Richard Ritenbaugh, observing that Jesus Christ has been the most misunderstood Being who ever lived, cautions us that we could possibly come to share the same sort of misconceptions His Own parents had. Jesus' question in Luke 2:49, "Did you not know that I must be about My Father's business?" indicates that, at the early age of 12, Jesus knew the parameters of His mission. He realized from His earliest memory as a human being that He was more than a man and had existed with His Father from eternity. John 1:1-3 reveals Jesus Christ's pedigree as the Logos (or Spokesman), whose function was to declare or reveal the Father. God the Father was intimately involved in choosing His physical parents; yet, He left nothing to chance in His education, which consisted of continuous communication between Him and His Son. In John 14:10-11, Jesus proclaimed, "I do not speak on My Own authority but the Father in Me," implying that He and the Father had always been in each other's presence. The Father was in Him throughout His life, a relationship They seek to replicate in all of God's Children. When Christ cried out in agony the second the Father rejected Him because of our sins, He expressed the horror of losing His life-long link with His Father. Our faith rests on the indwelling of the Father and the Son. This special "bosom buddy" relationship Jesus, by teaching us about His Father, fervently desires as the ultimate destiny of God's Called-ones.
Richard Ritenbaugh, examining our belief regarding the nature of God, which rejects both the Catholic-fabricated trinity as well as the Protestant assumption that Yahweh was the harsh God of the Old Testament while Jesus was the benevolent God of the New, explains the context in Deuteronomy 6:4—"the LORD is One." The Hebrew noun transliterated Elohim is plural, but takes a singular verb, denoting that it is a collective substantive. More than one Being constitutes the God Family. Before Christ revealed God the Father, the world as a whole was ignorant of the Father—that Our Lord has a LORD to which we are all subject. The Old Testament Scriptures provide powerful hints about the existence of the Father, beginning with the proclamation in Genesis 1:26, "Let Us make man in our image." The substantiation of God the Father's identity was obscured by a narrower cultural understanding that "My LORD said to my Lord (Psalm 110:1)" referred to any anointed Israelite king, who the Scriptures recognize to be a son of God. After Christ revealed the Father (acknowledging Him as the Supreme Deity), it became clear that: (1) God the Father is Our Creator; (2) We physically resemble Him; (3) He has strict, unchanging standards for eternal life; (4) He is sovereign; (5) He is the Father to Christ and to us; (6) He works through His Son; (7) He bestows authority in the Son; (8) He aims to set up an everlasting Kingdom that will bring peace everywhere. Deuteronomy 6:4 refers to God as one, signifying unity of purpose and single-mindedness in character!
Martin Collins continues his analysis of Malachi's appeal to the lethargic people of Judah, an appeal emphasizing God's love, reminding them that their lack of blessings emanated from their abandonment of their Covenant with God. Malachi assures them that if they will repent, God's favor will resume, but if they continue defiling the Covenant, a day of reckoning will inevitably come. There are frightening parallels to our current society, which has publicly trashed God's Covenant in its laws and in the anti-God curriculum in the public schools and universities. The leaders, clergy, and common people, rejecting the fatherhood of God, are all responsible for the hideous curses falling on our people. All men and women, made in the similitude of God, are the offspring of God in their created natures. God the Father is specifically the Father of Christ. Jesus Christ, as the Logos, became manifest in somatic form as Melchizedek, King of Peace, High Priest of God, a Being who had existed eternally. The title "Son of God" expresses a unique relationship that Jesus Christ has with God the Father, a unity of substance with the Father. When applied to the First Fruits, the title "Son of God" describes a relationship of equality. The title "Son of God" describes Christ's role as the Revealer of God, the sole mediator of knowledge of God. God is the Father of all who believe in Christ in a special sense (removed from grim condemnation to privileged son-ship) that does not apply to unbelievers. The treachery against God's Covenant has a parallel with the men of Judah divorcing their mates and marrying pagan wives. In our marriage relationships, purity is maintained by attention and constant vigilance. Divorce is invariably attended by treachery, deceit, hypocrisy, hostility, and violence. Marriage can only be terminated on the grounds of death, sexual sin, and desertion. God created the marriage covenant for the purpose of godly seed to establish a spiritual family, emblematic of Christ's relation
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.
