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.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
John Ritenbaugh, reminding us that the scene does not change between John 7 and 8, but the location changes in chapter 9, a location where He heals a man who had been blind from his birth. This stirred up another controversy with the Pharisees. All of the events occurring in John 8-10 occurred on the Last Great Day, six months before Jesus was crucified, in the same year on the Hebrew calendar, but on two separate years on the Roman calendar (30 AD and 31 AD). Jesus Christ healed the blind man on a double Sabbath, a high day, and a weekly Sabbath. This verse proves that the seventh day of Feast of Tabernacles is not the eighth day of the Feast of Tabernacles, and that Christ was crucified in 31 AD, and that the postponement rules of the Hebrew calendar are accurate. In October 30 AD, the Feast of Trumpets and the beginning of the Feast of Tabernacles both took place on the Sabbath, while the Last Great Day occurred on the Sabbath. In the spring, calculated with postponements, the crucifixion occurred on a Wednesday while the Resurrection occurred on a Sabbath. According to the scripture, the calendar has to match both years. The only calendar which will fit is the calculated Hebrew calendar using the postponements. The events of John 7:37 categorically prove the veracity of the Hebrew calendar with its postponements. In John 8, Jesus shows us the mindset of the people coming out of the grave. The blind man healed in chapter 9 represents the whole world, spiritually blind from birth. Chapter 10 indicates that there will be no shepherd except for Him. When the resurrection of the rest of the dead occurs, judgment will be rendered on the basis of a person's works. They will be resurrected, either to eternal life or oblivion. This will be a permanent change.
John Ritenbaugh, suggesting that all of us in the church of God had a misconception about this day, focuses upon an understanding of the Last Great Day. The New Testament is needed to put the true stamp of authority to the Holy Days of the Old Testament. In John 7:37, this address was given on the last day of the feast, the day before the Last Great Day. Jesus Christ was crucified on a Wednesday on the Passover, the 14th of Abib, in the afternoon in 31AD (before an annual high holy day) and was resurrected on a Sabbath. We calculate this event using the Hebrew calendar, using the customary postponements. All days, from Passover to Tabernacles, are named in the Bible, except for the Last Great Day, having received its name from the Radio Church of God. From John 7-9, we learn that the Jews invariably misunderstood Jesus Christ's doctrines, having been muddled by their worldly traditions. The Feast of Tabernacles represents a time when God's government will extend over the entire earth. The seventh day of the Feast of Tabernacles is indeed a great day. The Feast of Tabernacles is only seven days long. The eighth day was a separate festival, apart from the Feast of Tabernacles, which can only derive its significance in the New Testament, namely the Day of Judgment, the Great White Throne Judgment, the second resurrection, a time Christ will judge.
John Ritenbaugh observes that without our special calling and the gift of God's Holy Spirit, we would be about as clueless as to the purpose of our life as Solomon was throughout Ecclesiastes. Understanding is totally different from knowledge. Some people with ample knowledge are incredibly stupid when discerning the plan of God. Without God's Spirit the Bible makes no sense whatsoever. The mystery of God's plan, that special secret code, can only be discerned through special revelation powered by God's Holy Spirit. God did the choosing (often choosing the weak and base of the world); we did not. God is totally running the show; our lives must be in complete submission to His will, totally devoted to preparing for the next stage of God's purpose for our lives. The Millennium will be but a blip in the whole scheme of time propelling us as immortal beings and the very offspring of the immortal God into the vast infinitude and plenitude of the universe—all eventually under the subjection of God's family. Mankind is designed to be a builder, not a destroyer like Satan. The family will be the basic building block of the new government. Scriptural understanding will only become activated if we believe it, are committed to it, and are led by God's Holy Spirit following the pattern of our Elder Brother Jesus Christ.
Richard Ritenbaugh affirms that in spiritual matters, as in athletics, those who have mastered the fundamental skills are the best. The fundamentals of the Feast of Tabernacles consists of a harvest image, depicting a massive number of people coming to the truth, while the journey or pilgrimage depicts a time of judgment. We are currently undergoing our period of judgment, preparing to reign with Christ as spiritual kings and priests during His millennial rule, bringing salvation and judgment releasing bands of suppression and bondage, bringing healing, and enabling the wastelands and deserts to reach an Edenic standard.
Why does God want us to keep the Feast of Tabernacles? John Ritenbaugh shows that the Feast is far more than a yearly vacation!
John Ritenbaugh, reiterating that Deuteronomy (the commentary of the Law placed along side of the Tablets of the Law), designed to be systematically reviewed every seven years, provides us vision and preparatory instruction for living in our new Promised Land as members of God's family. We need to learn (it doesn't come naturally) and acquire the fear of God- equated with hating evil and doing good, leading to faith and wisdom. If we fear God, we will be less inclined to fear people. The sermon explores the subject of grace, indicating that we have nothing that we didn't receive from God- including our calling, justification, skills, attributes, spiritual gifts, and our pending eternal life. The final theme in this sermon explores God's faithfulness (no variableness nor shadow of turning), symbolized by the image of the harvest- depicting God's faithfulness from the beginning to completion. Living in booths depicts transitory existence suggesting our total dependency upon God.
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)
John Ritenbaugh focuses on the Old Testament emphasis on the dwelling in booths and the sacrifices as the context for rejoicing (Leviticus 23:40-44). Even though the Feast is an interlude from our customary activities, it is not a vacation (a cessation from our spiritual sacrifices, duties, or responsibilities). If we do not prioritize properly, (fearing God -Deuteronomy 14:23 and seeking God's Kingdom- Matthew 6:33), the miscellaneous distractions of this world (Mark 4:19) could railroad our most important priority. The booths depict our current lives as pilgrims, people on the move, not living in our own country, wandering single-mindedly toward our destination as our forefather Abraham had earlier set the pattern (Hebrews 11:8), fully determined that the cares of the world would not deter him from his goal.
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