Martin Collins encourages us to exercise the same kind of faith displayed by the Apostle Paul when facing tumultuous weather and an impending shipwreck. Paul, having been assured by an angelic message that he would indeed testify before Caesar in Rome, knew that the upcoming shipwreck was not life-threatening. While the crew and the other passengers were losing their heads, Paul gained the confidence of all, in a sense taking charge, directing the crew to cast cargo overboard and to take nourishment. Because of Paul's wise counsel, the Centurion in charge of guarding the prisoners rescinded the order to execute the prisoners if the vessel ever became scuttled. Paul's surviving the bite of a poisonous snake led those who witnessed the incident to believe he was himself a god. The profound lesson Acts 27 teaches is that we must distinguish among several types of suffering: (1) Common suffering from everyday experience, (2) Corrective suffering meted out by Almighty God, (3) Constructive suffering in order to build character, (4) Christ-glorifying suffering, designed primarily to bring glory to God, and (5) Cosmic suffering—God's allowing Satan to sift individuals to prove their faith. Regardless of the variety of suffering we may suffer, we must remember that God will always deliver us.
Richard Ritenbaugh, reiterating the day-for-a-year-principle, maintains that, as we count the 50 days toward Pentecost, we should reconsider the events of our lives (whether life-changing ones or those we might regard as incidental), coming to understand that they reveal God's on-going maintenance of our spiritual lives. As we study the Megilloth Ruth, we see Naomi, described as a pleasant, attractive personality, a God-fearing, common-sense individual who put others before herself. Yet, for all that, she exhibits the negative trait of bitterness as she responds to a series of experiences which she initially defines as curses. Like Moses, Elijah, and nearly all of God's called-out ones, Naomi found it difficult to see God's hand at work in the "big picture" of things. Naomi's pessimism disappeared once she perceived God's hand behind apparently 'accidental' events, including Ruth gleaning in Boaz's field, or 'circumstantial' ones, such as the attention he showered upon her. Naomi soon realized that God had meticulously orchestrated, towards the accomplishment of His own purposes, the famine, the death of her husband and sons, the loyalty of Ruth, the gleaning episodes, the marriage of Ruth to Boaz and the birth of Obed. Naomi's blessings, the result of God's providence, were far greater than her earlier losses. Let us emulate Naomi in her awakening realization that God choreographs even horrible incidents in our lives in order to fulfill His purposes. Yielding to His purpose will give us the desire of our hearts.
Richard Ritenbaugh reminds us that war has personally touched only a fraction of Americans. Not since the aftermath of the 'Civil' War has any part of the nation suffered the ravages of war and the bitterness of defeat. The offspring of Jacob, for the most part, continues to enjoy a period of relative peace and material blessings. The dire events narrated in the Book of Lamentation seem foreign to our scope of experience. For this reason, the events it vividly portrays help us to vicariously imagine the sense of hopelessness and despair experienced by ancient Israel during this historical period. As we approach the coming self-examination prior to Passover, we can apply six significant lessons learned by these people to our personal lives. As human beings we can learn: 1.) Human life is tough, as exemplified in Christ's agonizing sacrifice for us. 2.) Humans are slow to accept blame, but quick at doling it out to others. 3.) Repentance is difficult and rare. Thankfully, we also learn: 4.) God is sovereign, controlling every aspect of Creation. 5.) God is just and is a Deity of Law, giving us precepts that tell us how to live. 6.) God is merciful and faithful, providing a mechanism for our redemption through the sacrifice of Jesus Christ, balancing His "severity" with His "goodness."
