Ryan McClure, reflecting on insights gleaned from the reality show Castaways, which demonstrates the various responses of individuals placed in survival conditions. Some respond to community needs, others respond solipsistically. In scriptural references to places of safety, similar challenges to community are posed, as when God cautions those to take few if any provisions (Matthew 24: 15-22). On the other hand, when the Israelites were called into the Exodus, they left with full provisions (Exodus 12: 36-38). In both instances, the most needful thing everyone took with him was character—his distinct and definitive moral and mental qualities. Consequently, we need to ask, "What do I bring to a place of safety?" (or wherever we go for that matter). The sum of our experiences and responses to those experiences constitutes our character. God has warned us, as He did Noah, what is to come; we now have time to refine our character, allowing God's Spirit to transform us into the image and stature of Jesus Christ.
John Ritenbaugh, focusing on the description of the New Covenant in Hebrews 8:10, reminds us that, although God never intended the Old Covenant to endure eternally, the spiritual and immutable law (shared by both the old and new covenants) was to last forever. God did not nail His holy Law to the cross, as major Protestant denominations mistakenly declare. Rather, God nailed the penalty for our past sins, paid for by the blood of Jesus Christ, to the cross. The wages of sin is death. When Jesus Christ fulfilled the Law, He not only provided a model as to how His called-out ones are to keep it, He magnified it and raised the standards of compliance, targeting not only behavior, but motive—the whole spiritual process which underlies any sin. To give His called-out ones the ability to reach these higher standards, He gifted them with the Holy Spirit, thereby empowering them to displace carnality with Godly character. God does not create such character by fiat. Rather, it grows steadily with our determination to participate and cooperate with God. The purpose of all of God's covenants with mankind is to create character and stop sin. The New Covenant, as explicated by Hebrews, contains "post graduate" responsibilities far beyond the letter-of-the-law instructions given in Leviticus. Unlike the faulty Protestant assumption that Christ has done all the work of salvation, Christ warns His people that they must soberly count the cost because of the vastly higher standards established in the New Covenant. Christ promises, through the means of His Holy Spirit, the power to do His will, thereby giving His people the necessary tools to achieve membership in the family of God.
David Maas, in this third installment of the W's and H's of Meditation, reiterating the stark contrast between God's holy character and our inherent carnal nature, contends that developing the daily habit of meditation on God's Word (the very spigot of God's Holy Spirit) can displace that deadly carnal nature, replacing it with Godly character—the mind of God. Because character is the product of matured habits and morality is the product of matured manners, we must be content with beginning with small steps. Evidently, God does not execute His greatest works with frenetic bursts of energy, but instead very contemplatively, beginning with small and apparently insignificant steps, such as recruiting the undistinguished to confound the wise. By definition, meditation requires a tardigrade venue of solitude and quietude; hence, meditation's most fruitful time-frames are those moments before falling asleep and the time before the business of the day begins in earnest. If we habitually make God's Word our last thought every day, with the help of God's Spirit collaboration with our ever-active human spirit, we will be able to meditate on the Word of God "day and night." The key to our next day is what we think about before we hit the hay.
John Ritenbaugh, reiterating that the reality of God is not a mathematical formula beyond the reach of garden-variety human reason and observation, warns us that God's reality is not the root of the human problem. Rather, the powerful pulls of our carnal nature, innately hostile to God's law, prevents us from believing Him or obeying Him. The deadliest enemy to our spiritual well-being is within us. God calls the weak and base of the world to put the intellectual and strong to shame. To provide a counterweight to the destructive carnal nature, God provided His Holy Spirit—as well as spiritual gifts—in order to enable His called-out ones to put to death their carnal natures, as they refocus their attention to things above, bringing about a life-giving fellowship with the Creator. God does not create character by fiat, but has ordained that His true children exercise their power of choice to build an intimate relationship with Him, a task not impossible, but not easy. God has providentially given us trials to build character, proving beyond a doubt that we believe Him and have a burning desire to be at one with Him. We exercise these spiritual gifts in order to kill our carnal nature, not to win salvation. Unlike the first Adam, who yielded to his carnal lusts, choosing to please himself, we must follow the second Adam, Jesus Christ, who always submitted to the will of the Father. All people are without excuse when it comes accepting God's existence. Refusal to believe or obey God puts blinders of foolishness on the ungodly, preventing them from knowing God. When one observes the consistently law-governed Creation, it is foolish to embrace atheism.
