John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us highly vulnerable to sinning—and highly vulnerable to the natural consequence of sin, death. As it worked out, all God's creation is now under the curse of sin—death. God, before He created Adam and Eve, preternaturally (that is, using forces outside those of the natural world) and meticulously planned the death and resurrection of Jesus Christ in order to save humanity from this horrible curse. With the sacrifice of Jesus freely given to justify us initially, plus the on-going gift of the Holy Spirit to sanctify us, we have the ability of overcoming and growing in godly character—growing into the image and likeness of God. Christ, until His very last breath, with clarity of thought, went forth as a willing sacrifice, not as a victim. Christ gave His called-out ones the "blueprint" of the changes needed to transform into His image. Not judging it robbery to be equal with God the Father, He nevertheless emptied Himself of His Divinity, humbly taking on the role of a fleshly bond servant, willing to accept whatever God the Father gave Him to do. On our spiritual trek, we must assimilate the same mindset, loving God with all our heart, and others as ourselves.
Martin Collins points out that the graphic imagery of a turbulent sea appearing in Isaiah 57:19-20 describes the troubled minds experienced by those who reject God's laws. God's called-out ones must earnestly strive for peace, realizing that Satan has countless ways to trouble people. It is impossible to grow spiritually in a climate of animosity and jealousy. If we use the power of God's Holy Spirit, peace will naturally accrue as one of the fruits. If we have offended a brother in Christ (or anyone for that manner), we should: (1) admit any mistake in attitude or action, (2) not make excuses for our behavior, (3) acknowledge the hurt we have caused, expressing genuine sorrow, (4) accept consequences, as well as make restitution, (5) overcome our negative behavior by changing our attitude and actions, (6) face up to the offended person, and (7) ask for forgiveness. Similar formulas appear in this message for rebuilding relationships with God and spouse. Another formula for putting an end of contention consists of: (1) praying for humility and wisdom in handling conflict, (2) putting ourselves in the other person's shoes, (3) anticipating likely reactions in order to plan responses, (4) choosing the right time and place, (5) talking face to face if possible, (6) assuming the best about the other, (7) speaking only to build others up, (8) asking for feedback from the other person, and (9) recognizing our own limits, realizing God alone can change a person's mind. We should exercise the same kind of forgiveness and reconciliation to others that Christ has shown us.
Richard Ritenbaugh, reflecting on the riot which occurred in Ephesus when the silversmith Demetrius became alarmed that the apostle Paul was endangering the local economy, indicates that Rome had zero-tolerance for any activity disturbing the tranquility of Empire. That state of affairs clashes significantly with the modern American regard for free speech, in which protests against President Trump, police brutality, abortion, NFL player's kneeling because of perceived brutality against blacks, homophobia, killing whales, etc. abound. The chaotic circus continues because Americans have a high regard for free speech. God, on the other hand, shows little tolerance for incessant grumbling, complaining, or murmuring. God consistently warns His People to avoid keeping company with rebels lest they become like them. "Acting out" in protest is unacceptable behavior on the part of a faithful, God-fearing Child of God.
Richard Ritenbaugh, reflecting on the horrendous prospect of surrendering our control to a driverless vehicle, maintains that Americans treasure their freedom of movement despite the "Nanny State's" insincere protestations about safety as it attempts to camouflage seizing power. The number of actual "on-the-road" situations which can occur is so high that no amount of programming can enable the driverless vehicle to be safe, even when it utilizes artificial intelligence, the fastest computers and the highest level of sensor sophistication and redundancy. The highly resilient and flexible human brain—under the control of a responsible person—remains the best facilitator of safe driving. While politicians desire to control everything, Christianity wants to instill self-control. Paradoxically, when we yield to God's sovereignty, He wants to cede control over to us, teaching us to develop self-control as a habit, enabling us to have dominion over the earth , handling it responsibly. On the night of Passover, Jesus taught the disciples to avoid imitating the narcissistic Gentile leaders who love to lord it over other people, demanding their obedience and service. Our Savior's leadership style emulated the servant, esteeming all others over self. Agape love dispenses with the way of control and selfish ambition. God's way consists of self-discipline and rigorous self-mastery, as exemplified by Jesus Christ, who never relaxed His self-control—even in the prospect of His impending crucifixion. Those who aspire to follow Jesus Christ must emulate His example of rigorous restraint.