Martin Collins, reminding us that God has designed the human condition to be governed by a series of life-or-death choices, focuses on the life-choices of Gideon as a source of encouragement to us all. Gideon, whom the writer of the Book of Hebrews included in the "Faith Chapter," began his life as a coward, became a conqueror, and ended a compromiser, all the while needing continuous assurances from God to bolster his flagging faith. Gideon wondered 1.) whether God really cared about him, 2.) whether God knew what He was doing, 3.) whether God would take care of him and 4.) whether God would keep His promises. To this anxiety-laden man, God demonstrated His faithfulness and forbearance, in stark contrast to Gideon's continuous tests and childish demands, disturbing traits that some of us also display. We must learn that God always keeps His promises and cares for us so much that He is willing to chasten us to bring us to life-saving repentance. As His workmanship, we receive God's personal attention, guiding us through the baby steps needed as He strengthens our wobbly faith, giving us increasingly more abilities as the scope of our tasks increases. As God answered all four of Gideon's questions in the affirmative, He will do the same for those who are going through faith-testing trials. As God incrementally built Gideon's faith, allowing him to prove it privately before he would take a public stand, God will do the same for us, knowing that our frame is weak and frail, totally helpless without the power of His Holy Spirit.
Richard Ritenbaugh, asking us whether we have ever been around an individual who energetically serves to a fault, offers an example of a woman in a local congregation who assisted Stanley Rader in meeting his appointments. Stanley Rader, though grateful, found this woman "exhausting." God serves infinitely more than this woman, but in such unobtrusive ways that most of the world takes Him for granted. God supplies our food, clothing, and shelter, as well as sustains our health. Without these blessings we would die. On the spiritual level, God has blessed us with the Sabbath, a period of holy time, when He crafts our spiritual identity, redeeming us from the clutches of our carnality and this evil world. In the Deuteronomy rendition of the Ten Commandments, God reminds us that our forebears were slaves in Egypt, just as we too were slaves in bondage to sin. From that time up to the present, God has been working on His called-out ones incessantly, moving them in incremental steps toward the Kingdom. The Feast of Tabernacles reminds us that we are temporary, transitory pilgrims on our journey to a more permanent, glorious state. The Sabbath commandment, which includes the Holy Days, provides a time for meditation on what God has done to redeem us, fashioning us into members of His family. When we thoughtfully tally up all God has done to redeem us, we are compelled to offer ourselves as living sacrifices, responding to His Commandments, reciprocating the love He shown for us. The Sabbath is a time we reflect on our redemption from a previously hopeless state to the prospect of Eternal life as a member of God's family.
Austin Del Castillo, affirming that correction is something that children and adults find odious, points out that paradoxically the friend who offers constructive correction helps us mature and grow more than a 'friend' who ignores our faults. The very reason we are called into God's Church is so he can mold us into members of His family. It should be a given in our thinking that we must be corrected for much of our walk in this life with our Maker. The Lord loves whom he chastens. Yielding to the correction we receive from Scripture, the ministry and our brethren brings a wholesome sense of humility, needed to learn and overcome. If we harden our hearts to protect ourselves from hurt, as the lyrics of the Simon and Garfunkle song "I am a Rock, I am an Island," we render ourselves impervious to feeling compassion and to the ability to mature psychologically and spiritually, cutting ourselves off from the very ebb and flow of life, turning us into craven cowards, candidate for the Lake of Fire. We must cry out to God to soften our petrifying hearts, realizing that the antidote to the fear of repentance caused by pride is godly humility and the willingness to be set on the right spiritual course. The only rock we should cling to is Jesus Christ.
