John Ritenbaugh states that every nation has its privileged—whether they are royalty, wealthy oligarchs, politicians, athletes, or entertainers. Surprisingly though, the masses have privileges which they do not recognize as such, namely the privileges of sight, hearing, walking and speech. God has provided in His Holiness Code proscriptions against taking advantage of those who are handicapped. Additionally, those God has blessed with material wealth have obligations to help the poor, as is seen in the command to avoid gleaning the corners of the fields. Our welfare programs have scriptural principles as their general inspiration, but unfortunately, politicians have abused these programs, encouraging on the part of recipients a toxic dependency which God never intended. Living in a land occupied by the children of the Patriarchs, to whom God revealed His Covenant, is a great privilege. Sadly, the majority of physical Israelites have rejected God's Covenant. God has healed the spiritual blindness and deafness of the members of the true Church, the Israel of God, at the same time calling them to become members of the God Family. As we contemplate our offerings, we should factor this insight into our sense of gratitude and responsibility.
Clyde Finklea: We saw in Part One that the defining, identifying trait of Christ's disciples is that they show love for each other just as Christ loved His disciples (John 13:34-35). ...
John Reiss: Paul admonishes us in Ephesians 4:32 to "be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. As Christians, we have a responsibility to be kind ...
Martin Collins discusses the apostle Paul's epistle to the Thessalonians, a group of dispirited, despairing Christians who had been bombarded by false teachings that the Day of the Lord had already come, prompting many to quit their employment, rest on their laurels, and become busy-bodies, as well as leading the leaders to express doubt and fear that the congregation would ever make the grade. Paul encourages the bewildered Thessalonians, suggesting that the purposes for the suffering they were now enduring consists of (1) growing in spiritual character, providing examples to the other congregations, (2) being prepared for future glory, and (3) glorifying Christ today. Paul encourages the Thessalonians to thank God for their salvation, surrender without complaint, ask God to give wisdom, and to watch for opportunities to serve, waiting patiently for God to work His purpose. We cannot be so excited about Christ's return that we neglect our own overcoming and character development. Because God's Church is under judgement now, we cannot rest on our laurels, but we must submit to God's summons to a life of purity and sacrifice. God can and will supply strength and power to all those who have been called, but our aspiration and goal of conforming to His image has to motivate our current performance. If we humbly trust in God, all of our works will bear fruit. In order for God to grow a church, the faith of its members must be strengthened through trials, love must increase, and hope must persevere, enduring under trial. Tribulation produces perseverance, which in turn leads to reciprocal glory with Christ.
The Christian concept of excellence is far different from this world’s idea of competitive superiority over others. The Bible's teaching does not include any notion of climbing over others to reach the top of one's field of endeavor. ...
Richard Ritenbaugh, asking us whether we trust the current Federal government, points out that, according to recent polls, confidence in government has eroded to an all-time historical low, with only 13% of the citizenry believing government does right most of the time, 10% believing government never does anything right, while the vast majority, 75%, feel the government gets it right only part of the time. The Federal government has become a total disaster, with the rogue, criminal executive orders, systematically removing our freedoms, coming from the executive branch, destroying constitutional checks and balances. When we compare the mercurial instability of man's government to God, we witness a stark contrast. God does not change, His benefits are beyond measure, and compared to the confiscatory tribute demanded by government, God commands only a fractional proportion. God forgives our sins, gives us a Savior, gives us a down-payment on eternal life, provides food, and heals our diseases, all without a price tag. Like David running from Saul in the Judean wilderness, we find it far more profitable to trust in God rather than princes, knowing that God will never allow us to endure more than we can handle, and will provide a way of escape. David reminds us in the acrostic Psalm 37 that we should not be concerned about the wicked, whose destiny is to perish, and that the righteous are infinitely better off. We are warned not to nurse burning, vindictive anger, realizing that the temporary 'success' of the wicked will eventually turn into a bitter harvest. Instead of wasting our energy in resentment, we need to put our emotion into positively doing good, cultivating our faith, and committing our ways to the Lord, putting our loyalty to the covenant in sync with God's. In our commitment to God, we must relinquish control, allowing God to take the lead. God delights when we allow Him to guide us, inscribing His laws on our hearts.
