Martin Collins assures us that we are not alone in our faith, but we have an overwhelming cloud of witnesses, both from the physical and spiritual realm. Christ's trial and crucifixion were not historical accidents, Rather, God prophesied both events in minute detail in Old Testament Scriptures. In the incident of Barabbas, the Scriptures amplify the message in quadraphonic sound. Barabbas, whose name means "the son of a man," likely represents all of us who have experienced redemption from death because of Christ. Pilate, who realized that Jesus was innocent, gave the mob the opportunity to request freedom for Jesus as one of his stratagems to free Him. However, the angry mob instead asked for the freedom of Barabbas, an insurrectionist, thief and murderer, a representative of every sinner who has ever lived. Barabbas must have considered himself "lucky" or perhaps was profoundly grateful to the man who died in his place. Like Barabbas, we also deserved to die, but do we consider ourselves lucky or are we profoundly grateful? Herod, Pilate , Pilate's wife, the thief in the cross, and the centurion knew that Christ was innocent, but the angry mob, filled with carnal nature could not countenance the gap between its lack of righteousness and the absolute sinlessness of the real Son of God. The Pharisees fabricated a half dozen false charges against Jesus to pull a bait- and switch con on Pilate, who ultimately submitted to the mob's demand that Jesus be crucified for 'blasphemy,' having declared Himself to be the Son of God, a claim corroborated as the truth by His own Father, His own testimony, angelic beings, shepherds in the fields, the four Gospels and many human witnesses who boldly risked their lives for their testimony—truly a great cloud of witnesses which we should seek to join
Charles Whitaker, reflecting on the events taking place as Christ bid His disciples farewell upon His ascension into Heaven, suggested that the approximately 75 days between the resurrection of Lazarus and Pentecost- brought about tumultuous activity and earth-shaking events. The disciples wanted eagerly to know what would happen next, just as we do do today. In that relatively short period of time, many miraculous and dramatic events occurred, including: (1) the resurrection of Lazarus, (2) the triumphal entry of Christ into Jerusalem, (3) the Passover , (4) the ripping of the Temple veil, an event which reverberated throughout the entire Jewish world , (5) the opening of tombs, populating the region with many people who had earlier died,, (6) the resurrection of Christ, (7) the ascension of Christ, and (8) Pentecost (the miraculous beginning of the New Testament Church). But then God seemed to turn off the fulfilled prophecy machine; God did nothing further dramatic during 31 AD. Years and months rolled by, speculations emerged and fizzled, with hope that Christ would re-appear on one of the impending holy days. Paul, who thought Christ would return in his lifetime, urged people to be eternally vigilant never letting down, reminding us to earnestly love His appearing. Those who love His appearing will receive a crown of righteousness. The apparent discrepancy in the number of days in Daniel's prophecies equal 75 days, perhaps duplicating the 75 dramatic days occurring between the resurrection of Lazarus and the resurrection of Christ. We may not see those 75 days, but will receive the blessing on day 1,335 if we continue to look forward to Christ's appearing.
Richard Ritenbaugh, cuing in Psalm 118, the sixth and final halal or pilgrimage psalm, proclaiming, "This is the day the Lord has made, let us rejoice and be glad," emphasizes that this prophetic psalm, demonstrating God's sovereignty over all events, motivates us to have optimism, realizing that God can make lemonade out of any lemon. The miracle of our calling demonstrates God can take something weak and base and transform it into something strong and mighty. The late Norman Vincent Peale in his runaway best—seller The Power of Positive Thinking stressed that optimism provides multiple physiological and psychological benefits over pessimism, enhancing a person's quality of life. Dr. Suzanne Segerstrom added that optimistic people have better control of their emotions, are better communicators, get more done, are more resilient during hardship, and are focused on their goals. The spiritual benefits of optimism transcend the physical benefits, enabling us to see the big picture, the trek to eternal life. When adversity strikes, we can see its context in God's eternal plan, enabling us to see that with grounded optimism, effort, and God's help, we can conquer any obstacle. When the Lord lifts His countenance upon us, it serves as a counterweight to any doom and gloom we may currently experience. The entire creation groans in futility anticipating the arrival of the sons of God, following the pattern of Jesus Christ's transformation from flesh to spirit. The apostle Paul wrote some of his most optimistic and buoyant letters from prison, anticipating the possibility of execution, but absolutely convinced that ultimate victory was imminent. We need to have that same assurance in our current trials, exercising the same optimism, confidence, patience, joy, and a hope that will not fade away.
