Richard Ritenbaugh, observing that the civil Festival of Purim in the Jewish community, commemorating the deliverance of the Jews from virulent anti-Semitism in ancient Persia, explains that this festival is celebrated with a notable spirit of merriment because it depicts a miraculous rescue from a hopelessly impossible situation brought about by a perennial, anti-Semitism. In terms of plot of the Book of Esther, the writer uses a chiastic X-like pattern, in which a situation grows grave and hopeless in the first half of a narrative, leading up to a peripeteia (that is, the axis point or the center of the X), in which a sudden reversal takes place, turning everything around from hopelessness to joy. This ubiquitous pattern of a sudden reversal recurs throughout scripture, demonstrating how God deals with the children of Israel, humbling them into repentance in order that He may bring them good in the end. This pattern of reversal-of-fortune provides an insight as to how God deals with us individually. God allows each of us to experience trials and tests to humble us, leading us to repent, obey and trust. Going through this process we learn to be steadfast and to endure. The axial moment in the Book of Esther seems to be a series of mundane events beginning with the king's inability to sleep—- mundane, yet leading to Haman's execution, Esther and Mordecai's advancement and the salvation of the Jewish people. These seeming coincidences (a powerful "unseen hand" reveals God's sovereign protection over His godly seed, which ultimately produced Our Savior Jesus Christ, who currently protects the godly spiritual seed (comprising the Church or the Israel of God, the Bride of Christ), descendants of Abraham through God's Holy Spirit.
Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
Clyde Finklea revisits the interpretation of John 15:2 , which reads in most translations, "every branch that does not bear fruit, He takes way." This is assumed by many to mean "get rid of." Dr. Bruce Wilkinson, in his book, The Secrets of the Vine, explains that "takes away" should be more properly rendered "take up," deriving from the tendency of new grape vines to bend down and become covered with dirt. Vineyard owners in northern California explained to Wilkinson that a branch is too valuable to simply discard, but would be washed off and lifted up, tied to a trellis to enable exposure to sunlight. If a vinedresser lifts up a vine, securing it to a trellis or pole, it is because it is fruitless. Once it begins to bear fruit, it is then pruned for the purpose of bearing more fruit. As God's called out ones, we need to be able to distinguish between punishment for wrong-doing and pruning for greater growth, something which Job's 'friends' had to learn the hard way. As products of God's workmanship, we endure His discipline, producing quality fruit to glorify Him.
John Ritenbaugh, focusing on the 1953 feature-length motion picture starring Alan Ladd as Shane, an enigmatic gunslinger who rides into a small Wyoming town, in hoping of settling down and escaping his past. Soon, he is forced to take sides in a land war between cattlemen who want an open range and homesteaders, who want to fence in the land to grow crops and feed livestock. In one moving scene, Shane, who has been hired by one of the homesteaders, gives a lengthy soliloquy on integrity to the homesteader's son Joey, who has bonded to him as a role model, , cautioning him that a man can never escape his past, but must carry it with him perpetually. If the past is good, the present can't hurt you, and if the past is bad, it will haunt you. In Wordsworth's words, "The child is the father of the man." If one's life is based on a consistent framework of principles, he will have a harmonious and productive life. Job's righteous character was formed early in life; God did not punish Job for his faulty character, but refined Job, transforming fragile human righteousness into durable godly righteousness. Like Job, we are God's children, given trials to refine our integrity to be just like His.
John Ritenbaugh, reiterating that the entire world is under the sway of Satan the devil (I John 5:19, Revelation 12:9, Ephesians 2:1-3), warns us to analyze and evaluate everything that enters our minds from the contaminated, mendacious media sources, media sources primarily promoting a leftist, secular humanist agenda, bent on pumping a deluge of lies into our helpless nervous systems, impacting our belief system, throwing us into a state of utter confusion. Recently, the impact of worldwide media has painted the rocket-firing Hamas as helpless victims and the Israeli's as Nazi exterminators. Ironically, both the Arabs and Jews are Semite peoples, but the collective leftist media wants to foment anti-Semitism in Western Israelitish nations. Satan hates God's chosen people and will do everything he can to destroy both Israel and the Israel of God. In a hateful world, thoroughly dominated with Satan's mindset, where the United Nations (in a vote of 33 to 1) condemned Zionism as equivalent to Nazism, God's called ones have a responsibility to analyze and evaluate everything through the sieve of God's Holy Scriptures, which the world we currently live in abhors with vehemence. We accept most of our opinions, prejudices, and beliefs unconsciously just as we acquire our dialects; we must scrutinize our own beliefs through the standards and principles of God's Holy Scriptures, making sure they are not contaminated and marinated with Satan's diabolical deception. God's people will be known for their fear of lying motivated by their fear of God.