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
Richard T. Ritenbaugh: During the Passover service, we always read John 14 in its entirety. It is chock-full of insight and instruction that we, as Christ’s disciples, need to live fully as Christians ...
Richard T. Ritenbaugh: Luke 4 contains Satan’s temptation of Christ, and it is instructive to see what Jesus did in the face of evil. ...
Richard T. Ritenbaugh: It is not uncommon to hear of hardened soldiers--trained to fight, kill, destroy, cuss, and drink--throwing themselves on grenades to save their buddies. ...
Richard Ritenbaugh asserts that Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical philanthropic good works.) Both aspects are vitally necessary, with righteous character serving as the well - spring or fountainhead for the second (outward) aspect. Godly good works, of necessity, should reflect a great deal of thought and concern, with considerable attention to the long-term consequences of the extended help. Soft-heartedness must not be accompanied by soft-headedness, but must take into account long-term solutions (the ultimate well-being of the recipient of the charity) involving thoughtfulness and common sense, carefully considering God's will in the matter. Good works are the fruit of righteousness, not an end in itself. We need to give according to our abilities, freely, generously, with a view of honoring God.
Richard Ritenbaugh contends that meddling or being a busybody is a sin, as serious as murder or robbery. We must learn as Christians to operate in our appointed spheres of responsibility and not to meddle in someone else's—taking the job or prerogative of another. Jesus and the apostle Paul give us sterling examples of refusing to assume responsibilities not expressly given to them. We must learn to exercise judgment in helping others, but not to judge them now, not yet being qualified for or appointed to that weighty responsibility. Idleness is a major contributory cause of meddling, and gossip and tale-bearing are frequent accomplices. Meddling in another's affairs may actually complicate or interfere with God's capable work in them, so we need to apply the Golden Rule when seeking to help another. In working out our own salvation, we have enough do to without trying to meddle in someone else's.
In this pre-Passover sermon, Richard Ritenbaugh admonishes us that we must identify our enemy, recognizing the source of evil. As Pogo (the comic strip) discovered, "We have found the enemy, and the enemy is us." (Jeremiah 17:9) If we would clean up the defilement on the inside, stamping out our carnal nature, we would be clean on the outside. We have been called, not merely to suffer, but to return goodness for reviling. The best weapon against the evil of our human nature is to develop the mind of Christ within us to displace our carnal nature.
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world or the location of our bondage. Leavening represents those elements of the world we are to leave behind- symbolic of every weight which encumbers our spiritual progress. Symbolically we eat unleavened bread because of what God has done- not what we have done. Eating unleavened bread symbolizes following God, displacing sin by doing acts of righteousness. God's total involvement in the whole sanctification process makes it impossible for any flesh to glory in His presence.
Although some people have mistakenly used the Bible as a cookbook, a marriage manual, a financial planner, or a childrearing book, it was not designed for those purposes. Herbert W. Armstrong referred to the Bible as a jig-saw puzzle or a coded book, seeming like gibberish to most of the world, but with the aid of God's Holy Spirit, God's elect can put all the pieces together, finding all the essentials for salvation. Richard Ritenbaugh suggests that while it does not contain all knowledge, it does contain foundational principles, enabling people imbued with the mind of Christ to function independently in a godly manner- expanding the law beyond the letter into a more spiritual dimension.
John Ritenbaugh, using the term "malignant narcissism" (from M. Scott Peck's book "People Of The Lie") to describe the blind Laodicean pride which denies our inherent sinfulness and imperfection by means of clever self-decptive quibbling and equivocation. Accepting one of the most pernicious gifts of Protestantism (no works mentality), the Laodicean doesn't know that it takes mental work and exertion to produce faith; it does not come by magic or by mere acceptance of certain knowledge. The Good Samaritan parable teaches that unless one practices doing good rather than just knowing good, his faith will be severely compromised.
