After Noah and his family left the ark, God set the rainbow in the sky as a sign of His covenant with all living creatures not to flood the world again. Ever since, John Ritenbaugh explains, God has been providing additional signs, particularly those that promise that He will provide a Savior and Redeemer to free mankind from its bondage to sin and death.
Kim Myers, marveling at the abundant physical blessings received by Jacob's offspring, even though, for the most part, they have been spiritually bankrupt, recounts the glory days of David and Solomon. Today, Jacob's offspring still produce the bulk of the world's automobiles, ships, and aircraft. The modern Israelitish nations still produce the lion's share of food, often coming to the aid of the rest of the world in times of famine and disaster. Modern Israel, until recently, controlled all the major sea-gates and strategic canals. At one time, the sun never set on the British Empire. Despite father Abraham's loyalty to his Covenant with God, Abraham's offspring have violated this covenant, thanklessly squandering the blessings, reaping far greater curses every day. Modern Israel is clearly lost in the weeds, but God's called-out ones (the Israel of God) has an opportunity to reclaim Abraham's blessings by renewing the covenant made at baptism. Sadly, even God's Church, because of its members' close fraternization with the ways of the world, has reaped many of the curses of physical Israel, including the horrendous diseases of ancient Egypt. God wants to bless us, but we stay His hand by breaking His Laws and Covenant. To change this doleful situation, we desperately need to re-commence faithfully living by the Word of God.
John Ritenbaugh, reacting to the mantra of the evangelicals on the conservative right wing of the political spectrum that America was founded as a Christian nation, provides a comprehensive summary disproving this claim. Even though several of the Founding Fathers drew upon the Bible for the laws in the Constitution, they were still reacting to the aftermath of the Protestant Reformation, and not to the religion practiced by Abraham, Moses, and Jesus Christ. The following seven points refute the unsubstantiated claim that America ever was, or continues to be a Christian nation: (1) The Founding Fathers did not accept the covenant with the "I will" promises as had Abraham and Moses. (2) None of the ceremonial trappings in order to take a promised land had occurred. God did not come to Boston as He had on Mount Sinai. (3) No leader of the stature of Moses or Abraham appeared among the Founding Fathers. (4) No existing package of laws came from on high. (5) No single religion was established to which colonists were commanded to adhere. (6) The terms of the covenant were not explained and not agreed upon by those allegedly making the covenant. Those following "The Way" knew exactly what was required of them and how they were to worship God. Much of counterfeit 'mainstream' Christianity has turned grace into license and lewdness. (7) The majority of American citizens, from the time of the founding until today, have not practiced Christianity. America is indeed a physical Israelitish nation, under the same curse as our forbearers in I Samuel 8 who asked for a king to be like every other nation around them. Sadly, the precautions given to the kings and leaders of Israel in Deuteronomy 17:14-20 have been either ignored or rejected, especially during the last 75 years. As had our parents Adam and Eve, our people continue to reject God, preferring to do things their way.
John Ritenbaugh, reiterating that God has been totally involved in establishing the Holy Seed and the Holy line to preserve and protect this seed, reminds us that, in His supreme sovereignty, He has also determined the boundaries for all the peoples on the earth as well as the immigration patterns leading to the placement of the Israelite people on the choicest portions of the earth as part of the "I will" promises to Abraham, recorded at Genesis 13:14-18. The founding of the American republic was also under God's control, as was demonstrated by the sense of morality brought by the Puritans seeking religious liberty and by the system of British common law based upon Biblical principles, principles which spilled over into the Declaration of Independence, the Constitution, and the Bill of Rights. Although America was never founded as a "Christian" nation, it was designed to accommodate a sense of morality and justice based on Judean-Christian principles, enabling a safe home for the church—the Israel of God—and a base from which the Gospel could be preached without muzzling from a church-state complex. The Founding Fathers were unified in their belief that religious instruction should be allowed in the public schools, but were adamant that no one sect dominate the instruction. God's purpose for the United States and the other Israelitish nations has not derived from its claim to be a "Christian" nation, but from God's promises to the covenant He made with Abraham, sadly, a covenant Abraham's offspring have abandoned
John Ritenbaugh, describing an ongoing "bloodless coup" in which a major political party and a complicit propagandistic media are feverishly trying to high-jack the controls of governmental power, taking choices away from the individual and giving them to the government, maintains that we are reaping the consequences of the episode recorded in I Samuel 8:4-7, in which Israel demanded a king instead of trusting in God as their ruler. As unsettling as current world events may be, we know that the invisible God actively inserts Himself into the affairs of men, working out all events for His purpose. As we look through the history of the offspring of Jacob, we can see God's hand in preparing godly seed, a holy line from Seth to Noah to Shem to Abraham, to Moses, to David, to Mary. Jesus Christ was the Seed promised to Adam and Eve who would crush Satan. God admonished us in Deuteronomy 32:7-9 to remember the thread of events from the Garden of Eden to our current state, recognizing the artful way in which God distributes people over the face of the earth. God's separating physical Israel from the gentile nations was phase one of His master plan. His creation, at the time of Christ, of spiritual Israel, which recognizes faithful gentiles as full citizens, is phase two. The founding of the United States and the other nations of modern Israel was not random or accidental, but purposely orchestrated by our Creator. Indeed, God is moving the entirety of world affairs toward the day Christ will establish His Kingdom on the earth and crush the head of Satan, in doing so destroying no only his destructive ideas but his life.
