Despite its harshness, God's decision to destroy the earth and humankind by a flood was ultimately an act of great love for His creation. By it, He intervened to derail the degradation of human morality before it became permanently set in man's nature. John Ritenbaugh also explores the first mention of God's grace in Scripture, which occurs within the Flood narrative, showing that the entire episode and the subsequent covenant were effects of His grace.
Bill Onisick, reviewing five daily meditation exercises adapted from Shawn Achor's book titled The Happiness Advantage— (1) grounding ourselves with expectation, (2) doing small acts of kindness to others, (3) reflecting on things for which we are thankful, (4) maintaining gratitude, and (5) bearing positive spiritual fruit—insists that, if we abide in Christ, maintaining a consistent gratitude attitude, we will become offended less and will overcome Satan's kill-joy tactics. If, on the other hand, we become prickly to others, others will show prickliness to us. Satan's most emulated tactic among brethren is to accuse and judge, reaping a bumper crop of unreconciled conflict. The prince of the power of the air wants us to have bitterness, resentment, and hostility between brethren just as he has produced those attitudes throughout the entire world. If we do not produce God's fruit, we will automatically produce Satan's fruit. Consequently, we need to retrain our minds to have more gratitude, applying it to others by practicing forgiveness, making peace with others, thereby emulating our sovereign God. If we stubbornly refuse to forgive others, we ironically clutch in our hands the key to our own prison cell. Only by letting go of the poisonous root of bitterness can we become like our Elder Brother, Jesus Christ, and our Heavenly Father.
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to pick up the pattern of God's dealing with His creation. The great worldwide Flood has to be looked at through God's perspective, a merciful intervention preventing humankind from becoming hopelessly conditioned by Satanic orientation, to the point of no return. At the time of the Flood, all of mankind's thoughts were continuously evil. We are reaching that point again. Sin in exponentially compounding and every intent of the heart is evil continually, contaminating the outer behavior, fashioning millions and millions of beings in Satan's image. With the Flood, God rescued these hapless beings from becoming irretrievably depraved. There will be no more floods to wipe out the entire population of the earth, but the future cleansing and purging will be by unquenchable fire, when all evil will be dissolved to make way for new heavens and a new earth. The first use of the word grace in Scripture is in context with the rescuing of Noah, a preacher of righteousness from the line of Seth, including Lamech and Methuselah (whose name means "when he is gone, then he will come"). None of the line of preachers of righteousness (all converted people) perished in the flood. After Methuselah had died, Noah, the tenth in the line of the preachers of righteousness, whose name means comfort, provided physical deliverance for mankind, enabling it to survive the flood. When we realize that everything God has done from the creation of the earth (with its habitable environment and its resources) to the present time is a demonstration of His grace, we realize that salvation is His ultimate gift. As Noah's family was saved from the destruction of water, those living in the post-flood epoch, when they receive and answer God's calling, can escape the horrible holocaust (that is
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our carnal human nature, which absolutely abhors any change which leads to self-sacrifice or to growth. Human nature is comfortable with the status quo, accepting the domination of Satan's influence and the world. Human nature is enmity (hatred and hostility) against God and His Holy Law. Human nature has instinctive antipathy to anything good. Most of the biblical luminaries, including Moses, Jonah, David, and Gideon demonstrated resistance to God's prompts, indicating that they initially feared men more than they feared God. When we are called, repent, and are baptized, our sins are washed away, but the baggage from our human nature stays with us. Like Gideon, we are tempted to put God repeatedly to the test, in spite of Christ's warning that an evil generation looks for a sign. When we resist God, we, like Peter, risk inadvertently channeling Satan. To actively overcome resistance, we must: (1) not forget God's laws, but etch them on our heart, (2) practice justice, mercy, and lovingkindness, (3) trust God and have faith in Him, and (4) remain humble, running from evil as we would run from a nest of angry hornets. We must put on the whole armor of God in order to stand.
John Ritenbaugh, reiterating that godly leadership is lacking in Israelitish countries, maintains that grace is the single most important gift God gives us, and without this gift we would still be a part of this world—a world which has become equally as sinful as the times of Noah, when every thought of man was evil. From the time of the creation to the Flood was 1650 years, roughly about the same timespan as from the fall of the Roman Empire (classically taken to be 476 AD) until today. In both epochs, the population of mankind exploded, making it possible to develop the God-given resources placed at its disposal. God gave human beings long lives and brilliant minds to take advantage of the earth's resources. When we consider that in the last 150 years, mankind has advanced from travel on horsebacks to rocket ships, we can only speculate as to how advanced the world's technology was at the time of the Flood. God, who is not coldly mechanical in what He does, moved with calculated mercy, executing the destruction mankind brought on itself, snuffing out the reprobate minds before they self-destructed, rendering later rehabilitation impossible. As creatures with carnal minds, we realize, along with the apostle Paul, that we are in a continual life-and-death battle with sin. The only way out of this predicament is to keep God in our hearts rather than carnality. The previous course correction for sin involved water; the future course correction will involve fire. We are again in the societal context in which seemingly every thought of mankind is evil, driven by carnality and raw lust. As God sanctified our father Noah, saving him from the flood waters, we must trust God to sanctify us, protecting us from the holocaust of fire which will burn this earth to a cinder, in preparation for a new earth and heavens. As father Noah, sometimes identified as the Roman god Janus, who could see before and after the Flood, so we, living at the conclusion of this age, have a similar vantage point. God wants to see how we wil
One of the "big questions" of philosophy asks whether human beings are by nature good or evil, and despite a long history of philosophers and theologians weighing in on the subject, people seem to be evenly split on the answer. Richard Ritenbaugh, going to the Bible for God's answer, finds that Scripture is consistent in its description of man's nature.
