John Ritenbaugh asserts that. despite recent claims from the Evangelical conservatives, America was never established as a Christian nation. God called out Abraham, specifically blessing him, and through him, blessed the nations of the entire earth. The early European settlers of the North American Continent consisted of Israelitish immigrants from Europe—descendants of the immigrants who came from Ur of the Chaldees to the Promised Land millennia earlier. God guided these descendants of Jacob to a virtually empty land. God brought the Israelitish people to certain lands in order to prepare them for the return of Christ. God follows patterns so that His converted children can see His invisible work, including immigration patterns. No one leader among America's Founding Fathers approached the stature of Moses, nor did any feel inclined to implement God's Holy Laws or Covenant. The founders established no single religion to ensure the sanctity of the Sabbath and the Holy Days. If they had established such a religion, it was, and remains, highly fractured. The founders made no covenant between the People of the United States and God. American citizenry never practiced true Christianity, America is still laboring under the curse of I Samuel 8, where Israel asked for a king to be like the nations around them. A human leader seemed more 'real' to them than an invisible God requiring faith to follow. Human governments are nothing but raw force, grasping for control in order to benefit the leaders. Human governments have no faith in God and they do not fear God. Even with the mandates Moses gave to a future king, Israel would always suffer from the rule of a human leader, The faith of physical Israel has been eroded through evil philosophers.
John Ritenbaugh, reiterating that God has been totally involved in establishing the Holy Seed and the Holy line to preserve and protect this seed, reminds us that, in His supreme sovereignty, He has also determined the boundaries for all the peoples on the earth as well as the immigration patterns leading to the placement of the Israelite people on the choicest portions of the earth as part of the "I will" promises to Abraham, recorded at Genesis 13:14-18. The founding of the American republic was also under God's control, as was demonstrated by the sense of morality brought by the Puritans seeking religious liberty and by the system of British common law based upon Biblical principles, principles which spilled over into the Declaration of Independence, the Constitution, and the Bill of Rights. Although America was never founded as a "Christian" nation, it was designed to accommodate a sense of morality and justice based on Judean-Christian principles, enabling a safe home for the church—the Israel of God—and a base from which the Gospel could be preached without muzzling from a church-state complex. The Founding Fathers were unified in their belief that religious instruction should be allowed in the public schools, but were adamant that no one sect dominate the instruction. God's purpose for the United States and the other Israelitish nations has not derived from its claim to be a "Christian" nation, but from God's promises to the covenant He made with Abraham, sadly, a covenant Abraham's offspring have abandoned
Our culture appears to be in steep decline, a fact we can see in the undermining of marriage throughout society. Despite having served mankind well down through the millennia, the institution of marriage is crumbling under a three-pronged attack engineered by Satan the Devil. John Ritenbaugh teaches that marriage is vital to understanding God's purpose and learning to live in harmony with one another.
Even though Christians have been called to follow Christ, their journey to the Kingdom of God is preparation for leadership under Him. John Ritenbaugh explains that the covenants play a key role in this godly preparation. They not only show us what God requires of us in our relationship with Him, but they also instruct us in the minute details of God's way of living and ruling.
John Ritenbaugh maintains that becoming equipped for leadership requires that we discipline ourselves in following God's way of life, allowing the mind of Jesus Christ to be in us in order to please and glorify God. As we are imprinted with the character of God the Father and Jesus Christ, we become a beacon and positive help for others. A covenant is an agreement between two parties in which the solemnity of God's presence is invoked and those who make the agreement do so voluntarily, aware of the responsibilities either implicitly or explicitly entailed in the covenantal relationship. Though they seem complex, covenants impart unambiguous instructions. Of all the biblical figures, aside from Jesus Christ, no one exemplified faithfulness to God's covenants more than Moses, faithful as a shepherd, military leader, governor, statesman, minister, and negotiator with God. Moses also proved the humblest of any other human leader. Leadership requires faithfulness, not only hearing but doing, receiving the implanted word and acting upon its prompts. The Edenic Covenant, a universal covenant, was made with all mankind, a covenant displaying the awesome gifts of the Creator, including the marriage covenant, the building block for the family. Man and Woman (together designated as mankind) were both created in God's image, both incomplete without each other and meant to complement what the other lacked; she was Adam and he was Eve. Husband and wife are to cleave or cling to one another, providing a model or type of our desperate need to cling to and to become one with God the Father and Jesus Christ.
