John Ritenbaugh, reiterating that words are more effective in winning a prolonged conflict than are weapons of war, asserts that words serve as invisible, immaterial influences on the mind, motivating action. Words motivate feeling, cause anger, excite, calm, clarify, and confuse, often lodging in the mind, to remain dormant until circumstances motivate people to do something. The Gutenberg Press accelerated power of the words, enabling philosophers to plant seeds of good or evil. The French philosopher Rousseau, an intelligent, but narcissistic sociopath, planted the toxic seeds of statist dogma, inspiring Karl Marx, Lenin, Stalin, and Mao Tse Tung, encouraging brutal schemes of redistribution of wealth and extermination of 'dissidents' as demonstrated in the mass executions on the guillotine during the French Revolution. Rousseau's malignant ideas have metastasized into a virulent cancer of collectivism, socialism and Communism, the centralization of power in the federal government, currently rising to ascendancy in America, snuffing out liberty and the pursuit of happiness.
John Ritenbaugh, reflecting on the book Final Exit by Derek Humphry, a work exploring the prevalence of suicide and its impact on the survivors, warns us that this is the time to get our ducks in a row, making the most of what we have experienced, establishing our spiritual priorities, and reflecting deeply on why we gave ourselves to God. If we do not, we are subject to committing spiritual suicide, a fate far worse than those taking their lives without ever having God's Holy Spirit. Realizing that God intently hates evil, we may become discouraged reading the Bible, realizing that we do not measure up to even a fraction of God's standards. We need to change our perspective realizing that, as our father Jacob discovered, it is better to become a spiritual pilgrim (facing the myriad challenges confronting us and finding their solutions) than to play the part of an exile (running from pillar to post to escape curses). We must strive to stay on course spiritually to be in God's Kingdom in order to(1.) expand rule of God in individual lives, (2.) to restore peace to the creation, and (3.) to pay the debt we owe our loved ones who have not yet been called. It would be highly ironic—yea, tragic—if our loved ones eventually came into God's Kingdom, and we, through discouragement, had aborted our opportunity.
Richard Ritenbaugh focuses on the double standards of the proponents of the Documentary Hypothesis, at once insisting that we treat the Bible like every other literary document while insisting the New Testament jump through extra hoops. Looking at the extant number of the ancient texts available to corroborate the authenticity of the Scriptures, more ancient manuscripts of the New Testament have been found than for any other classic text. If every New Testament were destroyed tomorrow, the text could be reconstructed by going to the writings of the church fathers. There are also more corroborating manuscripts of the New Testament in languages other than Greek. The veracity of the Scriptures is something we can take to the bank, in essence our only protection against the torrent of deception we face today, giving us the strength to endure and overcome. God's Word points out profound and necessary truths, prompting us to change our thinking and behavior. As we change, God instills His character in us, allowing us to begin living as He does. As we read God's Word, we must remember that assent is not acceptance. We must accept what God says, obeying and yielding to Him unconditionally, even though human nature stiffens in rebellion at the prospect. We must develop a proper sense of proportion in our relationship to God. We must mortify sin and give ourselves as a living sacrifice. We then must have no doubt that God is capable of giving us whatever we need to finish our course, transforming us into His image.
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's population, warns that "Pentecostalism," with its emphasis on the emotions, the intuitive, the sensational as being more important than the intellectual, meditative, and reflective, carries some serious dangers to a true believer. When examining the early ministry of the prophet Elijah, it seems that he had succumbed to a kind of emotional, self-centered, charismatic "Pentecostal" mindset, petulantly assuming God would provide a cornucopia of miracles for him. Elijah really felt on top of his game after God consumed his sacrifice in the contest with the prophets of Baal, indicating (to Elijah) that God would intervene at his will and desire. Elijah needed to learn that God was in charge of the relationship, not the other way around. Our forebears on the Sinai were stiff-necked, imposing their will on God, practicing wrong-doing to see if God were watching, acting carelessly (presumptuously), assuming God was duty-bound to take care of them, all the while twisting God's word to suit their plans. Elijah evidently was up-ended by Jezebel's threatening response, and felt a compulsion to run for his life, drifting ultimately into a near-catatonic depression, evidently indifferent to God's intervention and protection. God is more interested in quietness and meekness than in bombastic displays of power.
Richard Ritenbaugh, reflecting upon the technological and linguistic changes that have occurred in the short span of one century, marvels at the drastic decrease of our attention span and the corresponding degradation of language. The dramatic shift in orientation from words to pictures has weakened thought and the transmission of ideas, "dumbing down" our culture toward drabness, unaesthetic plainness, and imprecision. Because virtually everything we know about God comes through words, this denigration of language (the vehicle transmitting spiritual truths, metaphorical bread or food) could prove highly detrimental to our spiritual welfare. Spiritually, relying exclusively on images leads to shallowness of thought at best and idolatry at its worst. The Word of God, however, provides depth and nourishment leading to salvation and eternal life. Through God's Spirit, we need to learn how to process the Word of God effectively and efficiently.
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
We are what we eat. The same can apply spiritually to what we put into our minds. John Ritenbaugh shows that God wants us to desire His Word with the eagerness of a baby craving milk.
