Martin Collins, reflecting that Satan's perverted desire to ascend to the apex of the universe was totally opposite to Jesus Christ's desire to empty Himself of His divinity, becoming a human being and assuming the role of a bondservant, concludes that their ultimate fates are opposite as well, with Christ receiving glory and Satan receiving utter contempt. Jesus Christ, in His pre-incarnate state, was in the form of God, possessing all of God's attributes-omniscience, glory, and radiance. As a human being, Christ was subjected to the same experiences as the rest of us human beings, having the appearance, the experiences, the capability of receiving injury and pain, and the temptations of a human being. Yet, because He possessed God's Holy Spirit without measure and never yielded to sin, Christ provided us a pattern as to how to live a sinless life, enduring disappointment, persecution, and suffering for righteousness. Jesus manifested the glory of God by continuing in absolute obedience to the will of God and in maintaining a special relationship with the Father. We can begin to approach that glory as we reflect Christ's behavior in us by our obedience and Christ-like behavior, developing a special relationship with God the Father. Someday, we will be transformed into a similar glory as Christ received at His ascension, having the glory of divine moral character.
Jesus' born-again teaching has been prone to misunderstanding since Nicodemus first heard it from Christ's own lips almost two thousand years ago. John Ritenbaugh shows that we must understand His instruction entirely from a spiritual perspective. Interpreting Jesus' symbols physically obscures necessary truths about how God sees His children and how we see ourselves.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or personified in many diverse ways such as truth, adoption, anger, courage, grace, faith, (states of mind or emotion, character, or personality) etc. In every instance it is preceded by the words "spirit of." Spirit applies to an invisible force or power within man or beast or angelic being making them unique. Our hope of glory is the "indwelling of Christ" and is used interchangeably with "Spirit of God" and "Spirit of Truth." Jesus promised a spirit of power from on high made available for His disciples (as diverse spiritual gifts) to witness of Him. The Holy Spirit, as a force or power dwelling in us, enables us to keep God's law and to receive our new nature. Pneuma and ruach represent that invisible power applied in many diverse ways manifesting in us the power of God making it possible to have an intimate family relationship with God the Father and our Elder Brother Jesus Christ, perfectly unified in purpose and composition, analogous to the relationship of husband and wife—at one in a family relationship. Ruach Ha Kodesh or Pneuma Hagion (Christ in us) provides the metaphoric glue to make this cleavage possible - making our God-family relationship manifest.
John Ritenbaugh reiterates that although Jesus Christ is not the Absolute Deity, He is nevertheless the complement of the Father. Christ clearly distinguished Himself from the Father when He said, "The Father is greater than I," "The Father sent me," and "If you have seen Me, you have seen the Father." Both John the Baptist and Jesus were called "divine," but Jesus Christ had a pre-existence as the God of the Old Testament sent by the Invisible God. As Jesus deferred everything to the Father, we must also do likewise through Jesus Christ by emulating His life and behavior. Both Jesus Christ and the Father are unique in the Universe; the One to whom Jesus deferred is the source of everything and is accountable to no superior, while Christ has the Father over Him.
John Ritenbaugh asserts that Jesus Christ, after He was resurrected referred to His Father as "my God," indicating that the Father and the Son do not share equality, pre-eminence, or superiority. In other words, the Son, although sharing the Divine Nature of the Deity,is not a part of the Godhead. They are equal in kind, but one is clearly subordinate to the other. Christ was sent to do the Father's will, to testify of the Father and to die for our sins. The Son submitted totally to the Father's will, leaving an example for us to be a total living sacrifice to the Father. The Trinitarian term Godhead should have been translated Deity (or Divine Nature) in Colossians 2:9-or the Complement of the Father. Jesus Christ has unequivocably distinguished Himself from the Absolute Deity- His Father.
John Ritenbaugh emphasizes that Old Testament activities picture New Testament realities, far from done away, but raised or elevated to their spiritual intent. As a parallel to the Aaronic priesthood, the church has been chosen as a royal and holy priesthood (in training) offering up spiritual sacrifices and proclaiming praises of God (I Peter 2:5,9). Paul insists that our sacrifices (reasonable service) should extend to everything we do in life (Romans 12:2), including prayer, study, meditation, as well as sharing goods and experiences (Hebrews 13:15-16).
