Martin Collins maintains that of 80% of professing 'Christians' most do not really understand God's Word or the eternally binding, immutable Laws it teaches. Paul, after enumerating the points of his impressive Jewish pedigree in Philippians 3, calls it all rubbish in comparison to Christ. The value of human righteousness can be compared to Monopoly money—worthless in the real economy. Human righteousness entails exchanging the worship of the Creator God for the worship of man. The mind of those who accept this exchange spirals downward to a depraved, darkened, reprobate state. Human righteousness always fails to live up to whatever standard it sets, whether the Ten Commandments, the Beatitudes, the Golden Rule. We must turn from our own gossamer righteousness to God's solid righteousness, accepting a higher standard than the rest of society. Godly faith is not based on feelings, nor is it blind, Pollyanna gullibility. The growth of faith parallels the incremental transformation from infatuation to mature married love. Saving faith is certain, based on a realization that, while we were still sinners, God saved us from the death penalty, purposing that we become like Christ, allowing His Spirit to transform us into His image. In the examples of Abraham and Sarah, we realize that faith does not start strong, but becomes increasingly strong as we yield to God's guiding hand. Believing His promises, we grow from faith to faith.
Richard Ritenbaugh, acknowledging that Americans have a reputation for kindness warns that we are likely more and more to see a dark underside of America, where hardness of heart supplants kindness. In this milieu, chesed (covenant loyalty and mercy, or showing loving kindness to the most aggravating sinner) cannot exist. David demonstrated chesed by displaying kindness to Jonathan's son Mephibosheth, in spite of the potential dangers doing so could bring to himself. The greater David, our Savior Jesus Christ, also exhibits chesed, loving us while we were still hostile to Him. Both Ruth and Naomi demonstrated covenant loyalty, remaining loyal to the marriage covenant long after the death of their spouses. Ruth faithfully continued to serve her mother-in-law, at what appeared to be great sacrifice to her own interests. Through her choice to become betrothed to Boaz, declining the attentions of more youthful suitors, she demonstrated a special covenant loyalty for which God blessed her by including her in the genealogy of the Messiah. Like Ruth and like Our Savior Jesus Christ, we must assume the role of a servant, obeying the marching orders of Micah 6:8: Walking humbly, justly, and demonstrating chesed.
Martin Collins, concluding his series "God's Perseverance with the Saints," focuses on Christ's desire that all His disciples have unity and love. The unity He appeals for is not organizational unity, but unity within the divine nature, exampled in the unity between the Father and the Son. This unity operationally defines a family rather than a corporate unity, with a common Christian experience binding those He has called into an interdependent relationship where everyone serves each other with God-provided spiritual gifts. Christ, through His life-sacrifice while we were yet enslaved to sin, provides the model of love for us. We need to bring our highly flawed love to the infinitely-perfected level of agape love demonstrated by our Elder Brother. We must love our brethren even in their flawed state because God requires them to love us in our flawed state. We demonstrate this agape love when we 1) listen to one another, 2) share with one another, and 3) serve one another. Jesus set the standard for this kind of service as He washed the feet of His disciples the night Judas betrayed Him. If the world cannot see this perfected love demonstrated in us, we are seriously missing the mark.
[Editor's note - Audio Quality improves at 5m30s] Richard Ritenbaugh, reflecting on the spring cleaning associated with deleavening, reminds us that God is a God of order, sustaining and upholding all things, and encourages us to clean, maintain, dress and keep, improving what He has given us. As God's creation, He works to make improvements in each of us. Though we are sometimes neglectful, Jesus, as the Author and Finisher of our faith, is never neglectful, but is, with Our Heavenly Father, bringing all His called-out ones to spiritual maturity. The Passover and the Days of Unleavened Bread rehearse the plan of God, beginning with our justification through Christ's blood, followed by a life-long sanctification process in which we discard sin, at the same time building Godly character by consuming the unleavened bread of sincerity and truth. In western culture, we have applied the command to deleaven (put out sin) and put on righteousness as an individual responsibility. In the Middle Eastern culture, people put the command in a communal light, with the patriarchs of each tribe showing a personal responsibility for their family. In the New Testament, Paul also puts the responsibility on the community, with husbands, wives, children, employers, and employees learning their responsibilities toward one another, indicating that our communal behavior can corrupt (symbolized by the fermentation of leaven) one another or provide a good example for one another. Our sphere of influence radiates far beyond ourselves to the entire community. If each of us individually puts out the leaven of malice and consume the Unleavened Bread of sincerity (free from hypocrisy), we would fulfill our community responsibility to our sphere of influence, cementing our relationships with one another, with Jesus Christ, and God the Father.