John Ritenbaugh observes that, in every biblical covenant, God gives responsibilities in order to be in alignment with Him. If we fail to meet the responsibilities He has given to us, God will penalize us. Every covenant we find in Scripture outlines promises, responsibilities, and penalties. As members of the Body of Christ, we have been given specific tasks to carry out, placed in that Body where we can be the most productive. God is currently at work producing leadership in an organization which will follow Him, calling people into His family one by one, meticulously crafting it into a perfect organism. God is showing the same precision in His spiritual creation as He did in the physical creation. God did not create the universe and then just walk away, paying less attention to us than the earth (as magnificent as it is). Everything God made works (including our ultimate spiritual creation) perfectly. Jesus Christ, seated at the right hand of the Father, upholds and tends His spiritual creation right now. As God used Noah to build an ark (Noah perhaps had no idea as to what an ark was and what rain was), God has also called us to complete a project to which we are totally oblivious. Though we are in much ignorance as to how the end project will emerge, God has provided us tools to finish what He has called us to do. By reviewing God's patterns, we can see that we are part of the same project to which Noah and his family, progenitors of Christ, had been called. The ark, a protective enclosure or place of sanctuary, recurs perennially in Scripture, as the basket, protecting Moses, another Christ figure. Joseph, another Christ figure, was transported in a kind of ark (a coffin) into the Promised Land. The Ark of the Covenant is a protective enclosure, shielding God's treasures. The church metaphorically is an ark, a structure protecting God's called-out ones until the time of resurrection into His family. As Noah could not see God, but still did what He commanded, walking by faith, trusting Him totally, we, as
Martin Collins, reiterating that Romans 8 provides assurance that we are of God, asks us to consider that the sufferings we go through now are miniscule compared to the glory which we will later receive, completely eclipsing the glory of Adam and Eve before their fall. Our suffering is temporal, fleeting, and momentary, as compared to our glory which will be eternal. Though our outer body wastes away, our inner being waxes more powerful. Sadly, we are limited by our mortality and our materialism from seeing the full picture which God has been revealing to us; Paul wants us to take the time to think it though. The whole material creation has been subject to futility; we groan, Creation and the Holy Spirit, both personified by Paul, groan. Nature is not a self-perfecting entity, but an entity subject to decay and entropy. People who do not know God will either worship or destroy the creation instead of worshipping its Creator. Either way, they are slaves to nature, cursed by Adam's sin. We, as God's called out ones, also groan waiting for our redemption into spirit bodies, enabling us to see God as He is. Our groaning is more akin to the expectant groaning of a woman in childbirth, awaiting a new life. Childbirth pangs last relatively for a short time compared to the aftermath blessing. We groan in hope, realizing that our bodies will be delivered in future glory, when we experience adoption into the very family of God, the final trajectory of our hope.
None of us is perfect. We are all, in a sense, broken to some degree, whether from birth or by the constant grind of life. We have little hope of repair. James Beaubelle, however, finds real hope in Scripture, arguing that, if our hope is in our great High Priest, Jesus Christ, we can have faith that our hope will be fulfilled in the Kingdom of God.
David C. Grabbe: Some time back, The Weather Channel website featured the creative works of Shawn Reeder, a man who bills himself as a visual artist. Among Reeder’s specialties is time-lapse cinematography, ...
Affliction seems to be an integral part of Christianity. Our Savior Jesus Christ and His apostles suffered a great deal during their ministries, and though modern Christians' burdens cannot compare to theirs, they are still significant enough to cause great pain. Pat Higgins demonstrates the relative nature of Christian affliction, urging believers to take the Bible's long view of their suffering.
John Ritenbaugh, asking the questions "Who are we?" and "Where do we fit in?" examines the process of sanctification, comprising the state we are in because of God's action, a continuous process. The end result is that we will possess absolute holiness in every aspect of our life. Sanctification began beyond our control, and is an honor bestowed on a few out of billions, indicating that we are special to the Giver—an honor so valuable we do not want to lose out, motivating us to keep His laws, statutes, and judgments. Our calling, attended with spiritual gifts, could make us susceptible to the same dangerous pride Satan succumbed to if we do not exercise extreme caution. Satan knew he was gifted, but let his self-centered goals eclipse God's purpose for him. To Satan, God was the bad guy, thwarting his plans. God has placed us all in the body where it has pleased Him. We dare not imitate Satan by not appreciating where God has placed us. In order to benefit from the motivating power of the treasure, we must develop a single-fixed vision or goal, maintaining clear focus as if we were watching the movement of a ball in a team sport. We must exercise care about how we perceive ourselves against the backdrop of the world, constructing a worldview which takes in the preciousness of our calling. Seven truths which should be components of our world view are: (1) The church was planned before the foundation of the world (Ephesians 1:3-6); (2) The church cannot be randomly joined; one must be called (John 6:44); (3) The Church is the Body of Christ (Ephesians 2:19-21); (4) Through the spirit of adoption, we become members of God's family (Romans 8:14-20); (5) Mankind has an impulse to worship; the correct way must be revealed; (6) The nation of Israel is a worldly institution; the Church is the Israel of God; and (7) God considers the Church as His treasure, giving His personal protection in order not to lose us. Our worldview should be a process of clarifying this treasure.