Clyde Finklea, reminding us that spiritual maturity does not come about without difficulty, asserts that suffering is one of the tools God uses to perfect us. Suffering is part of a process to refine endurance and character. At the onset of a trial, we must quickly ask God for what we need to learn from this episode. Though we are subject to time and chance, God is always aware of what we go through and uses all events to test the purity of our faith. We want the product, but not so much the process, that brings it about. We need to imitate our Elder Brother, who patiently endured the course, realizing that while suffering hurts, what it produces is priceless.
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
John Ritenbaugh reflecting on the curse imposed upon Satan and the enmity created between the serpent's seed and Eve, asserts that, paradoxically, this curse could be considered a blessing for those called of God, providing a practical means by which God creates character in those whom He called out before the foundation of the world. This understanding runs counter to the faulty dispensationalist theory which assumes that God, as a somewhat absent-minded tinker, must continually adjust His method of giving salvation (moving away from works to grace), making it easier and more inclusive. Dispensationalism assumes too much randomness or chance in God's plan, overlooking the intense purpose and planning of God's mind, having pre-planned or pre-destined all of us individually before the foundation of the world. Christ has full control of the church. Everything of consequence, including the development of our character, is engineered by Him; we did not find God by ourselves, but were chosen. The mystery of His plan, hidden from the world, has been revealed to the saints. The God who designed complex cells, molecules, and atoms certainly has the savvy to design a viable plan of salvation. God has had the same plan from the beginning of the world, having chosen us as the weak of the world so that no flesh could glory. The called-out church was not a passing fancy of God, but an entity which has been on His mind from the very beginning. Nothing happens randomly; God is in total control; the death of a sparrow (a rather insignificant and drab creature) does not occur without His full attention. We, like the sparrow, are undistinguished and drab by the world's standards, but given a glimpse of the mystery that God is reproducing Himself, bringing us altogether into one family in His Eternal Kingdom, at which time mother Eve's seed, from the line of Seth to the present, will be glorified.
James Beaubelle, reminding us that obedience to God's commandments brings rewards, and that God's Law perfects and converts the soul, affirms that godly character develops more quickly when we humbly obey Him, yielding to His prompts. None of us are born with godly character; we develop it over a lifetime, working with God to develop an entire repertoire of habits, conforming to God's Holy characteristics. Even though bad habits are contagious, good habits are as contagious as bad habits. When we obey God, we become like Him. When we procrastinate like Jonah, the process becomes painfully more protracted. Changing stone to flesh (that is to say, carnality to spirit) is no small task. Sin opposes godly character in us; human nature does not like change, but refusing change is like committing spiritual suicide. Two sins to which we tenaciously cling are gossiping and criticizing. We literally control and ruin other people's reputations with our tongues. Character-moral strength-develops when we have the Word of God implanted within us, the love of God having taken root in us. When we approach God in prayer, we are more than figuratively on Holy ground. Our character, in order to conform to God's, must reflect graciousness, compassion, mercy, longsuffering. A good name exuding godly character is far more needful than riches. Wealth goes no further than the grave; character continues eternally. We are commanded to become holy as God is Holy. It is infinitely more valuable to conform or align to God's character than our neighbor's character.
John Ritenbaugh, continuing his exposition on the source of the Church's characteristics, reiterates that Jesus Christ is the architect, suggesting that the created institution or body must take on the characteristics of the builder, following assiduously His Commandments, hallowing the same Sabbath and Holy days that He did, and reflecting His character. Jesus Christ has handpicked those He wanted, gifting them with abilities to carry out their responsibilities, a process that has been underway for 2000 years, leading to a cumulative 144,000 beings, constituting the First-fruits and Bride of Christ, prepared to assist Him in governing. Those whom God has called are created in His image, but they are not yet of the God-kind until they receive a tiny portion of His Holy Spirit, enabling them to resist the carnal human nature with which they have been born. As God's Spirit displaces carnality, we become a new creation in Christ, born from above, developing godly character and displacing human nature. In developing and building character, we must voluntarily choose to obey, but God does virtually everything, giving us the will and power to work with His Holy Spirit. Spiritual birth occurs within the human heart—a total transformation of the human heart by the immaterial power that motivates us to acquire His characteristics. This transformation does not take place all at once but requires a lifetime to remove all the impurities. As the impurities are refined out of our character, the world will begin to hate the new creation being formed in us and will feel compelled to hatefully persecute us. We have no idea what God is doing with us as He begins to shape and mold us, but we need to remember that He owns us. As Adam contributed nothing to his physical creation, we contribute nothing to our spiritual creation except for our willingness to yield to His workmanship. The characteristics of the Church are being (and have always been) formed from on high.