Richard Ritenbaugh, focusing on Paul's declaration that he would become all things to all men, suggests that Paul had the capability of seeing the truths of the Bible from several different cultural paradigms, namely an honor-shame continuum and a power-fear continuum, familiar to Hebrew and Middle-Eastern cultures, and an innocence-guilt continuum, familiar to those of us in the Western world, influenced by an admixture of Judeo-Christian ethic, Roman law, and Greek philosophy. Without a working knowledge of all three cultural paradigms, we have major blind-spots in interpreting and understanding the scriptures, culturally insulated like a fish out of water. Those of us in the Western world, steeped in the guilt-innocent paradigm, have a keen focus on right and wrong and tend to be highly individualistic, abhorring group-think and collectivist behavior. The language of this paradigm includes justice, pardon, works, wrath, mercy, right actions, doing what is right as measured against an abstract law. Those at home with the honor and shame paradigm define right and wrong in terms of group relationships. Whatever behavior brings shame on the group is to be shunned, as exampled by the shame the older brother felt as a result of the actions of "the prodigal son." In this parable, Christ enlightens us about the paradox that suffering shame for the sake of righteousness is in honor. A profoundly ingrained "pecking order" characterizes a power-fear culture, which is by definition fiercely hierarchical, with a strong man at the top. Each person below must either cower or put himself under the power of a protector. The language of Ephesians 1:15-23, combat language describing Satan as the adversary and Christ putting everything under His feet, resonates with individuals living in a power-fear culture. As we read the Bible, we find that God employs a blend of all three cultural paradigms, encouraging us to free ourselves from the bondage of cultural myopia and ethnocentrism in order to get more out the scriptures.
Our culture appears to be in steep decline, a fact we can see in the undermining of marriage throughout society. Despite having served mankind well down through the millennia, the institution of marriage is crumbling under a three-pronged attack engineered by Satan the Devil. John Ritenbaugh teaches that marriage is vital to understanding God's purpose and learning to live in harmony with one another.
Richard Ritenbaugh, examining Thomas Seeley's analysis of the swarm instinct of bee cultures, and sociologists' attempt to link that wired-in animal instinct to human behavior (opting usually for collective groupthink), suggests that there is a balanced approach to applying community behavior to Christian living, especially when we apply Paul's body analogies in Romans 12 and I Corinthians 12 God's admonition that we learn from the ant does not teach us to yield to a hierarchical system but, rather, to unselfishly participate in a community, the final goal being its edification. Swarm behavior, flock behavior, and herd behavior, according to Tom Seeley is more democratic than authoritarian (as assumed in previous models). In the Body of Christ, we similarly work as an interdependent body of believers, serving one another, laboring for a common goal, as is rehearsed annually through God's appointed feasts and Holy days, all of which have unique qualities and lessons. On Pentecost, the priests baked loaves with leavening, representing those set apart before Christ's earthly ministry and those set apart after His ministry. We are obligated to be team players, looking after the needs of the entire body. Our rugged individualism must be tempered with the knowledge that we are part of a larger, interdependent body. Though God called us all individually, we need to think of ourselves as a part of the community, being just as protective of the flock as is our Elder Brother. Whether we are branches of a vine, God's field, God's building, God's flock, or the very bride of Christ, the common denominator is that God has designed us to serve one another. If we, as servants and fellow family members, all do our part, God will give the increase. There ought not be schisms in the Body; we will be living together eternally.
