Austin Del Castillo expresses alarm that the moral fabric of our society is rapidly unravelling, with all institutions yielding to corruption and immorality. Like society, the Church of God has splintered into a diverse assortment of groups, some blinded by their pompous self-righteousness, others absorbing the values of the world—all forgetting the profound purpose of their calling. The Parable of the Ten Virgins must become a wake-up call to the Church of God that we are "running on empty," as stated in the words of a Jackson Brown song. If we demonstrate mindfulness of God only on the Sabbath, if we think that a sermon's message is more applicable to another than to us, if we increasingly find studying God's Word unexciting, then we have obviously lost our first love and are courting a fate in the lake of fire rather than at the Marriage Supper. Developing a relationship with our Savior and God the Father is serious business. When King David realized that he had run out of God's Spirit after the Bathsheba-Uriah business, he returned to the filling station, begging God not to take away His Holy Spirit. God will be as patient with the five foolish virgins among us today as He was with David millennia ago. We in God's Church do not know how much time we have left. Let us immediately replenish our reserves of God's Holy Spirit before we travel any further.
Kim Myers, focusing on the significance of the altar of incense, first mentioned in Exodus 30, asserts that this altar symbolizes the prayers of the saints ascending to Jesus Christ, the High Priest and Intercessor, who serves as our Advocate before God the Father. It was at this altar that Aaron's sons Nadab and Abihu died for offering profane fire to God. Incense is a type of Christ's mediation on our behalf, burning perpetually on our behalf, making it possible for us to enter God's Throne Room. As God's called-out ones, we are obligated to pray every day, realizing that God's Holy Spirit will articulate the thoughts, untangling our sometimes hopelessly garbled efforts. God the Father will not accept anything which is unholy, but Jesus Christ continually intercedes, praying for us and protecting us from the Evil One. The golden bowls in Revelation 4:1-8 symbolize the sweet-smelling prayers purified by the intercession of our High Priest through His sacrifice on our behalf. We have much work to do as God's called-out ones, sending up incense symbolically as we pray for each other and for God's purpose to be fulfilled universally.
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his reputation as a sterling quarterback. His subsequent life went downhill, as he succumbed to controlled substances, leading to burglary and other crimes. He sits in a jail cell in Montana, deemed a failure, down in the gutter. If we do not establish a relationship with God, we will also be failures. Thankfully, in the Great White Throne Judgment, these failures will be turned into successes if those God resurrects establish a relationship with God. Access to God is made possible only through His calling. Everyone alive has sinned; without God's Spirit, it is impossible to access God. The world will be in a debased state until the time of Christ's return, when God's Spirit will be generally available, poured out on all flesh. The Great White Throne judgment will feature a mass physical resurrection, beginning with the House of Israel followed by the rest of humanity. God will convert all of humanity from all time since the Garden of Eden. Psalms 105 and 106, considered teaching Psalms, set the ambience for this time period, expressing the yearning desire to be included in His Kingdom, and declaring God's praises to everyone, exhorting everyone to seek the Lord. We are encouraged to see God at our side through our spiritual wilderness journey, a parallel to the wandering of our forebears on the Sinai. Those in the Great White Throne Judgment will undergo the same process, but will not have Satan and a corrupt world to contend with. They will have to contend with carnal nature. Priests and Levites will be reprogrammed to do their jobs right, distinguishing between the sacred and the profane. God has always been faithful with His part of the Covenant; sometimes our forebears totally forgot His faithful providence. Psalm 106 indicates that Israel's sins eroded th
Martin Collins suggests that when we look upon the modern preoccupation with political correctness and the wholesale abandoning of moral principles, we can see parallels with Paul's grieving over his countrymen for having zeal and sincerity, but rejecting their Savior. Today also there is a big disconnect between sincerity and truth, as is seen in the current political scene, in which the current players are calling evil good and good evil (Isaiah 5:20), infested with doublespeak, in which communism is "communitarianism" and socialism is "government partnership." It is dangerous to judge the value of something on the basis of misplaced 'sincerity,' which is often the opposite of godly sincerity. Godly sincerity must be paired with the truth, but worldly 'sincerity' does not require truth. Ironically, seeking has become more important than finding. Today society does not care about the real outcome just as long as one is 'sincere.' Tragically, sincerity is not a guarantee of truth. A sincere zealot, Paul of Tarsus, had to be rewired according to the truth in order for his sincerity and zeal to be useful. Knowledge and truth must trump zeal and sincerity in all cases. Sincerity cannot sanitize syncretistic religious defilement, namely Christmas and Easter, firmly rooted in paganism, particularly the cult of the sun. No zealous, sincere, carnal human being, equipped with a hopelessly reprobate mind, can decide what God wants, nor has the capability of living by God's standards. Sincerity without truth is worthless, but sincerity with God"s truth is valuable.