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 Collins, reviewing the episode of Habakkuk's frustration that God would use an evil people to punish Israel, points us to the prophet's resolve to cease being a fretful worrier and to become a responsible watcher, determined to understand the purpose of God's dealing with His people. Only a faithful believer will ever stand acquitted before God's fearful judgment. While the taunt-song, dealing with the five woes, certainly applies to Babylon, it applies doubly to God's people Israel, who should have known better, but chose to become ignorant. The first two woes in Habakkuk 2:6-8 concerns the woe against greed, avarice, covetousness (a virulent form of idolatry), and selfish ambition, leading to the crime of usury, charging excessive interest on loans, making the debtor a virtual slave, totally against God's instructions in Deuteronomy 24:10-13. The earth metaphorically cries out against the oppressor who garners wealth by stealing from others and amassing fortunes by exploiting the poor. The third woe focuses on a nation's tyrannical oppression of captive peoples, building a city with bloodshed and establishing a town by violence, denuding forests, wantonly slaughtering animals in order to subjugate other defenseless peoples. The fourth woe results from a people corrupting others with drunkenness and lust, having both literal and metaphorical implications; today the intoxicating Babylonian system embraced by Jacob's descendants has caused our nation to resemble, both figuratively and literally, a drunk vomiting over itself, exposing its sins and folly to the entire world, after adamantly refusing to be governed by God's laws. The fifth woe leveled against the Chaldeans, and by extension to the modern descendants of Jacob, results from idolatry, the sin of worshiping the creation rather than the Creator, applying to literal idols of stone and wood as well as to pagan new age religious practices and including anything we might exalt over God Almighty, including our physical possessions, talents, abilities,
John Ritenbaugh focuses on the apostle Paul's response to the bitter altercation between Euodia and Syntyche, women church leaders at Philippi, who succeeded in polarizing the congregation by their contentious pride, placing their obsessive desire to be right over unity. Paul urges them to follow the example of Christ, who emptied Himself of His divinity, assuming the role of a bond servant, exalting others over Himself, prompting God the Father to exalt Him above all others. Godly leadership is a function of submitting to the covenants God has made with us, including the marriage covenant, setting the proper pattern of all forms of institutions, including educational, governmental, medical, and religious institutions. Secular, progressive humanists, inspired by Satan, in their hatred toward God's covenants, through their endorsement of moral relativity and the new morality, fostering adultery, fornication, as well as feminism, homosexuality, polygamy, and transgender aberrations, have savagely attacked God's marriage covenant. Progressive humanists over the years have succeeded in making divorce as easy as falling off a log, and murder on demand (abortion) a convenience attended with no longer any trace of resistance. Paradoxically, hedonism, a philosophy which holds that pleasure is the highest aim in life, can never lead to real pleasure, but seeking to please God by serving others brings maximum pleasure. The marriage relationship, becoming totally one with one another as God the Father and Jesus Christ are at one with one another, provides the pattern of the true meaning of love—not feelings, but actions (consisting of serving and caring). Keeping God's Commandments demonstrates the highest form of love. Along with all the other gifts in the universal Edenic Covenant, identifying God as our benevolent Creator, who designed this earth for mankind to tend and keep, providing the marriage covenant as a God-plane relationship, the Sabbath Day educates us for service in God's Kingdom.
Jesus gave surnames only twice to His disciples. To Simon, He gave the surname “Peter,” which means a “stone,” and to the sons of Zebedee, James and John, He gave the surname, or perhaps nickname, Boanerges, which is translated as “Sons of Thunder.” ...
