John Ritenbaugh, reflecting on the lyrics of Bob Dylan's war protest song in 1964 "With God on Our Side," analyzes the conundrums Dylan proposes, "If God is on our side, is He as murderous as we are?" "If God is really on our side, what does that do with our perception of God's character?" The clear majority of professing Christians who claim they know God really do not because they have no relationship with Him—and most have rejected the Sabbath. As God's called-out ones, we are required to be doers as well as hearers, walking in His steps. Historically, the Israelitish nations have been talkers, but not doers. When ancient Israel wanted a king to be like the gentile nations, they virtually stripped God of His power, in doing so receiving the curse of a darkened, reprobate, animalistic mind. Humanists are foolish ignoramuses about what really matters in life. The framers of our Constitution were sincere educated men, but they were unconverted. Having experienced the turmoil of the Catholic—Protestant clash in Europe, they did not want any sect dictating religious doctrines or practices. A follower of Christ is mandated to: (1) follow Christ; (2) walk with Christ; (3) imitate Christ; and (4) walk in Christ's steps—doing exactly what Christ does. Consequently, as physical Israel is still reeling from the curse of I Samuel 8 (rejecting God's rule to replace it with a tyrannical Gentile-like government), we need to guard against the multitudinous distractions, realizing that God is sovereign, totally regulating the political and cultural upheaval, shaping it to accomplish His ultimate purpose.
Richard T. Ritenbaugh: A stroll through just about any cathedral in Europe, not to mention many a church just about anywhere in the world, would bring to the eye the sight of perhaps a handful or even dozens of ...
John Ritenbaugh, in his exposé of philosophers who have impacted culture generally and education specifically, focuses on the writings of Ralph Waldo Emerson, America's foremost practitioner of Transcendentalism and Pantheism, philosophical viewpoints somewhat akin to those mentioned in Romans 1:20 and Psalm 19, which suggests that the Creator is revealed through his Creation. Sadly, Transcendentalists, Pan-Theists, and Neo-Platonists fail to bifurcate the identity of the Creator from the Creation, calling it one and the same. This blurring of Creator with His creation gives adherents of Pan-theism the ability to declare themselves God, and not subject to any power higher than self.
Josh Montgomery, drawing on his experiences in internet marketing, describes how some have manipulated the search engines, using key word saturation to give unscrupulous bloggers and 'experts' the ability to distort the truth and create an alternate reality totally at variance with the truth. Satan has successfully deceived the whole world, conditioning nominal Christianity to appropriate pagan festivals as 'Christian' celebrations and creating an alternate perspective of God that is not true. With this false, impotent picture of God that Satan has created, other lies, such as evolution and false toxic doctrines, can be substituted by godless teachers and institutions. Our only antidote to this barrage of lies and distortion is to stay close to God's Word, trusting continually in His providence and His promises to protect us as we obey Him and stay close to Him.
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his reputation as a sterling quarterback. His subsequent life went downhill, as he succumbed to controlled substances, leading to burglary and other crimes. He sits in a jail cell in Montana, deemed a failure, down in the gutter. If we do not establish a relationship with God, we will also be failures. Thankfully, in the Great White Throne Judgment, these failures will be turned into successes if those God resurrects establish a relationship with God. Access to God is made possible only through His calling. Everyone alive has sinned; without God's Spirit, it is impossible to access God. The world will be in a debased state until the time of Christ's return, when God's Spirit will be generally available, poured out on all flesh. The Great White Throne judgment will feature a mass physical resurrection, beginning with the House of Israel followed by the rest of humanity. God will convert all of humanity from all time since the Garden of Eden. Psalms 105 and 106, considered teaching Psalms, set the ambience for this time period, expressing the yearning desire to be included in His Kingdom, and declaring God's praises to everyone, exhorting everyone to seek the Lord. We are encouraged to see God at our side through our spiritual wilderness journey, a parallel to the wandering of our forebears on the Sinai. Those in the Great White Throne Judgment will undergo the same process, but will not have Satan and a corrupt world to contend with. They will have to contend with carnal nature. Priests and Levites will be reprogrammed to do their jobs right, distinguishing between the sacred and the profane. God has always been faithful with His part of the Covenant; sometimes our forebears totally forgot His faithful providence. Psalm 106 indicates that Israel's sins eroded th
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting local churches, advocate hospitality to legitimate teachers and forbid supporting false teachers. II John provides tests of life, determining authenticity of genuine believers, as well as advocating faithfulness in large and small responsibilities, including the friends with which one chooses to associate, realizing that true wisdom is the right application of spiritual language. No conflict should ever exist between the spirit and the letter of the Law. The message of II John has special application today, where the church is also besieged by perennial schisms and heresies, not unlike the kind of problems experienced in the Corinthian congregation. Love for the truth automatically leads to love for one another within the congregation. A common commitment to the truth is the foundation of genuine Christian fellowship. In our quest for unity, we can never compromise with the truth. True love between brethren is impossible without an equal love for the truth, leading to a perpetual walking in the light of truth, elevating the Word of God over the traditions of man and every wind of questionable doctrine which inevitably leads to lawlessness. We have the obligation to test everything presented to our minds, examining it against the standard of the Scriptures, holding fast to the truth, filtering out and discarding any toxic prevarications.