Richard Ritenbaugh posits that the thesis of the books of Chronicles is that, if one follows the terms of God's Covenant, blessings will accrue, and that, if one does not, curses will ensue. God sternly warned ancient Israel never to make covenants with the people whom He had dispossessed, nor to have anything to do with their sensual gods, but instead they were to destroy and tear down their idols and remove their high places. If Israel would honor the covenant, the people could be absolutely assured that God would richly bless them. God desires to bless and prosper His people. Decidedly, the worst king Judah ever had was Manasseh, the restorer of all the pagan religions, erecting altars to Baal, all the gods of the Zodiac, making groves to Ashera, worshiping the sun, moon, and stars, sacrificing several of his sons to Milchom, seducing Judah to compromise for the sake of political advantage to make alliances with the enemies of God. Traditionally, he is the person responsible for the death of Isaiah. Even though Manasseh was absolutely the worst king ever to lead Judah, shedding more innocent blood than any of his predecessors, leading to the captivity of his people, and of his own humiliating capture, being led around by hooks in his nose, Manasseh finally got the message that God only is God, and sincerely repented. As a result of this repentance, God restored him to his place on the throne of David. Manasseh is testimony that God's grace is astounding in magnanimity; even the worst of sinners can repent and receive God's forgiveness.
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.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
Richard Ritenbaugh, pointing to I and II Chronicles as the most overlooked and most infrequently cited book, a document the Greeks referred to as a miscellaneous compilation of 'things omitted' from I and II Samuel and I and II Kings, maintains that Chronicles looks upon history with a different perspective, a different take on the subject matter, on how Judah's successes corresponded to the degree the people submitted themselves to God. The facts, compiled by a writer having the complete Old Testament documents in hand, living in the volatile Intertestamental period, seven or eight generations after Zerubbabel, reached some powerful theological conclusions never broached by the writers of Samuel or Kings. His mode of delivery resembles more of a thesis paper with theological conclusions, an extended commentary on blessings and curses, containing inspiring examples of answered prayers in examples like Jabez, whose mother had apparently cursed his future by giving him an uncomplimentary name, and in the dramatic turn-around in Rehoboam's military exploits when he humbled himself before God. The thesis of the entire book seems to be that when God's people seek Him in repentance and humility, God comes to their aid; if they keep the terms of the covenant, they succeed; if not, they fail. God responds to those who seek Him and helps those who stay in alignment with His will. The themes of Chronicles are calling upon the Lord, seeking Him, and remembering His works.
John Ritenbaugh, asserting that the term leadership never explicitly appears in the King James Version of the Bible,while the terms follow and follower are abundantly distributed, concludes that any form of leadership must be preceded by following. God tells us what we are to follow in the Covenants, legal entities, unfortunately, that neither the ministry nor the membership have exhibited much interest in studying. Because of lack of covenant knowledge, Israel (both ancient and modern) have been perennially cursed with a massive breakdown of leadership. The whole body from head to feet is sick, covered with putrefying sores; we are a people laden with iniquity. God places the blame for the lack of leadership on the shepherds: the ministry, the President, Congress, Supreme Court Justices, heads of Corporations, heads of educational institutions, mayors, city council members, and perhaps the most important shepherd of all, the parent. Our first parents Adam and Eve totally botched their child-rearing responsibilities, but our father Abraham provided us a better example of how to lead our families, pointing them to the laws of God. Our citizenry has rejected God's laws and have wallowed in a mire of incessant lies. Consequently, the world is hopelessly lost morally and spiritually. God's called-out ones must separate themselves from this despicable anti-God mindset. We need to qualify to lead by internalizing the contents of the covenants, not only believing God, but doing what He says, realizing that the covenants are not as complicated or complex as Satan has lead his 'ministers' to believe. God's word—the Bible, and especially the book of Deuteronomy—provides the keys to true leadership. The world's 'Christianity' has largely rejected Deuteronomy, especially the binding commandment to keep God's Sabbath forever. For those yet uncalled, God is truly not in their minds; we cannot afford to emulate them.
Richard Ritenbaugh, reflecting that all of us have anticipated a magic day, like graduating, getting married, birth of children and grandchildren, or getting a promotion, cautions that we must be prepared to wait for the event to happen, living our lives one day at a time. We get ourselves ready for that special day. In the last eleven chapters of the book of Numbers, our forebears spent considerable time waiting, until the first generation who rebelled had perished. Their descendants had grown into a large group, waiting for their time to enter the Promised Land. Are we experiencing the same sensation, waiting in a holding pattern? God wants us to develop patience as we wait for the Kingdom of God. The last chapters in Numbers describe a hard-to-endure, lengthy holding pattern—not much happened. But significant things did occur during that time. The plodders will be the ones to make it into the Kingdom; God calls us to follow Him as obedient children, teachable and leadable. The second generation of Israelites were more teachable as obedient children, unlike their recalcitrant, rebellious parents. Joshua, a type of Jesus, took over the leadership of the people (as a military leader and a shepherd), bringing the gospel of the Promised Land. The antitype of Joshua, Jesus Christ, brought significant change—elevating the law above the letter to the realm of the spirit, laying bare the contents of the mind or heart. We have been called into the chosen generation, a royal priesthood, with minds transformed into the image of Jesus Christ. We are required to bring sacrifices of a broken spirit and contrite heart. God wants us to eradicate every single sin, from secret to blatant. As we are waiting to enter the Promised man, we must learn to judge with revealed wisdom.