Martin Collins, reflecting on the reaction of Joseph's brothers on the binding of Simeon and the returning of their money mentioned in Genesis 42, claims this was the first time in their lives these 'raised in the church kids' had ever seriously acknowledged the working of God in their lives. God had softened their hardness of heart while showing grace. The proclivity of the brothers to lie and deceive had not yet been eradicated, but God continued to turn up the pressure in order to bring them to full repentance. As confession and repentance is attained and the guilty conscience is cleansed, the heart becomes other-centered rather than self- centered. In our lives, we also have guilty consciences like Joseph's brothers and self-pity like our father Jacob (or later by Elijah fearing Jezebel), but we can have major breakthroughs in our lives if we acknowledge God in our lives as Jacob did at Bethel and Elisha did by assuring his timid servant at Dothan. Like Elijah, we must remember that, after a significant spiritual victory in our lives, a wicked Jezebel is usually waiting in the wings if we take our eyes off God and focus them on ourselves. Like the example of Elijah, we can lose faith by anxiety and unrelieved stress. Like Elijah and Joseph's brothers, we need to be brought to solitude to set our spiritual house in order, often pointing out the importance of supportive spiritual family. Like Elijah, we must be keenly aware when our nervous energy becomes overtaxed, when we become sensitive to loneliness, and when we look away from God and begin to focus on the around-and-about. God repaired Elijah's nervous system by allowing him to sleep, feeding him with food, providing him with angelic care, allowing him to express his grief, revealing Himself and His ways, telling him good news, and giving Him more to do.
Jeremiah and his scribe and companion, Baruch, lived during a time of great upheaval—in fact, during the decline and destruction of the Kingdom of Judah. In so many words, Baruch complained that God's plans against Judah and its people were crimping his own lofty ambitions. Charles Whitaker elucidates how God replied to Baruch's complaint and provides a lesson for us today.
Anger can be outwardly visible, but it can also show up in ways that are subtle, indirect, and deceptive. Proverbs 26:24-26 provides an example of this...
Jesus' walking on the water of the Sea of Galilee may be the best-known of His astounding miracles. Martin Collins examines both the miracle and the context, showing that this incident and Jesus' calming words to the disciples unmistakably declared to them just who Jesus really was.
In earlier times, food and other goods were measured out by weight using a balance. A standard weight (typically made of stone) was placed on one side, and the material being measured was put on the other. When the balance was level, both buyer and seller knew that the amount had been measured correctly. ...
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.
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual conflict. Choosing between these two opposite poles is something we have to contend with daily. If we choose the spiritual pole, moving toward unity with God, we will become unified with others who similarly strive for these same spiritual goals. Without this spiritual contact, we subject ourselves to the second law of thermodynamics: entropy, chaos, and disorganization, but with God's Holy Spirit, we do not have to succumb. According to Lamentations 2, God scattered Judah for their sins. Likewise, God scattered the Worldwide Church of God (possibly using Satan as His agent) mercifully administering painful chastening for our own safety and protection, putting us in venues where we actively have to love and forbear one another. Pride condemned Satan to a fate of using or manipulating rather than serving. This presumptuous self-centered trait belonging to Hillel (later Satan or adversary) creates disunity and ultimate destruction. Unfortunately, several leaders of church groups have adopted these presumptuous competitive traits, arrogantly and disdainfully looking down on other groups within the greater Church of God, completely antithetical to the behavior of John the Baptist, the Apostle Paul, and Jesus Christ. We must follow the example of Abel, humbly doing things on God's terms, rather than the example of Cain, presumptuously doing things on his own terms. Likewise, when we have nothing acceptable to offer to God (Exodus 23:16, Leviticus 22:25, Joshua 5), we cannot presumptuously make an offering.
While Herod the Great appears only in Matthew's account of Jesus' birth, he played a large role in shaping the world into which Jesus was born. Joseph Bowling recounts the long reign of Herod over Judea, Samaria, and Galilee and his lasting influence on the culture and politics of the region.