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.
Martin Collins, citing a Protestant commentator's article about the problem with Christmas, an article which admits pagan origin of this holiday and its contribution to religious confusion, marvels that the author wants to salvage the holiday anyway, even though it totally scuttles the truth. Human nature would rather indulge in pagan lies and idolatry, taking pleasure in unrighteousness, rather than be corrected or guided by truth. Christmas thrives in this syncretistic culture, having adopted the Roman Brumalia-Saturnalia festival, celebrating the birth of the invincible sun. The Roman Catholic Church carefully blended a little truth with a lot of falsehood in order to have the birthday of the Son of God coincide with the birth of the invincible sun. This shameless syncretism does not have God's endorsement. God does not approve of false ministers who try to appropriate God's words to promote their selfish ends, turning peoples' hearts away from Him. Pagan customs cannot be assimilated into the truth, as our forebears learned that worshipping a golden calf does not coincide with worshipping God. Christians need to extricate themselves from the worshiping of Satan. Regarding our beliefs, we must always start with God, not man, and that we regard the Bible, not human reason as our ultimate authority. Christmas seems to thrive on covetousness and the way of get, while God's holy days encourage the way of give.
The authority of the Bible has been under constant assault from biblical "scholars" and theologians. ...
Most people consider the second commandment to deal with making or falling down before a pagan idol, but it has far greater scope. John Ritenbaugh shows that it covers all aspects of the way we worship, including setting ourselves up in God's place by becoming enslaved to our own desires.
It is a wonderful thing that God has called us out of this world and paid the penalty for our sins, but what happens next? After making the covenant with God, how does a person avoid backsliding as so many biblical examples show? John Ritenbaugh answers these questions by explaining what seeking God is really all about.
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
The Bible reveals a definite pattern of God's displeasure with acts of presumption. John Ritenbaugh expounds several of these circumstances, showing that God's justice is always consonant with His righteousness—and that we should be grateful for His mercy, as we are all guilty of this sin.
A vital understanding we can reach from the many articles that appeared in the media following the recent devastating tsunami in Southeast Asia is the appalling ignorance of God's involvement in the minds of the inhabitants of Western-world cultures. ...
Richard T. Ritenbaugh: Jesus has sure been in the public eye lately. ...
Richard T. Ritenbaugh: In the time when paganism was dominant, people tried to worship all the gods in the pantheon, but usually they had a particular fondness for a certain deity. ...
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously for forty years above the Tabernacle. God has appeared to many people in various forms and in various degrees of glory. We dare not fixate or limit God's appearing to one form or another. Ultimately, God's glory is His awesome goodness and righteous character, embodied in Jesus Christ, full of grace and truth. His glory is composed of all those things that are part of God's way and character. Remarkably, these godly attributes may and should (by means of the Holy Spirit, Christ in us) be transferred to us, unifying us with the Father and the Son, our hope of eternal glory.
