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.
John Reiss: In Part One, we learned about America's early struggle for independence and how the founders of the United States pledged their wealth, lives, and honor to bring it to pass. ...
David Grabbe, suggesting that the Spirit of Babylon actually predates the Babylonian civilization, and was actually the spirit the Serpent foisted upon Mother Eve, convincing her to assert her will over her Creator. The Spirit of Babylon is couched in brazen outlook of the goddess Inanna/Ishtar, the femme fatale who dared to assert her free will, building and destroying, crushing the influence of Eden, destroying the 'hated' Patriarchal system, turning males into females and females into males, as depicted in Inanna's devoted disciples, Madonna and Lady Gaga. The spirit of Inanna/ Ishtar/ the Queen of Heaven is very old, and has permeated the world's culture from the dawn of civilization. Our forebears, because they flirted with the spirit of Babylon, found themselves literally in captivity by the Babylonian system. We as God's called-out ones cannot afford to be mesmerized by this Babylonian desire for self-aggrandizement in defiance of God's sovereignty.
Austin Del Castillo, recalling a dream in which monk-like apparitions asked him, "Are you are free as you think?" reminds us that the only way to achieve true freedom is through affiliation with our great Father in heaven. The Pharisees who confronted Jesus were living in a fantasy land, believing that they had never been in bondage to anyone, forgetting that their forbears had lived 400 years serving the Pharaoh and their contemporaries were under bondage to the Romans as well as under abject bondage to sin, as is all of mankind. Sadly, independence, as practiced by many, is actually a form of enslavement to the carnal lusts and pulls of human nature. Our Elder Brother, Jesus Christ, was no 'independent,' but was totally aligned with God the Father's purposes. Ideas of independence apart from God emanate from carnal human nature which is aligned to the rebellious mind of Satan. Being 'independent' is a false freedom which does not produce healthful fruits of repentance, but only gratifies carnal lust. Robinson's Richard Cory had unfathomable riches, but no relationship with God. The Ultimate Power in the universe wants us in His Kingdom; all we have to do is yield to God and allow Him to calibrate us.
"Deference" is a word that receives scant support in these days of individual rights and equality. Solomon, however, makes the subject of deference—that is, being properly respectful and submissive to an authority figure—a major part of Ecclesiastes 8. John Ritenbaugh urges Christians always to see God behind those in power over us, which will help in giving proper deference.
John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
John Ritenbaugh, cuing in on I Thessalonians 5:16-18, gives all of us an assignment to become more appreciative by actively enumerating and writing down our blessings. Praying without gratitude is like clipping the wings of prayer. We have so much to be thankful for, but do not express our gratitude very well. Thankfulness and winning are not natural to carnal human nature which loves to grovel as timid worrywarts. If we would ponder all of the gifts God has given us, we would have an endless list of things to thank Him for, from the lub-dub of our heart chambers to the endless beauty of creation. Corrosive pride will destroy the spirit of gratitude because it is never satisfied. For that reason, God mercifully gives thorns in the flesh to puncture our pride, reminding us that we do not have anything that we did not receive from God. We need to commence making a list of what we are thankful for; the list will never end.
The spiritual paradox that Solomon relates in Ecclesiastes 7:15 is followed by a warning of danger about a Christian's reaction to it. John Ritenbaugh assures us that confounding trials are not punishments from God for unrighteousness but tests of faith in which He is intimately involved to prepare us for the world to come.
John 15:4-5 in the Phillips translation gives us a great deal to consider: “You can produce nothing unless you go on growing in me. ...
The New Testament in Modern English, commonly known as the “Phillips Translation,” contains a salient rendering of John 15:1-8: "I am the real vine, my Father is the vine-dresser. ...
One of the lessons of Ecclesiastes is that God is intimately involved in the lives and futures of those He has called into His purpose. To this end, He has given His people tremendous gifts that, if properly used, will build their faith and draw them closer to God. John Ritenbaugh encourages us that we matter to God: He wants to see us succeed in life and be prepared for life in His Kingdom.
People resist God because of their pride, but pride can be neutralized by humility, a character trait that allows a person to submit to God and have a relationship with Him. John Ritenbaugh provides many examples to reveal that God wants us to evaluate ourselves and recognize our dependence on Him, which draws God's attention and favor.
John Ritenbaugh, affirming that God's Word is a discerner of the innermost thoughts of the heart, assures us that God, in His supreme sovereignty, has an awareness of each and every one of us. In our natural, carnal state, we are full of pride, wearing it almost as an ornament around our neck. Sadly, humility does not come naturally; it must be put on as a garment. Sometimes we grab a counterfeit garment, displaying cringing obsequiousness rather than true humility. There is a huge chasm between pride and humility—the latter a created attribute of character. To humble ourselves is not to put ourselves down like the excessively obedient, groveling Wormtongue in the movie Lord of the Rings. Instead, we need to place our total dependence on Almighty God, deferring to His will, as is demonstrated in the behavior of the repentant tax collector, the prodigal son, Solomon's humble request for wisdom and understanding, and Isaiah's declaration of his unworthiness. Paradoxically, God stoops to us when we humble ourselves. Humility produces honor from God; if we humble ourselves, He will hear us. Because we are spiritually broke, we need Him.