Martin Collins, taking the apostle Paul's cue that persecution expresses our relationship to Christ, suggests that persecution involves a wide spectrum, ranging from torture, physical beating, social excommunication, imprisonment and death—fates endured by the heroes of faith listed in Hebrews 11. Paul did not ask for the harassment and persecution he endured, but maintained that everything which befell him proved to be for the ultimate good of spreading the Gospel. Because of his impeccable witness, the entire Palace Guard at Rome received testimony, some persuaded to the point of conversion. Ironically, jealousy from other 'Christian' factions probably led to Paul's execution rather than persecution from the outside, a harbinger for those living in end-time persecution. The churches in Revelation 2-3 all receive their portion of persecution, but God promises deliverance and reward for those who endure. In the current diaspora of the Greater Church of God, the trials and problems are not much different than those of the first century, and Christ still promises boldness to those who see the big picture. Our boldness and confidence should match that of Paul's trusting in God to give us strength to overcome or endure, following Christ's example of esteeming others above ourselves, even those who maliciously abuse us, realizing that God will open their eyes at the right time. God will never disappoint us, but will give us His Holy Spirit and mind to navigate the spiritual minefield. Like Paul, we need to realize that all things, horrible and pleasant, will work God's ultimate purpose and our good.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheless, Joel, whose name means Yahve is God, in the middle of his prophecy, promised a marvelous blessing which would satisfy His people. This prophesied blessing, which became Peter's first words of his Pentecost sermon on Pentecost in 31 AD, was that God would pour out His Spirit, prompting young men to prophesy and old men to dream before the awesome Day of the Lord. Only a type of Joel's prophecy was fulfilled in 31AD and much more is yet to be fulfilled. Joel described a gruesome locust infestation that totally ruined the economy of the nation, placing the citizenry in a state of hopeless, panicked despair. Because Judah had taken God's blessings for granted, He removed His hand of protection, something we see happening in our morally bankrupt culture today. God, in His sovereignty, is guiding His creation to its ultimate purpose, including the devastating plagues and afflictions, designed to motivate repentance and obedience. God represents both mercy and justice. When sin becomes a dominant condition of God's people, God's judgment is not far away, either in the form of political oppression or natural disaster. For a repentant people, there will be restored fellowship and tranquility. The 1915 AD locust plague in Palestine had all the biblical proportions, including the sky darkened with adult locusts, eating everything in their paths. The locust plague Joel described is only a foretaste, symbolic of a more devastating judgment to befall the earth in the future Day of the Lord. Both disaster and grace are tools God uses to motivate repentance, and the wise will act accordingly, turning to God in sincere, contrite, humble, heartfelt repentance, rending their hearts rather than their garments, leading to total conversion and change of mind.
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.
Martin Collins, realizing that most people, both outside and inside the church, crave assurance , avers that we can have assurance that we are God's heirs and offspring if we are led by the spirit, remaining on the sanctified path of fellowship, growing continually in grace and knowledge. When we receive God's calling, God's Spirit bears witness that we are God's children. God has adopted us from the family of Adam (in which we had become bond-slaves to Satan) into His own family as adopted offspring, sealing us with a down-payment, (that is, the earnest-payment, or pledge) of His Holy Spirit, the means by which we replace our carnal nature with God's character on a kind of installment plan. In this new relationship, we are invited to view God the Father as Jesus Christ did—-Abba, which means Father or Daddy. We are, in God's sight, small, mistake-prone, but pliable children, encouraged to grow in grace and knowledge into the exact character of God as we bear the fruits of His Holy Spirit. At times, we are required to suffer as Christ did, in order to learn and to endure discipline, as God steers us away from deadly obstacles. Through much intense fire is precious metal refined. If we partake in Christ's suffering, we will be assured also to partake in His glorification. Trials often have the peculiar effect of making our testimony or witness more powerful.
Mark Schindler, acknowledging that movies and books contain unforgettable aphorisms to ponder or live by, focuses on a memorable line from the movie A League of Their Own, a movie about a struggling women's baseball team, when the coach tells a disheartened player, "It's supposed to be hard; if it weren't hard everybody would be doing it; the hard makes it great." This powerful aphorism should be inculcated by everyone called-out to follow the unique, rigorous, tribulation-laden path blazed by Jesus Christ. We live in a world in which everyone is under the harsh bondage of sin. We have been given the privilege of living God's way now, making the arduous struggle against the world's depraved system a great, memorable experience, enabling us to master some things which most in the world cannot yet do. The hard things God wants us to do are preferable to the harsh bondage to sin the world is now under. The hardness makes us hardy enough to be included in the first harvest. As Satan deceived Mother Eve that to choose for ourselves is better than following God, the rest of the world continues to follow that deception. We find it most difficult to live exclusively in the way God has chosen for us. The world's ways are the easiest roads to take; carnal human nature is enmity against God. Satan has been given the power to deceive the world to this day. Those who have been called to the truth will be on a collision course with the world. But it is the hard way that makes our lives great, to be in harmony with the Father and the Son. When David heard the devastating news about the attack of the Edomite's, he nevertheless trusted that God would give his armies the ultimate victory, rallying the people around the Lord's banner. In our battles against the world, faith must conquer fear. Soldiers have died to defend the flag; we must be prepared to die to defend godly standards. As Moses built an altar proclaiming Jehovah Nissi (God is our banner). We must also proclaim our steadfast loyalty to God in a patently hostile world.