David Grabbe, examining the righteousness of Noah, Daniel, and Job, asks what this righteousness consisted of. God characterizes Job as blameless, far beyond Pharisaical law-keeping. Job assiduously avoided the wrong things, but consistently practiced the right things, like visiting the orphans and providing for the widows. Even Satan did not bring an accusation against Job. Job desired to meet God face-to-face, as if he considered himself on equal footing with the Creator. After 34 chapters of point and counterpoint, God obliges Job and begins putting things into perspective. God is the sovereign Creator; Job is not. Job, like the rest of us, was the way he was because of the work of the Creator, forming Job's righteousness out of nothing, carefully guiding events before Job's birth and providing an environment in which Job's character could be formed. Without God's intervention and adoption, we are all Satan's children. Job indeed was blameless, but he, like many of us, lost sight of the vast difference between God and humans, forgetting our pitiful vulnerability. God may have highlighted Leviathan because Job seemed to be following in Satan's footsteps. God has called the weak and the base; when we think too highly of ourselves, we open the door to all manner of evil.
David Maas, cuing in on Paul's declaration of a debt he owed to Greek and Barbarian, to both the Hebraistic Jewish world view and the Hellenistic world view, observing that God has chosen to canonize the Scripture in both Hebrew and Greek, contends that these major two dominant forces in western culture were meant to be symbiotic partners, like husband and wife, each representing only a partial, incomplete aspect of God's character. As maturing Christians, called to judge in God's coming Kingdom, we are called to lay aside the childlike tendency to over-correct, violently and impulsively moving from one ditch to the other. As the mirisms in Ecclesiastes 3 and the comparison examples in Ecclesiastes 7 were meant to be contraries rather than contradictories, we must metaphorically go beyond the simple on-off switch and canoe paddle, devices that served us well when we were first called. But as we mature, we must adopt the steering wheel and the rheostat mechanism, allowing degrees of brightness and intensity, allowing for variables of time, place, and circumstance, which are different for each of us. The only time a jagged spike is desirable is when the line on the electrocardiogram goes flat and we are compelled to use a defibrillator to shock it into activity. In our trials and our spiritual gifts, one size does not fit all, and our overcoming skills, our ability to judge, and especially our ability to grow spiritually and bear fruit should reflect these variables. Whether we are talking about diabetic blood sugar spikes or the spike of malfunctioning heartbeat on an electro-cardiogram, or most importantly, the metaphorical spikes in our spiritual journey, we must seek God's spiritual pace maker (Hebrews 8:10) a balance mechanism for regulating these dangerous fluctuations.
David C. Grabbe: The author of Hebrews 12:5-11 teaches us not to despise the rigors, the difficulties, that come from God, but to take them as evidence of God's work with us: "And you have forgotten the exhortation which speaks to you as to sons ..."
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our guiltiest secret sins which we think we have effectively hid. All things are open before God the Father and Jesus Christ. Joseph loved his brothers before they loved him, using tough love to bring them to repentance. Like Jesus, Joseph saved his brothers before they realized they were being saved. Actually the brothers thought they were lost. Sin cannot be hidden; we cannot escape its consequences. Like Jesus, Joseph called his brothers when they would have preferred to run from those. Joseph treated them with compassion as a loving brother; Christ calls us in the same manner. As a type of Christ, Joseph was more concerned about God's will than anything else, giving him a stable perspective, seeing God's providence. God prospered Joseph, making him governor of all Egypt. God saved the lives of Joseph's brothers, indicating that He plans well in advance. God saved other lives in the process of saving Joseph's household. God can use our errors to further His ultimate good; God's purpose will be done, and He is sovereign. Joseph, as a type of Christ, had the ability to forgive, in contrast to the anger and vindictiveness of Simeon and Levi, assuring them that he held no bitterness. Forgiveness is love fused to grace.