Richard Ritenbaugh, reflecting on the recent observation of Independence Day, suggests that this event should furnish us with an opportunity to reflect on the philosophies and ideas of the Founding Fathers, including their beliefs about human nature. The Founding Fathers shared the belief, for the most part, that human nature was depraved, shaped by the Calvinistic Protestant doctrine of total depravity and Augustine's notion of original sin, positing that all humans are affected by depravity, and that even the good things in our nature are tainted by evil. Because the Founders knew that government consisted of power, they placed checks and balances in order to protect the electorate against tyranny, with varying lengths of tenure for members of the three branches. The Founding Fathers realized that power corrupts and that absolute power corrupts absolutely. Unfortunately, the checks and balances that the Founding Fathers had instituted have severely eroded; carnal human nature has taken control. The secular progressives mistakenly believe that human nature is perfectible, guided by the parameters of evolution. Conservatives tend to believe that human nature is evil and that the best anyone can do is control it. The Bible takes a rather dim view of carnal human nature; we struggle against it until our death. Satan, in the Garden of Eden, turned the minds of our parents against God and onto serving ourselves. We absorb sinful attitudes from our parents, siblings, and the world. The spirit in man is receptive to Satan's negative spirit. Our flesh is essentially selfish, making us vulnerable to carnality. We are commanded to fight against self, society, and Satan through the power of God's Holy Spirit, submitting ourselves as a sacrifice to God, transformed to God's way of life and image, designed to function this way since creation. God cannot create godly character by fiat. Hence, He has given us free moral agency so we can make choices. This factor—the ability to improve or corrupt nature—is controlle
Richard T. Ritenbaugh: Vanquish the sins at their point of origin, and our deeds will be clean before God. ...
Richard T. Ritenbaugh: When we are first born, our nature is essentially neutral, not having been affected one way or the other by outside influences. ...
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
Humanity finds itself inhabiting a world that is the place of restraint for untold numbers of malevolent spirits, all of whom hate God and desire to destroy mankind. John Ritenbaugh reiterates that our human nature reflects these spirits' attitudes, and the only way to overcome it is through God's creating a new heart in us by His Spirit.
John Ritenbaugh suggests that we are highly susceptible to negative attitudes from satanic spirit sources. As God and angels are spirit forces, so Satan and his demons are both invisible and immaterial. Words are the medium through which spiritual concepts become lodged in our cerebral cortex. Percepts become concepts through the means of words. Spirit is power and yet there is nothing material there. When spirits (good or bad) communicate with us, thought transfer takes place. Ahab was influenced by a lying spirit and Peter was influenced directly inspired by Satan the Devil. All of us are influenced by the culture of the world, guided and inspired by the prince of the power of the air. Satan has deceived the whole world—including us.
Leviticus 4 and 5 contain the instructions for the sin and trespass offerings. John Ritenbaugh explains that sin and human nature affect everyone in society—from king to commoner—but God has covered sin from every angle in the sacrifice of His Son.
In this pre-Passover sermon, Richard Ritenbaugh admonishes us that we must identify our enemy, recognizing the source of evil. As Pogo (the comic strip) discovered, "We have found the enemy, and the enemy is us." (Jeremiah 17:9) If we would clean up the defilement on the inside, stamping out our carnal nature, we would be clean on the outside. We have been called, not merely to suffer, but to return goodness for reviling. The best weapon against the evil of our human nature is to develop the mind of Christ within us to displace our carnal nature.
John Ritenbaugh reiterates that God's called-out ones must perpetually walk a razor's edge with the allurement of the world (leading to death) on one side and the love of God (leading to eternal life) on the other. At birth, human nature is relatively neutral, with a slightly stronger pull to the self. Inspired by the prince and power of the air (Ephesians 2:2-3), the prevailing Zeitgesist(the dominant spirit or mindset of the time) pulls the believer away from the love of God (and immortality) to the world (and death). The element which will tip the scale toward following God (there is no quick fix to conversion) is to displace the love for the world with the love for God(a gift from God flowing from His Holy Spirit - Romans 5:5) and setting our hearts on spiritual treasures (Matthew 6:19-20).
What did Jesus mean when He said the end time would be like the days of Noah? Did He mean that the last days would be violent and corrupt, or that the last days would come suddenly on an unsuspecting world? Amazingly, the waning years of this century fulfill both.
John Ritenbaugh asserts that the trials of Joseph are a clear exposition of the principle of Romans 8:28 that "all things work together for those who love God, to those who are called according to His purpose." Even allowing for mankind's free moral agency, propensity to sin, stumbling, and getting into difficulties, God continues to work out His purpose (making lemons into lemonade) even when people do not know it is for their good (Genesis 50:20). The key to Joseph's greatness is that he allowed his affliction and hardship to humble him, giving him a Christ-like character.