Richard Ritenbaugh, while acknowledging that America's relationship with slavery has indeed been checkered, with chattel slaves and indentured servants contributing to the prosperity of earlier times, counters the 'Progressivist' claim that America invented slavery and historically practiced the most tyrannical abuses in the world. In point of fact, every ethnic group has both practiced slavery and has been victims of slavery. Israelites have been slaves multiple times, to the Egyptians, Canaanites, Babylonians, Assyrians, Babylonians and Romans. A culture of slavery pervaded life in the early Christian church , forcing Paul to pen instructions accommodating this practice in the context of love. As well, slavery was a part of the culture of ancient Israel, where God codified as part of His Law humane regulations, guaranteeing liberation of Israelite slaves after six years of service and the Jubilee. These regulations obligated masters to make provisions ensuring their slaves' successful transition to freedom. Contrasting the harsh treatment of slaves by some American slaveowners, God's treatment of us as slaves of righteousness is mild, with Christ's promise that His yoke is easy. Christ, having purchased us from a prior slave owner who was cruel, demands only a lifetime of reasonable service to our brethren with the same rigor as Christ has served us. God has given us a variety of talents and responsibilities to facilitate our serving one another in a spirit of humility, with none exalting himself above another. When we fulfill all the conditions for Christian behavior outlined in I Corinthians 12 and 13, we are still unprofitable servants unless we learn to forgive and meld in love (that is, in sincerity), compassion, and humility with our siblings in the God family.
Richard Ritenbaugh contends that the substitutes for religion, such as money, power, fame, success, false religion, etc., cannot answer real life questions (e.g., Why am I here? Is there life after death? Is there a God?). Most of the world's inhabitants end their lives in despair, chaos, and stress, with no hope at the end of life's journey. People want false immortality, being remembered in politics, charity, science, or art, with a name chiseled on a piece of granite. The entire world is still laboring under Adam's curse, leading lives of quiet desperation, resignation, and despair. When God calls us, it is a light out of the darkness, rescuing us from bondage to sin and transferring us to servants of righteousness, the most satisfying job description ever created. Christ called us to bear fruit; our fruit is evidence that we serve Him. We must live in such a way that we please God, remaining free from sin, producing fruit, and offering our reasonable service. Though the American mindset does not feel inclined to serve, outgoing service to others yields the maximum joy and fulfillment one can possibly attain. Jesus Christ was God the Father's servant; Abraham, Jacob, and Moses were all servants of Christ. The angels who watch over us do so in a spirit of satisfaction and fulfillment. We should approach our God-given responsibilities by realizing that there is no higher calling than that of a servant.
Richard Ritenbaugh, reflecting that 30 years have passed since the death of Herbert W. Armstrong, and 24 years since the founding of the Church of the Great God, marvels that the greater church of God continues to scatter over 400 separate organizational structures. Realizing that God evidently determined to effect this diaspora, our primary goal should be spiritual rather than organizational unity, as we endeavor to achieve the same kind of unity Christ has for God the Father, a unity He prayed for His disciples at the last supper, and for all His called-out ones. Much of the onus for the fracturing of the WCG rested with the leadership, based on a philosophy of authoritarian gentile leadership Christ warned against, mimicking sheriffs rather than shepherds, driving rather than leading. To successfully lead the church, leaders or overseers must: (1) Realize that God is sovereign, always in control and always at work, responsible for good and calamity. (2) Know that Jesus is the head of the Church; God the Father put everything under His feet.. As parts of a spiritual body, with roles assigned by Christ, neither leaders nor lay people should arrogate responsibility not given us. (3) Ministers are servants rather than overlords; all the Bible luminaries, including Paul, Peter, James, and Jude, referred to themselves as servants. (4) The authority for the leadership in the church is spiritual, not physical, political or authoritarian. God has commissioned pastors to lead and persuade, equipping the saints to function as god has ordained, rather than to browbeat and give orders. (5) The pastor's job description is to be a shepherd, guiding, protecting, feeding, and walking in front of the flock, leading them rather than driving them.