Richard Ritenbaugh, focusing upon Book IV of the Psalms, corresponding with the fall festivals, singles out the Feast of Trumpets for its themes and imagery, as well as the Summary Psalm 149. Trumpets could be considered the opening salvo of the fall feasts, beginning with a blast of the trumpet or shofar, reminiscent of the event on Mount Sinai in which God visited His people, brought the Law, and brought righteous judgment—an event which depicts another judgment coming upon the earth following the Seventh Trumpet and the seven trumpet plagues or bowls of judgment in which God will shake the earth and destroy those whose goal has been to destroy the earth, and a time when Christ will claim His Bride and the Marriage of the Lamb will commence. Psalm 91 anticipates the Day of the Lord, the return of Christ coming for judgment, and destruction, but also putting a protective hedge around His people. Psalm 90, written by Moses, wistfully asks how long it will be before this condition of temporariness can be turned to eternal life. Psalm 91, perhaps also written by Moses, discusses a kind of place of refuge in which the protected saints can view the destruction of Satan's evil system. Psalm 94 seems to reflect the point of view of saints not in a place of safety, anxiously waiting for the end of times of tribulation. The key to weathering these fearful times is drawing close to God with a view of emulating His life and getting to know Him, preparing for rulership in His Kingdom.
Richard T. Ritenbaugh: For the past few weeks, we have been looking at the book of Ruth from the standpoint of the countdown to Pentecost, and in the last essay, from the standpoint of Boaz being a type of Christ. ...
In nominal Christianity, God's saving grace is placed at the center of the message of the gospel and is often emphasized to the point of overshadowing many of Christ's other teachings. Agreeing that grace is vital to a Christian's walk with God, John Ritenbaugh defines the term, showing that God gives grace from start to finish in a person's relationship with Him. It cannot be limited merely to justification and His forgiveness of our sins.
Of all of the Ten Commandments, the seventh, "You shall not commit adultery," most clearly covers the subject of faithfulness. The prophet Amos exposes Israel as a people who have a particular problem with this sin and with faithfulness in general. John Ritenbaugh reveals how unfaithfulness in marriage and other areas of life devastates family and society.
Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ's intensive work on behalf of the church, harvesting the firstfruits to the Lord. The whole period from the wavesheaf offering to the offering of the baked loaves constitutes God's harvesting of the firstfruits. It is our obligation to get in line to do our part, as Ruth diligently did her part. Ruth originally was a foreigner (a Moabitess) a type of worldly person outside the covenant, who nevertheless commits herself to Naomi (a type of Israel) and her God, and ultimately becomes redeemed by Boaz, a gracious provider, who instructs the reapers to leave Ruth a generous portion of grain as well as offering her protection and safety, admonishing her not to glean in another field, but to stay close to his women servants, keeping her eyes on the field, following the examples of the other servants, drinking only from what the young men have drawn. In addition to providing graciously, Boaz was a righteous judge, having gathered all the details of Ruth's virtuous and selfless life as he had gathered the grain, winnowing the chaff from the good kernels. After Boaz judged Ruth, he lovingly and lawfully redeemed her as Christ has redeemed His Church.
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walking by faith with God is a practical responsibility.
John Ritenbaugh claims that the harshest criticism we receive is for our position opposing the doctrine of eternal security, having the audacity to suggest that works are required for salvation. I Timothy 1:8 indicates that the Law is good only if we use it lawfully. Philippians 2:12 indicates that work is required. Romans 13:11 indicates that salvation is not yet a done deal. Satan, having a perennial pattern to his deceptiveness, first proposes this deadly eternal security doctrine in the Garden of Eden, assuring Adam and Eve that they need not fear death (evidently because they had immortal souls). To one having God's Holy Spirit, committing sin is more dangerous because there is far more on the line. The Firstfruits will not get a free pass into God's kingdom. As the past history of creation unfolded, God demanded that choices indicating willingness to obey be made within the family of angels. When human beings were created, they had to pass a similar test, making life and death choices whether to obey or not to obey God's Government. We have a reciprocal responsibility in the wake of Christ's sacrifice to love God and keep His Commandments, living by every word of God. The God of the Bible is a working God never running out of useful and exciting projects, overseeing His works and creating dynasties, progressively working salvation in the midst of the earth, providing us an example and a mandate to participate in His endless creative work.
