Martin Collins, concluding his series "God's Perseverance with the Saints," focuses on Christ's desire that all His disciples have unity and love. The unity He appeals for is not organizational unity, but unity within the divine nature, exampled in the unity between the Father and the Son. This unity operationally defines a family rather than a corporate unity, with a common Christian experience binding those He has called into an interdependent relationship where everyone serves each other with God-provided spiritual gifts. Christ, through His life-sacrifice while we were yet enslaved to sin, provides the model of love for us. We need to bring our highly flawed love to the infinitely-perfected level of agape love demonstrated by our Elder Brother. We must love our brethren even in their flawed state because God requires them to love us in our flawed state. We demonstrate this agape love when we 1) listen to one another, 2) share with one another, and 3) serve one another. Jesus set the standard for this kind of service as He washed the feet of His disciples the night Judas betrayed Him. If the world cannot see this perfected love demonstrated in us, we are seriously missing the mark.
Martin Collins, reflecting on the practice of "defriending" (or "unfriending") on Facebook, contrasts this practice with Christ's love for His called-out ones, a friending with the condition that godly fruit is born. When Paul challenged the Roman congregation to produce godly fruit, he was not looking for new converts, but evidence of the spiritual fruit of God's character. Jesus Christ became like us so that we could become like Him. The fruit Jesus asked His disciples to bear is designed to glorify the Father, to demonstrate love by obedience to His Commandments, and to increase the believer's joy, a by-product of sincere obedience. God admonishes us to not only bear fruit, but to bear more fruit through pruning. God is looking for a great deal of fruit as we yield to Him in order to exceed our self-imposed limitations, as well as for enduring fruit, in contrast to futile worldly projects which are subject to decay. As we bear godly fruit, the quality of our friendship with God the Father, Jesus Christ, and our brethren will increase exponentially as we make activities like intercessory prayer, sacrifice, hospitality, and charity a perpetual part of our spiritual repertoire.
Clyde Finklea, reminding us that the entirety of scripture has as a major theme, the sincerity of love - to friend and enemy alike, focuses on the enigmatic metaphor in Romans 12: 20 (derived from Proverbs 25:22) "heaping burning coals of fire on his head," an image which seems to connote revenge or malicious getting even. The difficulty seems to reside in a Hebrew idiom which is not clear without a cultural context. The context is hospitality to a stranger- including an enemy, to which we offer food, clothing, and a means to keep warm. If a stranger's fireplace went out in the cold of winter, the noble sacrificial thing to do would be to take embers from our own fire, placing it in a container enabling the stranger to re-ignite his fire, keeping warm. Consequently, heaping coals of fire on his head was not done with a vengeful motive, but for his comfort. Knowing the idiom ensures proper understanding of the meaning. We should not be overcome by evil, but must overcome evil with good.
John Ritenbaugh issues a pointed warning about the tenacious power of our carnal nature: Its desire to satisfy an addictive self-centeredness can eventually overrule the Christian's loyalty to God and His commandments. If parents in God's Church are not willing to train up a child in righteousness, Satan and his demons are more than willing to take over the task. At our baptism, we were somberly counseled to count the cost of God's expectation that we love Him more than family, friends and even our own lives. We tend to fear what an undivided loyalty to God may cost us. Like our parents Adam and Eve, God has forewarned and forearmed us to withstand Satan's wiles, but we dare not underestimate the fierce, unyielding demands of our own carnal nature to reject God's plan for us. As Adam and Eve's progeny, we must learn that good results can never come from evil behavior. God has given us His Holy Spirit to kickstart us, empowering us with faith and love to keep His Commandments and to love Him with all our being and our neighbor as ourselves. We cannot take lightly the caution in Romans 8:5-7 that a carnal focus leads to death, while a spiritual one (that is, developing an incremental, intimate relationship with God) is the sole means to attain Eternal life.
