Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
Richard Ritenbaugh, reiterating that the book of Chronicles, written around 420 BC, after Israel had returned from captivity, was not intended to be so much as a historical record as a sermon, drawing lessons from the historical record, showing what happens when the nation and its kings conform to God's covenants and what happens when the nation and its kings depart from God's covenants. We can trust God's reaction to be consistent. The majority of leaders in Judah and Israel proved wicked, bringing enslavement and death to their subjects. A handful were fairly good kings, such as Jehoshaphat and Asa. The tenure of Asa started off well, with his judgments faithfully executed on behalf of the good and right, but as he continued his reign, his faults began to emerge as well. Asa initially banished cultic prostitutes, homosexuals, idols, and high places, even having the courage to displace his powerful grandmother Maachah for erecting an obscene image of the goddess Ashera, an idol which Asa boldly destroyed. Asa's reforms gave Judah a ten year respite, time which he wisely used to fortify his country, building up garrisons and protective walls. Sadly, Asa left a few things undone, losing a lot of steam in his later years, trying to play it safe. Idolatry was so engrained in Judah and Israel that Asa felt a sense of weariness in well-doing. Similarly, if we leave things undone in our personal revival, our secret sins morph into idols. Paul warns us to flee from all forms of idolatry. The things that our forebears experienced apply to us. When the million man army of Zerah the Ethiopian outnumbered Asa's forces two to one, Asa relied on God and prevailed. Later, on the prophet Azariah's counsel, Asa led his people to rededicate the Covenant of the Lord, making an oath of death if they disobeyed. Sadly, Asa in his later years made a treaty with Syria against Israel, leading to a period of perpetual war and a premature death by his own curse. We must learn to be steadfast all our days.
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
How can we evaluate whether our Feast is 'good' or not? Using God's criticism of Israel's feasts in Amos 5, John Ritenbaugh shows that the pilgrimage locations of Bethel, Beersheba, and Gilgal provide instruction about what God wants us to learn from His feasts.
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
We live in a world that has little or no idea what true peace is or how it is achieved. John Ritenbaugh shows how we can produce godly peace even in the midst of turmoil and why it is such an important virtue.
In this introductory article to a series on the fruit of the Spirit, John Ritenbaugh explains how the Bible approaches fruit symbolically, what it means to bear fruit, and the work of the Holy Spirit in us.
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 warns that Satan, through subtle doctrinal changes, has attempted to obliterate one major step in the conversion process, namely the sanctification step. Sanctification is the only step which shows (witnesses) on the outside; its effects cannot be hidden. Sanctification is produced by our choosing to do works pleasing to Almighty God. Works are not meant for our salvation, but for our transformation and growing in the knowledge of God. Without transformation, there is no Kingdom to look forward to (Romans 14:10; II Corinthians 5:10; and Revelation 20:13). As with physical exercise, spiritual exercise also mandates: no pain, no gain.
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clark, the remnants of Israel before the Millennium will encounter devastation and ruin. The restoration will not come about by magic, but people will learn incrementally and systematically by putting God into their lives through the outpouring of God's Holy Spirit, replacing their stony hearts with pliable hearts of flesh. In order for the fruit of the land or the fruit of the spirit to be produced, the hearts are going to have to change. We must fill our lives with peace, repenting, changing our attitude, and voluntarily yielding to God before we can produce the fruits of righteousness. The true worship of God is to imitate God to the best of our ability in every circumstance, showing love by our reasonable sacrifice.
John Ritenbaugh focuses upon Paul's motivation for his letter to the Philippians, both appealing for unity and offering encouragement, reminding them that their relationship with one another was through Christ. Unity could only be maintained if they prayed for one another, exercising reasoning, discerning, and discriminating agape love. Paul encourages the Philippians, assuring them that his own incarceration (apparently engineered by God) had turned out for the best, enabling him, exuding his cheerful personality, to provide one—on-one testimony to a succession of guards, enabling God's witness to get to the upper echelons of the praetorian guard, greatly extending or amplifying the witness. Regardless of the precariousness of his ostensibly grave circumstances, Paul, with deep conviction, expected spiritual deliverance.
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.
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