Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omniscience (knowing everything). These attributes will never become descriptive of God's people. But there are other, transmittable, attributes which we can make a part of our new nature. These include love, forgiveness, compassion, and longsuffering. God commands that we emulate Jesus Christ, who sacrificed Himself for us. He instructs us to humble ourselves, giving our entire self as a sacrifice of love. Paul explains that light symbolizes the regeneration of the new creation, totally separate from the old creation, lying in darkness. There must be a regenerative change in what we are, how we think, and the way we think. With God's help, we must obliterate our evil, carnal nature, replacing it with purity and holiness, both of which will be evident to those with whom we associate. They will observe that no filthiness or course speech comes from us, as we radiate God's behavior (symbolized by light) in a murky world of darkness. Just as God characterized the Prophet Danial as being a light, He has also called us to be lights to the world, to radiate His attributes of forgiving, giving, and living.
Richard Ritenbaugh, focusing on Psalm 83:4-8, which describes the hideous character traits of Israel's ancient enemies, identifies descendants of Amalek, a particularly proud and hate-filled man, assembling a confederacy of vengeful peoples having ties to the lineage of Ishmael and Esau, all bearing an ever-burning hatred for the descendants of Jacob. The descendants of Esau (the Edomites) have perpetually hated the descendants of Jacob, pursuing them with a sword, cowardly attacking the weakest, showing no pity, constantly nurturing their wrath in supercilious satanic pride. As a result of Saul's failure to follow God's instruction to eliminate all the Amalekites, their remnants later re-emerged in Persia, as recorded in the Book of Esther. Haman was the treacherous and deceitful offspring of King Agag, and Mordecai was the godly descendant of King Saul. Their pairing in the Book of Esther provides a sequel to the unfinished story of I Samuel 15. Haman, like a 5th century Hitler plotting a 5th century holocaust, hated Mordecai so much (because he would not bow down to him) that he wanted to destroy his entire people. Tricking the gullible and inept King Ahasuerus to execute a genocidal order against the Jews, promising a sizeable cash bounty for the execution of the so-called "enemies to the state," Haman cast lots to determine the day this would be carried out. God, controlling the outcome of the fall, sovereignly, allowed enough time for Mordecai and Esther to foil the plan. As a sort of poetic justice, God brought about the execution of Haman and evil sons on the very pole the deceitful schemer has created for the purpose of slaying Mordecai. The Israel of God still lives in perilous times when the descendants of Amalek are ready to decapitate God's people. For their implacable hatred -put into-action, God will blot out the name of Amalek and descendants forever.
Martin G. Collins: Open a newspaper or magazine, listen to the lyrics of modern music, or watch a television talk show, and we are very likely to see or hear an accusation against parents of irresponsibility, absenteeism, or physical and psychological abuse made by their grown children. ...
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
John Ritenbaugh gives statistics from an army quartermaster who calculated the logistics of supplying food, shelter, and water for 2-3 million Israelites on their 40 year trek across the Red Sea and the wilderness—a task only an omnipotent God could fulfill. As was true in the physical journey of ancient Israel and the spiritual journey of the Israel of God, we have the powerful assurance that God will never leave nor forsake us. When God parted the Red Sea, the problems did not disappear. On our spiritual journey, once we have the benefits of Christ's Passover sacrifice applied to us, our problems do not instantly disappear. Our position is just as precarious as ancient Israel, if not more precarious. As ancient Israel was called out of Egypt, we are called out of spiritual Egypt. We have been in abject bondage to the world's corrupt systems and our own carnal desires, having lived our entire lives under Satan's dominion. Christ stated His intention in Luke 4 to preach the gospel to the poor, to heal the brokenhearted, to preach deliverance to the captives, to recover the sight to the blind, and to set them at liberty. Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it. Though Christ does not do our overcoming for us, He gives us abundant resources to accomplish this daunting task. He gives us in addition to the assurance that He will never abandon us as we struggle in our journey to the Promised Kingdom of God.