David C. Grabbe: We do not often hear the word "profane" these days. Its full meaning has disappeared from common conversation, and it is now used almost exclusively with regard to language—as in profanity. But obscene or vulgar speech is only a fraction of what is contemplated by "profane." ...
Martin Collins suggests that many singles have found dating in the church difficult, consequently turning to the world for companionship, courting dangerous consequences. Marriage is not anything to jump into compulsively or impatiently. Before commitment to an engagement, time, cultivation, and restraint are necessary components of responsible dating. Three steps of dating include (1) keeping the relationship moving from acquaintance into friendship on a totally non-romantic basis, (2) working to discern in the other person his or her attitude toward God and His truth, and (3) only as it is clear that God is calling the other person can one consider turning the relationship into a romantic one. If singles rely upon God, He will provide the right mate at the right time. It is important that one does not become unequally yoked; difference in values will ultimately destroy the relationship. Singles need to cultivate godly faith and hope, seeing God's plan unfold in their personal lives, realizing that God will provide a mate at the right or proper time.
John Ritenbaugh cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and standing in awe of Him, honoring Him, and conforming to His standards. We must always look for the spirit and intent of what God commands rather than look for a specific "thus saith the Lord" clause. The liberal mindset looks for loopholes or strategies for circumventing God's commands, but the Godly mindset fears transgressing the intent and spirit of the law. Formality and decorum (in terms of dress and behavior) are part of godly standards and sanctity.
John Ritenbaugh warns that we must not become contaminated or spiritually defiled by absorbing the ways and customs of this world. The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world. We cannot cozy up to the world's customs, becoming spiritually defiled. We have to constantly battle human nature which metaphorically acts as a magnet attracting defilement. God's purpose can only be worked out if there is a great deal of separation between us and the world (II Corinthians 6:4-17).
John Ritenbaugh focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their covenantal relationship with Him (including the clean and unclean designations in Leviticus 11 and Deuteronomy 14). Because God has explicitly prohibited a foreigner's grain for the wavesheaf offering (Leviticus 22:24-25), for one to infer a wavesheaf offering from Joshua 5 would be to infer an abomination. The wavesheaf offering, depicting Christ as the first of the firstfruits, to be undefiled and free from corruption, had to come from the produce God had given them from their own labor on their own land.
John Ritenbaugh reiterates that only God, not man, can determine whether something or someone is holy or authentic as opposed to profane and strange. God will accept only what He has set apart or designated as holy or authentic, such as the sacred fire in Numbers 16 (symbolizing God's cleansing and purifying power) as well as the fuel and the incense. The 250 men offering strange or profane fire in their censers represented a blatant refusal to accept God and His standard of righteousness. The bronze covered altar made with the censers recovered from the charred remains of the rebels constitutes a stark reminder of the folly at rebelling against holy things, replacing God's standards with human standards.
The Bible mentions eating around 700 times, highlighting the broad practicality of the Bible's instruction. Its lessons for us are drawn from life itself, and eating is a major part of everyone's experience. Regardless of race, wealth, education, gender, or age, everybody eats. By studying eating in the experiences of others, we plumb a deep well of instruction from which we can draw vital lessons to help us through life.