Ecclesiastes is a book of wisdom. The kind of wisdom that it teaches, however, is not of the purely philosophical variety, but is a spiritual sagacity combined with practical skill in living. John Ritenbaugh explains that this kind of godly wisdom, if applied, will protect a Christian as he experiences the trials and tribulations of life in this world.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
John Ritenbaugh, maintaining that our responsibility is to yield to God's sovereignty, nevertheless suggests that God has, by giving us free will, enabled us to freely sin, but holds us responsible for governing ourselves. The word govern, derived from the Latin noun gubern?tor, indicates a regulating, as in steering a ship with a rudder. The edict to submit to civil authority has a built-in exception when the civil government has explicitly asked us to do something contrary to God's Law. No power exists that is not in some degree permitted by God. All governments have the responsibility to protect the law-abiding, to punish evil doers, and to establish peace. The American government was established in a climate of rebellion against oppression and a desire to be free. The Founding Fathers were educated men, schooled in English Law and the ordinances of the Bible. John Adams warned that this government, based on maximum liberty, would only work for a moral citizenry. Sadly, the current citizenry is more concerned about their own selfish obsessions for entitlements than the welfare of the nation. God's government has also given us maximum liberty, but we have a daunting responsibility to govern ourselves. We have been called by God to do God's will, following in Christ's steps. In order to regulate ourselves, we must have the same kind of vision that Abraham and Moses possessed, leading them to the Promised Land. This vision can only occur if we have Christ within us, producing spiritual fruit. Without Christ, we can do nothing. As the physical Israelites had to eat manna to be sustained, the spiritual Israelites must be sustained on the true bread, the Word of God and the Holy Spirit (the mind of God the Father and Jesus Christ), giving us the ability to keep His commandments.
Government may very well be the most important subject in all the Bible because it contains the vital knowledge of how Christians are to govern themselves under the sovereignty of God. John Ritenbaugh concludes his series on our full acceptance of God's sovereignty by highlighting how Christ helps us to follow God's will as He did.
John Ritenbaugh, reiterating that the times we are about to go through will be unparalleled history, suggests that we need to keep our vision before us. We have the obligation to be loyal to Jesus Christ. We cannot, as our forebears did on the Sinai, harden our necks in disbelief and disobedience as a result of flagging faith. Our forebears were charged with enthusiasm as they left Egypt, but their faith ultimately waned. Our current day fellowship faced a similar attenuation of faith, leading to a precarious decline in membership. We have an obligation to place our faith in a Living Being. Christ is not going to draw back from us, but we might allow something to come between us and our High Priest. The people of Hebrews, like us, were living in an end time, prior to the destruction of the temple. For the recipients of Hebrews and for us, faith is a use it or lose it proposition. God sought us out; we didn't find Him by our seeking. What God has given us He has given to very few people. Humility must be at the foundation in the relationship between us and Jesus Christ. The church exists solely because what God has purposed and done, not because anything we have done. When pride exists within us, God can do nothing with us. God dwells with those who exhibit contrite and humble hearts. In His spiritual creation, God has demonstrated extraordinary planning and foresight, planning and caring for the destinations of billions of individuals. With God, nothing happens randomly; even mistakes we have made can work for our ultimate good. As God's called-out ones, we are special.