Richard T. Ritenbaugh: Most Bible students realize that most of the New Testament books are letters—epistolé in Greek and our “epistle,” which is a written communication between parties. ...
Richard T. Ritenbaugh: The fifth commandment in Exodus 20:12 reads, "Honor your father and your mother that your days may be long upon the land which the LORD your God is giving you. ...
John Ritenbaugh reiterates that Elohim is a plural noun indicating more than one personality. Elohim could be considered a genus—a God-kind, parallel to human-kind, animal-kind, etc. Jesus Christ, as the second Adam, is the beginning of the spiritual kind. The creation has switched from physical to spiritual as God reproduces His kind. God the Father and Jesus Christ are two separate personalities, with the Father having pre-eminence. The Bible contains no shred of evidence to substantiate a third person in the God family, let alone a third co-equal being in a closed trinity. The Holy Spirit as a person did not enter the Roman Catholic Church until well into the 4th century. The doctrine was developed out of speculation, deduction, and human reason, ignoring and displacing scriptural evidence. The trinity doctrine is read into, rather than read out of the, scripture. The Holy Spirit has been designated as the "power of God" in the angels' announcement to Mary. According to the scripture, people will be immersed in the Holy Spirit, and it will be poured out on people, it will fall in people, it will fill a room, etc. In the salutations in the epistles from Paul, James, and Peter, the Holy Spirit is never mentioned as a personality or a part of the God family, and never mentioned in the chain of command. In Psalm 139, the Holy Spirit was designated as the power of God, the means through which He accomplishes His will, HIS very spirit! The communion of the Holy Spirit makes it possible for us to have fellowship with God and Jesus Christ, and it provides an invisible communication network to connect all of Christ's body simultaneously. When one looks at the figurative applications of the Holy Spirit (metaphor, simile, imagery, personification, anthropomorphism), the idea of the Holy Spirit as a person becomes increasingly absurd.
John Ritenbaugh observes that for over 50 years the Worldwide Church of God had no confusion about the nature of God, but in 1993, with the publication of the "God is..." booklet, the understanding of God as a family was surreptitiously replaced by the trinity doctrine, designated by the Roman Catholic Church as the most important doctrine in Christendom. The true understanding of the concept of Elohim thoroughly dismantles the entire trinity argument. What people worship is important to the quality of life within a nation, determining the ethics, art, fashions, and their vision for the future. As Emerson avers, we become what we worship. Unfortunately, there are many gods which compete for the loyalty we owe to the Almighty God, the God over all. God revealed Himself to Israel, but Israel has forsaken the legitimate knowledge of His nature, turning instead to vain Christological speculation. As late as 325 (at the Nicean conclave), the Catholic church could not find consensus with the trinity doctrine; not until more than 126 years later, in 451 AD, before the doctrine became accepted, as the people who would not accept it died off. Elohim wanted us to know that more than one personality (working in unity and harmony) was responsible for the creation of man. Jesus declared that the Son of Man came to reveal the Father of the spiritual creation, revealing how mankind can become children of God. God is recreating or reproducing Himself; we are being prepared to become a part of Elohim. To insert a third co-equal personality in the Godhead denies our opportunity for membership in the God family, and denies Christ's insistence that the Father is greater than He.
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.