Richard Ritenbaugh, reminding us that the ninth of Av, occurring at sundown tonight, July 25,2015, a time when the Jewish community will commence the fast of Tisha b'Av, recounts the horrific disasters which have embroiled Judah/Levi over the years, including the destruction of both Solomon's Temple and Herod's Temple, the first Crusade, in which Jews and Muslims were slaughtered by "Christians," Germany's declaration of war on Russia, unleashing a virulent strain of anti-Semitism there, and the mass deportation of the Warsaw Ghetto to Treblinka. Book Three of the Psalms addresses the compulsion to fast and to mourn. In Zechariah 7, God reminds Judah that their faithlessness and disobedience brought about the horrific destruction of Jerusalem, and if they would get with the program He has outlined for them, curtailing their pity parties, their fasts would be more productive and actually would transform into periods of rejoicing and praising God. If we keep God's Commandments, He promises to help us. If we sin, having the knowledge of His Commandments, we are asking to be crushed more than anyone else, because we should have known better. We should fast for the right reason-to get closer to God—and not to "get Him to do something for us." If we seek God's Kingdom first (life is more than the fulfilment of physical things which will not last for eternity), we will have no need to weep and mourn. If we repent and draw close to God, all of these fasts could be turned into periods of thanksgiving. After we beseech God, we must discipline ourselves to wait for Him to act.
Charles Whittaker, reflecting on the episode in Genesis 11:1-9, in which God confused the languages, terminating the construction of the Tower of Babel, provides some insights as to the motivation of the Babel- folk for attempting to construct this doomed edifice. In these concentrated nine verses, we learn that man proposes and God deposes. In direct defiance of God's command to spread out over the entire earth, not concentrating in massive communities, Nimrod, in an effort to prevent the people from being scattered, sought to build a structure which would reach high enough into the heavens to safeguard against destruction by a universal flood. The Babylonian plain had few stones for building, but the Babel folk had carried through the Flood the basic technology for making bricks, baking them in a kiln. What attracted them to that particular region in Mesopotamia was abundant tar, pitch, or asphalt, making it possible, in Nimrod's mind, to use it as mortar, making the edifice waterproof and flood resistant. Nevertheless, lacking the iron technology which would have reinforced the walls, the structure itself would have probably collapsed on its own before it would have reached even the height of the pyramids. Nimrod's ill-fated plan, which supported the peoples' fear of loss of community and fear of scattering, was obliterated when God confused the languages. While Nimrod's plan for one world-one language failed, God reversed the Babel debacle with His own plan to unify, making one called-out people having one mutually understood language, commencing on a small scale on Pentecost, A.D. 31, when people heard the disciples preaching in their own languages, a project which will eventually lead to one pure language.
When Jesus Christ began His earthly ministry, He started by preaching the good news of the Kingdom of God (Matthew 4:23; Mark 1:14-15; Luke 4:43). ...
We do not often think of fellowship as a means of devotion, but when we look into the book of Acts at the unity of the early church, fellowship was a priority of those first members of God's church. Clyde Finklea reveals that Christian fellowship is more than just getting together on a regular basis; it is sharing with each other on a higher, spiritual level.
John Ritenbaugh contends that our pilgrimage began with our calling and ends with our destination in the Kingdom of God as members of His Royal Priesthood. It seems to have been God's choice to call foolish, base, and despised individuals to confound the wise and mighty. Fortunately, God did not abandon our forbears in their weaknesses and shortcomings, nor will He abandon us. We become strengthened spiritually as we come to know God, becoming elevated to members of His family, thinking and behaving just like the Father and the Son. In the meantime, we are aliens living in a foreign country, keeping our citizenship in the Kingdom of God. We are pilgrims, continually on the move to a holy place. We must not follow through on our physical lusts or we will put down roots in this world, becoming worldly. The metaphors Peter uses, such as stone, priesthood, nation, and family, all demand that we fit into a larger unit or entity, fulfilling a particular role or responsibility. Even though we currently have citizenship in God's Kingdom, we are not there yet. We must have the vision of the world tomorrow, as had Abraham, Isaac, and Jacob, conducting our lives as though we were already there, making moral and ethical decisions accordingly. We can conduct our lives appropriately because Jesus Christ lives within our minds, allowing us to tap into the reservoirs of His experience. We also share His suffering, realizing that glory follows suffering, if we suffer for righteousness sake. This suffering may involve enduring hardship, deprivation, duress, and outright boredom. Suffering, a kind of refining fire, (for righteousness sake) comes with the territory of qualifying for the Kingdom of God.