John Ritenbaugh focuses upon the metaphor of eating as a symbol of fornication or the regarding of something as profane, illustrated by the harlot dismissing her affair as if she were consuming a meal,(Proverbs 7:18) and Esau, who regarded his birthright as profane, preferring the immediate gratification of a meal. (Genesis 25: 29-30). Jacob, on the other hand deceptive and cunning as he was, realized the intrinsic holy value of the birthright, willing to curb his appetites and delay his gratification as Christ curbed His appetite in His temptation from Satan to qualify as our Savior and High Priest. Like Jacob and Christ, we must learn to delay gratification, learning to distinguish holy from profane.
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we know Him (experientially know), the better off we are. If we don't know God, we can't trust Him. A confused person, having no conviction or faith, cannot worship God.As bearers of His name, we must aspire to Holiness (transcendent and powerful purity). Only God is truly holy. God can put us into a state of holiness by sanctifying us (setting apart for a special purpose) to His use. By using God's Holy Spirit to yield to Him, humbly obeying Him, forming a relationship with Him, we become perfected in Holiness. Perfecting Holiness is the process by which we are transformed from the glory of man to the glory of God.
A wall is a defense against undesirable forces gaining entrance to what is inside it. Spiritually, we need walls to keep Satan's world out of our lives.
John Ritenbaugh reiterates that even before we acquire the necessary motivational building blocks of faith, hope, and love, we must acquire the fear of God (spanning the emotions of stark terror to reverential awe) providing a key, unlocking the treasures of God. The process of acquiring this fear comes through a perennial sequential pattern of chaos or disorder followed by Divine order, revealing God's glory, followed by judgment in some form. The cycle takes place in our lives just as assuredly as it did in the biblical examples. Judgment is now upon the Church of God. Learning from biblical examples, we dare not treat what is holy as common, but must (with the metaphorical hills and valleys of our character leveled) maintain a steady reverential fear of God.
John Ritenbaugh warns us that because of our close proximity to a materialistic world filled with man's works, our faith cannot take root. The Sabbath is the day consecrated by God for building faith, energizing our minds for fellowship with God. We dare not defile, profane, offer blemished sacrifices, or put to common use this holy time. Our approach to the Sabbath needs to be quality, whole-hearted, aimed at perfection rather than slipshod, lackadaisical, or "Dutching" it just to get by. The Sabbath contains three principal themes or motifs, focusing upon the past (creation), the present (redemption) and the future (prefiguring the Kingdom of God). We must diligently strive to enter this rest.
The seventh and last of the attitudes within the church, Laodiceanism is the attitude that dominates the era of the end time. It seems more natural to think that this attitude would be the least likely to dominate in such terrible times—that it ought to be obvious that the return of Christ is near. But Christ prophesies that it will occur. In fact, it indicates the power of Babylon! Why does Babylon dominate the church in the end time? Because it dominates the world, and the Christian permits it to dominate him!
John Ritenbaugh warns that presumptuous sins carry far greater penalties than those committed out of weakness. No sacrifice can be made for sins done deliberately. A person who sins presumptuously deliberately sets his will to do what he knows is wrong. Nadab and Abihu, Ananias and Sapphira, and Uzzah, all totally aware of the penalties for what they were contemplating, arrogantly rebelled against God's clear and unambiguous instructions. We need to realize that it is impossible for God to act unjustly, and soberly reflect on God's mercy and grace as a prod to repent.
John Ritenbaugh warns that we dare not allow a root of bitterness to spring up in us as a result of the trials we go through - those burdens intended by God to strengthen us and perfect us. We are warned not to emulate the example of Esau, whose worldly mindset blunted his ability to distinguish the sacred from the profane, leading him to give up his birthright to satisfy a bodily craving. We have superior promises (of future Eternal life and a place in God's very family as well as current access to God's presence through the work of Jesus Christ). The intense admonitory quality in the twelfth chapter stems from the stark, inescapable reality that God will not budge one inch on sin. Far from being an indulgent lenient parent, God is a consuming fire to those who will not obey. We need to develop the same white-hot hatred for sin as does our Heavenly Father. Finally we are admonished to (1) increase our fellowship with our brethren, (2) practice hospitality, (3) sympathize and empathize with those going through trials, (4) strive for pure and chaste marriages, (5) resist covetousness, and (6) ease the ministry's burden
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