John Ritenbaugh asserts that if Jesus Christ is not who He said He is, He would be the most successful charlatan in the history of the world. The understanding that Jesus Christ is the God of the Old Testament has always been challenged. God's called-out ones do not have pre-eminence in intellectual prowess, but God has made the truths of the Bible clear through the Holy Spirit, making available the spiritual gifts of faith and understanding, enabling us to decipher the mysteries of the Bible. Jesus' point of origin (having been with the Father and coming down from heaven) gives Him credibility that Moses or any other religious leader could never have. The Son (having inhabited eternity with the Father as a member of the God-kind) was also known as the Word, by whom the world was created. In this capacity, He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler of creation.
Focusing upon Galatians 4:6, John Ritenbaugh reiterates that Jesus Christ constitutes that Spirit that had been designated to dwell within us. There is no third person in a closed trinity. Jesus Christ and God the Father are one in spirit and purpose, purposing to draw us toward that same kind of unity that currently exists between them. The word Elohim is not limited to god-beings, gender, or family. There are two God beings working in such harmony (John 10:30) that they are one family. The Father and the son are both of the God-kind (group, class, family)- creating, ruling beings. Absolute can be considered a synonym for supreme; there is no one to whom God the Father must submit. Jesus Christ did yield to the Father and had as His function revealing the Father. By Jesus' own testimony, Jesus recognized the Father as greater (or superior) than He (John 5:30; 6:38; 8:29; 12:49-50; 14:28). Paul recognized that the Father was superior to Christ in rank (I Corinthians 15:27-28). Revelation 3:12 The lesser is submitting to the greater. As fully spirit, Jesus still recognized the Father's superiority; Jesus was admitting He was not the Absolute God, even though both were equal in terms of their kind. In terms of function and responsibility, God the Father is superior (I Corinthians 8:6, Ephesians 4:4-6, I Timothy 3:17); God's family has hierarchy. Jesus, subject to the Father- the Absolute God, is our Lord, Master, and Savior, and High Priest, and entirely worthy of our worship (Matthew 9:18, John 9:38).Jesus, His cousin John the Baptist, and the Apostle Paul gave substantiation to Christ's eternal pre- existence (John 1:1-2,30, 3:13, 8:58, 1 Corinthians 10:9, Hebrews 11:27)The God of the Old Testament was Jesus Christ. Jesus begotten siblings, once born into the God family as God-beings, are worthy of worship (Revelation 3:9); they are NOT the God head.
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 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 asserts that the Father and the Son are two distinct beings, not co-equal as the trinity doctrine proclaims, but having a superior-subordinate relationship, with the Son deferring to the Father in all things. Likewise, we will be in the same God Family, but in subordinate positions to the Father and the Son. The Son provides the blueprint for us, aggressively submitting to the will of the Father, using the Holy Spirit to bring every thought into captivity. Sometimes we may do right and not receive smooth-going, as demonstrated by the harrowing experiences of the apostles. In imitating Christ, we have to learn to endure hardness, battling a life-and-death struggle with our carnal minds, totally submitting to God by walking perpetually in the Spirit, being transformed from carnal nature to the glorious character and image of God. Our submission to the Father and Christ will never end, just as Christ's submission to the Father will never end.
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 unequivocally distinguished Himself from the Absolute Deity- His Father.
John Ritenbaugh reiterates that even though the Father and the Son work as one, they are distinctive Beings with separate functions. The Father is the source of all power, while the Son serves as the sole Mediator and the channel through which we interface with the Father. Through the Son (the Image, reflecting the Father's character and mind), we see the Father's power and wisdom. Jesus Christ is unique, serving as the divine link between God and man, intervening and negotiating on behalf of frail man with the full knowledge of the Father's mind and will. The ultimate goal of humanity is to know the Father and the Son, learning to live as they do. Only Christ has been composed of both divine and human natures, serving as Firstborn (having pre-eminence) of a special creation'one in which we are involved due to our calling. Hebrews 1-9 define His uniqueness as the Mediator (High Priest) between God and man, exalted over the angels, but nevertheless submissive to the Father.
