Kim Myers, focusing on the significance of the altar of incense, first mentioned in Exodus 30, asserts that this altar symbolizes the prayers of the saints ascending to Jesus Christ, the High Priest and Intercessor, who serves as our Advocate before God the Father. It was at this altar that Aaron's sons Nadab and Abihu died for offering profane fire to God. Incense is a type of Christ's mediation on our behalf, burning perpetually on our behalf, making it possible for us to enter God's Throne Room. As God's called-out ones, we are obligated to pray every day, realizing that God's Holy Spirit will articulate the thoughts, untangling our sometimes hopelessly garbled efforts. God the Father will not accept anything which is unholy, but Jesus Christ continually intercedes, praying for us and protecting us from the Evil One. The golden bowls in Revelation 4:1-8 symbolize the sweet-smelling prayers purified by the intercession of our High Priest through His sacrifice on our behalf. We have much work to do as God's called-out ones, sending up incense symbolically as we pray for each other and for God's purpose to be fulfilled universally.
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.
Austin Del Castillo reminds us that the end of the Feast of Tabernacles represents the last century and one half of God's Millennial rule, a time when entirety of earth's population will be living under God's Law. At the end of the thousand years, God will release Satan from the Bottomless Pit. He will immediately set about deceiving, with the aim of destroying God's people. How is it that Satan can deceive people living at peace and prosperity under God's perfect Law? As God's called-out ones, we must make sure that we are well rooted in God's Word so that we never again fall for Satan's lies. When the grand deception came on the Worldwide Church of God, we became alarmed when we witnessed people who we thought were absolute pillars swallow the poisonous apostasy the new leadership taught. Apparently, not everyone had believed the true Gospel, but instead held some reservations about the Truth Mr. Armstrong taught. God grew tired of the lack of commitment of our previous fellowship; some of us, no doubt, were part of the problem. Today, Jesus Christ is observing us to see what kind of bride we are becoming. Many of us have been conditioned not to trust anyone, extending these trust issues to our brethren, and eventually to God Himself. When we take counsel only in ourselves, we run the risk of giving ourselves over to the one who influences our human nature, the prince of the power of the air, who is adept at convincing us that God is withholding something from us. Satan totally supports our feelings of resentment. Satan wants us to think we have been cheated. In this state of mind, we develop paper-thin skin when it comes to accepting counsel from our brethren, leading us to sever friendships with them. Our priority must be the restoration of our relationship with God, putting to death the idea that God is cheating us.
John Ritenbaugh, acknowledging that sometimes the pace of the Feast of Tabernacles can be wearying, reminds us that God has commanded His people to rejoice and to develop a beneficial fear and respect for Him. Enjoying the feast to the hilt physically does not necessarily mean we had a good feast. If we do nothing to make a fine feast for someone else, we probably will not have a good feast. God commanded the Israelites to offer more sacrifices at the Feast of Tabernacles than at all the other Holy Days combined. We attain spiritual regeneration by participation. After the Babylonian captivity, people felt more inclined to serve than before, having cultivated a new appreciation for what they had lost—namely, God's precious law. Just because we are keeping God's festivals does not necessarily mean we are in sync with God's Law or His purpose for our lives. God commissioned Amos to write a powerful, stirring message to the ten northern tribes, warning them to prepare to meet their God and to change the attitudes which were polluting God's feasts. Israel, in the time of Amos, had drifted into the same moral cesspool as the modern Israelitish nations have today, laden down with corruption and bloodshed, just as America's Supreme Court has made sodomy and murder the law of the land. Amos warned against exalting symbolism over substance, clinging to Bethel as a religious shrine, while neglecting the fact that Bethel was the location where God renamed Jacob to Israel. God wants each of us individually to go through the same transformation as our father Jacob—from conniving schemer to a totally converted and submissive servant.
David Grabbe, reminding us that the Days of Unleavened Bread are about leaving one venue (sin and Satan) and moving toward deliverance, warns us that as we leave sin, we do not want to leave our first love, as did the Ephesus congregation as recorded in Revelation 2:1. The Ephesians had a strong sense of duty to not let down, as well as serving as a vanguard in the battle against the false doctrines of the Gnostics and the Nicolaitans. What was lacking was the devotion to Christ, Who had given His life; the spark of love had gone and was replaced by a mechanical going- through- the- motions. They were not zealously attempting to form a relationship with God and Jesus Christ. In an environment of turmoil, it is easy to draw inward in protection of the self, ignoring our relationship with God. Our goal is to grow to the stature of Jesus Christ, or our works are meaningless and will not produce fruit or light. Our prior fellowship lost its lamp-stand because of losing its first love. We do not dare follow in its footsteps, but must reignite our first love with the help of God's Holy Spirit.