In this Bible Study, John Ritenbaugh profiles the narcissistic personality, characterized by a highly self-absorbed and manipulative individual who, on one hand, has abused his God-given gifts and, on the other hand, neglected the responsibility of using them properly. Probably the biblical character best exemplifying the narcissistic personality is David's son, Absalom, clearly a spoiled son in a dysfunctional family. David was not noted for his childrearing skills, rarely calling any of his children into account for their behavior, but pampered them and indulged their multiple transgressions. Moreover, in both David's and Jacob's polygamous marital situations (tolerated but not condoned by God), fairness would have been next to impossible. Absalom developed a highly deceitful charm, able to "sweet-talk a bird out of a tree" with his disarming verbal eloquence, learning to be a controller par excellent. Using his scheming manipulative skills, he stealthily (taking the law in his own hands) arranged the murder of his older brother, a competitive contender for the throne. Absalom, using his manipulative charm and unctuous verbal skills, won the hearts of the common people, undercutting his father's honor and authority. For his vanity, his self-aggrandizement, and super-inflated ego, he became a "pin cushion" at the order of Joab. Absalom used his gifts and talents only for himself. With Absalom's negative example in mind, we need to make sure we do not use our spiritual gifts for self-service or self-aggrandizement, or worse yet, not to use them at all. Our children are gifts from God; we as parents must pass on to our children the sense of responsibility that has been given to us. We have to make ourselves answerable and responsible for their behavior, disciplining them for their carelessness and reinforcing their thoughtfulness. If Absalom would have been reared with these principles, much of David's bitterness and heartache would have been alleviated.
In the world, it is common practice to use whatever means necessary to grasp the brass ring, but such selfish ambition should be absent from the church. In light of the example of Korah, have we allowed ourselves to be led by men or are we really following God?
David C. Grabbe: Genesis 10 and 11 contain the brief description of Nimrod, the founder of Babylon and the Babylonian system, which has so greatly influenced the course of this world. ...
John Ritenbaugh, reflecting upon the admonition of Christ that we must take the straight gate or the narrow way (symbols of grave difficulty), indicates that our experience in overcoming and developing character will be fraught with difficulties. Nevertheless, God will provide the power to get through all this difficulty and anguish of spirit if we have true faith. Murmuring and grumbling are clear indications of lack of faith, and are in the same category as murder, idolatry, and fornication. Godliness with contentment is something we have to learn, stemming from absolute confidence in God's providence- beginning with the sacrifice of His Son-to each of us individually. The sacrifice of Jesus was the idea of God the Father.
Richard Ritenbaugh reiterates that several parallels exist in the account of Balaam and one's approach to God. As God's children, we have to be on guard against people who are intimidated by righteousness and will seek to destroy its practice. Balaam, motivated by self-interest, believing that the ends justify the means, willing to do anything to get his way, shows himself spiritually inferior to a donkey when it comes to yielding to God's correction. The Laodicean, motivated by blind self-interest and the wages of unrighteousness, totally oblivious to the consequences, imitates Balaam's approach to God. In evaluating the Balaam episode in Numbers 22, we would do better to imitate the donkey than her master.
These two parables are linked because they are the answers to the disciples' question, "Who is the greatest in the kingdom of heaven?" Jesus' answer explains the value He places on those who follow Him.
Maybe the most basic impediment to overcoming is our innate selfishness. Our goal, however, is to bear the character of our God, whose primary characteristic is love or outgoing concern for others.
We can easily slide quickly down the path of spiritual self-destruction when self-will becomes dominent in our lives. Our goal is to live by God's will, not our own!
In this follow-up sermon on the antidote to presumptuousness, Richard Ritenbaugh asserts that a person who is truly content is never presumptuous. Korah and Abiram were not contented with where God had placed them in the body, but, in a spirit of pride-filled competition, wanted to arrogate to themselves the office of Moses, as Heylel wanted to arrogate to himself God's office. God is very quick to punish presumptuous sins. Self-exaltation leads to debasement. Following the cue of our Elder Brother, we ought to humble ourselves, content to be nothing, allowing God to do the exalting. We need to be content in whatever position God has called us (Philippians 4:11-13).
Richard Ritenbaugh warns that individuals arrogating to themselves the authority to change doctrine are on extremely dangerous ground, presumptuously or boldly setting up idols in place of God. We dare not put words into God's mouth. The work of God in the latter days is to turn the people from their sin and back to God. Any other work is either window dressing or directly contrary to God. The consequences of presumptuous (intentional) sins are far more deadly and permanent than for sins committed in ignorance (unintentional). Presumptuousness equates to competition with God, following in the footsteps of Satan. The antidote to presumption is to 1) submit to God, 2) remain humble, and 3) wait for Him to exalt us.