David Grabbe, assessing the impact of struggles, pressures, and tribulations of our spiritual journey, reveals that Christ's followers will have to endure afflictions and fiery trials as He prepares them for His Kingdom. Some detractors have tried to preach that "godliness is a means of gain," implying that if we were better people, we would never enter into tribulation. That assumption is not true. God uses both blessings and tribulations to shape His people. Our peace comes from God's grace, not a life of ease and smooth sailing. Those who have peace with God will also have hardship. The rigors God puts us through are not to crush us, but to shape us, transforming us from carnal to spiritual—the new man we are putting on. True spiritual gain is walking through the anguish in victory. As long as God is involved in our life, we are already experiencing the love of God. We do not have to be dismayed about the transformative pressures from the mortar and pestle of our lives.
Richard Ritenbaugh, reiterating the five symmetrical and correlative sets of documents and events (the Torah, the Megilloth, the books of the Psalms, the summary psalms, and the five seasons), focuses on second set (comprising Book 2 of Psalms, Exodus, Ruth, Psalm 147, and the Pentecost season). In this section, the psalmist David invariably uses the term Elohim, or Creator, connoting power, strength, and infinite intelligence. As Creator, God has undertaken a physical and spiritual creation that is continual and ongoing. The psalmist want us to see the Creator who is in the process of preparing a spiritual creation, through the means of His law and His Holy Spirit, treading through a formidable wilderness, culminating in the Bride of Christ. David as a prototype Christian faced multiple trials requiring trust and dependency on God. Like the psalmist David, when we experience severe trials, we must learn to trust God, anticipating that things will eventually turn around for our good. We can distill valuable insights and lessons from the trials we go through, enabling us to grow in character, and to thrive even as we suffer for righteousness sake.
Richard Ritenbaugh, challenging the Protestant assumption that "getting our lives straight" (morality) distracts from the Gospel message of grace, suggests that this emphasis on "hyper-grace" is wrong-headed, denying any need for repentance and overcoming, and totally at odds with the teachings of Christ. The Gospel of the Kingdom emphasizes the plan of God, requiring that we become cleansed from our past sins, living a life of righteousness, preparing for the Kingdom of God—the endgame of God's plan, which is the creation of sons and daughters formed in His image and character. As our character is changed through the sanctification process, we can be turned into Spirit beings. Protestants have an extremely truncated concept of the gospel, denying the sanctification process of salvation and the resurrection. In order to destroy sin, it is necessary to get rid of all sin. God the Father and Jesus Christ want to get rid of all sin—a major part of God's plan. Repenting requires glomming onto God's Law and relinquishing our carnal control over to God's Holy Spirit. God has never finished His Work. In our Christian life, we have lots of rough edges which have to be smoothed before we can rule and reign. The hyper-grace gospel denies any responsibility for our behavior, revealing it to be a throwback to antinomian Gnosticism. Like He did for our forebears, God performed acts of grace to free us, but we have to walk away from sin, repenting of our sin and overcoming our vile human nature in the sanctification process, growing spiritually. The whole Bible is about putting on morality. God's people are to be involved in their sanctification— from consecration, separation, and the rigorous purification process, removing the dross, a process which takes place over a lifetime. The only proper response to grace is obedience to God, walking in His commandments to please Him, fulfilling His will. God called us to be Holy, exercising His Holy Spirit to make moral choices, cleansing ourselves
Richard T. Ritenbaugh: Before the political left hijacked the term "choice," its philosophical meaning was "an individual's freedom to determine the moral course of his own life." This is, of course, what theologians and philosophers call "free moral agency" or "free will." ...