Kim Myers suggests that the government assumes an unseemly role as being entitled to do whatever it wants, dominating over the lives of its constituents, instead of functioning as a servant. Having in the last several decades ignored the Constitution, and the laws and precepts of the Bible, all branches of government are clueless as to fair weights and measures, proper ways to treat the poor and homeless. They have compulsively baited the entitlement trap, consisting of food-stamps, Medicare, Medicaid, subsidies, and welfare, turning its citizenry into abject economic slaves rather than uplift them out of poverty. When a person, under Old Testament Law, fell into economic peril, either by his own carelessness, or accident, God prescribed a way back to economic freedom and dignity through the Jubilee year. Furthermore, while he worked as a bondservant to his countryman, he was never demeaned as chattel or property, but was respected and maintained his dignity as he worked for food, shelter, and clothing. The apostle Paul demonstrated the work ethic, working with his hands, refusing to accept offerings from the congregation, even though he could have. Our Elder Brother Jesus Christ also demonstrated the work ethic, working diligently as the Father works diligently. Back in the 1950's young people seemed to have more responsibility, more often than not having summer and after-school jobs, earning their own spending money. Today, our young people, with the coaxing of the Federal government, have racked up insurmountable debt, shamelessly expecting the rest of the 'serf' society to pay for their schooling and bankroll them into careers. Sadly, the entitlement attitude has surreptitiously crept into God's church, with people seemingly feeling they should be served instead of eagerly serving others, completely at odds with Jesus Christ's admonition that leadership consists of serving with a foot-washing attitude. As we serve with Christ in the Millennium, it will not be with a "ruling over them" entitlement at
Levi W. Graham: The primary principle of the Parable of the Wheat and the Tares is relatively easy to see. However, an interesting bit of information appears in it that some may have overlooked. ...
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, reiterating that the nephilim were not the offspring of angels cohabiting with humans, suggests that these "giants" were most likely the descendants of Seth, apostates from the true religion, who decided not to follow God. They were labeled sons of God because, as magistrates and judges, they allegedly enforced the will of God. Nephilim were and are charismatic trendsetters in politics, entertainment, and education. Modern-day Nephilim in the political sphere, such individuals as Adolph Hitler, Joseph Stalin, Pol Pot, and Genghis Khan, violent and tyrannical leaders, were responsible for the deaths of 200 million people in aggregate. As dastardly as their crimes were, the pen is always mightier than the sword and potentially more toxic and deadly than the sword. Educational and religious leaders, having deeply imbibed of the deadly literary poison of anti-God worldly philosophers, have eroded the morality of the majority of Christendom, damaging the entirety of Western religion. Virtually all of the corrosive, antinomian, anti-God mindsets emanated from 'Christianity,' (Orthodox, Catholic, and Protestant) turning the grace of God into lewdness, licentiousness, and perverse lawlessness, bringing about the sick and decaying world order we are experiencing today.
Martin Collins, reminding us that the Days of Unleavened Bread dramatize the difficulty of our perpetual lifelong struggle to extricate ourselves from the bondage of sin, points out that the despicable institution of human slavery has been perpetually with us, and is still practiced today around the world, whether we speak of sex slaves, sweat shops, or cultural caste systems. Consequently, there are 30 million people living in slavery around the world, with 14 million slaves living in India, and an estimated 60,000 slaves in the United States today. In theApostle Paul's time, 60 million slaves lived in the Roman Empire, with strict laws enforced in order to discourage revolt. Runaway slaves were branded with an "F-U-G" on their forehead, becoming the etymology of the word "fugitive." Although Paul was powerless to attack the system of slavery, he tried to neutralize its evil within the church, advocating that slave owners relinquish the owner-property relationship to a brother-brother relationship. Paul appealed to Philemon to develop this kind of relationship after his slave Onesimus ran away, stealing his money, running to Rome to assist Paul during his imprisonment. Paul wrote a humble, brotherly, diplomatic letter to his old friend Philemon, offering to pay a substitutionary debt for Onesimus if he would treat him as if he were Paul himself. Apparently, Philemon obliged, and the once lowly slave Onesimus evidently became a profitable bishop in his later life, paying back Paul's and Philemon's trust, demonstrating generosity and Christian hospitality. We learn from Onesimus that the Christian is not to run away from his past, but instead to rise above it, making overcoming more of a conquest than an escape. Like Paul's assumption of Onesimus' debt, Christ took our sins on His account and put His righteousness on our account. As an heir with Christ, our bondage is only temporary until we are resurrected as family members of the God Family.