John Ritenbaugh reiterates that even though the Father and the Son work as one, they are distinctive Beings with separate functions. The Father is the source of all power, while the Son serves as the sole Mediator and the channel through which we interface with the Father. Through the Son (the Image, reflecting the Father's character and mind), we see the Father's power and wisdom. Jesus Christ is unique, serving as the divine link between God and man, intervening and negotiating on behalf of frail man with the full knowledge of the Father's mind and will. The ultimate goal of humanity is to know the Father and the Son, learning to live as they do. Only Christ has been composed of both divine and human natures, serving as Firstborn (having pre-eminence) of a special creation'one in which we are involved due to our calling. Hebrews 1-9 define His uniqueness as the Mediator (High Priest) between God and man, exalted over the angels, but nevertheless submissive to the Father.
Pentecost is known for its stupendous signs, particularly the display of power in Acts 2. David Grabbe shows that Pentecost teaches us of another, more personal witness: our own display of Christ's way of life in us.
Richard Ritenbaugh reiterates that we dare not limit God's glory to something physical like fire or cloud, but must recognize God's glory as radiating from His character, in which we can also participate through His Holy Spirit. The Shekinah glory today is the Holy Spirit in us, the temple of the Holy Spirit. Because of this, we must separate ourselves from the world, from the things that would defile us, and from the influences of the evil one.This separation enables God's Spirit to generate growth within us, allowing us to move on to perfection. We must attain permanent experiential righteousness by exercise of His Spirit, obeying and imitating Jesus Christ, by which we are sanctified and transformed into His image. If we claim God as our Father, we need to reflect His character, making a witness that we are indeed His children.
Richard T. Ritenbaugh: Americans have a memory problem—and always have. ...
This world lauds warmakers, but God says that peacemakers are blessed. John Ritenbaugh explains the beatitude in Matthew 5:9.
John Ritenbaugh emphasizes the spiritual dimension of the mark of the beast, warning that because we have been immersed in Satan's system (Ephesians 2:1-2), we already have the mark branded into our minds and behavior (Romans 8:7). Our concern after our calling is to, with the help of God's Holy Spirit, overcome and get rid of that foul spirit's enslaving hold on us. Anger and hostility, driven by self-centered competitive pride constitute Satan's family characteristics, his spiritual mark on us (John 8:44), dividing nations, ethnic groups, families, as well as the greater church of God. Contrasted to the hostile, cunning, predatory nature of adversarial beasts (leopards, lions, serpents, and fire-breathing dragons), our Elder Brother, serving as our example, adopted a lamb-like meekness, making peace right to the death. (I Peter 2:21-23).
John Ritenbaugh emphasizes that God's Spirit is the essence of God's mind rather than a third person of a trinity. With this Spirit, God opens our minds, dwells in us, and implants or transfers His Family characteristics into us through His Word (Romans 8:9-10; I Corinthians 2:10; Hebrews 8:10; 10:16). Just as a family member can live on another continent and still literally be in a family, so can Christ, the Father, and His called-out ones be "in one another" (John 17:21-22) united by the same Holy Spirit.
Continuing with the definition of spirit, John Ritenbaugh explains that the preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refer not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the mood' require no physical location, or having family characteristics requires no family members dwelling literally in us, so Christ in us (Romans 8:10), His Spirit dwelling in us (Romans 8:11), or dwelling in the the body of Christ (I Corinthians 12:27) does not require a third person of the trinity but instead refers to absorbing God's characteristics through His Spirit, transmitted chiefly through life-giving words (John 6:63).
John Ritenbaugh addresses the controversial topics of conspiracy theories, Sovereign Citizenship and the New World Order. These, for too many, burn up countless hours of precious time in vain speculation and useless anxiety. The drive toward one world government is a transparent reality having several biblical prototypes (Genesis 10:8-13; Daniel 2:36-44), all inspired by demonic opposition to God's rule. There is nothing new in this game-plan; conspiracy seems to be a part of our human nature. Satan, manipulating self-interest and pride in various groups and individuals, will only be able to hold his inharmonious confederation together for a short while. If our fear is not in God, this conspiracy will distract, immobilize, and paradoxically tempt us to compromise with it. Our fear ought to be in God who has sovereignty and the final say over all things (Isaiah 8:11-13).