Richard T. Ritenbaugh: Along with the misdeeds of a handful of the NFL's domestic violence offenders, the case against Minnesota Vikings running back Adrian Peterson—accused of child abuse after whipping his son with a switch from a tree—has started countless conversations all over the country. ...
David C. Grabbe: The author of Hebrews 12:5-11 teaches us not to despise the rigors, the difficulties, that come from God, but to take them as evidence of God's work with us: "And you have forgotten the exhortation which speaks to you as to sons ..."
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.
David Grabbe, reminding us that a major focus of John the Baptist's ministry was a call to repentance and turning to righteousness, a focus that Jesus Christ and the Apostle Paul reinforced and magnified. Curiously, in main-stream Protestantism, repentance has fallen out of favor and has been replaced by cheap 'grace.' The Law allegedly has been done away in the process. Actually repentance is mentioned far more in the New Testament than in the Old Testament, as the New Covenant stresses that Christians have, after they have rejected their sinful past, have been designed for works that are in alignment with God's law. Jesus, in the model prayer asks us to ask for forgiveness of our trespasses on a daily basis and counsels five of the seven churches in Revelation 2 to repent from their sinful ways, radically change course, and turn to God. Repentance transcends remorse, incorporating works of righteousness in sync with God's Law. If the Law were done away, there would be no need of a Savior.
John Ritenbaugh, claiming that one major reason people find Ecclesiastes to be pessimistic is that much of life also contains negativity, suggests that Solomon, who was born with a silver spoon in his mouth, found much of life discouraging, disappointing, trying, and fraught with vanity. Nevertheless, his lifetime observations provide the reader with insight and practical counsel to navigate the twists and turns of our journey through life. God has given time to mankind as a gift, manipulating its use for each and every person. We need to be thankful to God for physical life itself, considering that the bad as well as the pleasant aspects are fashioned for our ultimate good. We have the obligation to give ourselves over to His fashioning in the best and the worst of times, realizing that God's purpose is being worked out in the process. God's calling turns our lives upside down, giving us challenges we never heretofore considered facing, forcing us to make decisions. We need to be thankful for what God is putting us through, realizing that God is continually with us and is overseeing all the shaping circumstances. It is necessary to live our lives by faith, trusting God in all circumstances (which He designs) with the help of His Holy Spirit. In the poem (or music) of life, God is playing the tune. God is totally sovereign over time, continually involved in the purpose of His creation, working with billions of people at different stages of growth, knowing our limitations and making adjustments accordingly, all the while allowing for our free moral agency. When we go through grim circumstances, whether as individuals or institutions, we need to see God behind the overall manipulations. In the scattering of our previous fellowship, God, not Satan, was in total control of the circumstances. God knows the end from the beginning.
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.
John Ritenbaugh, reflecting on Solomon's appraisal of money in Ecclesiastes 10:19, suggests that modern Israel seems to have great difficulty managing money because of an addiction to greed. Wealth, without a powerful character, is a destructive drug. Unfortunately, our people's greed has put them on the verge of the greatest depression of all time. There is a time when "less" is actually more and pain can be an effective teacher, yielding the peaceable fruit of righteousness. Mortgage foreclosures and job losses are becoming critical, testing the limits of our faith. We, as God"s called-out ones, need to place unconditional trust in God and His providence, the kind of trust David exemplified in Psalm 23. This particular psalm shows God's goodness in the midst of our affliction. God gives us pain as a preventative of something far worse. God is good because God corrects.
