John Ritenbaugh, acknowledging that most professing Christians are aware of the New Covenant, cautions us not to fall prey to the insidious error that much of the Protestant—especially the evangelical—world teaches. The error lies in misconstruing the significance of the New Covenant as a 'free pass into Heaven' without paying attention to the Law which, detractors almost universally claim, has been done away. Protestants ignore the description of the New Covenant in Jeremiah 31:31-34 and Hebrews 8:10-11, where God says He will "hard-wire" His Law into peoples' minds after a thoroughgoing transforming and renewing of those minds during sanctification, demanded as a part of our living sacrifice. Acceptance of the terms of this New Covenant may appear as insurmountable hurdles to the carnal mind. We are required to give up anything (family, esteem from friends and associates, fame, wealth, etc.) which conflicts with our loyalty to Jesus Christ and God the Father. We are obliged to soberly count the cost before we leap, realizing we have formidable enemies (both spiritual and physical) to conquer as well as continuous obstacles to overcome, for which we will need prodigious quantities of God's precious Holy Spirit. Like the apostle Paul, we must be willing to forego any attractions to fame, prestige, or influence if they conflict with God's divine purpose for us, considering these previous desires rubbish. Sanctification is not passive, but it is a rigorously active process in which God requires our full participation, yielding to His molding. We must put God before family, friends, and self. God will not create our spiritual character by fiat; we must be thoroughly involved in the process, keeping and meditating upon His Holy Law, making it our first nature instead of our second nature. We must look before we leap, but we must leap in the right direction and at the right time, setting our minds on things above, walking in the spirit and not in the flesh.
There must be something to prove we are one with Christ, engrafted as part of Him and in union with the Father and the Son. John Ritenbaugh asserts that that something is the manner in which we conduct our life, and we must be living in conformity to the sacrificial life of Jesus Christ.
John Ritenbaugh warns that we must not become contaminated or spiritually defiled by absorbing the ways and customs of this world. The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world. We cannot cozy up to the world's customs, becoming spiritually defiled. We have to constantly battle human nature which metaphorically acts as a magnet attracting defilement. God's purpose can only be worked out if there is a great deal of separation between us and the world (II Corinthians 6:4-17).
John Ritenbaugh emphasizes that Old Testament activities picture New Testament realities, far from done away, but raised or elevated to their spiritual intent. As a parallel to the Aaronic priesthood, the church has been chosen as a royal and holy priesthood (in training) offering up spiritual sacrifices and proclaiming praises of God (I Peter 2:5,9). Paul insists that our sacrifices (reasonable service) should extend to everything we do in life (Romans 12:2), including prayer, study, meditation, as well as sharing goods and experiences (Hebrews 13:15-16).
The apostle Paul predicted the end-time generation to be unthankful. As Christians, we need to buck this trend and show our appreciation to God and fellow man.
John Ritenbaugh asserts that the Old Covenant in no way annulled the promises of the Abrahamic Covenant, but was added because of Israel's sins, with the intent of pointing to the need of a Savior. Because the primary focus of Galatians is justification rather than sanctification, the Protestant antinomian bias looks quite foolish and stupid. The New Covenant, grafting the Law into the recesses of the heart (Hebrews 8:10; 10:16) in no way does away with any aspect of the law. The deficit in the Old Covenant was in its lack of a means of justification (forgiveness of past sins). The New Covenant, having a means of justification, replaces the pre-figuring symbolic animal sacrifices with the perfect sacrifice of the Messiah. Circumcision of the heart and the receipt of God's Holy Spirit ratifies the New Covenant.
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 Ritenbaugh focuses upon our future responsibilities as a priest in God's Kingdom, asking us if we are really preparing for this role. If we are not practicing being a priest right now,we will not be prepared. During the Millennium, the priest will be required to make a large number of mediating sacrifices on behalf of the people, mediating, reconciling, teaching, judging, and saving the remnant of Israel. The primary function of a priest is to assist people in accessing God- so that there can be unity with God. A priest is a bridge-builder between man and God. The sacrifice that God demands is a total sacrifice of time, energy, and service (in short, ones whole life) to that end. Nothing will prepare us to become a priest more than to commit our entire lives as a total living sacrifice.
I Peter 2:5 says that we are to offer up spritual sacrifices. Martin Collins tells what that means and how to do it acceptably before God.
John Ritenbaugh examines the three levels of faith exercised by the roll call of the faithful in Hebrews 11: (1) Faith that motivates (2) Faith that provides vision, and (3) Faith that brings understanding- accumulated incrementally by calculating or adding up the evidence God has provided for us. Abraham, the father of the faithful, did not have a 'blind faith,' but it was based upon observation of God's proven track record of faithfulness. Like Abraham, Jacob, Isaac, or Moses, we are also called upon to give up a relatively stable life (the seeming 'rock solid' certainty of world) and embrace the tenuous life of a pilgrim, soberly calculating or adding up the certainty of God's promises- based upon God's proven faithfulness in our life- relying on the motivation, vision, and understanding of an incrementally developed mature faith.
[Editors Note: Audio quality improves at the 4 minute mark.]
John Ritenbaugh focuses upon the encounter of Jesus with the woman of Samaria, perhaps an exemplification of the entire unconverted world, but also symbolic of a church, initially hardened, self-willed and skeptical when called out of the world, but afterwards zealous and energized when enlightened by the truth. As Jesus revealed Himself to her and exposed the disgusting details of her past, so God does the same thing to us when we are called. As the woman had to be drawn away from false concepts of worship, we must be weaned away from poisonous superstitions and false doctrine polluting our worship of God. Only those who attain the Spirit of God within their inner beings will worship God in spirit and in truth. Spiritual sacrifices include humility, fidelity, and service. As the woman had to be diverted from using the living water for selfish purposes, we must learn to derive satisfaction from serving others, emulating Christ's example of becoming energized by doing the work of God, planting and reaping the spiritual harvest.
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