John Ritenbaugh, refuting the fallacious Trinity doctrine, reiterates that Christ Himself asserted the superiority of the Father as the One True God. Jesus serves as the revelator, channel, and the image of the great God, providing the only means through which we have access to Him. John expresses that Jesus has continued to serve as the Revelator of the Father, having been identified as the God of the Old Testament. The pronoun with in John 1:1 actually should be translated toward, as in "toward God." The Word was the same Being as Yahweh, Adonay, or El Shaddai in the Old Testament. Christ demonstrated His power to take on the outward appearance of a variety of human forms, including that of a slave, divesting Himself of the prerogatives of His identity as the God of the Old Testament. We are obligated to follow His example of humility, working out our salvation with fear and trembling.
John Ritenbaugh, focusing upon I Corinthians 4:6, examines the contexts in which human reason has been misapplied to God's nature. The Catholic Encyclopedia admits that there is scant biblical evidence for a trinity, but that it is "substantiated" by "Christological speculation" only. This fallacious doctrine claims there are three co-equal Beings in the God-Head. Yet, A.E. Knoch in Christ as Deity, drawing more closely on Scripture, affirms that the Father is the source of everything, and the Son is the channel through which He carries out His purpose. By His own words, Christ asserts that the Father is superior to Him (though They are one in purpose and mind). Christ is the only means through which we can receive the knowledge of God, revealing the image, mind, purpose, and character of the invisible, immortal Father. As the Son projects the image of the Father, God wants to fill the entire universe with images that conform to the Son.
Richard Ritenbaugh, responding to a Trinitarian's objection to the word "it" when referring to God's Spirit, systematically analyzes bogus, Neo-Platonic, philosophical underpinnings of the Trinity doctrine, including the equivocal misapplication of the etymology of hypostasis. Fundamentalist Trinitarians have continual difficulty comprehending the Bible writer's abundant use of personification, metaphor, and anthropomorphic figures of speech when describing God's Holy Spirit. Paul's reference to "grieving the Holy Spirit" can only apply to those converted individuals who have access to (or who are being sealed with) God's Holy Spirit, those who are incrementally putting on the new man. Just as our human spirit can be grieved (or metaphorically deflated by bad news), God is grieved by our disobedience or willful sinful behavior—sullying, suppressing, or stifling the Spirit that identifies us as His.
Martin Collins maintains that mainstream Christianity does not know who God the Father really is, seeing Him as a relatively ineffectual third Member of a closed Trinity, largely responsible for harnessing mankind with a harsh oppressive law that Jesus later annulled. Jesus Christ, designated as the logos, Spokesman or Word, reveals that the Father (the Creator and Sustainer of the universe) has always had supreme authority, and that He and His Father are absolutely at one in purpose. The Father is totally composed of spirit, omniscient, omnipresent, and omnipotent. His purpose or plan is to call individuals, regenerating them with His Spirit and instilling His changeless statutes into their minds, to transform them into members of His Family. We need to conform to the image of the Father Jesus revealed to us.
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.
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).
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.
The Ten Commandments open with the most important, the one that puts our relationship with God in its proper perspective. John Ritenbaugh explains this simple but vital command.
In the last few years, turmoil and confusion have run amok in the church of God. Many feel they were misled by individuals who taught them doctrines they later came to understand were untrue. Some have yielded to the tendency to become cynical and suspicious of nearly anyone who claims to be a teacher of God's Word. Why all the distrust? Do Christians need a church?
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 God, 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 God family 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.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
Matter interacts with energy in a different way at the atomic level than it does at the macro level. Earl Henn show that in a similar way human reason and logic are practically useless as tools in determining the nature of God. Only the Bible gives a complete revelation of God.
Indeed, many heresies crept into the church over the past several years. John Ritenbaugh explains the difference between heresy and apostasy, how Satan works to introduce heresy into the church, and most importantly, what we can do about it!