Richard Ritenbaugh, reflecting on popular music involving the theme of romantic love as the answer to all the world's ills, remarks that the composers of these lyrics have no idea as to what love really is. The fuzzy definition of love is responsible for tolerance of sin, deviancy and liberal, multi-cultural mis-evaluations. We should have a more mature understanding of love for God and love for neighbor. The outgoing concern toward other beings begins with God the Father to Jesus Christ to us. Without godly love, real love does not exist. Real love does not exist in isolation; another being must always be the object of real love. God's plan involving the reciprocal sharing of love among members of God's Family began well before the foundations of the world, at which time a possible sacrifice for sin had to be factored in. While we were still sinners, Christ died for us. The love of God, through the mechanism of His Holy Spirit, works on our inner beings (our mind and spirit), making us like Him, demonstrating the love of God, loving God with all our minds (keeping His commandments) and our neighbors (including our enemies) as ourselves. The extent that we love our brethren may be an accurate gauge as to how much we love God.
Richard T. Ritenbaugh: We tend to look at our lives in a very physical manner, and this applies to our relationships, including marriage. ...
John W. Ritenbaugh: What does Scripture say about free-moral agency? Do we have it, or are we human puppets on a string, dancing to the tune of someone else's will? ...
David C. Grabbe: As shown previously, the problem of Nannyism arises when the governments of men take on increasing responsibility and control, and the people relinquish their responsibilities to allow someone else to take care of them. ...
David C. Grabbe: The term "Nanny State" has come to describe a government that insists on over-regulating the individual in order to force him to act according to the government's wishes, rather than allowing the individual to make his own choices. ...
The brain is unquestionably the most complex organ of the human body. It is also the most important ...
Unlike God, "who inhabits eternity" (Isaiah 57:15), we mortals have a limited existence. Because of our finite time, we tend to view things through the lens of immediacy. ...
John Ritenbaugh reiterates that we are to follow Abraham and Sarah's example of relying on God's guidance, learning to trust in the wisdom of Almighty God rather than the world. In order to avoid strife, Abraham allowed his forward nephew Lot first choice. Likewise, the apostle Paul admonished the New Testament church to refrain bringing law suits before the public. Abraham and Sarah were willing to suffer loss in order to achieve peace. Regarding the current scattered flocks, any spirit of competition is the way of enmity and strife. The sheep do not belong to any man or any one group, but they belong to Christ, given to Him by the Father. It is Christ's, not the minister's responsibility to get the sheep into the Kingdom of God. The Church of the Great God sees the other splinter groups as brethren in the greater church of God rather than competitors. Unlike certain understandings in our previous fellowship, each person is directly and individually responsible for his own submission to God's government. No external coercion will develop character or submission to God. Throughout history, the large congregation has been the anomaly rather than the norm. The scattering of the flock has been a blessing, forcing people to take individual responsibility to develop godly character, responding to a still small voice rather than to brazenly get out in front of God. The Bible is replete with examples of great leaders, with hubris, presumptuousness, or pride who got out in front of God (Satan, Abraham, Sarah, Korah, and Josiah) causing irreparable consequences for their descendents. The antidote to presumptuousness involves patiently waiting on the Lord, following God's lead, resisting any impulse to get out in front of God.
Jesus' admonition in Luke 21:36 has a far deeper meaning to the people of God at the end time than most people have realized. Pat Higgins answers the next obvious questions: How does 'praying always' work, and why is it such a powerful tool in the process of overcoming?
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with sanctification being a difficult road. Works are not only required during sanctification, but they determine to a great degree the magnitude of our ultimate reward. We are God's creation, created for good works. As the clay, we must allow God to mold us into whatever He wants, cooperating with Him until we are fully in the image of His Son, a brand new spiritual creation. Until then, we are commanded to make life-and-death choices, with the emphatic admonition of choosing life or putting on Christ and putting off the old man. We are begotten children of God, protected within the metaphorical womb of the church, until the spiritual birth at our resurrection. We are also metaphorically a work in progress, as in the construction of parts of a building. Ultimately, all individuals who have ever lived will be judged according to the quality of their works; people will be judged according to what they do after they make the covenant with God. Works are required and rewarded.
David F. Maas: Mother Eve, when she observed the fruit of the forbidden Tree of Knowledge, became convinced that it looked desirable to the eye (Genesis 3:6), having an outwardly pleasing form, but she soon found out that the inner core contained death. By looking at surface appearances only, the entire human race has fallen for deceit, duplicity, and slickness ever since. ...
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationship with holiness.
David F. Maas: Have you ever tried to jump across the Mississippi River? I have done this several times. ...