Richard Ritenbaugh contends that the book of Jude, a scathing indictment against false teachers, is perhaps the most neglected book in the New Testament. It was designed for the end time, a time of apostasy, when most of these problems would occur. Jude admonishes ministers to protect the flock, warning that brute beasts (false teachers), having wormed themselves into leadership positions in the church, governed by lusts and desire for gain, will attempt to devour the flock with their cunning antinomian, ungodly teaching, twisting the doctrine of grace into licentiousness, encouraging unbelief, rebellion, and immorality. Jude, seeing the coming apostasy, admonishes people to put forth agonizing effort to be grounded in the truth, taking on God's mind.
Richard Ritenbaugh asserts that the epistle of James stresses both faith and works, emphasizing those factors necessary for growth, enabling us to produce a bountiful harvest of fruit. We are to exercise humility and impartiality, taking particular effort to bring our tongues under control, being cautiously slow to speak, acknowledging God in all our thoughts. We are obligated to do practical works of goodness and kindness to our brethren, being solicitous of their needs, and making intercessory prayer for them. To him who knows to do good but doesn't, it is sin. Eating unleavened bread is equivalent to practicing good works.
The book of Amos is an astounding prophecy, closely paralleling the conditions in modern Israel today. This first part deals with introductory materials, Israel's covenant responsibilities, God's judgment and how unrighteousness affects society.
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.
In this sermon on overcoming Satan, John Ritenbaugh reiterates that confusion or lack of peace is the clear fruit of Satan's involvement. It is nearly impossible for righteousness to be produced in an environment of instability and disharmony brought about by selfish ambition, competition, and bitter envy (James 3:16) In confronting our wily adversary (the source of all this confusion), we must maintain constant vigilance (James 4:7, I Peter 3:5-8), resisting unlawful desires, not allowing Satan to have a bridgehead in our emotions. Satan consistently works on our fear of being denied some form of pleasure.If we stay loyal to God, resisting Satan as Job did, Satan's power over us will be broken (I John 3:8, 5:18). Resistance must begin in the mind and thought processes (II Corinthians 10:3-5) where demonic influences try to persuade us to entertain ideas exalting ourselves over the truth or knowledge of God.
John Ritenbaugh warns that Satan's modus operandi has always been to use a lie to promote self-satisfaction over obedience to God. Like the Messiah, we must learn that the way to the kingdom is through self-denial rather than self-satisfaction. We are particularly vulnerable to Satan's disinformation when we feel we are not getting what we deserve or are being treated unfairly. In a world we perceive to be unfair, we need to emulate Christ who endured unfair treatment, suffering for righteousness sake all the way to his death, without complaining (I Peter 2:20-21) The major cause for the confusion and division of the Corinthian church (and the greater church of God) was Satan-inspired self-exaltation, finding excuses other than sin not to fellowship. The opposite of love is not so much hate ? but self-centeredness.
John Ritenbaugh studies the "Get way" or the "Keep up with the Joneses" (lust or coveting) principle with which advertisers and politicians shamelessly (and successfully) manipulate us. A commentator once remarked, "All public crime would cease if this [Tenth] Commandment were kept." Jesus taught that all outward sin stems from inner inordinate desire. What we desire or lust after automatically becomes our idol. If our imaginations are fed "dirt", our minds will become "dirty." We desperately need to learn to radically "amputate" or "mortify" the self-centered lusts and desires that will inevitably (if followed to completion) lead us to the lake of fire. The Tenth Commandment (like the First) serves as a "control" or "regulator," enabling us to successfully keep all the other commandments. Ardently desiring the Word of God and His Kingdom (realizing that happiness and joy come only from spirituality) serves as the most effective antidote to lust and covetousness.
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken, the stalking roar will turn into a growl of contentment, the lion having consumed its prey. At the time of Amos's message, Israel was: 1) threatened by the imminent displeasure of God; 2) lacking repentance and true spirituality; 3) full of corruption; 4) departing from the truth; 5) proud, complacent, and self-satisfied; 6) setting itself on a pedestal; and 7) smugly prejudiced against the world. Like ancient Israel, modern Israel (including the Israel of God) cannot see the connection between its own faithlessness to her covenant with God and the violence and tumult of society that mirror her spiritual condition.
