Mark Schindler draws an analogy from the My Fair Lady, a musical adapted from George Bernard Shaw's play Pygmalion, in which Phonetics professor Henry Higgins changes a Cockney working-class girl into a cultured member of elite aristocratic society by altering her pronunciation and other speech patterns. Higgins ultimately falls in love with his creation. Jesus is also transforming His Bride (the Church) into something exquisitely beautiful, mirroring His godly character. He is preparing us as First Fruits, ready and equipped to carry out our responsibilities. God has deliberately chosen the foolish and the base (like the guttersnipe of Pygmalion) to bring to shame those who are, in their own eyes, wise. Proverbs 31 provides an important key to understanding the role of Christ's Bride. The passage, beginning in verse 10, reveals a woman displaying the seven Christian virtues listed in 1I Peter 1:5-7. The composite picture of Proverbs 31 represents God's view of the Bride of Jesus Christ, excelling all other heroines of the Scriptures, the end-product of a meticulously executed transformation which theologians term "sanctification."
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
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.
Continuing with the definition of spirit, John Ritenbaugh explains that the preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refer not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the mood' require no physical location, or having family characteristics requires no family members dwelling literally in us, so Christ in us (Romans 8:10), His Spirit dwelling in us (Romans 8:11), or dwelling in the the body of Christ (I Corinthians 12:27) does not require a third person of the trinity but instead refers to absorbing God's characteristics through His Spirit, transmitted chiefly through life-giving words (John 6:63).
Have you ever wondered what "all in all" means in relation to God and Christ? John Ritenbaugh explains how this term has great significance to us today!
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
John Ritenbaugh warns that Satan, through subtle doctrinal changes, has attempted to obliterate one major step in the conversion process, namely the sanctification step. Sanctification is the only step which shows (witnesses) on the outside; its effects cannot be hidden. Sanctification is produced by our choosing to do works pleasing to Almighty God. Works are not meant for our salvation, but for our transformation and growing in the knowledge of God. Without transformation, there is no Kingdom to look forward to (Romans 14:10; II Corinthians 5:10; and Revelation 20:13). As with physical exercise, spiritual exercise also mandates: no pain, no gain.
John Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for mankind—a marvelous plan of reproducing Himself, creating a God Family (Romans 8:29)—and replaced it with the nebulous Protestant goal of going to heaven or the Catholic concept of a "beatific vision." Predictably, when the vision was changed, then the law (intended to guide that vision), of necessity, had to be thrown out.
John Ritenbaugh reiterates that when the Worldwide Church of God adopted the concept of the Godhead as a closed trinity, spiritualizing God into a vague, incomprehensible hazy essence, they destroyed the vision or goal that God set before mankind: to create man in His image. These misguided individuals, assuming that incorporeal is an antonym for shape or form and that spiritual things cannot have form, glibly state that all the scriptural references to God's characteristics are figures of speech. Jesus, the second Adam, the express image of God, did not take on a different shape or form when He was transfigured before the disciples. Taking on the image of the heavenly does not vaporize one into shapeless essence. Along with the eyewitness accounts of men who saw God - like Abraham, Jacob, and Moses - we also have the promise that we will see Him face to face when glorified as a member of the God Family.
A major distinguishing characteristic of mankind is his free moral agency, presenting him with choices and the right to make decisions. We need free moral agency to be transformed into God's image. The volition to do right has to come from the core of our character or nature. Paradoxically, the way to maximum freedom is to yield to God's way of doing things. Unless one has the Spirit of God, he cannot exercise the necessary internal control to be subject to the government of God. Even though the church is not the government of God (John 18:36; I Corinthians 15:50), we need to respect the ministry as well as lay members, being subject to one another (I Corinthians 11:1). The operation of God's government absolutely depends upon each person governing himself, never going beyond the parameters of the authority God has given him.
John Ritenbaugh teaches that our spiritual transformation (conversion) gives us the capacity to see Christ and other people, the self, institutions (such as churches or governments) in their true light. Things we formerly deemed important (money, pleasure, and power) become less important and other things (love, duty, and service) become more important. Our attitude toward government must be one of submission—including to human government. (Titus 3:1-2 and I Timothy 2:1-2) We have to realize that the church cannot perform its function without the cooperation of the unconverted state governments.
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