Members of God's church usually come home from the Feast of Tabernacles with renewed spiritual vigor. Yet, we are painfully aware that some fall away each year. John Ritenbaugh shows that we must actively seek God and His righteousness to ensure that we will be around to enjoy next year's Feast.
Jesus gives the Parable of the Minas in reaction to the people thinking He would set up His Kingdom immediately—an event that still has not occurred. Martin Collins shows that the parable demonstrates what Jesus expects of and how He deals with His servants in the meantime.
After debunking the popular assumption that this is the only day of salvation, Martin Collins describes the minuscule spring harvest (the first resurrection) and the abundant fall harvest (the second resurrection), which are the respective times of calling and glorification. The Holy Spirit has the following effects or functions: It1) combines with our human spirit, bearing witness that we are the children of God; 2) impregnates us with God-life, enabling us to become heirs; 3) gives us the spirit of understanding; 4) imparts the love of God within us; 5) gives us faith (by which Jesus performed His miracles); 6) enables us to overcome, transferring us from self-centeredness to God-centeredness; 7) enables us to produce holy character, fulfilling God's purpose of reproducing Himself.
Richard Ritenbaugh reiterates that we dare not limit God's glory to something physical like fire or cloud, but must recognize God's glory as radiating from His character, in which we can also participate through His Holy Spirit. The Shekinah glory today is the Holy Spirit in us, the temple of the Holy Spirit. Because of this, we must separate ourselves from the world, from the things that would defile us, and from the influences of the evil one.This separation enables God's Spirit to generate growth within us, allowing us to move on to perfection. We must attain permanent experiential righteousness by exercise of His Spirit, obeying and imitating Jesus Christ, by which we are sanctified and transformed into His image. If we claim God as our Father, we need to reflect His character, making a witness that we are indeed His children.
Martin Collins reflects that affliction is a necessary aspect of life yielding positive results in terms of character strengthening. Suffering and affliction paradoxically strengthen character while ease and comfort weaken human personality and character. The apostle Paul's abundant afflictions and infirmities, including his troublesome thorn in the flesh, actually strengthened him spiritually. Purposes for affliction include (1) corrective discipline and spiritual maturity, (2) sanctification and purification, and (3) God's glory. God the Father also suffers anguish and affliction when we sin and bring misery upon ourselves by yielding to temptation. Christ was made perfect in His role of High Priest by suffering. Compared to the ultimate joy we will experience, trials are exceedingly brief.
The new man is a consistent New Testament figure. Charles Whitaker shows that he is one who is reconciled to God and has chosen to collaborate with God in creating a totally new mind—one just like Christ's!
John Ritenbaugh asserts that when God created Adam, He prepared only a foundation for mankind's eventual spiritual creation undertaken by the Second Adam. Spiritual creation requires much intense pressure and continual testing to determine character. Jesus went through this process first to provide us an example. We are to be brought through this same assaying process to bring us to the express image or the full stature of Christ. In terms of building character, God does the creating, assaying, testing, and proving; we do the yielding and walking in the pathway He has set for us. When we yield, God gives us the will and the power (engraving His Law in our hearts) to develop into the image or character He has determined for us.
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself a slave of righteousness. God's grace is manifested by His giving gifts, carrying us forward, making it possible to be transformed into the image of His Son. Our responsibility is to walk where God leads us, realizing that He is the one always out in front doing the creating, putting forth energy to make something happen—the change of our heart. Only those yielding themselves to the New Covenant will receive this transformation—a miraculous new creation, patterned after Christ's spiritual image. In the whole sanctification process, it is God working in us to will and to do.
John Ritenbaugh assures us that God is involved in the minute details of every converted person's life just as much as He is in the major historical world events. As a new creation of God (II Corinthians 5:17) we receive continuous, meticulous, detailed attention through the creative activity of His grace which never stops. God, as Creator, takes the initiative (as the potter over the clay) for the elect's salvation, enabling us to build the repertoire of habits called character. In this process, bringing certain things together in the lives of the called, both calamitous as well as positive, God fulfills His purpose. Even though we don't at times know where we are headed, we need to develop the faith or trust in God's vision for us.
Most of us have heard the courtroom mantra, "the truth, the whole truth, and nothing but the truth." John Reid, however, applies these criteria to our behavior, showing that many of us shy away from "nothing but the truth"!