The September 11 bombings were certainly tragic and terrible. Some have since asked, "Was God involved? Is He to blame?" John Ritenbaugh soberly answers some of these tough questions, concluding that God certainly allowed them to occur for our ultimate and eternal benefit.
In this message on recognizing and detecting the anti-Christ, Richard Ritenbaugh identifies three aspects of the term:(1) the man of sin who appears at the end of the age (I John 2:18) (2) False teachers who pretend to be loyal to Christ's precepts, but covertly oppose His doctrines and example, and (3) anyone who is in opposition to His doctrines (in part or whole). The shocking thing about this third aspect is that all of us have anti-Christ tendencies in us, and must work vigorously to root out the anti-Christ elements within ourselves and to become like Christ.
That God is sovereign means that He IS God, the absolute governor of all things. This has profound implications for us—it means He chooses goodness or severity, according to His will and purpose.
John Ritenbaugh explores the reciprocity aspect of the relationship between God and His called out ones. God in His sovereignty personally handpicks individuals with whom He desires to form a relationship. This relationship, like the physical creation, must be dressed, kept, tended, and maintained (Genesis 2:15). As in a human love relationship, ardently seeking God and desiring to conform to His image and mature into His character will cause the relationship to grow incrementally and intensify. Drawing near to God (in reciprocity to His love) is the key to the transference of God's mind to ours.
John Ritenbaugh cautions that we must be careful lest we be deceived into thinking that justice delayed while continuing in a sin means acceptance of that sin by God. Justice delayed does not equate to justice denied. We will absolutely reap what we sow. We desperately need to guard against naiveté, immaturity, ignorance, carelessness, and negligence in handling God's word. Spiritually, fear is the first line of defense, keeping us from profaning God's name, tarnishing the image of the Lord, and defending us from pain and/or death. If we hold something precious, we will guard and protect it with our life. Unlike the perverted concept of grace taught by many Protestant denominations, real grace promotes the right kind of fear and respect for God,serving as the essence and power behind an obedient life. The fear of God (following the principle of reciprocity) is the key to God's blessings.
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is the key to unlocking the treasuries of salvation, wisdom and knowledge. Paradoxically the fear of God, because it unlocks knowledge, wisdom, and spiritual growth, should draw us toward God. Conversely, if we do not respect God, reciprocally God will not respect us. In order to reverence God, we must know Him. Christianity is experiential; we must live it to understand it. Our concept of God (and our fear of God) needs to come from observing His creation and absorbing His revealed word rather than the precepts of men.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
Lately, a hot issue has been gender-neutral language in Bible translations. This is merely a spill-over of radical feminism, which also endorses goddess worship and other non-Christian practices.
A Bible study on idolatry, concentrating on the subject of the second commandment: the way we worship.
Many fail to perceive the difference between the first and second commandments. John Ritenbaugh explains that the second defines the way we are to worship the true God.
The Ten Commandments open with the most important, the one puts our relationship with God in its proper perspective. John Ritenbaugh explains this simple but vital command.
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedience are not predestined nor are they part of God's will. Acts 13:48 and Romans 8:29-30 indicate that predestination (an ordained divine appointment) is part of the conversion process. Considering our calling (I Corinthians 1:26-27) as weak, base, and foolish, we need to develop the proper humble recognition of whom and what we are in relation to the Sovereign, making choices based upon the value we place on God's love and His Revelation to us.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
John Ritenbaugh insists that understanding Elohim teaches us a great deal about the nature of the Godhead, determining the direction of our personal lives. The trinity doctrine, admitted by the Catholic Encyclopedia as unsupportable by either the Old Testament or New Testament, but only through "Christological speculation" severely corrupts the truth of the scriptures. Elohim, used 2,570 times throughout the scriptures refers to a plural family unit in the process of expanding. God considers individuals with His Spirit to be part of the Godhead already, in unity of purpose and ultimately in composition. Like the term "United States of America," considered as one unit or institution, the family of God or the kingdom of God is a singular unit ' consisting of many family members growing into the fullness of 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.