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.
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual conflict. Choosing between these two opposite poles is something we have to contend with daily. If we choose the spiritual pole, moving toward unity with God, we will become unified with others who similarly strive for these same spiritual goals. Without this spiritual contact, we subject ourselves to the second law of thermodynamics: entropy, chaos, and disorganization, but with God's Holy Spirit, we do not have to succumb. According to Lamentations 2, God scattered Judah for their sins. Likewise, God scattered the Worldwide Church of God (possibly using Satan as His agent) mercifully administering painful chastening for our own safety and protection, putting us in venues where we actively have to love and forbear one another. Pride condemned Satan to a fate of using or manipulating rather than serving. This presumptuous self-centered trait belonging to Hillel (later Satan or adversary) creates disunity and ultimate destruction. Unfortunately, several leaders of church groups have adopted these presumptuous competitive traits, arrogantly and disdainfully looking down on other groups within the greater Church of God, completely antithetical to the behavior of John the Baptist, the Apostle Paul, and Jesus Christ. We must follow the example of Abel, humbly doing things on God's terms, rather than the example of Cain, presumptuously doing things on his own terms. Likewise, when we have nothing acceptable to offer to God (Exodus 23:16, Leviticus 22:25, Joshua 5), we cannot presumptuously make an offering.
David C. Grabbe: After the waters of the Flood receded, and Noah's sons began having children of their own, mankind began rebuilding and re-establishing itself on the planet. ...
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.
The fact of a Second Exodus that will far eclipse the Exodus from Egypt is generally understood by Bible students. The timing of this great migration, however, is more elusive. David Grabbe points out the Scriptural markers that narrow the time frame to a specific, significant prophetic event.
Clyde Finklea: 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...
Sometime in the not-too-distant future, the sixth seal foretells of the sun turning black and the moon turning red, stars falling, the sky rolling back, and a terrible earthquake moving mountains and islands. Richard Ritenbaugh examines this final judgment that announces the imminent Day of the Lord.
There is an aspect of God's goodness that is rarely associated with goodness. As surprising as it may seem, God's goodness can be feared! Martin Collins explains why this is so.
Of all people, one might think, Christians should be the most blessed, yet they often fall under heavy trials. However, the reality is that God is putting us through the paces, correcting us and refining us, to bring us to salvation.
Richard Ritenbaugh reiterates that several parallels exist in the account of Balaam and one's approach to God. As God's children, we have to be on guard against people who are intimidated by righteousness and will seek to destroy its practice. Balaam, motivated by self-interest, believing that the ends justify the means, willing to do anything to get his way, shows himself spiritually inferior to a donkey when it comes to yielding to God's correction. The Laodicean, motivated by blind self-interest and the wages of unrighteousness, totally oblivious to the consequences, imitates Balaam's approach to God. In evaluating the Balaam episode in Numbers 22, we would do better to imitate the donkey than her master.
How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels or grounds of comparison to make such an inferential leap. Two major assumptions made by calendar changers are that: (1) the calendar is too complicated and (2) the Jews are guilty of deliberate manipulation in order to create a calendar that is more convenient in actual usage. The Bible nowhere says that the calendar should be simple; everything God has created, including life Bible, the calendar, as well as life itself, is complex. God, totally faithful and reliable, gave us a calendar, assigning the responsibility for its maintenance to the nation of Israel, not to the church or private individuals, guaranteeing order, stability, and unity within the culture. The Anti-Christ inspires tampering with times.
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 emphasizes that nothing takes place in a vacuum for those who are called; moreover "time and chance" no longer apply in the normal sense. Even when we exercise free moral agency, God engineers circumstances and outcomes so that we are virtually forced to make the right decision. Realizing that all things work together for good to those that love God, we must exercise our responsibility to the whole creation and to the body of Christ by improving our relationship with God regardless of the circumstances in which we find ourselves.
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.
