Richard Ritenbaugh, suggesting that "kosher pork" is as an absurd oxymoron, reveals that 'Rabbi Yuval Cherlow has argued that cloned flesh "loses its identity," thereby disregarding the scientific truth that the DNA identifies the cloned swine flesh as genetically procaine, even though it has not consumed food. Rabbi Cherlow naively thinks a pig is unclean because of its "faulty" digestive system and that laboratory-produced meat, lacking a digestive system, does not fall under God's proscription. He takes as a precedent an earlier Rabbinical decision that humans can disregard the Halakha traditions concerning mixing milk and meat if the meat has been produced in a laboratory. We in God's Church must be careful not to allow faulty human reason to abrogate God's Laws. In point of fact, Rabbi Cherlow has no desire to follow God's Commandments, but instead prefers to follow 'progressive' humanist reasoning that eating cloned pork meat would prevent people from starving, prevent pollution, and avoid the suffering of animals, thereby revealing himself as more concerned with leftist politics, mouthing the nefarious principle of the "greater good," than with advancing the commandments of Almighty God.
Martin Collins examines an article by Emily Main in the August16, 2016 number Rodale's Organic Life, entitled "8 Gross Bugs You Don't Know You're Eating." Main alleges that, due to lax FDA standards regarding processed foods, nearly everyone has consumed measurable quantities of the larvae of thrips, aphids, maggots, fruit flies, corn earworms, and caterpillars. Over 2 billion people on the earth consider most of the 1,900-insect species edible, a view endorsed by the United Nations. God's Word, however, in Leviticus 11:21, permits only insects which leap, fly, and have jointed legs to be edible. Consequently, only locusts or grasshoppers are permitted for food, a staple diet of John the baptist. While those of us in the western world may feel squeamish about consuming grasshoppers, culinary artists are certainly able to make these diminutive creatures seem like gourmet delicacies.
Richard Ritenbaugh, providing some startling statistics showing the wastefulness of Americans, who discard nearly a third of the food they produce annually, states that the western world, and America particularly, is clueless as to what real famine is. Truly, voluntary fasting is not a twin of famine, but it provides an opportunity for God's called-out ones to afflict themselves, to forcefully bring their carnal appetites under subjection, creating the milieu of humble, contemplative reflection concerning the Source of physical and spiritual blessings. Fasting and affliction are always in tandem, producing the humble mindset to reciprocate a special relationship with God Almighty. God has historically used famine as one of the tools to get the Israelites' attention when they violated the terms of the Covenant with Him, forsaking His holy law . We should know that all curses are the result of sin, but if we genuinely repent, God will lift the affliction. God knows the difference between sincere and hypocritical repentance. If we do not want famine, then we should fast with the pure motive of restoring our covenant relationship with God. Because Adam and Eve could not discipline themselves to fast from the Tree of the Knowledge of Good and Evil, their offspring have been cursed with mortality to this day. As we fast, God draws us closer to Him, just as He sustained Moses during his three nearly consecutive forty-day fasts. Fasting demonstrates obedience to God and expresses self-control, mirroring the character of God, who is always in control. We demonstrate the same desire to obey God when we "fast" from unclean meats. If we fast with a double mind, going through the motions but continuing to treat our fellows shabbily, we are not fasting, but simply going hungry. Fasting merely to get something for ourselves leads to disaster, but if we humble ourselves, repenting of our sins, we reap the benefits from a relationship with God.
Richard Ritenbaugh, reviewing Charles Hughes Smith's findings that the entire status quo is a fraud, reiterates that the financial system, the political system, national defense, the healthcare system, higher education, mainstream corporate media, and culture are all hopelessly corrupt. Science fiction writer, Theodore Sturgeon, claims that 90% of everything is pure garbage, prompting economist Gary North to proclaim that we have a responsibility to salvage the 10% that has not yet deteriorated. The vast majority of the current $20 trillion-dollar national debt stems from fraud. Because histories are usually written from the viewpoint of the victors (that is, the cultural survivors), we can never be sure about the extent of fraud and prevarication in historical narratives from previous civilizations. Nothing has changed over time, as is reflected in the contents of the missing 28 pages of the 911 Commission report, suggesting nefarious Saudi involvement in the World Trade Center attack. In this cesspool of prevarication, we have received a life preserver from Jesus Christ, receiving sanctification in His Truth, protecting us from curses. Accepting and living in God's truth has the inexorable effect of separating us from the world. As we continue to feast on the unleavened bread of sincerity and truth, we worship God in spirit and truth, a worship which centers around a spiritual relationship with God rather than a physical place. God is not tethered to any geographical place as was believed by the woman at the well and Naaman the military leader; God is omnipresent and omniscient. Eternal life is to know the Father and the Son. God wants a living relationship, like He enjoyed with Abraham, who was the friend of God. We should continually live and think on the same wavelength as God does, maintaining a close relationship with Him as we continue in the sanctification process. The book of John throughout characterizes Jesus as Truth, our standard and model of true living, the vine to which we must cling, faithfu
"Abomination" is a word that is quickly becoming archaic in modern usage because so few things are considered abominable anymore. Martin Collins provides both secular and religious meanings for the term, as well as a survey of biblical Hebrew and Greek words that convey a similar idea.