Because we are human—and want to be seen in a good light by others—we try to project an image of ourselves that people will like and respect. John Ritenbaugh explains that, unfortunately, the image we project is often based in pride. The Old Testament story of Job provides us an example of a man whom God forced to see himself as he really was, and his true self-image paved the way to a spectacular leap forward in spiritual growth.
We have learned that Jesus' command to pray always contains the advice Christians need to strengthen their relationships with God as the return of Christ nears. In concluding his series, Pat Higgins shows how praying always assists us in several other areas of Christian living.
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.
John 6:26-27 provides a major reason why we fast on the Day of Atonement. Some of the same people Jesus had fed the day before through a mighty miracle make up the audience in this episode. He tells them that they were seeking God for entirely wrong reasons. They wanted to use God for their own ends - not to serve Him, but to be served by Him. ...
In this parable, Jesus illustrates persistence and perseverance in prayer. Unlike the sleeping friend, God is not reluctant to answer our prayers, but He does want us to be diligent and patient in our requests.
Richard Ritenbaugh explores the significance of the number fifty, counting fifty, and the myriad applications of the number fifty throughout the Bible, such as in the measurements of the Tabernacle and Millennial Temple, as well as the 50 year Jubilee, a time of liberation and forgiveness of debts. Metaphorically, it represents counting the cost, evaluating our spiritual progress and priorities. In Psalm 90, Moses reckons the average lifespan to be 70 years. Subtracting the 20 years of youth, we have a remaining 50 years—a time to thoughtfully measure our days, redeeming and prioritizing our time properly in order to gain a godly heart of wisdom.
In this sermon on the significance of the Day of Atonement, Richard Ritenbaugh teaches that on this day we do no work because most of the work of atonement is done by God Almighty. We fast, afflicting our souls, reminding us how much we depend upon God both physically and spiritually, enabling us to lighten our loads and other people's loads. Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom and His family.
God's sovereignty and free moral agency set up a seeming paradox. John Ritenbaugh shows just how much choice we have under God's sovereign rule.
God's sovereignty seems to imply that prayer is a fruitless exercise—that God has everything already planned. John Ritenbaugh explains, however, that we must change our ideas about the function of prayer: It is not to change God's mind but ours!
What is it to be poor in spirit? John Ritenbaugh describes this attribute in its biblical usage. Those who are truly poor in spirit are on the road to true spiritual riches!
John Ritenbaugh again warns that anxiety and fretting (symptoms of coveting, lusting, and idolatry) in addition to cutting life short, erode and destroy faith, destroying today's serenity by borrowing tomorrow's troubles, bartering away eternity for cheap, perishible items. Jesus uses the argument from the lesser to the greater (because God meticulously takes care of the smaller forms of life (birds, flowers, etc.) He will also take care of humans. In order to avoid yielding to Satan or the world, we must place as top priority seeking God's kingdom today (Matthew 6:33). As we use faith, God increases the supply for upcoming trials. God provides both the will and the power to grow toward spiritual maturity and sanctification (Phillipians 2:12)
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which produce spiritual success. Two major antidotes to foreboding and anxiety include (1) the argument from the greater to the lesser. If God has already taken care of the major responsibilities (i.e. giving us life and a calling), He can also be trusted for providing sustenance, and (2) meditating upon God's works around us (Romans 1:20) will provide an insight into the meticulous care He places on the most minute aspects of His creation. Meditating on these things strengthens our faith and trust in the one who supplies all our needs.
Atonement, a day of fasting, pictures the binding of Satan and man's resultant unity with God. This study shows why this step in God's plan is so vital!
John Ritenbaugh again stresses that prayer is not a dictating to a reluctant God, but instead a manifestation of our attitude of dependence and need. Prayer is a tool or means we use to get into harmony with God's will, surrendering to His purpose for us in the presence of the most righteous, unchanging, positive, and uplifting attitudes in the entire universe. We need to draw close to God in humility (James 4:10; I Peter 5:5-7) confessing our shortcomings, inadequacies and needs (while acknowledging God's sovereign greatness) humbly accepting His decision. Humility in prayer produces submission and obedience which ultimately results in glorification and honor.