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our guiltiest secret sins which we think we have effectively hid. All things are open before God the Father and Jesus Christ. Joseph loved his brothers before they loved him, using tough love to bring them to repentance. Like Jesus, Joseph saved his brothers before they realized they were being saved. Actually the brothers thought they were lost. Sin cannot be hidden; we cannot escape its consequences. Like Jesus, Joseph called his brothers when they would have preferred to run from those. Joseph treated them with compassion as a loving brother; Christ calls us in the same manner. As a type of Christ, Joseph was more concerned about God's will than anything else, giving him a stable perspective, seeing God's providence. God prospered Joseph, making him governor of all Egypt. God saved the lives of Joseph's brothers, indicating that He plans well in advance. God saved other lives in the process of saving Joseph's household. God can use our errors to further His ultimate good; God's purpose will be done, and He is sovereign. Joseph, as a type of Christ, had the ability to forgive, in contrast to the anger and vindictiveness of Simeon and Levi, assuring them that he held no bitterness. Forgiveness is love fused to grace.
David Grabbe, assessing the impact of struggles, pressures, and tribulations of our spiritual journey, reveals that Christ's followers will have to endure afflictions and fiery trials as He prepares them for His Kingdom. Some detractors have tried to preach that "godliness is a means of gain," implying that if we were better people, we would never enter into tribulation. That assumption is not true. God uses both blessings and tribulations to shape His people. Our peace comes from God's grace, not a life of ease and smooth sailing. Those who have peace with God will also have hardship. The rigors God puts us through are not to crush us, but to shape us, transforming us from carnal to spiritual—the new man we are putting on. True spiritual gain is walking through the anguish in victory. As long as God is involved in our life, we are already experiencing the love of God. We do not have to be dismayed about the transformative pressures from the mortar and pestle of our lives.
It is amazing to consider that, despite the fact that every human being will face death, so very few take the time to contemplate it, much less prepare for it. In covering the comparisons in Ecclesiastes 7:1-4, John Ritenbaugh surveys the Bible's attitude toward death, particularly its insistence that we should allow the reality of death to change our approach to life.
Martin Collins, reflecting on the reaction of Joseph's brothers on the binding of Simeon and the returning of their money mentioned in Genesis 42, claims this was the first time in their lives these 'raised in the church kids' had ever seriously acknowledged the working of God in their lives. God had softened their hardness of heart while showing grace. The proclivity of the brothers to lie and deceive had not yet been eradicated, but God continued to turn up the pressure in order to bring them to full repentance. As confession and repentance is attained and the guilty conscience is cleansed, the heart becomes other-centered rather than self- centered. In our lives, we also have guilty consciences like Joseph's brothers and self-pity like our father Jacob (or later by Elijah fearing Jezebel), but we can have major breakthroughs in our lives if we acknowledge God in our lives as Jacob did at Bethel and Elisha did by assuring his timid servant at Dothan. Like Elijah, we must remember that, after a significant spiritual victory in our lives, a wicked Jezebel is usually waiting in the wings if we take our eyes off God and focus them on ourselves. Like the example of Elijah, we can lose faith by anxiety and unrelieved stress. Like Elijah and Joseph's brothers, we need to be brought to solitude to set our spiritual house in order, often pointing out the importance of supportive spiritual family. Like Elijah, we must be keenly aware when our nervous energy becomes overtaxed, when we become sensitive to loneliness, and when we look away from God and begin to focus on the around-and-about. God repaired Elijah's nervous system by allowing him to sleep, feeding him with food, providing him with angelic care, allowing him to express his grief, revealing Himself and His ways, telling him good news, and giving Him more to do.