John Ritenbaugh reminds us that the doctrines entrusted to us through Herbert Armstrong's apostleship remain a major plank in the foundation of our faith. Adopting a revolutionary stance (Proverbs 24:21) for the sake of change, variety, or relieving boredom will systematically destroy the faith once delivered. Through the sanctification process, we incorporate Christ's righteousness by obedience, prayer, study, bearing fruit, sacrificing, serving, and yielding to God's Spirit, enabling us to develop character. In the current scattering, God is testing us to see whether we will hold fast, resisting heresies and false doctrines. Our vision must be kept alive and ever growing or our zeal, motivation, and unity will wane.
John Ritenbaugh, after a thorough analysis of the seven churches in Revelation 2 and 3, concludes that the seven conditions described (all having a common denominator an admonition to hold fast to something once given, but slipping away- namely the faith once delivered - Jude 3) are both sequential and contemporaneous, applying to groups now extant as well as individuals within the groups. All of us have these conditions within us to one degree or another. The scattering of the churches was an act of love by Almighty God to wake us up out of our passive, lethargic, faithless condition. The antidote to this splitting and scattering is to make the feeding of the flock our top priority, in which all the body, not just the ministry, participates to nurture one another, encouraging each other to return to the faith once delivered.
It is quite rare to see a person who truly hungers and thirsts after God's way, but this is the kind of desire God wants us to have. John Ritenbaugh explains what Jesus means in this fourth beatitude.
Commonly, goodness is a nebulous concept, used to describe everything from a tasty confection to God's sublime character. However, it is God's character that defines what goodness is! John Ritenbaugh explains this enigmatic trait of God's Spirit.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
Richard Ritenbaugh reiterates that the command to eat unleavened Bread outnumbers the command to refrain from eating leavened bread three to one, indicating that if we actively engaged ourselves in studying God's word and doing righteousness, we wouldn't have time or place to participate in unrighteousness. Ingesting God's word and actively applying its principles gives us life-sustaining energy to fulfill our personal commission.The book of James had to be written as a counterbalance to antinomian elements that had crept into the church around 60AD, twisting Paul's writings, teaching that grace nullifies the need for works — a condition which has an eerie parallel today. James emphasizes the works required for sanctification after the justification process has been completed. Doing good, like eating unleavened bread, is proactive, displacing sin by righteousness.
Our society is becoming increasingly violent. John Ritenbaugh shows how the sixth commandment covers crime, capital punishment, murder, hatred, revenge and war.
Focusing upon the rising tide of societal incivility, Richard Ritenbaugh warns that discourtesy and ugly in-your-face attitudes (fruits of the flesh) have also manifested themselves in the greater church of God. These disgusting works of the flesh (Galatians 5:19-21) are exactly the opposite of what God expects of us- the opposite of Agape love. Good manners (minor morals or the small change of virtue) are the fundamentals of love for others and love for God. Unfortunately, good manners and courtesy do not come naturally, but have to be learned and continually practiced. The common denominator of etiquette is to esteem others more and making ourselves less. When we show courtesy to others, we imitate God.
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
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.
John Ritenbaugh examines those sins done in ignorance, negligence, or missing the mark, suggesting that those thoughts, words, or behaviors not in alignment with the mind of God (which should be our inward standard of righteousness) are also flagrant violations against God's law. Foolishness (ranging from silliness, irreverence, violent crimes against man, to rebelliousness against God) should never remotely be in our repertoire of behaviors. Jesus, a man of sorrows (Isaiah 53:3) never engaged in coarse jesting (cutting or putting down an individual made in God's image), understanding that wisdom and folly do not mix (Proverbs 15:21, Ecclesiastes 2:12), choosing instead to go about doing good (Acts 10:38).
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls us, we are hopelessly ensnared and enslaved by sin. To counteract this deadly pull, we must imitate Christ's standard of active righteousness (going about doing good; Acts 10:38) as opposed to the Pharisee's more passive righteousness (a meticulous, reactive avoidance of evil). The sins of omission (the majority of our sins), neglect, and ignorance have the tendency to dissolve when we practice Christ's standard of active righteousness.