John Ritenbaugh insists that the voice, perhaps more than the fingerprints, makes an individual unique, articulating the depths of emotion. The voice of God, whether expressed through thunder, events of His providence, handiwork of creation, or the preaching of His truth by His ministers, has a unique quality about it, a ring of authenticity, making it recognizable to His called out ones as a shepherd's voice is to the flock. The Apostle Paul affirms that faith comes from hearing the voice of God- spoken through a duly ordained messenger of God. God alone designates the messenger who bears His message.
John Ritenbaugh emphasizes that God's Spirit is the essence of God's mind rather than a third person of a trinity. With this Spirit, God opens our minds, dwells in us, and implants or transfers His Family characteristics into us through His Word (Romans 8:9-10; I Corinthians 2:10; Hebrews 8:10; 10:16). Just as a family member can live on another continent and still literally be in a family, so can Christ, the Father, and His called-out ones be "in one another" (John 17:21-22) united by the same Holy Spirit.
Continuing with the definition of spirit, John Ritenbaugh explains that the preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refer not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the mood' require no physical location, or having family characteristics requires no family members dwelling literally in us, so Christ in us (Romans 8:10), His Spirit dwelling in us (Romans 8:11), or dwelling in the the body of Christ (I Corinthians 12:27) does not require a third person of the trinity but instead refers to absorbing God's characteristics through His Spirit, transmitted chiefly through life-giving words (John 6:63).
John Ritenbaugh identifies spirit as the most important element in the whole salvation process. Spirit (ruach in Hebrew, pneuma in Greek) can be defined as that invisible, immaterial, internal activating agent which impels or creates. There are varieties of spirit (generated through advertising, cheerleading, or political rallies) motivating people to "go with the flow," conforming to a sheep-like mob psychology. Satan begets or inspires a spirit or mood (Ephesians 2:2; John 8:44) that captivates all of us before our calling, leading us to follow sinful appetites. God's Spirit is vastly different in that 1) it is holy, 2)provides a tap into infinite knowledge, and 3) provides us an interface with the mind, wisdom, and character of God (I Corinthians 2:9).
John Ritenbaugh reveals that the architects and custodians of the trinity concept admit that it is a "somewhat unsteady silhoette," unsupportable by Scripture unless one forces external presuppositions, assumptions, and inferences onto it'as did Catholic theologians at the end of the fourth century. The Holy Spirit (designated as ruach in the Hebrew and pneuma in the Greek) constitutes the non-physical, invisible essence of God's mind (I Corinthians 2:10,16) which He miraculously joins to the minds of those He calls (John 6:44), transferring His thoughts, attititudes, and character, and enabling us to have the will and the ability to carry out the creative work of God the Father (Philippians 2:13; John 14:10).
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have knowledge of the right treasure; we also need to have the understanding of where all the pieces fit. Clear vision lightens the way spiritually, ethically, and morally. If the eye of the heart is aimed at spiritual treasure and the glory of God, it will remain singly focused. Using this spiritual vision or understanding, the best way to protect the heart is to saturate it with the word of God.
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.
John Ritenbaugh reiterates that Paul's target in Galatians 2:16 was a syncretism of Judaism with strict Pagan ascetic Gnosticism and certainly not God's law. We need to avoid the Protestant ditch of "Christ did it all" leading to no attempt at law keeping or at best an apathetic assent to its value. Paul makes it abundantly clear that Christ did not free us from the death penalty in order to turn us into lawbreakers. Though God did not design the law to justify; without the law telling us of what to repent of, we would have no clue as to which path to take. The secret to successful law keeping is Christ living in us through God's Holy Spirit (Galatians 2:20; Romans 5:5) Christ will empower us, but will not live our lives for us. The marching orders for our pilgrimage derive from God's Word- containing His holy law.
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), it is nevertheless real - able to be comprehended by spiritual receptors (II Kings 6:17, I John 3:2). The numerous figures of speech describing God's body parts substantiate that God has shape and form and occupies a specific location. Figures of speech always have legitimate grounds of comparison. The term omnipresent, rather than suggesting some ethereal grotesque omnibody, can be explained by being "in union with His spirit" as in John 14:19-20 in which God the Father, Christ, and the Called out ones are depicted to be "in" one another- one unit as analogous to a marriage union when two become one flesh through sharing combined goals, aspirations and a kindred spiritual presence.
Throughout the generations, war has been mankind's solution to problems. Is there hope for the future? John Ritenbaugh gives the comforting answer: at-one-ment is possible with God!
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah. Matthew highlights Jesus' authority over the deposed king (Satan), the Kingdom of Heaven (appearing 33 times) and righteousness.
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be contaminated. If our belief is grounded in Christ (our Spiritual Bread and our High Priest), we will have a relationship with God and access to eternal abundant life, leading to works (fruits of the Holy Spirit) that glorify God. The word "draw" in John 6:44 implies that there is some degree of carnal resistance or reluctance to accept God's calling. If we do not metaphorically eat the flesh of Christ and drink His blood, ingesting the Word of God daily, we will die spiritually. The moral and ethical demands of these Words often make them "hard sayings," but yielding to these demands (having an intimate relationship of God- living the way God lives in every aspect of our lives) will incrementally develop the character and the spiritual mind, bringing about eternal abundant life.
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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