The fifth commandment stands at the head of the second tablet of the Decalogue, the section defining our relationships with other people. John Ritenbaugh examines why this commandment is so necessary for our families, for our societies, and even ultimately for our and our children's relationships with God Himself.
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 notes that purpose-driven churches are experiencing exponential growth because of their seeming tolerance for any belief including satanic occult practices, promoting a dangerous polytheism. These churches would sacrifice any doctrine if it stands in the way of growth. Because of this tolerance, they assert that all 'truths' are equal, including occult practices and idolatry. The teachings of worldly philosophers and religions are placed on equal footing as the teachings of Jesus Christ. The purpose-driven churches use the same terminology as God's truth, but with totally different meanings. We need to be careful about their terminology, especially the terms unity, solidarity, and community. Both the Old and New Testaments are replete with examples of conspiracy. It would appear that the 'tolerant' purpose driven churches have as their goal a conspiracy against religious fundamentalism.
John Ritenbaugh, reflecting on Isaiah 53:2-3, reminds us that as Jesus had no form or comeliness that people would desire, likewise His spiritual called-out church would also be not attractive in the sight of men, but rich in faith. But outcome-based religion looks to their vast numbers for their outward sign of success, believing that the ends justify the means, and throws out or waters down any doctrine that interferes with their growth and unity. In making rapid growth the standard of success, they have elevated fellowship above the value of truth; they have forsaken the superiority of correct doctrine in favor of community. Outcome based churches measure their success by their spectacular growth and intense media coverage. Doctrinally and philosophically they are way off base, drifting toward secularization, discarding any tenet or doctrine that would cause offense to anyone, expressing tolerance to all manner of aberrations. Because they throw out the doctrine of Christ and refuse to sanctify Him as Lord, the outcome-based churches are drifting hopelessly into error, advocating a new form of polytheism, in which individual members try to fashion their own image of God. Outcome based religions, even though they use Christian terminology and quote scripture, are not basing their lives on the sayings or doctrines of Christ, but from Gnosticism, pop-psychology, pop-philosophy business gurus, and the occult, actually placing their members precariously close to demon influences.
John Ritenbaugh, reflecting on Psalm 50:21-22, states that the new paradigm or outcome-based religion has reconfigured God into something that He is not, something far inferior to God's nature, leading to degenerate behavior on the part of the worshiper, promoting the shameless "feel good" indulgence of the flesh, exalting carnality and human nature while shamelessly rejecting God's truth. Outcome based religion promotes death because it rejects God's correction. Its thinking is that God is altogether like us. Outcome based religion exalts numerical growth and feeling good over the truth of God, promoting the use of modern psychology and general systems theories over biblical doctrine. This religion, like historical Gnosticism, uses familiar religious terminology, but with totally different meanings or points of reference. The foundational sin of the purpose driven church is idolatry, rejecting any doctrine which threatens their growth or unity. This practice seems right to them, but we must remember that Satan's modus operandi is based on deception. Much of the thrust of their approach is to appeal to feelings. Satan‚s pattern of destruction consists of infiltration from within and distraction from without.
In this message on God's promises of protection and healing, Richard Ritenbaugh identifies several conditions for receiving them, including God's sovereignty, God's purpose, and one's level of growth. A way to see things "God's way" involves replacing our carnal, egocentric viewpoint with outgoing concern. We must transpose our "me first" attitude with a "you first" one. Nonetheless, God's promises stand, and He is very willing to fulfill them for us.
John Ritenbaugh reiterates that the calculated Hebrew calendar reflects God's faithfulness in providing His Spiritual offspring a reliable calendar. To concoct one's own calendar with errant human reason and assumptions equates with the presumptuous way of Cain. Some of the bedrock American values such as competition and individualism, when applied to changing established doctrine and established ordinances, bring an automatic curse of scattering and a seared conscience upon those who do these things. We cannot take the community's laws into our own hands, tweaking them for our own advantage, and still be a good Christian. Challenging the calendar is tantamount to challenging the laws of the Commonwealth of Israel (including its calendar) and challenging the sovereignty of Almighty God.