In this keynote address of the 1995 Feast of Tabernacles, John Ritenbaugh asserts that because cultural restraints which once held human nature in check have been removed, vile human nature has waxed increasingly more corrupt and depraved, approaching conditions described in Genesis 6:5-7. Skyrocketing statistics on social spending, abortion, violent crime, illegitimate births, divorce, teenage suicides etc. indicate a worsening cancerous degeneracy (Isaiah 1:6). Paradoxically, increased social spending, by creating dependency, has actually worsened the problems. God has indicted our people (Hosea 4:1-3, Ezekiel 7:23-27) for its bloody violence and disregard for the preciousness of life. The Feast of Tabernacles pictures a refreshing time when these problems will be dealt with from the just and equitable mind of God.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
John Ritenbaugh reiterates that the doctrinal changes made by the leaders in the Worldwide Church of God were intended to destroy the vision of the purpose God is working out. Ignoring the last portion of Ephesians 2:10, the proponents of the no works, no conditions, no standards, cheap grace mentality have perverted the name of Christianity, adopting the fruit of the world's brand of Christianity, cutting itself off from the law and rule of God. In contrast to this adolescent "obey because we feel like it"- "all roads lead to heaven" mentality is God's package, consisting of a body of laws, a body of beliefs or doctrines, and a way of life, all of which are working to produce a magnificent product- not merely to save us.
John Ritenbaugh emphasizes, that like Moses, Paul, James, and Joshua, all of us have been called to be faithful stewards of God, endowed with gifts to serve the congregation. Like Moses, we have to develop conviction, a product of a relationship of God, established by being faithful day by day in the little things of life. Never in the history of the Bible has anyone given up more material possessions and power as Moses had to serve God. Nevertheless, it took God 40 years (a time when his preferences gradually became transformed into rock-solid convictions) to bring Moses to the humble position where He could profitably use Moses to be His servant. Like Moses, Abraham and Sarah, we have to learn to synchronize our timetables with God's (Genesis 18:14, Daniel 8:17-19) God sets the schedule.
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.
John Ritenbaugh reveals that the spirit in man God has given us is initially good, but capable of being molded, influenced by the spirit of this world, and surcharged with Satan's negative attitudes. Consequently, God makes available His Holy Spirit to discern those things we cannot detect by our five senses. Angels are continually working within our environment, stirring up the human spirit, and making sure God's purposes are being established. By God's Spirit, we can detect the subtle influences of Satan, who concentrates on the lusts of our flesh, broadcasting self-indulgent impulses to those who are tuned in. The only way to block this signal is to tune him out (Galatians 5:19-21), discerning the bitter, sullen fruits of his thinking.
John Ritenbaugh reiterates that since a nation is, for the most part, a family grown large, respect for the fifth commandment constitutes the basis for all good government. The family provides the venue for someone to learn to be hospitable and to make sacrifices for one another, learning the rudiments of community relations. For the child, parents stand in the place of God in the family structure, as the child's creator, provider, and teacher. Successful parenting involves sacrifice and intense work. The quality of a child's relationship with his parent (as well as the quality of parenting) determines his relationship to the community as well as to God. Compliance to the fifth commandment brings about the built-in, promised blessing of a long quality life. Our obligation to honor and to take responsibility for the care for our parents (as well as those more elderly than we are) never ends.
John Ritenbaugh points out that Amos severely chides Israel for exalting symbolism over substance, superstitiously trusting in locations where significant historical events occurred: Bethel- the location of Jacob's pillar stone and Jacob's conversion; Gilgal- the location where the manna ceased and the Israelites partook of the produce of the land; and Beersheeba —the location from where Jacob journeyed to become reunited with his family. Consequently, Bethel, Gilgal, and Beersheeba became associated with hope, possession, and fellowship. Amos seems to suggest, "it's not where you are, but what you are — or what you become." Instead of superstitiously regarding these locations like the shrines of Lourdes or Fatima, God's called out ones need to make permanent internal transformations in their lives. Likewise, going to a particular site for the Feast of Tabernacles is worthless if our lives are not permanently transformed by a close relationship with God, motivating us to keep His laws, and reflect His characteristics.
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.
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