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
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.
In this sermon on the meaning of Unleavened Bread, John Ritenbaugh warns that emphasizing our initiative at putting out sin is wrong. Unleavened bread serves as a memorial of God's initiative of delivering us from the bondage of sin. Like our forebears, we have to realize that our part of the salvation process is to follow God's lead, cooperating with His will. When we metaphorically leave Egypt (a type of the world), we leave the location of our sin, leaving behind anything that will hinder us from reaching the Promised Land. Eating unleavened bread symbolizes following God's lead, doing righteousness, and imitating the righteousness of God.
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousness), we leave ourselves in an extremely vulnerable position (Luke 11:24-28). Nature absolutely abhors a vacuum. We cannot make Christianity work by emphasizing what we can't do. We can't stand still. The best way to avoid or conquer evil is to do righteousness or bear fruit (John 15:16; James 4:17), serving God and mankind. Sins of omission are every bit as devastating as sins of commission. God's emphasis is always on action. The accent is on doing rather than not doing, taking our ordinary day-to-day responsibilities and making them a sacrifice to God (Romans 12:1).
John Ritenbaugh counsels us not to have an apathetic relationship toward God (Revelation 3:15), but instead to ardently, earnestly, diligently, and fervently seek God in order to imitate His behavior in our lives. The fervency of a passionate courtship and marriage relationship provides the grounds for comparison of the kind of relationship God wants with us. Jesus, David, and Jacob exemplified the passionate fervor and heat (both to purify good and to destroy evil) God demands of us. If we search for God with all our hearts, looking for something which is a vital necessity for us (Deuteronomy 4:29; Jeremiah 29:12-13; Hebrews 11:6) God will reward us, giving us what we are seeking: a warm, ardent relationship, transforming us into what He is.
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to mature spiritually. If we stand still (resting on the laurels of our justification), the dark forces are going to pull us backwards. Uselessness invites disaster. We have to get away from the negative fixation of not doing and begin concentrating on doing. The consequences of not bearing fruit are graphically described in John 15:6. God's purpose, once we are cleaned, is to produce growth in us.
John Ritenbaugh asserts that only those who are governable will ever be allowed to govern. No government (not even God's government) will work without each individual submitting in his area of responsibility. Our elder brother, Jesus Christ, qualified to rule because of his feeling of responsibility (1) to God, in submitting to Him, and (2) to man, in using His powers to provide salvation for all mankind. Following in his footsteps, we must realize that leadership requires becoming a slave or servant. (Matthew 20:24-28)
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's holy and spiritual law, describing and defining His standard of holiness, His character, nature, or essence, serves as the template into which our character needs to be formed or molded. The combination of the redeeming and the law-giving aspects of God's nature determines the plumb line against which all of us are judged. Jacob's descendents, embracing false religion (after the idolatrous, syncretistic manner of Jeroboam I) have severely placed a strain upon God's patience. As members of the Israel of God, we must assiduously measure up to God's plumb line, insisting upon positive moral purity in all our thoughts and behaviors, avoiding sin by doing good—a course that will put us totally out of sync with the rest of society—a society ripe in sin and immorality, begging for harsh correction.
John Ritenbaugh observes that the over-riding motivation for the individuals bringing to Jesus the woman caught in adultery was to trap Him, impaling Him on the horns of a dilemma. (Condemning the woman to death would have brought Him into conflict with Roman law; not condemning Her would have brought Him into conflict with the law of Moses.) Jesus, when He wrote in the dirt, perhaps listed instances in which the spirit of the law was violated in the thoughts or behaviors of the accusers, exposing the cruel, condemnatory attitude of the Pharisees. God's approach to authority is that it should be used to serve, and that the chief function of judging (from the stance of humility, mercy, and understanding) is to evaluate and to gently correct and reclaim rather than to condemn. Jesus, claiming to be the light of the world (drawing on a familiar temple ceremony involving candelabras), emphasizes His function as the Messiah, the embodiment of truth, giving form, shape, and substance to our lives, guiding us around or through life's difficulties. Believing that Jesus is God will motivate us to submit to Him in every aspect of our lives, providing an antidote to enslaving fears common to all of mankind, freeing us from the bondage of sin.