John Ritenbaugh summarizes the true nature of God in contradistinction to the Trinitarian error: 1) God is not mere essence; both the Father and the Son have separate, substantive bodies. They are one in mind and purpose, just as we can be one with Them. Scripture indicates 2) He has the same body parts as ours. 3) He is located in one place at one time. 4) He moves about from place to place. 5) He becomes informed the same basic ways we do: evaluating, inspecting, and watching. 6) He limits Himself within the purpose of what He is accomplishing, respecting our free moral agency. 7) Having created us in His form and shape, He desires to develop us into His character image, so we can share life with Him on His level.
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.
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.
John Ritenbaugh takes issue with errant Worldwide Church of God teachers who have mysticised and spiritualized God away into a shapeless, formless, vaporized, ethereal blob. These individuals have systematically rejected hundreds of scriptural references, dismissing them as figures of speech. In the foundational scripture establishing our purpose and vision (Genesis 1:26), God makes a distinction between animal and human form (tselem, shape, image) indicating that mankind was cast in His form or shape. Using human reason and metaphysical speculation, these misguided teachers claim that the prototype upon which these clay models are based does not really exist. Even though the concept of "image" eventually expands to character, the preponderance of scriptural references refer to a concrete specific shape or form. Paul, under the inspiration of God refers to earthly, celestial, and spiritual bodies (I Corinthians 15:40-49).
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 focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle, whose ability to soar, having keen eyesight and the ability to transport its offspring out of harm's way, gives Christ His proper God-dimension. John realized that he had been in the presence of God Incarnate—a Being indescribably transcendent?the very source of eternal life. Christ provides a model of how to live a godly life in the flesh, living life the way God lives it. Using His light, we can negotiate our way in this dark, hopeless world, finding eternal life and partaking of His divine nature.
John Ritenbaugh focuses on Luke's message of Christ the man, the son of man, the high priest of man, and the savior of man, having all the feelings, fears, anxieties, compassions, and aspirations of man. In this account, Luke emphasizes the universality of the message (Gentiles as well as Jews), emphasizing the common concerns of humanity, highlighting many lowly circumstances. Luke, demonstrating Jesus' humanity emphasizes His frequency in prayer, reflecting His total dependency upon God the Father. Jesus, as the pattern man, learned by obedience, by the things He suffered, qualifying as our high Priest and savior, providing a model of perfect man for us to emulate.
John Ritenbaugh focuses upon the book of Mark, emphasizing the symbolism of the ox, whose enduring servitude and sacrifice produces a great deal in the way of growth. Downplaying or understating kingly authority or lordship (the hallmark of Matthew) Mark concentrates on the uncomplaining and sacrificing traits of a servant. Jesus sets a pattern for us by serving without thought of authority, power, position, status, fame, or gain, but as a patient, enduring, faithful servant, practicing good will and providing a role model of pure religion (James 1:27) for us to emulate.
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 explains that the four-layered biography of Christ known as the Gospels graphically illustrates the typology of Revelation 4:7 depicting a lion, ox, man, and eagle. Matthew emphasizes the heroic majestic qualities of a lion; Mark emphasizes the faithful and hard-working qualities of an ox; Luke emphasizes the compassionate and empathetic qualities of a man, and John focuses upon the ascendant qualities of an eagle, depicting Christ's divinity. As these four biographies unfold, we get a composite picture or image of what we are to be transformed into.
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 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.
The world really hasn't the foggiest idea of what love really is. Of all God's spiritual gifts, love is the preserving agent preventing any of the other gifts such as prophecy, knowledge, or tongues to become corrupted. Love, an attribute of God Almighty, needs to be the driving force of everything we do. Without love, some normally positive attributes like drive, courage, and determination become brittle and self-seeking. God is the sole source of love; mankind by nature does not have it. It is only by knowing God that we can have this love. Love can be described as a cycle, which God initiates. As we give it back to Him, He gives more to us because we are growing and our love must be perfected. Love is not feeling but action. As God loves us, He expects us to reciprocate back to Him and out to our fellowman, and by so doing we become credible witnesses for God.
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.