Most Bible students are not familiar with the prophet Hananiah—or perhaps he should be called a false prophet. In his interactions with Jeremiah, a true prophet of God, Hananiah made a significant mistake: prophesying good when God had called for destruction. David Grabbe explains that, while God's will is to do good—eventually—the timing of matters makes all the difference.
Most converted Christians realize that God is sovereign, or they at least recognize His sovereignty over all things intellectually. But sometimes the Bible reveals something about God that makes them uncomfortable. John Ritenbaugh asks if we truly accept His sovereignty without reservation despite our lack of complete understanding.
Martin Collins, reflecting on the tendency of society to prescribe drugs for every social malady, indicates that we often fail to see that the chastening we receive may be what God uses to sanctify us, preparing us as His spiritual children. When God starts a project, He finishes it; we must assiduously emulate that trait. If we are not receiving God's correction or chastisement, we should be alarmed. As Job was chastised by God, he learned submission and acquiescence, humility, silence, repentance, and that he had not seen the omnipotence of God. Chastisement focuses more on discipline and training than punishment. God uses circumstances such as financial loss or illness to steer us toward sanctification. Without godly chastisement, we may succumb to spiritual pride, self-confidence, self-satisfaction or smugness, but with godly chastisement, we attain humility, meekness, strength under control, and patience.
Praying always and watching—or overcoming—affect every facet of a Christian's life. Pat Higgins relates how deeply examining ourselves for flaws and shortcomings, as we do each year before Passover, helps us to accomplish Christ's Luke 21:36 command.
During His Passover instructions to His disciples in the upper room, Jesus uses an illustration to explain how God works with us to produce fruit in our lives...
David C. Grabbe: Yesterday the Supreme Court of the United States of America removed the ban on homosexual sex. ...
Life sometimes seems to be one trial after another. However, Pat Higgins asserts that God has revealed an astounding facets of our relationship with Him that should give us the faith to soldier on despite our many trials.
John Ritenbaugh takes issue with the popularly held notion that preaching the Gospel to the world as a witness is the sole identifying mark of God's church. There is a vast difference between "preaching the Gospel to the world" and "making disciples"- the major focus in Matthew 28:20. The largest portion of the great commission demands that the lion's share of time, money, or energy ought to be invested in feeding the flock. With the present scattering of the church, engineered by Almighty God (not Satan) in response to our sick, rebellious, and unsound condition, our major obligation at this time should be to heal its wounds and to point it in the direction of repentance, overcoming, and growth. God indeed wants unity, but it has to be on His terms.
John Ritenbaugh focuses upon the watchman responsibility as defined in Ezekiel 33:2 and Isaiah 62:6, consisting of both physical and spiritual aspects. Part of the pastor's responsibility is to carefully observe economic, social, meteorological, and political trends, warning the flock to take prudent precautions, including making a prayer offensive, making careful and thoughtful self-examination, actively repenting, submitting to God, looking to God's providence for a possible way of escape, but realizing that the place of safety has conditions attached to it. The exact standards of qualification for a Philadelphian have been left purposely vague to keep the prod to spiritual growth fairly intense. Our focus should be to seek God's kingdom, reciprocating God's love, committing ourselves to a life of service fulfilling His purpose for us, doing so without complaining, or comparing our lot with others, realizing He will supply exactly what we need.
Richard Ritenbaugh suggests that the practical advice in Hebrews 12-13 fits our current condition like a glove. Like the recipients of this epistle, the greater church of God, having drifted away and given in to sin, we must also lay aside every weight which encumbers, accept God's chastening, receive encouragement from those who have already succeeded (Hebrews 12:1), and energetically get back into the spiritual race. We should allow nothing to deter us from the goal, remembering the consequences if we fail. All of our behaviors — including demonstrating brotherly love and hospitality, exercising empathy, strengthening our marriages, being content with God's blessings, submitting to leadership, avoiding strange doctrines, coming out of this world, praying without ceasing, and being charitable — must be done out of a pure heart.
In this keynote message of the 1996 Feast of Tabernacles, John Ritenbaugh focuses upon the causes of the atomizing of the greater church of God into very small particles. Almighty God, as a means of mercifully disciplining and chastening His faithless children, initiated the scattering of the church (the Israel of God) for our ultimate good (Deuteronomy 28:25; Romans 8:28; Hebrews 12:5-6). Christianity is a religion of revelation- not human intellect. When the revelation of God was replaced with the wisdom of this world (the leaven of errant intellectualism), God had no choice but to scatter. As Israel did not repent at the preaching of Amos, or Judah at the preaching of Jeremiah, the members of the greater church of God did not take the warnings of Herbert Armstrong personally and individually. Any regrouping of the scattered pieces will be done only on God's terms.
