Richard T. Ritenbaugh: Despite the many millions who profess to be Christians in this world, throughout most of its existence, the church of God has been small and scattered. Jesus calls His disciples a "little flock" ...
Christ's healing of ten lepers (Luke 17:11-19) stands as a significant sign of His divinity, as it was widely known that only God could heal leprosy. Martin Collins unpacks this scene, explaining that Jesus' interaction with the one leper who returned in gratitude teaches a great deal about faith and spiritual blessings.
The episode of the healing of the man born blind takes up an entire chapter of the book of John, signalling its importance in understanding the work of Christ. Martin Collins discusses the blind man's response to Jesus, the part the Sabbath plays in the healing, and the ubiquity of opposition to true Christians.
During His earthly ministry, Jesus did not often teach or heal Gentiles, as His work concentrated on His own people, the Jews of Judea and Galilee. However, He made an exception for the Phoenician woman's daughter due to the boldness of the elder woman's faith. Martin Collins shows how Jesus tested her faith—a test she passed with flying colors.
Matthew 9:27-31 contains the story of two blind men whom Jesus healed. These men are certain that Jesus can heal them, showing their faith, but they do not have enough faith to obey His command not to tell anyone about it. Martin Collins analyzes the healing of these two men, who did not let their handicap keep them from seeking Christ.
The resurrection of Jairus' daughter, recounted in all three Synoptic Gospels, is one of Jesus Christ's greatest miracles. Martin Collins explains Christ's seemingly curious actions in raising the twelve-year-old from premature death.
Jesus' healing of the woman who had a flow of blood for twelve years is unique among His miraculous healings in that He healed her without speaking a word. Martin Collins explains the woman's genuine faith and how Jesus used the occasion to bring glory to God.
The healing of the centurion's servant is significant in that it is one of only two miracles that Jesus did for Gentiles, and He is especially taken with the Roman officer's faith. Martin Collins shows that, along with his faith, the centurion also shows great compassion and humility, so rare even among Israelites.
The healing of the paralytic in Capernaum is a remarkable witness of Jesus being the Christ, the Son of God. Martin Collins explains that Jesus honors the faith of the paralytic's four friends who lowered him through the roof, illustrating that the faith of others can be instrumental in bringing sinners to Christ.
The leper who approached Jesus for healing provides us a good example of how we, too, can come before Him for help. Martin Collins examines five vital character traits that we can learn to apply in seeking God's aid.
The healing of the nobleman's son (John 4:46-54) is thought to be Jesus' first-recorded miracle of healing. Martin Collins uses the circumstances of this tremendous example of God's power to illustrate His ability and willingness to heal.
A striking aspect of Jesus' ministry is the sheer number and extent of miraculous healings He performed. Though He did not heal all the sick in the land, He healed everyone who sincerely sought His aid. Martin Collins looks at our Savior's healing miracles, His methods, and His motives in doing them.
Richard T. Ritenbaugh: It just occurred to me that January 16, 2006, will mark the twentieth anniversary of Herbert W. ...
John Ritenbaugh insists that God's promise to heal (spiritually or physically) is inextricably coupled with the obligation to exercise responsibility, demonstrating physical and spiritual works in accordance with existing laws, while trusting in God throughout the healing process. The Bible is replete with individuals applying physical remedies (balms, poultices, as well as a competent physician's counsel) in tandem with trusting God. We cannot (in the manner of Asa and Ahaziah) leave God out of any process in our lives. As we pursue healing, we must 1) first seek God, 2) begin working on the solution, seeking wise counsel, 3) repent from the sin that has caused the malady, and 4) ardently obey God's laws, requiring works. Complying with these conditions, all who trust God will be healed in His time and His manner. Exercising faith in healing is in no way passive. God is creating problem solvers—not problem continuers.
John Ritenbaugh emphasizes the necessity of work (dressing and keeping our life, our health, our possessions, our calling, etc.). God has called us to a lifetime of productive work. We cannot allow Satan to cause us to resent working or to feel victimized, slighted, bitter, or lazy, rejecting God's ordained purpose for us—creating obedient children who work as He does. It takes hard work to live up to the virtues of God; it does not happen automatically. Living by faith requires patience but certainly not passivity; it requires that we work toward a God-ordained purpose (of which we currently do not entirely see the outcome). Both spiritual and physical healing require us to work intensely, asking for God's merciful intervention while actively working toward a solution, exercising wisdom and common sense as we consider the array of possible procedures.