Martin Collins, acknowledging that people universally are curious about the future, asserts that prophecy is difficult and perplexing. Regardless of when Christ will return, we must be ready. False teachers, apostasy, and wars, as well as rumors of wars, will be a permanent part of the birth pangs ushering in Christ's Second Coming and the end of the world. Our challenge in the wake of the terrible things we witness now (an arena of passion and fury) must be to retain confidence that God is in control, even though our faith will be tried to its ultimate. The zeal we had at our calling cannot hold up to the current rigors. We need to learn to fear God more than those who persecute us. When we are ill-treated, we are persecuted for His sake—a high honor. God will give us special ability to witness for Him in the midst of gruesome trials and persecution. God's promises have conditions, namely, that we come to the stature of Christ. We are commanded not to be deceived, not to be afraid, and not to worry. Because Jesus will come unexpectedly and suddenly, we need to always live as though Christ will be returning tomorrow. God encourages us to stay settled in times of conflict, to stand firm in the faith, and to preach the Gospel to the world until Christ returns, an event which will be as the blink of the eye regardless of when we die. Consequently, we need to maintain a solid relationship with God, watching and praying continually, protecting our spiritual valuables. Until Christ returns, we must serve our brethren, using the spiritual gifts God has given us, in direct contrast to the evil servant, who is careless, cruel, and engages in carousing, believing he has plenty of time since Christ has supposedly delayed His coming. Faithless Christians will be judged more harshly than those who do not know Christ. To whom much has been committed, much will be expected.
John Ritenbaugh, reflecting upon the WWJD (What Would Jesus do?) slogan used by mainline Mainline Protestants, indicated that not much can be known about what He looked like, when He was born, and how He would react because of lack of information or blatant disinformation. Today, large numbers of Christians are protesting in front of abortion clinics and getting out the vote to throw the rascals out. Jesus Christ would have refrained from this activity, claiming that His Kingdom is not of the world. Likewise, Jesus' disciples and called-out ones have their citizenship in Heaven, preparing for a new Kingdom of God to emerge; they do not participate in the conflicts or politics of any government under Satan' sway
James Beaubelle, insisting that there is nothing passive in the way God deals with His people and His creation, asserts that the God of the Bible was and is actively involved in the lives of His people with the expectation that they become active also. The command to love our God with all our hearts and our neighbors as ourselves cannot be carried out passively. It requires an active response on our part in living a life that strives towards righteousness within a relationship with God to build up a holy character that resembles our Elder Brother Jesus Christ—a character that must be developed over a lifetime preparing for service in God's Kingdom. Our entire history we can consider as the extension of God's compassion and mercy for our father Abraham, freed us from bondage of service to sin (symbolized by Egypt) into a covenant of voluntary service to God. The Egypt we encounter today is manifest in the form of bondage to our own human nature and bondage to the lures of the world. We are liberated from this bondage to participate in voluntary servitude to our God, becoming sons that serve God and do His will. We are given the motivation to serve God by the gift of the Holy Spirit and the attractiveness of the Father and Son, who are hard to resist; we do not want to disappoint them but want to please them. By imitating our Elder Brother Jesus Christ, though we cannot forgive other peoples'sins, but we can have compassion on them, rendering concrete acts of service to them like the Good Samaritan, who in contrast to the cruelty of the robbers and the cold indifference of the religious leaders, ministered to the poor victim's needs and extended his service to him by unselfishly hiring the innkeeper to care for him. As we, motivated by compassion, render service to the hurting and needy, we also serve Jesus Christ and our Heavenly Father. Our compassion for the hurts of others must be turned into concrete deeds of service to God and our fellow man.
David Grabbe, pointing out that not all of God's servants are given the same marching orders (planting, watering, etc) maintains that planting seed (preaching the Gospel to the world) is only the beginning of the phase. Our function is not and has never been adding members to the Body of Christ; God alone determines who the first fruits are. The Church has always sequentially planted seeds, watered, and then cultivated the first fruits, making them ready for harvest, tasks always occurring under God's supervision. The Church of the Great God, pastured by John Ritenbaugh, has undertaken to continue to cultivate the ground planted and watered by Herbert W. Armstrong, edifying and bringing its members closer to the stature of Christ. While feeding the flock is the highest priority, CGG has not hidden from the world as many misinformed critics in the other splinter groups have implied. The CGG has become a resource center serving many of the other groups also following the Way, with the Forerunner going out to 63,000 subscribers, the Berean Bible Study, going out to 113,000 subscribers per day, and 3 million e-mails processed every month. Judging the quality of our work by purely physical standards (i.e. the number of television stations one has acquired or the number of co-workers one has attained) is not a measure of spiritual growth, and to equate it with spiritual growth in rank Laodiceanism. Spiritual growth is determined by quality of our relationship with God.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can worship God in the desert." Egypt has long served as a metaphor of sin and bondage. We all have our personal Egypt which could be defined as anything that holds us in bondage or abject servitude. We have to learn to rely on God to get us out of strait and difficult situations, realizing that God may want to develop some backbone and intestinal fortitude in us to mature spiritually, but most importantly to yield to the sovereign God of the Universe, who has our best interests at heart. As Joseph's brothers had to be subjected to three patterns of necessity: (1) nature, (2) the tyranny of man, and (3) circumstances beyond their control, we need to stop trusting in our own savvy and street smarts, but instead turn the controls over to God, realizing that as Joseph's brothers and father matured through these intense gut-wrenching, terrifying trials, we also can escape the most dire circumstances by placing ourselves under God's control.
