are called; moreover "time and chance" no longer apply in the normal sense. Even when we exercise free moral agency, God engineers circumstances and outcomes so that we are virtually forced to make the right decision. Realizing that all things work together for good to those that love God, we must exercise our responsibility to the whole creation and to the body of Christ by improving our relationship with God regardless of the circumstances in which we find ourselves.
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (Romans 8:28). Tragic things, calamities, trials, anxiety, evil, and curses happen to Christians too, as well as blessings, in order to become fashioned and molded into the glory of God's image. As Christ learned from the things He suffered (Hebrews 5:8), we must also develop patience, refrain from murmuring, and realize that "time and chance" no longer apply to those whom God has called. Whatever it takes to bring God's purpose to pass, we need to develop the humility, obedience, and faith to accept.
John Ritenbaugh points out that when people do not have the fear of God, they drift away from Him. At the first Pentecost, only a fraction of Christ's total audience (about 120) were left, those who feared God, trembled at His word, and were really committed. After the Spirit of God is imparted, removing the pernicious fear of men and installing the life-sustaining fear of God, the real dramatic growth takes place- the sanctification process- a time we (with a poor and contrite spirit) use the fear of God as the prime motivator (coupled with the love of God) to move us from carnal to spiritual-from profane to holy. The fear of God keeps us from doing stupid things like sinning, enabling God's love to do its work. Knowing the terror of the Lord (as a consuming fire) should always be a part of our thinking. The fear of the Lord is to hate evil. The fear of God draws us toward Him.
John Ritenbaugh reiterates that even before we acquire the necessary motivational building blocks of faith, hope, and love, we must acquire the fear of God (spanning the emotions of stark terror to reverential awe) providing a key, unlocking the treasures of God. The process of acquiring this fear comes through a perennial sequential pattern of chaos or disorder followed by Divine order, revealing God's glory, followed by judgment in some form. The cycle takes place in our lives just as assuredly as it did in the biblical examples. Judgment is now upon the Church of God. Learning from biblical examples, we dare not treat what is holy as common, but must (with the metaphorical hills and valleys of our character leveled) maintain a steady reverential fear of God.
In this Feast of Trumpets message, Richard Ritenbaugh, drawing parallels to present concerns, shows Habakkuk's remarkable transformation from pessimism to ironclad faith in the midst of seemingly disastrous circumstances. To the plaintive question, "Why does a loving God allow evil people to seem to get away with murder while the righteous suffer?" Habakkuk learns to look, watch, wait, then respond, realizing that God is sovereign and will send a Savior (Habakkuk 2:3; Hebrew 10:35), accompanied by judgment, terror, the Tribulation, the Day of the Lord, and the establishment of His Kingdom forever, rectifying all the injustices, destroying all evil, and flooding the earth with His life-saving knowledge. Like Habakkuk, we need to exercise patience, living by faith, sighing and crying for the abominations, silently trusting in God's righteous character.
John Ritenbaugh emphasizes the value of understanding sovereignty as a basic foundational doctrine, providing a link between knowledge and practice as well as providing motivation to yield and conform to God's purpose for us. Understanding sovereignty (1) exalts the supremacy of God and our veneration of Him, (2) destroys any possibility of salvation by works, (3) gives us a deep sense of humility, (4) provides a solid foundation for true religion, (5) provides absolute security, and (6) greatly aids us to be resigned to God's will.
John Ritenbaugh begins to summarize the attitudes that we should develop toward this vital subject. Five things or insights understanding sovereignty should produce are: (1) a fear of God, (2) implicit and unquestioned obedience, (3) resignation to His will,(4) thankfulness and praise, and (5) an adoring worship of Him. Like Job, we need to mature into the resignation to God's will and purpose for our lives,realizing that both pleasant and horrendous times work for our ultimate spiritual growth and development.
John Ritenbaugh focuses on God's meticulous management of all living creatures, including insects, animals, humans, angelic and demonic beings. All conform to His ultimate spiritual purpose-which overrides all other concerns. A converted person, accepting God's sovereignty, accepting that He takes specific care with His children, realizes that both blessings and curses, prosperity and deprivation, should be considered tools in the Creator's workshop, crafting out a magnificent spiritual purpose. This insight, not available to everyone, should instill a deep profound peace, trust, and faith.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
In this message on the definition of grace, John Ritenbaugh insists that God has never acted unjustly to any one of us, even one time. It is utterly impossible for Him to do so. Through the parables, we learn that our forgiveness by God is directly linked to our forgiveness of other men. The entire life of Christ (God incarnate) was a manifestation of God's grace, a gift to us, revealing the nature of God by means of a life lived- a life intended to give us an example to follow. In Christ's life, God ceases to be an abstraction, but instead a concrete reality for God's called-out ones to emulate.