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 describes the process through which God perfects His image in us, linking three sub-themes: 1) God's disciplining, 2) our listening, and 3) God's watchful care. Obedience to God's Word strengthens us, enabling us to receive our spiritual heritage. Remembering the lamentable condition of our slavery to sin and God's deliverance and involvement in our lives helps us to exercise obedience, keeping us growing toward perfection. Paradoxically, humble dependency upon God strengthens us, while prideful self-sufficiency weakens us. No matter what situation, God carefully watches over us like an eagle (Deuteronomy 32:11), ready to come to our aid and supply us with what we need.
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.
Throughout the generations, war has been mankind's solution to problems. Is there hope for the future? John Ritenbaugh gives the comforting answer: at-one-ment is possible with God!
John Ritenbaugh focuses on Luke's message of Christ the man, the son of man, the high priest of man, and the savior of man, having all the feelings, fears, anxieties, compassions, and aspirations of man. In this account, Luke emphasizes the universality of the message (Gentiles as well as Jews), emphasizing the common concerns of humanity, highlighting many lowly circumstances. Luke, demonstrating Jesus' humanity emphasizes His frequency in prayer, reflecting His total dependency upon God the Father. Jesus, as the pattern man, learned by obedience, by the things He suffered, qualifying as our high Priest and savior, providing a model of perfect man for us to emulate.
John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
John Ritenbaugh reiterates that pride comes about in a person because of a perverted comparison—a comparison that will elevate one above another, make one feel better than another, or more deserving than others. Because of its arrogant self-sufficiency, it stands between our relationship with God, the source of all true spirituality and spiritual gifts. Pride, subtly elevating man to the same level of God (a perverted comparison) results in his rejecting the very gifts God would give him for his salvation. Our dependence upon God for what we are and what we know is essential for the production of humility. The truly humble, realizing their dependence, cry out to God continually for help—all the way through life into the resurrection.
Of all animals, the sheep is the most dependent on its owner for its well-being. From the viewpoint of the sheep, the extraordinary care of the shepherd comes into sharp focus. If sheep are not provided with fresh, flowing water, they will drink from stagnant puddles, contracting diseases. Likewise, if we attempt to drink from sources other than God's Word, we risk spiritual contamination. Sheep left to self-indulgence become cast down (immobile, unable to get up) and must be turned over—set again on the right paths. Similarly, habit-driven humans, because of our self-indulgent constitutions, can also become immobilized both physically and spiritually. Fortunately, our heavenly Father uses various means to exercise us spiritually to keep us from becoming cast down. To safeguard the health of the sheep, the shepherd must keep the flock moving—in paths of righteousness.
John Ritenbaugh, reflecting upon Jesus' calculation upon the time of arrival at the Feast of Tabernacles, indicates that Jesus carefully took into account many variables to maximize His effectiveness at this event. The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective. Jesus demonstrated that the only way to learn the doctrine of God is by doing it. He also taught us to look for God not only in the extraordinary, but also in the ordinary. Jesus warns the crowd [and us by extension] that the time to seek God is now, while we still have a sense of spiritual need (or hunger) lest we permanently miss out on the opportunity. Cuing in on a water ceremony performed daily at the Feast, Jesus drew a spiritual lesson, dramatizing the need for God's Holy Spirit without measure. Amazingly, throughout these dramatic encounters with the public, Jesus had deliberately chosen a course that would lead to His death rather than to immediate power and adulation.
John Ritenbaugh reiterates that Matthew 18 describes the essence of personal relationships within the church. Seven basic characteristics are emphasized, including having a childlike humble attitude, setting a proper example, exercising self-denial, individual care, using tact in correcting a person, practicing fellowship and extending forgiveness. What we aim for in life has a profound effect on our attitudes and behavior. Unless we have sharply-etched goals, we are not going to succeed. If the goals are materialistic, we will be caught up in the attitudes of this world inculcating arrogant competition, totally at odds with attaining the Kingdom of God. If the Kingdom of God is not our goal, we won't use spiritual knowledge correctly. We have to learn to implicitly trust God as a child trusts his parents. Growing spiritually is tantamount to growing out of the habit of being offended. Those who are mature should be able to endure the slights and offenses of the spiritually immature, being circumspect not to lead anyone into sin through our careless example. We need to be willing to be willing to exercise self-sacrifice or self-discipline in order to set a proper example to preserve unity. It should be our objective to strengthen the weak as we have the resources to do so, realizing, of course, that there is a limit to what we can do. A root of bitterness should be assiduously avoided. A set of common sense instructions is given to resolve conflict and promote reconciliation, beginning with the offended going to the offender, and as a rare last resort brought to the ministry for judgment or solution. As we pray to God for a solution, we should pray to become victorious in our overcoming, being subject to His purpose and will, willing to forgive those who have offended us, always leaving the door to repentance open to the one who has sinned, forgiving him 70 x7 if necessary.