Before continuing with the book of Matthew, John Ritenbaugh answers four questions from church members. The first question is whether Micah 7:14 refers to a place of safety. In this prayer, Micah, after describing his current discouragement at the moral stage of Judah and their impending captivity, requests that God intervene and feed His people solitarily, protecting them with His rod of protection. This prayer has duality for our current times and the protection of God's church. The wooded region of Carmel becomes a symbol of protection, a refuge from invading armies. This wooded refuge, as well as Gilead, also could apply in type to the church in current times. The second question applies to the identity of Eliachim in Isaiah 22:25. Because of his apparent gradual corruption, Eliachim could not have been a Christ figure. A third question applies to the physical resurrection of the people who were resurrected at the time of Jesus' first resurrection, who served as witnesses proving the reality of the resurrection, and a type of the future resurrection. A fourth question concerns the context in I Corinthians 7 in which separation between married couple is permitted. The study concludes in Matthew 23 with the loss of proportion among the Pharisees, spending their entire lives in a negative attitude, avoiding sin, but not lightening the burdens of their flocks by applying justice, mercy, and faith. The Pharisees did not understand their own carnal nature and could not, with their blinded mindset, have prevented their impending hostility to Jesus and the saints. Avoiding sin does not necessarily equate with "doing good"; if we do good, we do not have time to sin. [Editors note: the Matthew portion of the Bible Study begins at the 49min-10sec mark] [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh insists that the ability to do miracles does not identify a speaker as a representative of God, especially if the signs entice one to depart from the Word of God. Jesus warns that if we ask God for protection from demonic influence, we cannot sit back passively; Satan always counterattacks. Evil must be displaced with good. Jesus encourages us to develop spiritual family relationships within the Church of God coupled with common experiences to reinforce godly behavior. Generally, we cannot expect this kind of special reinforcement from our blood relatives or physical friends. The parable of the sower reflects the various levels of receptivity and conversion among people who are exposed to the Word of God. Matthew 13:22-23 seems to be aimed at the ministry, providing encouragement to keep plugging away despite some un-germinated seed. Like a farmer, the minister must learn patience before results are realized. We must use and develop what God has given or it will dissipate. The study concludes with an exposition of the tares (Darnel) and wheat parable, indicating that Satan has planted false brethren that are hard to distinguish from the real. God is the only one fit to judge.[NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh indicates that in Matthew 5:21-22, there exist degrees in the spirit of murder, with destroying a reputation as the worst. All sin is against God, but before one attempts to establish a relationship with God, he should heal the breach with his fellow man. If a conflict exists between husband and wife, his prayers could be hindered. We are admonished to take care of problems while they are small rather than allow them to brood, exercising moderation and self control. If we continually fill our mind with good thoughts and motivations, we won't be thinking base or unclean thoughts. Jesus, desiring to restore the spirit as well as the letter of the law, warned against rash or hasty divorces, taking oaths or vows, invoking God's name frivolously, realizing that a covenant is binding whether we formally invoke His name or not. As God's people, our word should be good as gold. The Lex Talionis (eye for an eye) principle provided the foundations for an equitable solution, allowing for equal justice or monetary compensation for pain, time, indignity, etc. Jesus set a standard of non-retaliation and non-vengeance—not getting even for an insult, suffering for righteousness as our Elder Brother Jesus Christ did for us. We need to be more concerned about our duties or obligations than our rights. When we are conscripted into service and when we lend to the poor, we need to realize God will make it right to us. When we love conditionally, with the hope of getting something back, we have no reward, but if we love with unconditional, godly agape love, loving our enemies, removing any thought of vengeance, becoming godlike in the process, doing what we were created for.
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