John Ritenbaugh, rehearsing our father Abraham's thought processes as he contemplated God's "I will" promises to him, concluded that Abraham realized he would be long dead before their fruition in the fullness of time. Nevertheless, he realized he needed those unspecified blessings applied to him, blessings that would apply to a descendant far greater than himself, a descendant which would be the source of the blessing—the Lord reincarnate, with whom Abraham had been communicating. Abraham realized that his descendant could not possibly be a mere human being, but the Creator Himself. Both Abraham and his descendent David reached the same conclusion, perceiving that fulfilment would be far into the future. Further, they both realized the promised seed (originally proclaimed to Eve, beginning a lineage from Seth to Abram, Isaac and Jacob) would be born into their family line. God promised Abraham that all peoples of the earth would be blessed by him, including those non-Israelite gentile peoples who would be grafted into the commonwealth of spiritual Israel though God's special calling, followed by receiving the Holy Spirit, becoming holy seed within the dynasty of Jesus Christ. No one is physically born into this family, but must be separated spiritually from the rest of the world by a special calling from God.
John Ritenbaugh asserts that the seven "I will" promises given to our forefather Abraham in Genesis 12:2-3 were truly "big deal" foundational promises impacting the lives of multiple billions of lives up to the present day and that Abraham and that Abraham could fathom them only by calculating within his limited nervous system. Abraham calculated, adding things up in order to esteem those things which he learned to be truly important. To Abraham, God's words were a beacon, directing him how to live his life. Abraham believed in the counsel God gave him, redirecting his steps to accommodate this counsel, advice which all God's called-out ones are obliged to follow. Everything hinges on whether we, as our father Abraham, are willing to live by faith. When God read Abraham's mind, He found no skepticism, but found instead trust and faith, qualities we are to emulate. If we do not believe God, we will not submit to Him. We begin with faith, and the works automatically follow. Faith motivates us to keep the law, steering us away from the death penalty which is the automatic curse for disobeying the Law. Before God established the Old Covenant, a sign or guidepost anticipating the substitutionary sacrifice of Christ, Abraham (as well as Abel and others before him, and David and others after him) realized that a promised Seed-an incarnation of God—would eventually emerge as a Savior, making possible the forgiveness of sins for all of Adam's offspring (Abraham's spiritual seed, which included the Gentiles) who would call on Him and follow His guidance and counsel.
John Ritenbaugh reiterates that God based the awesome promises He gave to His friend Abraham on the patriarch's proclivity to believe Him even when he had only partial and sometimes disturbing information. Abraham remained a lifetime sojourner, owning no land except for Sarah's tomb. His offspring, after some 400 years, received the promised land, the vital resource from which the Israelite nations would produce unbelievable wealth, especially during the time of Solomon. The promises made to Abraham's descendants (of making them a great nation with descendants as numerous as the stars) were unconditional, even though most of the physical Israelites have turned their backs on, or have compromised, the precious covenantal relationship of their forefather. God had absolute confidence that He could change this man who responded to His call, even though Abraham and his offspring probably pondered how that change could be possible. God is confident that He can change those whom He has called if they have the faith Abraham exhibited. If we have a similar relationship with God, we realize that it is impossible for Him to lie. If God can change Abraham, he can change us as well. The 14 chapters dedicated to the father of the faithful, when examined from our own unique historical perspective, gives us testimony that God has faithfully kept His promises. Because many of the people of modern Israel have rejected God's Sabbath, they have lost their knowledge of their identity as part of Israel. Abraham demonstrated to us, as his descendants, that having visible proof is not the key ingredient of faith. Thirty-five-hundred years after Abraham, we, as his spiritual descendants spread throughout the world, are similarly commissioned to believe God, to do what He says, and to keep His commandments, realizing that salvation is by grace through faith in what the Savior says.