The Bible clearly explains that Jesus of Nazareth's father was God and His mother was Mary, a human. What, then, was His nature? Was He a man? Was He divine? John Ritenbaugh urges us to understand Him as the Bible explains it.
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every situation, God provides the gift before it is actually needed so that when it is needed, everything is prepared for the person to do as he has been commissioned to do. As God had handpicked Bezaleel and Aholiab, He knows exactly whom He wants to do His work and will empower that person with spiritual gifts to carry it out.
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.
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 explores the source or origin of sin. God gave us a nature oriented to the physical, having a heavy pull toward self-centeredness, totally ignorant of moral responsibility, but capable of being enlightened. Because of this blindness and ignorance, our human nature has a predisposition toward sin - leading to a continuous indwelling struggle, something God intended us to endure, enabling us to build character by resisting its powerful pull. Though influenced by Satan and the world, sin is still a personal choice rooted in pride and vanity (originated by Satan). Christ's sacrifice and God's Holy Spirit provide our only defense against its deadly pulls.
John Ritenbaugh reiterates that the trinity doctrine, never taught by Jesus or the apostles, arrived on the scene 400 years later, derived by a flawed premise and deductive logic. The trinity must be "read into" the scriptures, not "derived from it." Our Elder Brother torpedoes the co-equal three-in-one concept by his words, "My father is greater than I," acknowledging the Father's sovereignty. Theologians, misapplying grammatical gender and personification, falsely deduce a phantom spirit not supported by scripture — except by an insidious insertion of spurious scripture (I John 5:7) totally absent in the original writings. The apostles, in their greetings referring to the Father and the Son, totally ignore the Holy Spirit. The Holy Spirit, sometimes pictured as a dove, water, wind, breath, or oil, is a creating force emanating from God's mind, the very power of God.
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.
John Ritenbaugh affirms that the Christian's hope constitutes an incremental acquisition of God's glory; that is what the New Covenant is all about. At this point in time, Christ is the only one who has received His inheritance, becoming the first-born of many brethren (Romans 8:29; Hebrews 2:10), having a glorified spiritual body (Revelation 1:13-16). Our hope, as we yield to God, is to be like Him (I John 3:1-3), to become a glorified member of God's family. Christ's sacrifice enabled us to get close to God, establishing a family relationship with Him. As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
John Ritenbaugh, citing Romans 1:20, reiterates that the invisible things of God are clearly seen through the things that are made. The numerous scriptural references to angelic beings (experiences of Abraham, Lot, and Daniel and the references to Michael, Gabriel, and Satan (the Prince of Persia) indicate that the spiritual entities have tangible substance. The main proof text of the "no parts, no shape or form" teaching (John 4:24), far from teaching that God has no body, indicates that spiritual substance is just as real as natural substance, except that it is a much higher type of matter, governed by higher laws including refined feelings, emotions, and thoughts. We have abundant testimony from the both the special revelation (God's Word) and the general revelation (the Creation) that God and angels are not universal nothingness floating around in nowhere.
John Ritenbaugh reiterates that when the Worldwide Church of God adopted the concept of the Godhead as a closed trinity, spiritualizing God into a vague, incomprehensible hazy essence, they destroyed the vision or goal that God set before mankind: to create man in His image. These misguided individuals, assuming that incorporeal is an antonym for shape or form and that spiritual things cannot have form, glibly state that all the scriptural references to God's characteristics are figures of speech. Jesus, the second Adam, the express image of God, did not take on a different shape or form when He was transfigured before the disciples. Taking on the image of the heavenly does not vaporize one into shapeless essence. Along with the eyewitness accounts of men who saw God - like Abraham, Jacob, and Moses - we also have the promise that we will see Him face to face when glorified as a member of the God Family.
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 reveals that taking God's name in vain is far more serious than swearing or profanity. To appropriate the name of God means to represent His attributes, character and nature. God's names are the signposts or revelators of His nature and descriptors of His activities. The glory of God was revealed through Christ by what He said and did- His entire repertoire of behavior. Our daily behavior, likewise, must imitate Christ just as Christ's behavior revealed God the Father. Behaving in a Godly manner enables us to know God and live a quality life. The third commandment has to do with the quality of our personal witness to everything the name we bear implies. Profaning or blaspheming God's name implies living in a manner inconsistent with God's name.
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
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.