Richard Ritenbaugh, reflecting over his priceless racing memorabilia, broaches the subject of limited atonement as opposed to unlimited or universal atonement believed by a large number of Protestant evangelical theologians. To yield to the Protestant assumption of universal atonement nullifies the necessity of repentance, overcoming, and sanctifying. Atonement is indeed limited, confined to certain parameters and applies to certain conditions. The proof texts for universal atonement immediately break down when the conditions are spelled out, namely the necessity of the Father's individual calling rather than blanket salvation or amnesty for all who mention the name of Christ, whether they repent or not. The parable of the man cast out of the wedding feast for not having the right garment indicates that there are conditions for salvation. The prospect of atonement and salvation is available to everybody, but only those called by the Father—not by an evangelical altar call—are eligible. After the calling, a cleaning up process (sanctification) is needed to transform the crude clay prototype into a dazzling clone of God. People are called and resurrected in a specific order, when the Father can be sure of the maximum probability of spiritual success. Those who are called are expected to yield to God's precious law to the extent that they will be totally composed of Holy Spirit (Hebrews 8:10; Jeremiah 31:31, God's Law in action). Currently, Jesus Christ is working with a small selected group of individuals (the Israel of God, Galatians 6:16) for the expressed purpose of helping in an infinitely larger harvest during the Millennium and the Great Throne Judgment. Even though Christ's sacrifice was made at a specific historical time, the callings and atonements are made in stages, dependent upon compliance to God's standards.
David C. Grabbe: Blood provides symbolic cleansing and purification. However, Hebrews 10:4 states that "It is not possible that the blood of bulls and goats could take away sins." One goat was used to cleanse the altar of accumulated sins, while the azazel goat bore them away.
John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us highly vulnerable to sinning—and highly vulnerable to the natural consequence of sin, death. As it worked out, all God's creation is now under the curse of sin—death. God, before He created Adam and Eve, preternaturally (that is, using forces outside those of the natural world) and meticulously planned the death and resurrection of Jesus Christ in order to save humanity from this horrible curse. With the sacrifice of Jesus freely given to justify us initially, plus the on-going gift of the Holy Spirit to sanctify us, we have the ability of overcoming and growing in godly character—growing into the image and likeness of God. Christ, until His very last breath, with clarity of thought, went forth as a willing sacrifice, not as a victim. Christ gave His called-out ones the "blueprint" of the changes needed to transform into His image. Not judging it robbery to be equal with God the Father, He nevertheless emptied Himself of His Divinity, humbly taking on the role of a fleshly bond servant, willing to accept whatever God the Father gave Him to do. On our spiritual trek, we must assimilate the same mindset, loving God with all our heart, and others as ourselves.
John Reiss: The churches of God do not believe that the Bible teaches the Doctrine of Eternal Security, the idea that once we profess belief in Christ, our salvation is irrevocable, regardless of any future conduct. ...
"Justification" is a theological term that many people do not understand, thinking that it is a complex point of biblical doctrine. However, it is not as difficult as it may seem on the surface. Martin Collins explains what justification is and how it works in the life of the individual whom God calls to salvation.
David Grabbe, reiterating that the two goats of Leviticus 16 make a composite sacrifice for sin, reminds us that every sacrifice in the Levitical sacrificial system was an unblemished animal. The first goat in Leviticus 16 was to satisfy God's demand for justice with a covering of blood. The second goat symbolizes the removal of sin, expunging its memory from the camp of Israel and from God's mind, transferring it into oblivion, symbolized by an uninhabited wasteland- as far as East is from the West. The live goat was a substitutionary sacrifice for the whole nation. The goat of departure bore the sins of the entire people, carrying the sins out of sight and out of mind. Christ, as a substitutionary sacrifice, bore the sins of all of humanity, carrying them out of sight. Satan, because his sins are numerous, cannot be a substitutionary sacrifice for anyone. The sins have been blotted out, totally erased from the mind of God. Sin is disannulled, neutralized, cast off, and obliterated, removed from consciousness and conscience. Satan has no role in this process.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal requirements, but would also motivate us to repent of sin and pursue righteousness, building character, living by faith, and exercising moral responsibility. The result? We grow into sharing the exact character of our Savior. The sacrifice of Jesus constitutes the death of an innocent, sinless, worthy victim for the entire human race. When Adam and Eve sinned, their overwhelming guilt and shame forced them to hide, dreading the consequences of their sin. God dealt with the transgression directly, covering their nakedness with the skins of animals—the first-time death literally appeared in Eden. These clothes of animal skins reminded them of the reality of death and symbolized how their redemption would ultimately come, namely through the sacrifice of an innocent victim at Golgotha, satisfying the wrath of God toward sin through propitiation and reconciliation, repairing the broken relationship between all of mankind and the Creator. While Passover is personal in nature, the sacrifice symbolized by the Day of Atonement is universal, pointing to God's reconciliation of the entire world, as Satan is punished by separation. Redemption refers to buying back something that was lost. The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously. A substitutionary sacrifice is required to propitiate for God's wrath against the sins of mankind. His death brought to a climax a plethora of Messianic prophecies in the Old Testament. Christ took on our poverty and lowliness so that we might become His co-heirs as God's children. Like Paul and Peter, we have been called for a pre-ordained purpose, and are obligated to follow His example, looking forward to His coming both as a Savior and a Judge.
Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us—that is justifying us - before God. Through one man (Adam), mankind was condemned, but through Christ (the second Adam) we are justified and reconciled. After reconciliation, there can finally be a meeting of minds as we are fashioned into a new creation, invited to sit in heavenly places. As a work in progress, created for good works, we will ultimately be just like Him. If we faithfully use His Holy Spirit, we will be part of the first-born, qualified to receive our inheritance of eternal life in the family of God. Christ's work at Calvary reconciled us to God, setting in motion a process which will eventually bring the entire creation into reconciliation with God the Father. Currently, the entire creation groans in agony awaiting the liberation from corruption. The Feast of Trumpets anticipates the return of Jesus Christ to this earth, having resurrected the dead saints and receiving the living saints at His coming, a day which harkens back to the time when the Law was originally given to the Israelites, a time when Mount Sinai was covered with smoke, when trumpets resounded, and the people were terrified, shocked to learn how powerful their God really was. The events preceding Christ's return will be exceedingly terrifying to those who oppose Him, but welcome to the displaced remnant who will finally be allowed to return to their homeland. God will then pour out His spirit upon them, rendering their hearts pliable, submissive, and deeply repentant for their transgressions.
It is amazing to consider that, despite the fact that every human being will face death, so very few take the time to contemplate it, much less prepare for it. In covering the comparisons in Ecclesiastes 7:1-4, John Ritenbaugh surveys the Bible's attitude toward death, particularly its insistence that we should allow the reality of death to change our approach to life.
Last time, we saw that the lessons of Abel, Enoch, and Noah are sequential—they must be learned and applied in order if a person or organization is to make a faithful witness of God. ...
David C. Grabbe: As the Worldwide Church of God fragmented in the early 1990s, and various smaller organizations were formed to hold fast to the original doctrines, it was common for many of the newly formed churches to continue almost as if nothing had changed. ...
John Ritenbaugh affirms that faith and love require reciprocal works on our part, even though God has made the initial step, providing His only Son as a substitutionary sacrifice for our sins. As God calls us, He provides the power both to will and to do. If we do not work with God in our conversion process, things will fall apart. Because our responding to God's love is so important, we need to respond reciprocally to God. If we love another person we like to think about him/her, to hear about him/her, to read about him/her, please him/her, to be friends with his friends too, and we are jealous about their reputation and honor. We will not bring dishonor on our spiritual family's name by our behavior, not forgetting that we are collectively the temple of God and the Body of Christ.
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and Enoch to illustrate the pattern of faith through which God walks His people.
The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."
Crucifixion is man's most cruel, inhumane form of capital punishment. Why did our Savior need to die this way? What does it teach us? This article also includes an inset, "Was Jesus Stabbed Before or After He Died?"
John Ritenbaugh explains the significance of "the fellowship of His sufferings" and "being conformed to His death" (Philippians 3:10). Christ's death had both a substitutionary and a representative aspect. The former pays for our sins, but the latter provides an example (He is the archegos) that we must emulate or imitate. When we obligate ourselves (something God cannot do for us) to mortify the flesh (Romans 8:13), refusing to feed the hungry beast of our carnal nature and killing the old man, we suffer the ravaging effects of sin. Experiencing suffering for righteousness' sake accelerates our spiritual growth and enables us to know Christ.
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.
John Ritenbaugh answers the question "Is there a scripture that states such and such no longer needs to be done?" The Bible is an unfolding revelation, moving from the physical to the spiritual ramifications—revealing an ever-sharper focus on God's purpose. The Law (including the judgments, ordinances, and statutes), far from being done away, has the purpose of showing us our faults and outlining the way of mercy and love. The animal sacrifices and ceremonies were intended to foreshadow a more permanent spiritual reality—subsumed, but not done away. The Old Testament was written with the New Testament Church in mind, written in the context of an earlier culture. We need to see behind the law a presence of a Holy God with whom we seek to share a relationship.
The old song speaks of "Amazing Grace" but do we really understand just how amazing it is? John Ritenbaugh fills in some details on this vital topic.
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