John Ritenbaugh, reiterating that it is necessary to cultivate righteous judgment, reminds us that not every law of God is on the same level of seriousness regarding His purpose and that not all things are equal in the framework of the Law. We should never assume that any of God's Laws have been done away, but in some ways are still binding. Scripture cannot be broken, but it can be modified. All of God's Commandments are righteousness; the same things keep happening over and over again throughout the ages. The practice of demonstrating God's agape love trumps all other spiritual gifts. Even though all unrighteousness is sin, not all sins are on the same level for us. We have to develop discernment to think, sorting the important from the marginally important. God wants us to think; understanding leads to wisdom, and wisdom leads to right choices. The two greatest laws (loving God and loving our neighbor) is one law with two aspects. The other laws are still in force, though not on the same level of importance. No law is 'done away.' The first tabernacle and its sacrificial offerings were symbolic of a greater spiritual reality of actively loving God as well as loving and serving our fellow man, as a living sacrifice, following in Jesus' footsteps. Doing righteousness is an expression of love.
John Ritenbaugh states that Atonement is the least looked forward to holy day, and the one Satan would like to deliberately obscure. The word atonement alters in meaning as we change the context in which it is used. When we parse the morphology, looking at the suffix "-ment" which changes a verb into a noun, suggests the means by which something is altered or changed, we find that atonement denotes the way something bad done in the past can be made good, or the means to which harmony is achieved, making the entire world at one or reconciled with God. Sin has separated mankind from God, forcing God not to listen to them. Man's estrangement is wholly beyond dispute, and totally man's fault. We cannot expect to reconcile to God on our own terms. Man is not God's equal; His sovereignty must be recognized at all times. The context of "covering" in the Old Covenant did not get rid of or purge sins, but merely covered them. The sacrifice of unblemished animals typified the type of life that Christ would lead: sinless. Sadly, our forebears kept these holy days mechanically, not regarding the significance or the meaning of a "sinless" offering. No heart to heart contact was every made with God; no atonement could be achieved if they never repented or changed. Sin could be considered a violation of relationship, brought about by idolatry, adultery, or fornication. When we realize that God alone can forgive sin, we understand that human love in Proverbs 16:6, does not atone for sin, but it allows the person offended the opportunity to protect or safeguard the reputation of the offender. The context of atonement in the New Covenant is to totally purge or wipe away the sins, only possible through the blood sacrifice of a perfect life, namely Jesus.
Martin Collins, warning us to take our priestly responsibilities seriously, draws some parallels from the biblical examples demonstrating the purification of Levitical priests. Purification is an ongoing process in which we must put out the influences of the world. Jesus Christ, our High Priest, compels us to sacrifice ourselves through our reasonable service. The book of Malachi, with its emphasis on declining spiritual conditions, demonstrates some parallels to the state of today's scattered and damaged church, preoccupied with internal difficulties. We are being trained as a holy priesthood, called to offer unblemished sacrifices, reverently honoring our Heavenly Father's name, forcefully putting down pride, presumptuousness, and arrogance. Priests must continually demonstrate obedience to God, motivated by an attitude of service, and unhindered by laziness. A priest must focus on magnifying God's name, offering prayer as incense, and having a burning zeal for worship with no weariness and no deception. It is an honor and privilege to be called to the office of priest to assist our Elder Brother, the High Priest, and the Epitome of perfection. We must accept this office in humility, having accepted Christ's sacrifice, having pure thoughts, faithfully submitting to God, and benefitting one another.
David C. Grabbe: King Jehoash (or Joash) of the southern kingdom of Judah did what was right in God’s sight, but only while Jehoiada the priest was alive. ...
Beginning with Acts 3:21, John Ritenbaugh speaks of a future time of refreshing and restitution after things get a whole lot worse, a time when the Beast would attempt to wear out the saints. God has a plan to recreate Himself, bringing mankind into at-one-ness with Him. Peter preached to the called out ones to repent and yield to God through His Holy Spirit. We need to be in awe of the cost of Christ's sacrifice for us, demonstrating reciprocity as we wholeheartedly yield to God. Mankind has separated itself from God, having followed the example of our parents, Adam and Eve. God's solution to mankind's separation was sending a second Adam, Jesus Christ to make reconciliation and justification possible. Believing Christ and His message has the effect of making a repentant person at one with God. Through sanctification, a person in Christ becomes a new creation. Fasting not only emphasizes that we can resist a powerful bodily drive, but shows us plainly our dependence upon God.