David Maas, anticipating the forthcoming Passover, and the stern warning from the apostle Paul that we thoroughly examine ourselves, cautions us to be very careful how we undertake this self-examination. We must realize that (1) taking the Passover in an unworthy manner can result in serious physical or spiritual hazards, (2) trying to use our own resources without a dialogue with our Creator is a hopeless exercise in futility, (3) substituting normal remorse or worldly sorrow instead of conviction from God's Holy Spirit will bring about a downward spiral to despair and death, and (4) conducting a superficial, general self-examination will yield less than optimal fruit. Rather, self-examination should be specific, referencing personal failings God has exposed. It should also focus on a sober and realistic comparison between our personal, fledgling fruit and the maximally mature fruit demonstrated by our Savior Jesus Christ. Tares and noxious weeds exist both in the Church and our own divided (that is, carnal versus and spiritual) minds. As we are mandated to put out the leaven, we are also obligated to pull out by the roots the poisonous weeds which threaten to strangle our access to God's Holy Spirit.
Clyde Finklea, marveling at how quickly heresies infiltrated the early church, as identified by the warning messages of Paul, John, Jude, and James, asserts that Peter in his second epistle (II Peter1:1-7) provides not only an effective antidote to corrosive heresies, apostasy, and false teachers, but also a practical formula for spiritual growth. The process incrementally moves from faith to diligence, valor and courage, knowledge of God's truth as revealed in His Word, self-control and temperance, patience, endurance, dogged determination to overcome and endure under the severest trials, respect, love, and awe for Almighty God. The ultimate result consists of an active outgoing agape love for our brethren. As we examine ourselves for Passover, we need to determine whether we are incrementally developing our spiritual maturity from faith to love.
John Ritenbaugh focuses on the apostle Paul's response to the bitter altercation between Euodia and Syntyche, women church leaders at Philippi, who succeeded in polarizing the congregation by their contentious pride, placing their obsessive desire to be right over unity. Paul urges them to follow the example of Christ, who emptied Himself of His divinity, assuming the role of a bond servant, exalting others over Himself, prompting God the Father to exalt Him above all others. Godly leadership is a function of submitting to the covenants God has made with us, including the marriage covenant, setting the proper pattern of all forms of institutions, including educational, governmental, medical, and religious institutions. Secular, progressive humanists, inspired by Satan, in their hatred toward God's covenants, through their endorsement of moral relativity and the new morality, fostering adultery, fornication, as well as feminism, homosexuality, polygamy, and transgender aberrations, have savagely attacked God's marriage covenant. Progressive humanists over the years have succeeded in making divorce as easy as falling off a log, and murder on demand (abortion) a convenience attended with no longer any trace of resistance. Paradoxically, hedonism, a philosophy which holds that pleasure is the highest aim in life, can never lead to real pleasure, but seeking to please God by serving others brings maximum pleasure. The marriage relationship, becoming totally one with one another as God the Father and Jesus Christ are at one with one another, provides the pattern of the true meaning of love—not feelings, but actions (consisting of serving and caring). Keeping God's Commandments demonstrates the highest form of love. Along with all the other gifts in the universal Edenic Covenant, identifying God as our benevolent Creator, who designed this earth for mankind to tend and keep, providing the marriage covenant as a God-plane relationship, the Sabbath Day educates us for service in God's Kingdom.
John Ritenbaugh warns about conforming to the world by realizing that Satan fine tunes and customizes his deception. Like he had done with the apostle Peter, Satan also wants to sift us as wheat Thankfully, God will not let us be tempted above what we are able. The apostle Paul warns us to be vigilant about the world, not loving its attitudes, mindsets, and frame of mind. Loving (or setting our hearts upon) the world (as opposed to loving the LORD our God or our neighbor as ourselves) and being attached to the world (governed by the spirit and power of the air) is bad business. Loving the world and loving God the Father cannot transpire side by side; we cannot serve two masters. John is referring to spiritual things that have powerful influences on the fleshly appetites. Sin usually begins in the eye because it triggers desire. Pride disengages us from realizing that we are created beings and did not give ourselves abilities, gifts, materials, and tools we have nothing we did not receive. Pride leads to idolatry, the horrible sin which separated Israel from God. The called of God do not fit anywhere in the world; the church is unique—separate from anything in the world; we march to the beat of a different drummer. It is human nature (which is anti-God) to absorb the ways of the world. To the world, we are the 'enemy.' Our focus should be on treasuring our calling, preparing to become teachers in God's Kingdom.