If we are not following the true gospel that Christ proclaimed, we will wind up somewhere other than the Kingdom of God!
Though fasting deprives the physical body of nutrition and strength, a proper, biblical fast adds conviction and depth to the inner, spiritual man.
God calls us 'living stones' in I Peter 2. Bill Keesee illustrates why this description is so apt view of God's work making us His jewels.
John Ritenbaugh insists that true riches consist of what we are (or what we become) rather than what we have. True riches consist of those things that can be carried through the grave and into the Kingdom of God. The circumstances of our lives (totally determined by God)- health, sickness, wealth, poverty, etc. we could consider as the scaffolding for the building of character fit for the Kingdom of God. What God really wants is for us to see things from His point of view, making the right choices, consciously striving to build character, developing into His image.
John Ritenbaugh asserts that because of our collective lack of self-discipine and our lack of willingness to guard the truth, we have allowed our theological, philosophical, and attitudinal base to deteriorate under the persuasion of the the world, hopelessly scattering us into myriad fragments and splinters. Liberty without self discipline has produced this chaos. In order to regain the unity we have lost, Paul lists four elements of character we must all exercise: humility, meekness (or lowliness of spirit) patience, and forbearance, counteracting the pernicious pride, vanity, and competitiveness which have driven us apart.
In the conclusion to this series, Richard Ritenbaugh explains the extent of God's curse on Adam—and thus mankind—in the Garden of Eden. He is promised great toil and suffering throughout his life, but just as in all things God does, a silver lining appears amidst the woe!
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have knowledge of the right treasure; we also need to have the understanding of where all the pieces fit. Clear vision lightens the way spiritually, ethically, and morally. If the eye of the heart is aimed at spiritual treasure and the glory of God, it will remain singly focused. Using this spiritual vision or understanding, the best way to protect the heart is to saturate it with the word of God.
Richard Ritenbaugh, echoing a radio commentator's observation, "we wear our bones too tight" suggests that we are much too sensitive and litigious, greatly lacking in forbearance, tolerance and patience. A major part of God's character is forbearance, patiently putting up with over 700 years of covenant breaking by our ancestors, patiently refraining from giving them what they deserved. God put up with the foibles of Abraham, Samson, David, Job, and many others, allowing them space to repent and build character. We need to develop the godly trait of forbearance, having the capacity to have mercy on others while we wait for them to change. Forbearance when applied to our brethren leads to unity; lack of forbearance leads to scattering.
In this article on the Eighth Commandment, John Ritenbaugh discusses stealing and the devastating effect it has on our society.
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you? Believe it or not, you are already developing those skills!
John Ritenbaugh affirms that the way to be undefiled (to become sanctified, developing character) is to walk in the Law of the Lord (Psalm 119:1). We must do God's Word or it will never be a part of us. The Colossian Christians (Colossians 2:16-17) were criticized by Gnostic infiltrators for the way they were keeping the holy days. Paul admonishes the embattled Colossians not to let any man judge them for the way they were keeping the holy days. Contrary to some misguided Bible scholars, (1) keeping the Sabbath is not a doctrine of men; (2) what Paul condemns is a philosophy; God's word is not a philosophy. (Paul is concerned about the context in the way this philosophy was impacting on those keeping God's Word.) (3) Paul calls this Gnostic system (not God's holy days) empty, vain deceit, and (4) he names the authors of this Gnostic system and its recipients demons.
John Ritenbaugh, countering the naive assumption that the spirit of the law does away with the letter, insists that without the letter, there is no spirit because no foundations are possible. Writing the laws on our heart does not occur magically, but is a process (involving, prayer, meditation, learning and growing through life's experiences as our Elder Brother also grew in experience (Luke 2:40) We must walk as He walked (I John 2:6). The myriad examples given throughout the scriptures demonstrate for us (stretch out) the intent of the law. No scripture may say anything regarding a particular law, but examples (especially of Christ) will show God's will. The law appears in example form all over the scripture.