Members of God's church usually come home from the Feast of Tabernacles with renewed spiritual vigor. Yet, we are painfully aware that some fall away each year. John Ritenbaugh shows that we must actively seek God and His righteousness to ensure that we will be around to enjoy next year's Feast.
John Ritenbaugh maintains that the best matrix for salvation (or to come out of Babylon) is to diligently seek God, a connection lost in the Garden of Eden. Christians must rigorously practice their faith, having their senses trained, growing from immaturity to maturity. Sanctifying implies growing into perfection. We cannot seek God by standing still, but must continually pray, study, meditate, and fast, growing daily in grace and knowledge. Our biggest danger at this time is to be lured into spiritual drunkenness by the pagan Babylonian system. Our God is not what we say we worship but whom we serve. We dare not be at ease in Zion, settling on our lees- tolerant of sin and blind to our spiritual state- practical atheism or prudent agnosticism. God teaches us that the uncleanness from this world can be transferred from one person to another, but holiness cannot be transferred from one person to another.
Martin Collins asserts that presumptuous self-justification is one of mankind's most deceptive or blinding sins. Glibly stating, "God will understand," we practice a dangerous and foolish form of situation ethics. God pays close attention to the small or insignificant things we may overlook or excuse in ourselves, sins we commit in weakness. God's patience does not constitute approval of our sin. God's truth penetrates and exposes our secret sins. Nothing can be concealed from Almighty God. The reverence and fear of God leads to hating evil and obeying God in both public and private contexts. Regarding our presumptuous thoughts and behaviors, God will certainly understand (Ecclesiastes 12:14).
What is double-mindedness? David Maas explains that this harmful trait is analogous to being a double agent, serving two masters. As Christ says, one master will be neglected—and unfortunately, it is usually God.
God has often used micro metaphors to illustrate macro events. For example, in Isaiah 1:4-6, God compares the whole nation of Israel to a sick patient with an incurable disease, signalling impending captivity. The church has been alternately compared to a bride, vine, virgin, woman, mother, and body. Extrapolating from these metaphors, the condition of the greater church of God resembles a patient languishing from a deadly disease like cancer. This condition has resulted from a diet of spiritual junk food (the philosophies and traditions of the world) and abstinence from the life-sustaining bread of life (John 6:63). The words we "eat" create a faith that forms the walls of our belief system?a kind of spiritual immune system, protecting it from disease. Good health, then, is not merely a matter of diet, but an entire interactive process of prayer, study, obedience, and conformity to God's purpose for our lives.
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
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.
Many fail to perceive the difference between the first and second commandments. John Ritenbaugh explains that the second defines the way we are to worship the true God.
John Ritenbaugh asserts that things written in the Old Testament were written entirely for Christians. The operations of both the Old and New Covenants overlap. The differences focus on justification, access to God, and eternal life, but not doing away with the law (especially the Sabbath) which Protestant theologians would have us believe. Modern Christianity, like the mongrelized Samaritan religion, is a syncretized mixture of some biblical truth with unadulterated paganism. To worship God in spirit means to put heart and mind into applying God's law, with a circumcised heart (Philippians 3:3) realizing that the motivating principle behind every one of God's laws is the love of God shed abroad in our hearts through the power of God's Spirit. (Romans 5:1-5)
In this comprehensive overview of tithing, John Reid explores the attitudes we should have toward tithing, the purposes of the tithe, and the benefits of tithing. Tithing expresses both our honor and love for God (the Supplier and Sustainer of all things) and our love for our neighbor, actively expressing God's great law. The first tithe is reserved exclusively for God's purpose, enabling the ministry to perfect the saints. The second tithe is reserved for festival purposes, enabling us to learn to fear God. The third tithe is used to show love for the helpless and people who have fallen on bad times. Incredible blessings accrue to those who keep these tithing principles.
John Ritenbaugh observes that Lamentations 4 contains a series of contrasts, showing the indignities suffered by a once proud and seemingly invincible people reduced to servitude and abject humiliation because of the sin of idolatry, entered into as a result of economic and political alliances - leading to the adoption of abominable pagan religious practices, violating the covenant made between God and His people. The climax to this extended hopeless lament comes in Lamentations 5:16, when a greatly belated admission of guilt and acknowledged responsibility leads to a recognition of God's sovereignty and hope for ultimate restoration.