Clyde Finklea, reflecting on Joseph Felix's book Lord Have Murphy, a humorous analysis of Murphy's Law, asserts that it is impossible to become perfect without having mercy or compassion. The parable of the good Samaritan provided a exemplary model for developing compassion, beginning with sympathy and culminating in an action or concrete act of goodness. Mercy is an action, not merely a state of mind The command made by Jesus to become perfect includes showing compassion to love our enemies, relieving their miserable conditions. The Laodicean mindset is characterized by a deficit in merciful acts, forgetting the enormous debt their Savior had paid with His life. Whenever we forget Christ's sacrifice for our sins, we resemble the unmerciful servant, who, when he was absolved of a million dollar debt, acted harshly and mercilessly to a fellow servant who owed him a mere twenty dollars. We have received an immense measure of mercy; Christ wants us show compassion to our fellow man. Our marching orders are to walk humbly and to love justice and mercy. Whoever has a large share of the world's possessions, but shuts his charity off when he sees a fellow Christian in need, is blind to his spiritual nakedness.
Charles Whitaker, using the example of the word "lollapalooza," which was used in World War II as a shibboleth (Judges 12:5-6) to detect Japanese infiltrators, whose language habits obliterated the r/l distinction common in English, suggested that a shibboleth could be viewed as any cultural custom which makes one different. The members of God's true church have a distinctive shibboleth as we practice the weekly Sabbath or the annual holy days, putting them under the scrutiny of a society which treats those customs with contempt. As Christians practice love, displayed by keeping God's laws, they draw attention to themselves. It is necessary to continue to keep God's holy laws (our own non-verbal shibboleth), even when it hurts or proves embarrassing.
Richard Ritenbaugh, comparing the New Testament city of Corinth, the Old Testament city of Sodom, and the Church, finds some disturbing parallels and similarities. The focus of I Corinthians is practical advice on how to live a Christian life in an ungodly venue. Secular progressivism has successfully pushed God out of the picture in every sector of the culture. Corinth went through many of the same challenges that America is going through today. America, like ancient Corinth (also having a multicultural focus) espouses perverted sexual practices on a daily basis. Today there are serious factions in the greater church of God as well as almost all of the other problems occurring in Corinth. By using I Corinthians as a practical manual of surviving in a "Sodom-like" culture, we can strengthen our guard against the deadly, corrosive aspects of our current corrupt and perverted culture, having both excesses of wealth and time. Paul writes to the Corinthian congregation, stating that they have been sanctified by Christ, called to holiness, just as other congregations have also been set apart. Paul realized that he needed to encourage them before correcting them about disunity and cliquishness. Paul reminds them and us that if Christ were central in our focus, and we were all tapped into God's Holy Spirit, we would be unified. Party spirit, whether religious or political, denotes carnality. Paul cautions that it is unwise to pick favorite ministers (all of whom are servants and stewards of God, all accountable to God) clustering into divisive cliques. Paul warned the Corinthians not to go hastily to court, but instead to develop Godly judgment. The Corinthian congregation was warned not to use their religious liberty to put new members with weak consciences in jeopardy. Corinth was warned about excessive complaining, lust, and idolatry. Corinth showed lack of judgment regarding decorum, exercising spiritual gifts, and demonstrating concrete acts of love. The Corinthians allowed Platonic thought to undermine t