John Reid identifies four separate ways we are taught: (1.) God's Holy Spirit (John 14:26) imparted to us after our calling (John 6:44) and baptism (2) His Word (II Timothy 2:14-15), (3) through physical observation (Romans 1:20), and (4) through the ministry. The purpose of the ministry is to take members from their point of calling, bringing them to the point where they can be of service to God, edifying them, equipping them for their job of ministering in divine things (Ephesians 4:11-12, I Corinthians 6:2-3), establishing spiritual unity, and bringing them to spiritual maturity or adulthood to the measure of Jesus Christ. The minister serves as a shepherd, teaching not autocratically, but through example (I Peter 5:1-3)
John Reid focuses upon the dangerous trait of human nature of allowing familiarity or complacency to lure people into carelessly taking something for granted. It is particularly dangerous to take God and His purpose for us for granted. If we see God clearly, we will not. Contributing factors in not clearly seeing His purpose include 1) sloppy prayer and Bible study (I Timothy 4:14-16), 2) becoming entangled in the world's cares (Matthew 13:22), and 3) refusal to change or overcome. With a contrite heart, we need to love God zealously (Deuteronomy 6:5), never taking our eyes off the great purpose He has for us.
Character has been defined as "what you do in the dark." It is what you are when no one else can see you. Mike Ford uses the story of Joseph in Potiphar's house to extract some lessons about character.
John Ritenbaugh reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clark, the remnants of Israel before the Millennium will encounter devastation and ruin. The restoration will not come about by magic, but people will learn incrementally and systematically by putting God into their lives through the outpouring of God's Holy Spirit, replacing their stony hearts with pliable hearts of flesh. In order for the fruit of the land or the fruit of the spirit to be produced, the hearts are going to have to change. We must fill our lives with peace, repenting, changing our attitude, and voluntarily yielding to God before we can produce the fruits of righteousness. The true worship of God is to imitate God to the best of our ability in every circumstance, showing love by our reasonable sacrifice.
John Ritenbaugh examines the changing Israelitish mindset following two world wars, negatively influenced by affluence and cynicism which has undermined our ability to endure hardship and sacrifice in pursuit of a worthy national goal. Instead of discipline, indomitable will and character with pure national goals we have opted for self-indulgence, laxity, and compromise. In God's plan, the development of uncompromising character requires struggle and sacrifice. Our victory over Satan requires continual drill, tests and development of internal discipline. Like the military, the victory is built incrementally in the mind; the warfare is the drill. (Luke 16:10)
Abraham's example has taught us that in our attempt at living by faith, we do not have a smooth transition from begettal to maturity, but the annoying or pesky problems we deal with are gradually removed (gradually disconnected) or conquered by faith and our relationship with God. God removes us from our problems in an unraveling process, sometimes taking us backwards through the consequences of the bad habits we have accumulated, educating us to examine and analyze the process that produced the sin in the first place. Character cannot be created by fiat, but must be created in a climate of free moral agency, learning the consequences of our mistakes (as had Abraham, Sarah, and Lot) as well as the consequences of our right behavior. From Lot's example, we learn not to blend or syncretize God's ways with the world's ways.
John Ritenbaugh suggests that Matthew, a former publican, wrote an orderly account of the Gospel easily outlined and analyzed. This account included Christ's genealogy, the circumstances of His birth, John the Baptist's introduction of Christ, Christ's presentation to the local congregation, the sermon on the mount (a collection of sayings that Matthew had collected over 30 years), the rising of the opposition (Pharisees, Sadducees, and local synagogue leaders), the installation of Jesus' personal staff (the twelve apostles), ordinary men ranging from a hated publican to a revolutionary zealot to a plain blue collar contractor, and working men, representing the twelve tribes of Israel, called not so much for their current abilities, but as to what they would become by yielding to God, much the same as it is for all of us. The commission to the disciples evolves from their preliminary marching orders to go to the House of Israel to their ultimate commission of going to the Gentiles. The observation is made that the disciples seem to appear in groups of four, with one disciple assuming the leadership position of each group. Jesus warns His disciples then and now to be aware of persecution from inside the church, the government (incited by slander and libel) and our own families. Jesus cautions us never to fear or show timidity because our lives are entirely in God's hands and He will provide us whatever resources we need to overcome and build character in our brief 70 to 80 years we are allotted to live in mortal flesh. If we remain steadfastly loyal to God, we will experience abundant life in His family and Kingdom. [NB: This series of Bible Studies from 1981-82 is incomplete.]