Who is God? What is His nature? Is God one Being? Two? Three? Is God a family? What does Elohim mean, and does it speak of one or more than one Being? Students of the Bible have searched for the answers to these questions for centuries. The answers are found in the revelation of the Bible, the only place where true knowledge of God, His plan and His ways is explained. The truth is simple—and astounding!
John Ritenbaugh warns us that the Bible paradoxically is both simple and profound, understandable only to those who have been called, love the truth, and are given to careful scrutiny, enabling the searcher to describe every nuance of what it is they desire. The obsessiveness of both a lover and a sports-trivia enthusiast characterize the level of effort involved. The life sustaining manna of the Bible, while abundant and plentiful, is hidden'layered in types, symbols, and allegories. In the typology of the four Edenic rivers flowing from one source (Genesis 2:10) and the four living creatures (Revelation 4:6-8: lion, calf, man, and eagle) lies the foundation for understanding the gospels as four distinct representations of the same Life.
John Ritenbaugh stresses that being persistent in prayer does not mean incessant pestering, whining, or cajoling God into action. Luke 11:1-13 purposefully contrasts the generous nature of God with that of a reluctant stranger or a malicious tyrant. Because His timeframe is different from ours, we sometimes feel that we have totally lost control. God always looks at our petitions from the vantage-point of His purpose, sometimes testing our fervency or sincerity, sometimes flatly refusing our requests because they would harm us. We must persevere in prayer, realizing that faith always works toward what it asks for while it waits. God has promised to give us the desires of our heart (Psalms 37:4), provided we cooperate with Him, letting Him work out His purpose in our lives.
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.
Most of us would like God to respond and instantly gratify our desires. Consequently, because we desire instant gratification, we find operating by faith extremely difficult. We think that God does not seem in all that big of a hurry. We look at time differently than God does because, like Abraham, Moses, and Gideon, we do not trust that He has things under control. As we encounter our own Red Seas, our faith gets exercised and toughened. In His infinite patience, God, as the Master Teacher, uses His time to instruct us so that, despite frequent failure, we will eventually grow in faith and get turned around. Faith is the quality that a person exercises between the time he becomes aware of a need he hopes for and its actual attainment. Like a muscle, the more we exercise faith, the more it grows. God will manipulate our experiences to make both our weakness and His power clear.
John Ritenbaugh focuses upon the emotional dimension of love, reiterating that love doesn't become 'love' until the thought, or the feeling, motivates the person to act. Love is an act. If we don't do what is right, the right feeling will never be formed, because emotions are largely developed by our experiences. The right emotions require God's Holy Spirit. Like a marriage relationship, our relationship with God grows more and more intimate as we give it time and attention, conforming to the other person's preferences in the relationship. We are never going to know God unless we do the same kinds of things with Him, keeping His Commandments, devoting time to prayer, Bible study, and meditation. If we are working on our relationship with God (giving it our time and attention), then God's love for us will be reciprocated back to Him in the form of obedience, totally trusting in Him to shape our lives for His purpose.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance.God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
The church at large has downplayed the fuller dimension of the fear of God by emphasizing awe, respect, or reverence, while ignoring its other dimensions such as fright, dread, or terror. Consequently, many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Mistakenly, we transfer or appropriate our fear to human beings, who cannot revoke the penalty of death hanging over us. When Moses and Isaiah recognized God's presence, they became aware of their own vileness in comparison to God's holiness and power. By legitimately fearing God, we lose our human terror, finding sanctuary in God Almighty. Godly fear is a gift given to us as a result of His calling, compelling submission to His purpose and leading to godly knowledge, understanding, and wisdom.
John Ritenbaugh, suggesting that the prohibition against taking God's name in vain is the least understood commandment, asserts that the names of God (more than 250 mentioned in the Scriptures, eight of them concentrated in Psalm 23) represent the multitudinous characteristics, traits, attributes, or the very character or nature of God Almighty. Through the life, words, and works of Jesus Christ (The Way), we can see God the Father revealed. If we faithfully follow His example (emulating His life), we will not only find the Father, but also bring respect for God's character by our conduct. Eternal life is to know God by emulating His Character- living life as God lives life. Our most valuable asset we have is God's family name. When we bear God's name (which we acquire through our calling and baptism) we are also obligated to bear His character and nature, and not dishonor or blaspheme His precious name through our conduct.