John Ritenbaugh reiterates that when a person contemplates revenge, he makes an enemy of God. Amos, like a circling hawk, makes dire pronouncements on all of Israel's enemies but reserves the harshest judgment for Israel, who should have known better, having made the covenant with Almighty God, but profaning their calling and drifting into moral complacency. God's church, the Israel of God, must realize that closeness to God comes with a weighty responsibility. God's justice is the same for everybody; He is no respecter of persons. The church is warned not to mix His truth and pagan (or worldly) error in the manner of Jeroboam I. We desperately need to cultivate (with the help of God's Holy Spirit) an ardent love of the truth. Modern Israel, prosperous and indulgent, is chastised for covetousness, indifference to the poor, and perversion of justice.
John Ritenbaugh warns us that the book of Amos is specifically addressed to us- the end time church (the Israel of God) - the ones who have actually made the new covenant with God. Having made the covenant, we must remember that (1) privilege brings peril- the closer one draws to God, the closer will be the scrutiny, (2) we can't rest on past history or laurels, and (3) we (the ones who have consciously made the covenant with God) must take this message personally. Absolutely fair in His judgment, God judges Gentile and Israelite according to the level of moral understanding He has given them. No human being can escape the obligation to be human, as God has intended — treating other fellow human beings humanely (not as things or objects of profit). Edom's perpetual nursing of anger (harboring bitterness and hatred continually) against Israel is especially abhorrent to Almighty God- a candidate for the unpardonable sin.
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a seed must be planted, dying to itself in order to bear fruit, we similarly must sacrifice our lives- submitting our wills unconditionally to God's will in order to bear abundant fruit, attaining the abundant life we deeply crave. Conversely, if we try to placate the natural carnal lusts, we will not bear good fruit. After we die to sin in the waters of baptism, we no longer dedicate ourselves to satisfying our carnal drives, but instead to submit to God, who engineers the process of our spiritual growth into a new spiritual creation, children of light, reflecting the characteristics of our spiritual Parent. Keeping God's Commandments leads to spiritual insight and light, but breaking them leads to spiritual blindness and darkness. There is no neutrality in following God's Word. John 13:1-17 provides an unusual insight into the very mind of God, exemplified as a serving "footwashing" attitude, demonstrating servant leadership toward His creation, an attitude and behavior we are obligated to emulate. The essence of love is sacrifice.
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ not only promises us life without end, but He also promises abundant life (eternal life; living life as God lives it) as well as protection from Satan. As Christ is one (in mind and purpose) with God the Father, we must be at one with God and other fellow believers through the medium of godly love, as opposed to the anarchy resulting from seeking our own way. Peace is produced by love; Christians are at unity with God and with each other when love is the driving force in our lives, prompting us to keep His commandments. An individual commissioned by God is God to Whom he is sent. With God's Holy Spirit, God sets His called ones apart, enabling them to live righteously and in unity with one another.
John Ritenbaugh focuses upon the episode in Matthew 20, in which Jesus was deep in thought, reflecting on the prophecies leading up to His crucifixion. At this point, His disciples were not converted, but displayed considerable carnality. The mother of two of the disciples asked for places of honor for her sons; none of the disciples had even an inkling of servant leadership. True greatness does not come from dominance but from serving and sacrificing with the attitude of a slave. Love is sacrificial. Willingness to sacrifice self is the secret to success in God's plan for us. If we would sacrifice instead of attempting to dominate one another, our marriages would be successes. Drinking ones cup is emblematic of enduring whatever we must go through, different for every human being. Our cup is to follow Christ in any situation, supreme sacrifice or lifelong commitment, acting how He would act. No one can really count the cost in advance. When the opportunity comes to learn spiritual truths, we must seize the opportunity as aggressively and boldly as the two blind men sought healing, rejecting any inkling of timidity. In our prayers, we must come before the throne of God boldly and then show gratitude for His response. God is not against doing something dramatic once in awhile in order to make an impact. When He made His entry into Jerusalem, it possibly attracted the attention of 2 ½ million people, most of them visitors. Evidently this event had been planned rather than done on the spur of the moment. His arrival prompted the overwhelming response "Hosanna" or "save now." The crowd was selecting the Lamb to be sacrificed. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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