John Reiss: Sometimes when we talk after church services, we review instances that have happened in our efforts to obey God that have put a strain on our relationships with others. ...
John Ritenbaugh, reflecting that the term leadership appears nowhere in the King James Version of the Scripture, even though numerous examples of good and bad leadership abound, points out that the state of civic leadership in America is at a disastrous all-time, low from the President, Supreme Court Justices, and Congress, all the way down to the community leaders (mayors, judges, etc.) overwhelmingly choked with despicable cowardice, corruption, and graft, emanating from base, immature, foolish, reprobate minds who have rejected God's leadership. Isaiah 1:4-15 well describes the governments misgoverned by Jacob's offspring, collapsing into chaos, hopelessly laden down with iniquity, having forsaken and defying Almighty God. The whole American body politic (as well as that of all of modern Israel) has become covered with putrefying sores, and stands in mortal danger of being devoured from strangers because of the lack of Godly leadership coming from anywhere. The principal cause of the demise of the entire society is lack of leadership within the family; the breakdown of society derives from the breakdown and destruction of the family beginning with the dysfunctional childrearing practices of our original parents and the deliberate actions by the 'leaders' currently in power. The shepherds castigated in Ezekiel 34 include every parent, as well as the religious, political, educational, and corporate shepherds. Parents have the solemn obligation to teach their offspring God's way of life while simultaneously submitting to His loving rule. As God's called-out ones, we dare not abdicate our part of the leadership responsibility, or the neglect will create an unwholesome ripple-effect throughout the church and eventually throughout the entire human community. None of us ever live or die to ourselves.
We all have stories of people we know or have known who experienced separation from friends and family due to their beliefs. ...
Mike Ford explores the possible physical and spiritual significance of the prohibition to mix wool and linen which appears in Deuteronomy 22:11 and Leviticus 19:19. One explanation seems to come from the consumer protection corner, asserting that mixing fibers produces an inferior garment. Some commentaries refer to the respective offerings of Cain and Abel, suggesting that linen may represent worldliness or unrighteousness (even though the book of Revelation tells us the saints will be clothed in linen), while wool symbolizes righteousness. Some Protestant commentaries jump to the conclusion that linen refers to works while wool refers to grace, indicating that they should never be joined. Some commentaries suggest that linen signifies Egypt (even though the Aaronic priests were commanded to wear linen undergarments) and that Israelites were forbidden to mix with Egypt. Realizing that since neither one jot nor tittle will pass from the Law until heaven and earth pass away, we are obligated to look for the commonsense spiritual applications. Since this law appears with other prohibitions of mixing seed, mixing livestock, and keeping things separate, we conclude that God wants us to remain separate from the world, not being unequally yoked with any aspect of this world.
Mike Ford, asking us to thoughtfully calculate the cost of our discipleship, warns us about the perils of looking, using the metaphor of plowing a furrow with a plow behind an animal. Looking back is dangerous because we may plow a crooked furrow and get hopelessly off course. Consequently, we must soberly count the cost before we embark on plowing our spiritual furrow: are we willing to give up our job, our family, or even our own life to follow God's plan for us? Can we really say that God's requirements are far too difficult? Sometimes, our family members may turn against us. The survey of Genesis reveals multiple instances of loss, forcing each biblical character to count the cost. Examples include Adam and Eve (losing two sons and a daughter), Noah (losing all but a few members of his family), Abraham (separating from his father, his nephew Lot, from Ishmael, and in his mind losing Isaac), Isaac and Rebecca (losing the companionship of both their sons, Jacob (losing the companionship of Joseph, Joseph (losing his family for an extended period of time. All these were willing to pay a high price in anticipation of something exceedingly greater. Many of us, after our calling, have had to give up the intimacy of our extended and often our immediate family. Our calling has been exceedingly expensive by the death of our Elder Brother, who had to endure a brief separation from God the Father. Our role as kings and priests and members of God's family will enable us to renew relationships with friends and family which have temporarily become estranged but not permanently lost.
John Ritenbaugh, reflecting that we have been marking nearly 6,000 years since Abel's offering was accepted and Cain's offering was rejected by God, an event revealing the carnal proclivity for jealousy leading to the first murder, reminds us that the Bible clearly shows that the requirement for the offering was in-force at the time of Adam and Eve. Cain's penalty was banishment from his family. An offering is a gift given to God. Seven times a year, we are required to appear before the Lord with a gift, and not empty-handed. The gift is protocol, opening the door to the King's presence, establishing a relationship. Offerings —gifts—are transactions that bring people together. We are giving back to God only what God has already given to us. The offerings unify the whole group. A quality, acceptable offering involves faith, proper valuation, and righteousness, being cheerfully given with a measure of sacrifice.
Last time, we saw that the lessons of Abel, Enoch, and Noah are sequential—they must be learned and applied in order if a person or organization is to make a faithful witness of God. ...
As the Worldwide Church of God fragmented in the early 1990s, and various smaller organizations were formed to hold fast to the original doctrines, it was common for many of the newly formed churches to continue almost as if nothing had changed. ...
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and Enoch to illustrate the pattern of faith through which God walks His people.
With all the military metaphors in the Bible, there can be no doubt that God likens the Christian life to a fight, a war, against the evils and temptations we face daily. In this light, John Ritenbaugh begins to examine Hebrews 11, the Faith Chapter, showing that the patterns revealed in it provide deep instruction for us in our Christian fight.
Many churches understand tithing but do not believe that God commands them for today. This Bible Study shows that tithing has always been God's way of financing His work on earth.
John Ritenbaugh, focusing on the processes of developing faith and hope, indicates that the rules for making the calendar, a very complex activity, are not contained in the Bible. To put ones efforts into such a project (especially with limited or elementary knowledge of astronomy or mathematics) constitutes foolish, misguided zeal. Using errant human assumption, some in the greater church of God have concocted no less than nine conflicting calendars. The preservation of the oracles (including the keeping of the calendar) has not been entrusted to the church but to the tribe of Judah (Romans 3:2). Some of the anti-Jewish bias in the would-be calendar makers smacks of anti-Semitism. We need to have faith in God's ability to preserve a working calendar, believing Him unconditionally as Abraham did.
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, focusing upon a generally pessimistic treatise, read in the annual cyclical Jewish tradition, during the Feast of Tabernacles, illustrates the disillusionment that love for this world will inevitably bring (I John 2:17). Realizing that the world is passing away, our priorities should be on fearing God and keeping his commandments. The temporary booths (short lived and quickly deteriorating) at the Feast depicts our temporary and impermanent, often unpleasant and disappointing (Hebrews 2:10) earthly pilgrimage or sojourn, contrasted with the permanence of Christ's rule and our future eternal life. (Romans 8:17-18). Without living for God's purpose for us, this life is absolutely meaningless. (Ecclesiastes 12:14, Hebrews 1:10-12)
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