Charles Whitaker: In the essay two weeks ago, we considered the spiritual state of the people dwelling in caves in the apostle John’s vision recorded in Revelation 6:15-17: "And the kings of the earth, the great men, the rich men, ...
Sometimes, in reading through various parts of the Bible, we come across phrases and ideas that do not make much sense to us—or on closer reading do not mean what we have always thought them to mean. Charles Whitaker looks at Revelation's sixth seal in more detail, particularly the reaction of certain people to the amazing heavenly signs they witness.
Many prophecy watchers have made their guesses about who the Two Witness of Revelation 11 are, but not all of their ideas have solid, biblical foundations. Charles Whitaker tackles a common view among interpreters, explaining that Scripture precludes it on very solid grounds.
Within the pages of the Bible, relatively few dates are mentioned. Because of this, and because God works in similar patterns and many of the prophecies have a dual fulfillment, when prophetic dates are mentioned, they take on a special significance. ...
John Ritenbaugh focuses on the remarkable accomplishments and honor bestowed on God's servant Moses, who sacrificed immense worldly honor and fame to become a servant of God, demonstrating real servant leadership in action. The greatness of a nation depends on its responsiveness to God's preachers. If a preacher fails in his responsibility, the nation goes down the drain. Although Moses was highly educated, he was very humble and meek, driving him continually to God for sustenance and power. God commends Moses for his trustworthiness and faithfulness, comparing him favorably with Jesus Christ, who always did things to please His Father. We need to emulate Moses, being faithful in using the gifts God has parceled out to us. After he was cast out of Egypt, he learned to be humble, reflective, and wise as he tended sheep in Midian. The combination of his life experience made him ready to lead a rebellious, complaining slave people. As God knew Moses, David and Jeremiah from the womb, God has also predestined us for a unique calling. As can be seen in the intricacies of a blueprint or schematic diagram, no part of God's creation escapes His mind. We must emulate Moses in his faithfulness, doing our best with what God has given us, remembering that the road to leadership commences with humility and submissiveness, a virtual bond-slave to God. As God continually enabled Moses, God will always provide us what we need to succeed as long as we are faithful.
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.
In the world, it is common practice to use whatever means necessary to grasp the brass ring, but such selfish ambition should be absent from the church. In light of the example of Korah, have we allowed ourselves to be led by men or are we really following God?
Many longtime students of the Bible have trouble accepting that the Great Harlot of Revelation 17 could be God's people, Israel. However, John Ritenbaugh shows that God's Word frequently paints unfaithful Israel in this light because she has consistently played the harlot in her relationship with God.
Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.
Jesus exposes the Jews' rejection of the gospel using the illustration of a king sending invitations to a wedding celebration. Though God is shown to be merciful and just, the invitees' character is revealed to be wanting.
In this parable, Jesus manipulates His enemies into admitting their guilt in rejecting, persecuting, and even killing the prophets—and ultimately Himself. Martin Collins shows that Jesus uses this parable to proclaim God's plan to take His message to others, the church, who would accept it.
The Bible shows Christ, at the end, measuring the church with a plumbline, testing for uprightness and determining standards of justice and righteousness. The seven eyes seem to refer to the messengers of the seven churches having a worldwide influence. The olive trees in Zechariah 4:11 refer to the Two Witnesses who pour oil (spiritual instruction) into a golden bowl (a receptacle for this teaching), supplying the churches with spiritual nourishment during their period of testimony before the whole world. They will have power to kill those who would harm them, following the pattern of Elijah (2 Kings 1:10), a kind of carte blanche authority to destroy in order to do their work (Revelation 11:5)
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 shares the significance of Herbert W. Armstrong's role in the church. Increasingly, some fail to realize Herbert Armstrong's stabilizing role in God's church. The scattering we have experienced since his death has been a blessing from God, revealing our collective, pitiable spiritual deficits. God deliberately engineered the scattering to save us from our precarious spiritual condition. Like the virgins in the Parable of the Ten Virgins, we have all slumbered. In the meantime, God has been working on His spiritual creation, fashioning us in His image. At this juncture, we are not being scattered because of persecution, but because of punishment brought about by our wholesale lack of obedience, requiring loving, firm corrective action. We are not victims of Satan, but bear much of the responsibility for this dismantling from our failure to discern false doctrine. The division of Israel and Judah (between Jeroboam and Rehoboam), occurring because of disobedience, was engineered by Almighty God, and was designed as a lesson for us. If we sin, God will scatter us. He who scatters the church will re-gather it in His good time. Herbert Armstrong, while not perfect, not infallible, and not sinless, nevertheless served as the custodian of the precious truths of God - occupying the role of God's servant and messenger. To reject the message from God's messenger is to reject God. We need to collectively repent and go back to the first works and the faith once delivered to the saints.