John Ritenbaugh, reflecting on Deuteronomy 28:63, suggests there is a context in which God rejoices in cursing or judgment. God's rejoicing does not always have to be attending to good or positive events, but sometimes in painful judgments. God can take satisfaction that He is doing the right thing. In the early days of the Radio Church of God, people seemed to exercise extraordinary diligence and resourcefulness in keeping the Sabbath and Holy Days, with virtually none of the perks we have today. A well-planned Feast can be a downer if we do not participate in serving or fellowship. If we do not give of ourselves, we will receive nothing in return. The Feast is not intended to be "one big blast," but a time of spiritual growth, which may take some helpful course correction. Their result, ultimately will be rejoicing. When we keep God's Holy Days just to please our materialistic appetites, we will be keeping the Feast in an unworthy manner, and are flirting with God's harsh judgment. Rejoicing is a choice; we have the power over our attitudes. If we seek God's direction, God will reciprocate by directing our paths. It is our obligation to make sacrifices during the Feast of Tabernacles, an event which requires more sacrifice than any other time of the year. Sacrificing and rejoicing are linked, although today the emphasis should be more on the spiritual rather than the physical aspect. We are expected to bring our harvest of spiritual fruits, also known as good works, bearing one another's burdens, uplifting one another. The Feast of Tabernacles is not expected to be problem- or trouble-free, nor will the Millennium be trouble-free, but it will be the most opportune time to produce the fruits of God's Holy Spirit, a time to rebuild the ruined and desolate places. When we begin to act like God, we will know that He is the Lord. The very fact that He has commanded us to rejoice means that it does not come naturally. Let us give of ourselves in service.
Richard Ritenbaugh, reflecting on popular music involving the theme of romantic love as the answer to all the world's ills, remarks that the composers of these lyrics have no idea as to what love really is. The fuzzy definition of love is responsible for tolerance of sin, deviancy and liberal, multi-cultural mis-evaluations. We should have a more mature understanding of love for God and love for neighbor. The outgoing concern toward other beings begins with God the Father to Jesus Christ to us. Without godly love, real love does not exist. Real love does not exist in isolation; another being must always be the object of real love. God's plan involving the reciprocal sharing of love among members of God's Family began well before the foundations of the world, at which time a possible sacrifice for sin had to be factored in. While we were still sinners, Christ died for us. The love of God, through the mechanism of His Holy Spirit, works on our inner beings (our mind and spirit), making us like Him, demonstrating the love of God, loving God with all our minds (keeping His commandments) and our neighbors (including our enemies) as ourselves. The extent that we love our brethren may be an accurate gauge as to how much we love God.
We may look around the church of God and wonder why so many are not being healed. Geoff Preston, suffering a chronic illness himself, uses his experiences to assure us that God is working out even these matters for our good.
There must be something to prove we are one with Christ, engrafted as part of Him and in union with the Father and the Son. John Ritenbaugh asserts that that something is the manner in which we conduct our life, and we must be living in conformity to the sacrificial life of Jesus Christ.
As he begins concluding his series, John Ritenbaugh writes that the offerings have a great deal to do with our relationship with God. How closely do we identify with Christ? Are we walking in His footsteps? Are we being transformed into His image?
John Ritenbaugh stresses that unless the splinters of the greater church of God repair their mangled relationships with the Almighty, recoupling will be impossible. A major contributory factor in the scattering is the deceitful heart of man (Jeremiah 17:9) and carnal nature (Romans 8:7) which attempts to substitute charm and social skills (passing it off as conversion) for sincerity and a contrite heart (Psalm 51:17, Isaiah 66:3). Because God's scrutiny penetrates right through to the inner heart (I Samuel 16:7), it is foolish and pointless to use the same duplicity toward Him as we use to deceive others and sadly, even ourselves.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
John Ritenbaugh, countering the naive assumption that the spirit of the law does away with the letter, insists that without the letter, there is no spirit because no foundations are possible. Writing the laws on our heart does not occur magically, but is a process (involving, prayer, meditation, learning and growing through life's experiences as our Elder Brother also grew in experience (Luke 2:40) We must walk as He walked (I John 2:6). The myriad examples given throughout the scriptures demonstrate for us (stretch out) the intent of the law. No scripture may say anything regarding a particular law, but examples (especially of Christ) will show God's will. The law appears in example form all over the scripture.