Meekness is not the most sought after of character traits, but it is a necessary one for Christians. Edwin Pope defines meekness, giving three steps to developing it in our lives.
Prior to the study of Lamentations, John Ritenbaugh, focusing upon the meaning of Matthew 24:40-41, contends that the separation that occurs does not apply to a secret rapture but, more probably, to a separation suggested by Revelation 13:10-16, in which a portion of the church is preserved in a place of safety and another portion is designated to endure the persecution of Satan. Lamentations 3 and 4 show the stark contrast of a once proud people (secure in their wealth, technology, and cleverness) suffering bitter persecution and humiliation at the hands of a people considered by them to be their moral inferiors. In the midst of this suffering, in which the ravages of famine have brought about a degradation of compassion and moral sensibility in Israel, the narrator (presumably Jeremiah) stresses that vindication and ultimate restoration will come only from God.
John Ritenbaugh, prior to the study of Lamentations, explains the significance of the handwriting on the wall in Daniel 5:25, referring to a systematic calculation of time. The key is to convert the monetary measures into units of time, employing the day-for-a year principle established elsewhere. This calculation provides a clue for the resurrection of Babylon. In Lamentations 3, the narrator looks at the horrible affliction of his people and sees ultimate good coming from this tribulation, realizing that it has been God's tool of correction. Our responsibility in such a context is to submit to the yoke God has prepared for us, and to be willing to follow God's will, realizing that chastening has been for our ultimate good.
John Ritenbaugh focuses upon the topic of exercising ones legal rights, examining scriptures pertaining to the subject, including taking a brother to court, submitting to civil government, paying taxes, responding to lawsuits, and dealing with corrupt court systems and unfair settlements. As Paul (through the brave intervention of his young nephew) is miraculously rescued (by half a cohort of Roman soldiers commanded by Lysias) from the mob in Jerusalem (who had taken a rash vow to murder Paul) and taken to Caesarea (where he was tried for sedition before Felix), he uses every trial as an opportunity to bear witness to Christ, preaching the Gospel. As Paul successfully confutes the spurious sedition charges, he introduces Felix to the particular (exculpatory) tenets of The Way.Felix (fearing a possible insurrection of the Jews) puts Paul in protective custody. After a private conversation, Paul unwittingly pricks the conscience of Felix, keeping himself incarcerated until the appointment of the next governor, Festus, to whom he would appeal (as a right of a Roman citizen) to Caesar.
John Ritenbaugh reiterates that the heroes of faith in Hebrews 11 did not have a blind naïve faith, but one built incrementally by careful examination of the evidence- adding things up or calculating- from cumulative life experiences. From this acquired faith, these otherwise ordinary people received the inspiration to go against seemingly impossible odds, accomplishing super human goals and objectives. This roll call of the faithful serves as a cheering section for the rest of us who are still enduring our trials, still enduring God's chastening, prone to discouragement and occasionally feeling like giving up. Like the heroes of faith- and most notably our Elder Brother Jesus, we need to look beyond the present, looking at the long term effects of the trials and tests we go though, seeing their value in providing something in us that we would otherwise lack (the peaceable fruit of righteousness) to successfully make it into God's Kingdom. God lovingly chastens and disciplines those He loves.
John Ritenbaugh picks up with the account of Jesus triumphal entry into Jerusalem shortly before His crucifixion, an event which fulfilled prophecies and significantly dramatized Jesus Christ's messiahship. The crowds welcoming Jesus, while looking for a political or military hero, were actually choosing the sacrificial Paschal Lamb of God on the 10th day of Nisan. Jesus was actually throwing down the gauntlet, laying claim to His role as Messiah. The religious authorities were terrified of losing their power base. Jesus cleansed the temple of opportunistic usurious moneychangers in the courtyard of the Gentiles, an extremely crowded public place. God's Church should never be involved with fleecing the membership in any way. Additionally, God's name should never be associated with junk. After driving out the money changers, Jesus healed the blind and the lame and befriended the children who were engaged in praising Him. The truth is often clearer to the simple and innocent than to the sophisticated intellectuals. Because the fig tree was emblematic of peace and prosperity, and because it was generally prolific in yielding, Jesus cursing the fig tree carried an implied caution against lack of spiritual productivity. If a fig tree does have full leaves, it should also have full fruit; if not, the growth cycle is out of sync or degenerate. The fig tree in the New Testament (Luke 13:6) represents you and me; we are required to bear fruit. God judges by what a person produces; if we don't produce, we are useless. Uselessness invites disaster. Profession without practice is condemned. Jesus taught the disciples that prayer is power and extremely profitable in clearing up mountainous problems. Prayer should be used by us to find the ability to do. God will only do for us what we cannot do for ourselves. God wants us to be problem solvers, proved by trials, tests, and experiences He gives us. Prayer should give us the ability to accept our cup- our circumstances. [NB: This series of Bible Studies from 1981-82 is incompl