John Ritenbaugh contends that our pilgrimage began with our calling and ends with our destination in the Kingdom of God as members of His Royal Priesthood. It seems to have been God's choice to call foolish, base, and despised individuals to confound the wise and mighty. Fortunately, God did not abandon our forbears in their weaknesses and shortcomings, nor will He abandon us. We become strengthened spiritually as we come to know God, becoming elevated to members of His family, thinking and behaving just like the Father and the Son. In the meantime, we are aliens living in a foreign country, keeping our citizenship in the Kingdom of God. We are pilgrims, continually on the move to a holy place. We must not follow through on our physical lusts or we will put down roots in this world, becoming worldly. The metaphors Peter uses, such as stone, priesthood, nation, and family, all demand that we fit into a larger unit or entity, fulfilling a particular role or responsibility. Even though we currently have citizenship in God's Kingdom, we are not there yet. We must have the vision of the world tomorrow, as had Abraham, Isaac, and Jacob, conducting our lives as though we were already there, making moral and ethical decisions accordingly. We can conduct our lives appropriately because Jesus Christ lives within our minds, allowing us to tap into the reservoirs of His experience. We also share His suffering, realizing that glory follows suffering, if we suffer for righteousness sake. This suffering may involve enduring hardship, deprivation, duress, and outright boredom. Suffering, a kind of refining fire, (for righteousness sake) comes with the territory of qualifying for the Kingdom of God.
John W. Ritenbaugh: Many of us have experienced an event that completely altered the direction we were heading. ...
Many of us like sneak previews of movies or books. Some of us even fast-forward or read ahead to catch a glimpse of the ending of a story. David Maas compares this natural curiosity to God's practice of showing us in His Word how life's experiences can turn out.
In this message on overcoming anxiety and fear of the future, Richard Ritenbaugh suggests that since September 11, anxiety, fear, depression, and panic disorders have increased dramatically in America, characterized by feelings of loss of control, and hopelessness for the future. The key to overcoming the fear of loss of control is to admit that God is in control. If we have our priorities straight (Matthew 6:33) God will take care of the anxieties we encounter. If people do not have God's vision of the future, they will end up in aberrant behavior, eventually leading to death, but happy and blessed are they who keep God's direction.
John Ritenbaugh focuses upon the metaphor of eating as a symbol of fornication or the regarding of something as profane, illustrated by the harlot dismissing her affair as if she were consuming a meal,(Proverbs 7:18) and Esau, who regarded his birthright as profane, preferring the immediate gratification of a meal. (Genesis 25: 29-30). Jacob, on the other hand deceptive and cunning as he was, realized the intrinsic holy value of the birthright, willing to curb his appetites and delay his gratification as Christ curbed His appetite in His temptation from Satan to qualify as our Savior and High Priest. Like Jacob and Christ, we must learn to delay gratification, learning to distinguish holy from profane.
Why was Jesus transfigured on the mount? What did it mean? What was it designed to teach the apostles? Richard Ritenbaugh shows the significance of this wonderful miracle.
John Ritenbaugh asserts that all the hopes of a Christian revolve around the Day of Trumpets, placed like an axle or fulcrum, right in the middle of the Holy Days. Our entire lives revolve around the hope of a resurrection from the dead, a powerful motivator to walk in righteousness. Of the three major characteristics of God (faith, hope, and love), Hope, deriving from Christ's Resurrection, gives the other two impetus and energy. Our hope consists of living the quality life God lives forever, knowing Christ intimately, sharing all of His experiences throughout eternity (Psalm 17:15; Philippians 3:10; John 17:3; Romans 8:17; Revelation 19:7-8)
John Ritenbaugh stresses that God emphasizes the rather pessimistic theme of Ecclesiastes during the Feast of Tabernacles to show the consequences of doing whatever our human heart has led us to do. Without incorporating God's purpose (Ecclesiastes 12:14), our lives, even with all the creature comforts satisfied to the maximum, are absolutely meaningless. Solomon, by continuously evaluating the causes and effects of his calculated pleasure- or meaning-seeking experiment, records many shrewd, commonsense observations about the meaning of life. Even with vast materialistic, artistic, or academic accomplishments, life without the purpose of God is depressingly hollow, disappointing, meaningless, and vain. These disillusionments force God's called-out ones to live by faith. Consequently, God can turn something formerly disappointing and meaningless into something meaningful, purposeful, and profitable for those who fear and trust Him (Roman 8:28).
John Ritenbaugh affirms that it is constant earnest praying which keeps faith alive and makes certain the receiving of every one of the qualities which make us in the image of God. Like Enoch, we must walk with God as a way of life, seeking Him out and talking with Him on a continual basis. A person maturing in faith would always pray in consistency and alignment with God's purpose. We always have to understand that God's purpose comes first, not our request. If we walk with God daily, God will provide us patience and insight into the meaning of our trials, and how they work out His ultimate purpose. In removing mountains, we must focus more on the reality of God than on the mountain.
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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