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedience are not predestined nor are they part of God's will. Acts 13:48 and Romans 8:29-30 indicate that predestination (an ordained divine appointment) is part of the conversion process. Considering our calling (I Corinthians 1:26-27) as weak, base, and foolish, we need to develop the proper humble recognition of whom and what we are in relation to the Sovereign, making choices based upon the value we place on God's love and His Revelation to us.
A common mantra, even among Christians, is "You shouldn't judge." Is this a biblical concept? John Ritenbaugh exposes the fallacy of this belief and explains how righteous judgment should be done.
A hockey puck changes direction almost constantly, and a hockey player has to move with it. Charles Whitaker uses this analogy to explain how we must follow God when He changes the focus of His work.
John Ritenbaugh focuses upon the book of Mark, emphasizing the symbolism of the ox, whose enduring servitude and sacrifice produces a great deal in the way of growth. Downplaying or understating kingly authority or lordship (the hallmark of Matthew) Mark concentrates on the uncomplaining and sacrificing traits of a servant. Jesus sets a pattern for us by serving without thought of authority, power, position, status, fame, or gain, but as a patient, enduring, faithful servant, practicing good will and providing a role model of pure religion (James 1:27) for us to emulate.
John Ritenbaugh emphasizes, that like Moses, Paul, James, and Joshua, all of us have been called to be faithful stewards of God, endowed with gifts to serve the congregation. Like Moses, we have to develop conviction, a product of a relationship of God, established by being faithful day by day in the little things of life. Never in the history of the Bible has anyone given up more material possessions and power as Moses had to serve God. Nevertheless, it took God 40 years (a time when his preferences gradually became transformed into rock-solid convictions) to bring Moses to the humble position where He could profitably use Moses to be His servant. Like Moses, Abraham and Sarah, we have to learn to synchronize our timetables with God's (Genesis 18:14, Daniel 8:17-19) God sets the schedule.
John Ritenbaugh reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
John Ritenbaugh focuses on eight conclusions regarding fleeing and the Place of Safety: 1) There will be a geographical separation of the church. 2) We can be worthy to escape the Tribulation. 3) Lukewarm fence-sitters will go into the fire of tribulation for purification. 4) Faithful people are generally assured protection from the hour of trial. 5) The Bible is purposely vague about the specifics of the Place of Safety. 6) Obsessing about the Place of Safety is a sure way to disqualify oneself from it. 7) God calls some faithful, zealous ones for martyrdom during the Tribulation. 8) If we make the Kingdom of God our focus, being faithful day by day, yielding to God's purpose for us, He will faithfully supply all our needs.
John Ritenbaugh asserts that only those who are governable will ever be allowed to govern. No government (not even God's government) will work without each individual submitting in his area of responsibility. Our elder brother, Jesus Christ, qualified to rule because of his feeling of responsibility (1) to God, in submitting to Him, and (2) to man, in using His powers to provide salvation for all mankind. Following in his footsteps, we must realize that leadership requires becoming a slave or servant. (Matthew 20:24-28)
John Ritenbaugh continues to examine the details of the vine and branch analogy concluding that Jesus presents Himself as the true or genuine Vine, as contrasted to the unfaithful or degenerate vine (ancient Israel). As the church (the Israel of God) is obligated to remain organically attached to Christ (the True Vine), there is no such thing as an "independent Christian." Conversion involves a continuous reciprocal process in which God displays His love to us and we respond reciprocally to Him. Continuing in His Love by giving ourselves back to Him is our part of this mutual reciprocal process. Conforming to God's purpose will inevitably bring friction and persecution from the world and often from our own physical family. Throughout history, five false charges have been made against Christians claiming they were: (1) insurrectionists, (2) cannibals, (3) having flagrant immorality, (4) arsonists or incendiaries, and (5) dividing or separating families. God's Holy Spirit gives us understanding by piecing things together from the scripture, convicting us and allowing us to go through life's experiences through the prism of scriptural truths.
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