Atonement, when we are commanded to afflict our souls through fasting, is a time of self-evaluation and repentance. This is the only way to have real unity with God.
John Ritenbaugh describes the process through which God perfects His image in us, linking three sub-themes: 1) God's disciplining, 2) our listening, and 3) God's watchful care. Obedience to God's Word strengthens us, enabling us to receive our spiritual heritage. Remembering the lamentable condition of our slavery to sin and God's deliverance and involvement in our lives helps us to exercise obedience, keeping us growing toward perfection. Paradoxically, humble dependency upon God strengthens us, while prideful self-sufficiency weakens us. No matter what situation, God carefully watches over us like an eagle (Deuteronomy 32:11), ready to come to our aid and supply us with what we need.
In this sermon devoted to the Night Much to be Observed, John Ritenbaugh asserts that far from being the "pipe dream" of Herbert W. Armstrong as some have disparagingly called it, this event is a commanded part of the beginning of the Days of Unleavened Bread, a time focusing on God's watchful oversight as He delivers us from bondage, continuing His oversight throughout our pilgrimage. Numbers 28:16-17 clearly reveals that the Passover and the Feast of Unleavened Bread occur on two different days. Exodus 12:40 clearly marks this event as a memorial of the covenant with Abraham 430 years prior- again emphasizing God's continuous watchful care.
Conversion is a growing relationship with God, and thus it is a process that, if not worked on, will deteriorate. Like a dating couple, if the partners in this relationship do not spend time with each other and become closer, they will drift apart. Conviction is paramount to this process: We must be absolutely loyal and faithful to God. Our conviction reveals itself in living by faith. The life of Moses is a stunning example of how a "convicted" Christian should live.
John Ritenbaugh examines the changing Israelitish mindset following two world wars, negatively influenced by affluence and cynicism which has undermined our ability to endure hardship and sacrifice in pursuit of a worthy national goal. Instead of discipline, indomitable will and character with pure national goals we have opted for self-indulgence, laxity, and compromise. In God's plan, the development of uncompromising character requires struggle and sacrifice. Our victory over Satan requires continual drill, tests and development of internal discipline. Like the military, the victory is built incrementally in the mind; the warfare is the drill. (Luke 16:10)
John Ritenbaugh warns that the pride of Jacob (or his offspring) coupled with the incredible ability to make tremendous technological advances, blinds Israel to its devastating moral deficit. Amos begins with a description or cataloging of the sins of Israel's enemies, followed by a harsh indictment of its own sins and a roar of wrath (or justice), followed by the encirclement by its enemies and its ultimate fall. Thankfully, after punishing His people, God will redeem them and faithfully fulfill His covenant with them. God, in His sovereignty, will do what He must to bring Abraham's seed to repentance and salvation, including allowing crisis, hardship, humiliation, and calamity. As the Israel of God, we dare not complacently take our special covenant-relationship for granted, realizing that His plumbline (a combination of grace and law) will measure us, testing our spirituality while showing absolutely no favoritism or partiality. We need to see ourselves from God's perspective.
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 delves into the apostles' inability to drive out the demon in Matthew 17 indicates that faith is not a constant factor; it will deteriorate if it not constantly exercised through persistent prayer and fasting. Rather than promoting living faith, modern Protestantism emphasizes escapism and good feelings. Jesus' example of paying the Temple Tax by having Peter work for it (catching a fish) provided a principle for us that we cannot expect a miracle unless we do our part (being willing to work). Matthew 18 delves into the topic of the essence of personal relations, including having (1) an attitude of humility, (2) a sense of duty or responsibility, (3) a sense of self-sacrifice, (4) personal attention and care, (5) knowledge about correcting a person who is wrong, (6) a predisposition to forgive, and a (7) willingness to forgive. In human relationships, cooperation seems to produce greater results than competition. Like children, we must develop humility, dependency upon God and trust. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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