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.
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, producing a pernicious unfaithfulness and Laodicean temperament. As in Solomon's time, each dramatic increase in technology and knowledge does not bring a corresponding improvement in inherently corrupt human nature or morality. In evaluating the influence or teaching skills of Babylon, we must evaluate (1) the character and conduct of the teacher (2) whether the teaching is true, and (3) the kind of fruit it produces. Poisonous weeds cannot produce good fruit. Babylon's (the Great Whore's) anti-God, anti-revelation, man-devised cultural and educational system(the cosmos) is poisoning the entire world. What was crooked from the very beginning cannot be made straight. In order to attain eternal life, we must consciously reject the Babylonian system and consciously conform to God's will.
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance and thus qualify for the Lake of Fire. By denigrating the role of works in repentance and building character, the proponents of the "no effort, no works, love Jesus only" idea ignore the lessons of Scripture and mock God's plan for mankind, suggesting that He requires nothing productive of His contractual partners. Salvation is not unconditional. If we deliberately choose death (Deuteronomy 30:19), rejecting God's covenant, He is not responsible for our breach of contract.
John Ritenbaugh, focusing upon Deuteronomy 30:15-20, stresses that the choices we make on the day-to-day basis have long-term spiritual consequences. Only the immature think their behaviors will not catch up with them (Numbers 32:23). If we learn to fear and love God, loyalty, faithfulness and commandment keeping will naturally follow. If we love and fear God, taking God into our consciousness with every behavior, we will instinctively haste and depart from evil. Like a physical marriage, our covenant with God is based upon the driving force of love and respect.
Faithlessness is the essence of mankind's general character at the end of the age. However, faithfulness is to be a hallmark of a true Christian. How can we become more faithful? How can we be true to the course God has laid out for us?
Pertinent scriptures and comments on the seventh fruit of the Spirit, faithfulness.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
Richard Ritenbaugh, focusing upon part of the festival scrolls (the Megilloth) read during Pentecost, reveals that although many of the lessons allude to Old Covenant teachings, Ruth prefigures New Covenant principles also, including (1) God's mercy and mankind's loyalty to the covenant (Boaz serves as a type of Christ and Ruth serves as a type of the church), (2) God's unilateral work on our behalf (typified by Boaz's proactive watchful care for Ruth), (3) the vessels of water (Ruth 2:9) as a type of God's Holy Spirit, and (4) Boaz's acceptance of Ruth despite her gentile status indicates God's extension of His covenant or family relationship beyond Israel by means of union with Christ.
God has invited us into a love relationship--one in which He has already shown Himself to be absolutely faithful. If we truly love Him, severing our affections with this world, we will meet the demands of becoming holy. God's Holy Spirit enables us to have this love (Romans 5:5), but we must actively use it or lose it. We must seek God as ardently as we would a physical love relationship, spending quality time with Him. If we make no effort to pursue this relationship, it cools. Similarly, unfaithfulness (idolatry) will destroy it. Obedience (expressing our love toward God and proving that we trust Him) will strengthen this relationship, giving us a higher quality, more abundant life and increased blessings.
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.
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to an extremely dependent and trustful behavior. From the viewpoint of a sheep, the narrator of Psalm 23 expresses gratitude and contentment for the shepherd's watchful care and continuous providence. Occasionally a sheep may not show contentment, "worrying a fence" to look for greener pastures, leading other sheep astray in the process. Shepherds have to deal decisively with this potential hazard. A shepherd realizes that a flock may be made to lie down only if they are free from fear, friction in the flock, pests and insects, and hunger.
John Ritenbaugh reiterates Christ's superior qualifications as High Priest. After the change from the Aaronic to the Melchizedek priesthood, it was also necessary to bring about a major change in the Covenant. The flaw in the Old Covenant was not in the law, but stemmed from the fleshly, deceitful, carnal hearts of mankind. All zealous rededications to the Old Covenant (such as that of Josiah) ultimately failed. In order to fulfill the New Covenant, God has had to perform a heart transplant operation, replacing the deceitful stony heart with a pure undefiled heart (a heart predisposed to keep God's law in both the letter and spirit by means of His Holy Spirit), enabling us to incrementally know God and to absorb His divine nature), an event prophesied by Jeremiah. The Old Covenant made no provision for the forgiveness sin, nor did it contain any means for man's nature to be transformed into God's divine nature.
The Berean: Daily Verse and Comment
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