It is quite rare to see a person who truly hungers and thirsts after God's way, but this is the kind of desire God wants us to have. John Ritenbaugh explains what Jesus means in this fourth beatitude.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
In the last few years, turmoil and confusion have run amok in the church of God. Many feel they were misled by individuals who taught them doctrines they later came to understand were untrue. Some have yielded to the tendency to become cynical and suspicious of nearly anyone who claims to be a teacher of God's Word. Why all the distrust? Do Christians need a church?
Most of us are aware of a phenomenon that too often takes place within the church of God. It should not happen, but it does. This phenomenon is that if an attitude or trend begins to develop in the world, we can expect that it will soon enter the church. When it does, it shows that we are not as attuned to the Kingdom of God as we should be—that we are still too attached to the world. John W. Ritenbaugh explains.
John Ritenbaugh reiterates that the doctrinal changes made by the leaders in the Worldwide Church of God were intended to destroy the vision of the purpose God is working out. Ignoring the last portion of Ephesians 2:10, the proponents of the no works, no conditions, no standards, cheap grace mentality have perverted the name of Christianity, adopting the fruit of the world's brand of Christianity, cutting itself off from the law and rule of God. In contrast to this adolescent "obey because we feel like it"- "all roads lead to heaven" mentality is God's package, consisting of a body of laws, a body of beliefs or doctrines, and a way of life, all of which are working to produce a magnificent product- not merely to save us.
John Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for mankind—a marvelous plan of reproducing Himself, creating a God Family (Romans 8:29)—and replaced it with the nebulous Protestant goal of going to heaven or the Catholic concept of a "beatific vision." Predictably, when the vision was changed, then the law (intended to guide that vision), of necessity, had to be thrown out.
John Ritenbaugh reiterates that since a nation is, for the most part, a family grown large, respect for the fifth commandment constitutes the basis for all good government. The family provides the venue for someone to learn to be hospitable and to make sacrifices for one another, learning the rudiments of community relations. For the child, parents stand in the place of God in the family structure, as the child's creator, provider, and teacher. Successful parenting involves sacrifice and intense work. The quality of a child's relationship with his parent (as well as the quality of parenting) determines his relationship to the community as well as to God. Compliance to the fifth commandment brings about the built-in, promised blessing of a long quality life. Our obligation to honor and to take responsibility for the care for our parents (as well as those more elderly than we are) never ends.
John Ritenbaugh observes that the fifth commandment provides a bridge, connecting our relationships with God and the relationships with our fellow human beings. It is the pre-eminent commandment of the second set of commandments- serving as a twin center pillar with the Sabbath commandment. The honor and deferential respect accorded to Almighty God should transfer to our physical parents and ultimately to other authority figures in society. Because the family structure provides the basic building block or template for all government, including the Government of God, if the family is undermined, society and government is likewise undermined. Because parents stand in the place of God, parents (because they are the formulators of the child's character) must live a life worthy of reverence as well as taking a timely, active, " hands —on" approach to the child's education and upbringing. God demands that parents produce Godly seed.
John Ritenbaugh focuses upon the persecution of the apostles in the fourth chapter. Peter, inspired by God's Holy Spirit, demonstrated exemplary boldness and courage before the Sadducees (zealous influential movers and shakers of the Jewish community, descendents of the Maccabees), religious leaders who feared losing their power and influence. Peter, John, and the early church had confidence in God's absolute sovereignty, realizing that no human authority could thwart God's power. This powerful conviction gave them confidence to endure their trials, submitting to whatever God had prepared for them, realizing that God uses trials to further His ultimate purpose for them. The last portion of this chapter illustrates the exemplary, voluntary generosity exhibited in the early church.
John Ritenbaugh focuses upon the superiority of Christ and the Melchizedek priesthood, pointing out that in every way it is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality. Hebrews 7 is the only portion of scripture that carefully examines Christ's credentials as High Priest, giving us concrete hope of our salvation. His blameless and undefiled life made Him an appropriate guarantor or co-signer covering our imperfections. After establishing the need for a change of the priesthood, Paul describes the details as to how the new priesthood will administer the New Covenant, amplifying and bringing into stark reality what had been only seen in shadowy outline in the Old Covenant. The New Covenant is established on better promises, not law changes.