John Ritenbaugh uses an impelling example of some Ukrainian Jews who applied foresight and sacrifice to escape from the impending onslaught of the Nazis, saving themselves from certain destruction. The sermon then focuses upon the dangers of sloth and procrastination, coupled with the effects of the second law of thermodynamics (the tendency of all physical matter to break down). If we as Christians fail to dress and keep, cultivating, embellishing, and improving what has been entrusted to us (including our bodies and health), we are equivalent to a destroyer. Fighting the forces of decay - a continuous struggle of overcoming planned for us by almighty God - requires constant, life-long work and vigilance. We should never delude ourselves that we are "innocent victims" of our own sins or destructive habits. We have a sobering responsibility to analyze our health needs, continually adjusting and changing as we learn, faithfully maintaining the temple of God's Spirit.
Richard T. Ritenbaugh: Few things are more personal and vital to individuals than their health. ...
We sometimes mistake faith for certainty about God's will. However, faith is not knowing what God will do in a situation but trusting Him to do what is best for us.
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand independently or inertly as if in a vacuum. James points out that as the body without the spirit is a lifeless corpse (James 2:26), faith without works is equally dead. God's Holy Spirit (given as a part of the New Covenant) provides the primary driving force or the motivation for obedience (good works) which pleases Him, causing us to be regarded as a new creation.
In our information culture where "seeing is believing" and we want "just the facts, Ma'am," it is difficult to have faith in anything we can't take in by the five senses. Richard Ritenbaugh shows the vital importance of establishing iron clad trust in God for spiritual matters (salvation, forgiveness, healing) rather than having a misguided, foolish, idolatrous trust in self or trust in other human beings (individually or collectively)- just as frail and mortal as we are. For most of us, our faith or trust is badly misplaced. Trust comes about by cultivating an intimate relationship with God (through prayer, Bible study and meditating-exercising His Holy Spirit) establishing a proven track record of shared experiences.
The Feast of Tabernacles is a wonderful gift God has given us to spend time with each other, really sharing of ourselves. Mark Schindler gives a few examples of how this can be done.
John Ritenbaugh, reflecting upon themes covered in previous sermons and sermonettes, including commitment and our ultimate goal of becoming a member of the God family, explores sanctification as both a state and a process - a time period between justification and glorification during which overcoming, purification, and holiness takes place with the help and aid of God's Holy Spirit.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
John Ritenbaugh, focusing on Matthew 9:2-9 recounts an event in which an evangelist criticized Herbert W. Armstrong for suggesting that healing constitutes a forgiveness of sin. The effects of sin on successive generations are clearly seen in Exodus 20:5. Sin causes disease, but the person who becomes sick does not necessarily commit the sin. Because God alone can forgive sin, God alone can heal. Matthew, a former publican, was nevertheless made an apostle by Jesus Christ. Matthew's need to overcome stands in stark contrast to the Pharisees smug condemnatory righteousness. Christianity is a joyous experience we share with Christ. The reactionary Pharisees, bogged down with manmade traditions, were extremely resistant to new truth and change. Human nature is passionately attached to the status quo. Consequently, the new teachings of Christ are incompatible with the teachings we learned from our parents or society. Even with our inadequacies, Jesus will nevertheless grant us our requests if they are according to God's will. We should remember that the best teaching is always done through example. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh distinguishes a temple from a synagogue, indicating that there was but one temple in Jerusalem, a monument to God, having very little preaching, but many synagogues in each town. Jesus taught in their synagogues in services which contained formalized prayers and readings from the scripture. Following the readings, a sermon was given either by the ruler of the synagogue or someone he deemed worthy, even though the person may not have had formalized ecclesiastical training. Except for the ruler of the synagogue, there didn't seem to be a formal minister. Preaching was intended to be general, providing overview, while the teaching was intended to be specific, providing details. Matthew provides systematic order and structure to his Gospel. Matthew's encapsulation of the Beatitudes, the essence (perhaps the distillation or compendium of many sermons) of Jesus Christ's teaching, contains the foundation of His teaching through the entirety of His ministry. It would be entirely possible to make a sermon from each one of the verses from Matthew 5-7. The various themes are presented in different contexts in Luke's account, indicating a perennial theme. Luke set things down in chronological order; Matthew set things down in topical or thematic order. The seriousness of the teaching can be illustrated by Jesus sitting down to teach. The beatitudes, attitudes directed way from self are intended to provide an antidote for depression and sorrow now and in the future, bringing a state of happiness and bliss, totally unattached from physical things or circumstances, but bubbles up from within deriving from divine favor- a gift from God. Poor in spirit connotes more absolute trust in and submission to God rather than abject poverty or financially impoverished. Mourning or sadness is good to make us see cause and effect and make the heart better; when things go wrong, we are driven to think and look for solutions. Godly pain
Millions lack faith to receive answers to their prayers—to free their minds from fears and worries. To a large extent this is due to lack of understanding what faith is. Read this simple but thorough explanation of the subject.
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