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousness), we leave ourselves in an extremely vulnerable position (Luke 11:24-28). Nature absolutely abhors a vacuum. We cannot make Christianity work by emphasizing what we can't do. We can't stand still. The best way to avoid or conquer evil is to do righteousness or bear fruit (John 15:16; James 4:17), serving God and mankind. Sins of omission are every bit as devastating as sins of commission. God's emphasis is always on action. The accent is on doing rather than not doing, taking our ordinary day-to-day responsibilities and making them a sacrifice to God (Romans 12:1).
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a proposition. Keeping the commandments is the way we express love for God. The works that God demands of us consists of overcoming our flesh, the world, and Satan, as reflected in keeping God's commandments (John 14:15, I John 5:3). There is a direct relationship between loving Christ and doing the right works. God's love for us places us under a compelling obligation to reciprocate and to pass it on to others.
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to mature spiritually. If we stand still (resting on the laurels of our justification), the dark forces are going to pull us backwards. Uselessness invites disaster. We have to get away from the negative fixation of not doing and begin concentrating on doing. The consequences of not bearing fruit are graphically described in John 15:6. God's purpose, once we are cleaned, is to produce growth in us.
John Ritenbaugh focuses upon the emotional dimension of love, reiterating that love doesn't become 'love' until the thought, or the feeling, motivates the person to act. Love is an act. If we don't do what is right, the right feeling will never be formed, because emotions are largely developed by our experiences. The right emotions require God's Holy Spirit. Like a marriage relationship, our relationship with God grows more and more intimate as we give it time and attention, conforming to the other person's preferences in the relationship. We are never going to know God unless we do the same kinds of things with Him, keeping His Commandments, devoting time to prayer, Bible study, and meditation. If we are working on our relationship with God (giving it our time and attention), then God's love for us will be reciprocated back to Him in the form of obedience, totally trusting in Him to shape our lives for His purpose.
John Ritenbaugh reiterates that love is not a feeling, but an action- defined by John as keeping God's commandments (I John 2:3), the only means by which we can possibly know Him, leading to eternal life. While what humans consider love is self-centered and carnal, God's love is essentially others-centered. When God begins the love cycle, by His Spirit, He gives us His love; then it only becomes matured in us as we use it (loving God and loving our neighbor by the keeping of His Commandments). If we don't use it, then it bounces off from us and nothing is accomplished. Using God's love may be compared to learning to skate; the more we use it the stronger it gets. Beginning as a feeling, it doesn't become love until an action is taken.
The world really hasn't the foggiest idea of what love really is. Of all God's spiritual gifts, love is the preserving agent preventing any of the other gifts such as prophecy, knowledge, or tongues to become corrupted. Love, an attribute of God Almighty, needs to be the driving force of everything we do. Without love, some normally positive attributes like drive, courage, and determination become brittle and self-seeking. God is the sole source of love; mankind by nature does not have it. It is only by knowing God that we can have this love. Love can be described as a cycle, which God initiates. As we give it back to Him, He gives more to us because we are growing and our love must be perfected. Love is not feeling but action. As God loves us, He expects us to reciprocate back to Him and out to our fellowman, and by so doing we become credible witnesses for God.
John Ritenbaugh teaches that God has given us a checkpoint against which we can check ourselves in times of despondency and despair, so whether we doubt, fear, or the self—whether the problems are moderate or deep—we can go back to see whether we are keeping God's commands and working on developing our fellowship with Him. God has created mankind with the need to face challenges—the need to overcome—or we quickly become subject to boredom or "ennui." Our major responsibility is to govern ourselves scrupulously and conscientiously within the framework of God's Laws, overcoming negative impulses by the knowledge and Spirit of God, seeking a total relationship with Him in thought, emotion, and deed, extending to our relations with our brethren. Fellowship with God is the only antidote to overwhelming feelings of despair, doubt, and self-condemnation.
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.
[Editors Note: Audio quality improves at the 4 minute mark.]
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