John Ritenbaugh insists that the reprobate mind God consigned to nonbelievers (a mind incapable of moral judgment) constitutes the basis for the world's dubious standards of morality and idolatry. Discernment of right and wrong comes exclusively from doing the will of God. Idolatry derives from worshiping the work of our own hands or our own mental fabrications (imposing our own will against God's) rather than the true God (to be worshiped only in spirit and truth). Whatever consumes our thoughts and behavior (motivated by lust or covetousness for something forbidden by God's law) has become our god or our idol.
John Ritenbaugh warns us that where our eyes are fixed upon (looking to for guidance and direction) determines how we will conduct our lives. Like our forebears in Ezekiel 20, we have also been influenced by our father's idols, placing us (ignorantly perhaps) in opposition to God's laws and judgments. Immorality is the natural cause-effect consequence of rejecting God's counsel, forcing one to embrace evil as good and reject good as evil, totally perverting standards of morality. Rejecting the true God automatically leads to idolatry, worshipping the god of this world, a being bent on our destruction. Idolatry constitutes the fountainhead from which all other sins flow, all of which amplify obsessive self-centeredness and self-indulgence. We need to educate our conscience to worship (cultivate a relationship with) the true God rather than misconceptions manufactured by our misguided imaginations.
John Ritenbaugh asserts that whom we believe in is every bit as important as what we believe in. The last part of the first chapter focuses upon the selection of the disciples, many of whom had known one another and had been in business together. John and James were directly related to Jesus. Nevertheless, all had to have the Messiah revealed to them. When Jesus chose the disciples, He (having the ability to look into the innermost hearts) looked past their current flaws to their long-term potential. In the second chapter, focusing on the beginning of signs (the miracle of turning water into wine), Jesus' relationship with His mother now turns from dependent son to authoritative savior. This miracle reveals that God is involved in the simple little details of our lives as well as the great events in the course of human events. Likewise, God desires to be involved in the practical aspects of our lives, relieving our burdens and saving us from embarrassment. In the driving out of the moneychangers from the temple, Jesus revealed another aspect of His personality, showing contempt for underhanded, extortionist financial transactions conducted in the name of God.
John Ritenbaugh reiterates the startling uniqueness of John's message that God could become flesh in the person of Jesus Christ. In order for Christ to be our savior, He had to become subject to the pulls of the flesh in order to empathize with those He would later serve as High Priest and Advocate. Those who would become sons of God (qualifying for roles as kings and priests) must learn to trust or rely on Him, conducting their lives according to His name, conforming to the character that name represents. If we follow the living example of Jesus Christ, using the gifts of God's Holy Spirit, we will find inexhaustible resources for overcoming, serving, and growing in grace and knowledge, conforming to Christ's righteous and genuine character. Those who wrote the Gospels were eyewitnesses to the spectacular events (none of them done in a corner) in the life of Jesus Christ, providing a testimony that we may believe and develop iron-clad faith. Many extra-biblical sources such as Tacitus, Seconius, Justin Martyr, Pliny, and Josephus substantiate, corroborate, and validate the veracity of the biblical accounts of the historicity, identity, and divinity of Jesus.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reactions of, crystallization of, assurance for, rejection of, and vindication of belief, as well as a dedication of those who believe to the work of God. John, a physical first cousin of Jesus, emphasizes the truth, genuineness, or reality of Jesus as the Logos (a word revealing hidden thought) the manifestation of God in the flesh, emphasizing His pre-existence, His fellowship with God the Father, His divinity, His omniscience,and His creative power. Jesus is portrayed as the fountainhead of everlasting life, demonstrating how to live abundantly as God lives, exercising instinctively the fruits of God's Holy Spirit. As the Light of the world, Jesus Christ reveals our character flaws and illuminates the pathway to quality eternal life, displacing the darkness and ignorance of this world. John focuses upon the multiple ways that Christ bore witness to the scriptures and to the people with whom He came in contact, providing iron - clad evidence that God is reproducing Himself.
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
We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.