John Ritenbaugh, fearing that we may be following suit in the world's religions by focusing on "getting salvation" rather than preparing for service in God's Kingdom, cautions us that we must re-orient our mindset, seeking to grow in the stature of Christ. Many mainstream religions believe that much of the "pesky" rules of the Bible have been 'done away.' We dare not 'do away' anything that is part of God's mind, or we will not be in His image. In judging, one size does not fit all. Some of the Commandments are more important than others, but they are all important. Acts 15 did not give Gentiles exemption from keeping God's Law. The laws of clean and unclean were not done away, but the vision Peter saw was given so that he would not judge Gentiles as common. The "yoke" Peter described in Acts 15:10 was not the Old Covenant laws, but rather Pharisaical regulations which were not a part of the Old Covenant. The Sabbath, Holy Days, and Clean and Unclean laws were not done away; the sacrificial system will be re-instituted for a time in the Millennial setting. We have been commanded to pursue holiness, moral purity, a necessary quality to grow into God's image. The term holy, in every context, does not always mean morally pure, but instead to cut something, or to set apart from the group. The term Greek haggios, however, denotes moral purity, only possible through God's Holy Spirit, enabling us to become partakers of the Heavenly calling, justified by Christ's blood, faithfully keeping the Commandments of God in the footsteps of Jesus Christ. Those who have been called now have an advantage over the ancient Israelites, having power to faithfully keep God's Commandments (written indelibly in our hearts), motivated by His Holy Spirit. Holiness encompasses all of what was written in both the old and new covenants.
John Ritenbaugh, reminding us that to fully interpret the Scriptures we must be aware of textual and cultural contexts, be able to visualize the overall picture, and use God-give common sense, applies these cautions to the issue of clean and unclean meats. God is absolutely sovereign, but is regarded as the enemy by the carnal mind. God desires to give us a positive future, but His purpose requires our cooperation. Unconverted man does not believe God, and will not submit to Him. All of God's goals and instructions are good for mankind. Nothing about the clean and unclean statutes has changed from the beginning; those statutes continue to transcend the Old and New Covenants. Moreover, they continue to apply to the entirety of mankind. God instructed Noah (who already knew the difference) to differentiate clean and unclean pairs of animals. In both the plant and animal kingdom, some things were never intended for food. These proscriptions (given before the Old Covenant) were universally applied—not just for Israel. The New Covenant did not abolish these universal proscriptions. Eating swine's flesh has been continually equated with idolatry. In the Millennium, what had previously been defined as unclean will still be unclean. The fear of defilement experienced by the Pharisees never applied to unclean food, but to clean food supposedly contaminated by dirt. Physical dirt does not defile the spiritual heart of a man.
John Ritenbaugh, acknowledging that the world's food supply has been increasingly contaminated by genetic modification, maintains that any attempt to seek a physical solution is impossible. Consequently, no one should ever permit himself to be in the position of condescending to others who are unable to purchase safe, organic foods. The Biblical proscriptions on food only apply to unclean 'foods' or clean foods offered to idols. The concern on the food issues should always be about protecting the conscience of the other person, especially the one with a weak conscience. The doubtful things do not concern unclean 'foods,' but clean foods offered to idols. What men are doing to our foods (i.e. GMO processed) does not cause a quick death. God provides protection if we trust Him to cleanse our foods.
Most Christians believe that the clean and unclean laws were "done away" at the crucifixion. But is that the case? John Reid looks into the most troublesome New Testament scriptures on the subject.
John Ritenbaugh focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their covenantal relationship with Him (including the clean and unclean designations in Leviticus 11 and Deuteronomy 14). Because God has explicitly prohibited a foreigner's grain for the wavesheaf offering (Leviticus 22:24-25), for one to infer a wavesheaf offering from Joshua 5 would be to infer an abomination. The wavesheaf offering, depicting Christ as the first of the firstfruits, to be undefiled and free from corruption, had to come from the produce God had given them from their own labor on their own land.
John Ritenbaugh points out 700 references to the act of eating, all providing contexts or vehicles of serious spiritual instruction. Banquets invariably provide springboards for instruction, from Abraham's entertaining of angels, to Joseph's banquet for his brothers, to Esther's banquet for Haman to Belshazzar's feast featuring the handwriting on the wall to the marriage supper of the Lamb. Banquets- eating or refraining from eating- not only display God's faithful provisions and human righteousness, but eating (or refraining from eating) displays tests of a person's morality such as Adam and Eve's eating of the forbidden fruit, the sign of keeping the covenant (Leviticus 11 and Deuteronomy 14) and Christ's refusal to be tempted by food (Matthew 4). Eating reminds us that God's provision and human need also apply on a spiritual level.
Moderns sneer at the Bible's food laws, but God gave them for man's good. This study shows they are still in effect for us today!
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
Through Acts 1-15, God (primarily through the work of Peter, Paul and James) has removed His work out of the Judaistic mold, creating the Israel of God (the church) designed to spread to the Gentiles. Though certain ceremonial and civil aspects of the law were (for a time) suspended, the Law of God was never suspended, especially as it relates to defilement of conscience or disregarding of scruples that could cause permanent spiritual damage or unwittingly place one in communion with demons. We must always conduct ourselves with the long —term spiritual interests of others paramount on our minds, being sensitive to conscience and scruples of others as we exercise our 'rights.'
John Ritenbaugh explores the conversion of Cornelius, a Gentile. This event is nearly as pivotal a benchmark as the original Pentecost because the Gentiles at this point are given the same portal of salvation (repentance, belief in Christ, and receipt of God's Holy Spirit) originally offered to Israel. This portion of Acts highlights: (1) The church's initial resistance to Gentiles fellowshipping in the church, (2) God's leading the church into the right understanding of Gentile conversion, (3) God's using Peter (originally relatively rigid and unyielding in his scruples) instead of Paul (more cosmopolitan), and (4) Jerusalem's acceptance of Gentiles (originally considered ceremonially unclean from the Jewish point of view) apart from the influence of Judaism. Peter's vision about the unclean beasts is to be interpreted metaphorically or symbolically rather than literally: Gentiles are not to be regarded as impure or ceremonially unclean.
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