What does the Bible mean when it says we should count it all joy when you fall into various trials? What is this joy we must experience? How do we come by it? Using his personal experience with his wife's cancer, Mike Ford shows how joy and trial go together.
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 Feast of Trumpets message, Richard Ritenbaugh, drawing parallels to present concerns, shows Habakkuk's remarkable transformation from pessimism to ironclad faith in the midst of seemingly disastrous circumstances. To the plaintive question, "Why does a loving God allow evil people to seem to get away with murder while the righteous suffer?" Habakkuk learns to look, watch, wait, then respond, realizing that God is sovereign and will send a Savior (Habakkuk 2:3; Hebrew 10:35), accompanied by judgment, terror, the Tribulation, the Day of the Lord, and the establishment of His Kingdom forever, rectifying all the injustices, destroying all evil, and flooding the earth with His life-saving knowledge. Like Habakkuk, we need to exercise patience, living by faith, sighing and crying for the abominations, silently trusting in God's righteous character.
Men have a love-hate relationship with mercy: They love to receive it, but hate to give it! Mercy, though, is one of the most important virtues, according to our Savior Jesus Christ. This article provides reasons why we should lean toward mercy in all our judgments.
Richard Ritenbaugh acknowledges that although many in God's church have gone through sore trials and tests of sorts, virtually no one has gone through the nightmarish persecutions suffered by the early Christians in Imperial Rome. Because most of us have lived our lives in modern Israel rather than a Gentile culture, we have been?to this point?shielded from the kinds of persecution (being put to flight, pursued, or martyred from an external source) experienced by the early apostles. This message explores both a time factor and a righteousness factor, explaining why intense persecution has not yet taken place. Paradoxically (a big horse pill to swallow), persecution may be regarded as a reward for righteousness, a kind of favor and kindness toward us, preparing us for a better resurrection and greater service as priests in God's Kingdom, following in the footsteps of our Elder Brother.
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.
Jesus Christ, our Savior, commands Christians as His disciples to participate in the annual Passover memorial of His work on our behalf. The service consists of three parts: 1) Mutual footwashing; 2) Drinking of the wine; 3) Eating of the bread.
In this sermon for the Days of Unleavened Bread, John Ritenbaugh reiterates that God demands that we have an obligation to dress and keep that which is placed in our care, improving what He has given to us. We dare not stand still, but must make considerable effort to grow (2 Peter 3:17-18). The work of the ministry consists of equipping the body to grow and mature in love and unity (Ephesians 4:16). Christian growth takes work and effort, individually borne by every member of the body, involving rigorous self-examination, drill, self-control, self-discipline, and actively overcoming the things which separate us from God and our brethren. God's grace teaches us to actively displace our worldly desires or cravings with Godly cravings and desires for truth and righteousness (Colossians 3:5; Titus 2:11-14).
John Ritenbaugh, prior to the study of Lamentations, explains the significance of the handwriting on the wall in Daniel 5:25, referring to a systematic calculation of time. The key is to convert the monetary measures into units of time, employing the day-for-a year principle established elsewhere. This calculation provides a clue for the resurrection of Babylon. In Lamentations 3, the narrator looks at the horrible affliction of his people and sees ultimate good coming from this tribulation, realizing that it has been God's tool of correction. Our responsibility in such a context is to submit to the yoke God has prepared for us, and to be willing to follow God's will, realizing that chastening has been for our ultimate good.
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God could not identify these characteristics in people appropriating His name. God's called out ones are obligated to avoid defilement from any source whatsoever, taking special care not to mix God's truth with worldly tradition and rank paganism, forming a syncretistic religion. Amos, using the unflattering image of cows of Bashan, censures the women of Israel (normally the safeguard for the family morality) for abandoning morality, living exclusively for pleasure, materialism, and self-centeredness (often at the expense of the poor and needy), while practicing devoutly a form of syncretistic religion. God, through His prophets, warns that God (with a motive of love) will chasten His people with increasing severity until they repent and begin to reflect His characteristics.
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.
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