John Ritenbaugh, observing that the entire world is under the sway of the wicked one, asserts that if mankind were left under the control of its own choices, the world would revert to the condition before the Flood, totally inspired by the great deceiver—Satan the devil. This predilection toward evil is revealed by such classical political satires as Wizard of Oz, Alice in Wonderland, and the Time Bandits, depicting Satan as continually stirring the pot of carnality. In this chaotic world, God's called-out ones can never leave God out of the picture, remembering that God is already implementing His own program which will totally reverse—engineer all of mankind's Satanically-inspired systems. Satan's aspirations, a series of "I wills" listed in Isaiah 14:12-14, are checkmated by God's aspirations in Genesis 12, a series of "I wills" establishing the destiny for Abraham and his offspring forever. Abraham was God's friend, and as such perhaps the second—most important personage after Jesus Christ. Abraham had to grow and overcome like everyone else, but he set the bar high when it came to obedience, continually realizing that God was the molder and that he was the artifact, acquiring the distinction as the father of the faithful, exemplifying trust and dependency on God, a trait absolutely necessary in all those called out of this world. Following in Abraham's footsteps, once we are called out of the world, we must live our entire lives trusting God, faithfully exercising the spiritual gifts God has given us. Abraham, whose physical walk with God mirrored his spiritual walk with God, symbolizes the walk each spiritual offspring of Abraham must take. Before we receive the blessings promised to Abraham's children, we pass through this world's decaying culture as aliens, seeking God by faith, the most important characteristic we could acquire.
John Ritenbaugh dives into a study of the Abrahamic Covenant, a covenant made with one man which impacts all of mankind to the beginning of the New Heaven and New Earth and beyond, involving billions of people. The Abrahamic Covenant is one of the most massive collection of promises of God ever made, promises of which most of mankind are not aware. The many cataclysmic events which have occurred after the Flood (such as World War II) indicate that human nature has not changed one iota. None of us are immune to the temptation of the worst kinds of sin, including adultery and murder. Nimrod, whose rogue kingdom brought about Babel and the Nephilim, was the grandson of Noah. Civilization changes rapidly, and hardly ever for the better because people rarely think about God, let alone obey Him. After the Flood, people had fair warning from God, from the preaching of Noah and Shem, but the clear majority rejected these teachings. Like our father, Abraham, we have been reared in a pagan culture, even though we may have once been 'nominally' Christian. The knowledge of God's plan is given from above—anothen—the beginning of something brand new. Our calling is exclusively God-driven, beyond our control. God is completely in charge of the people He is converting to become a part of His family. God's grace precedes faith, understanding, practice, and sanctification. We make use of His grace through our works. Conversion produces the works of God. We need to remember that, like our father Abraham, God's calling of us will tear us away from relationships we have had for decades. God told Abraham to go to a land that He would give to his descendants, where He would make him a great nation, bless him, and make his name great, blessing those who blessed him, and cursing those who cursed him.
Martin Collins, focusing on the designation of six cities of refuge in Exodus 21:12-13, finds a spiritual parallel outlined in God's annual Holy days, beginning with Christ as a refuge for us in the Passover and our making a refuge for others during the Feast of Tabernacles. The institution of cities of refuge, havens for those who have committed unintentional manslaughter, highlights the great importance God placed on the sanctity of life, especially in beings created in God's image. In the Ancient world, where blood revenge was widely practiced; a large number of people died violently. The cities of refuge prefigure Christ's final refuge from death, protecting us from Satan's murderous intentions. The elders of the city, Levitical priests, trained to counsel individuals in the ways of God, would examine the weapons used in the killing and would investigate the history of prior relationships between the killer and the victim in order to determine whether the verdict of manslaughter or murder be handed down. If the seeker of refuge were exonerated, he was confined to the city of refuge until the death of the High Priest, at which time he could return home. When Christ, our High Priest, died for our sins, we were set free and allowed to reconcile with our Heavenly Father. Besides providing refuge for the twelve tribes of Israel, these cities became a refuge for non-Israelites who had killed another person unintentionally. The cities of refuge did not provide protection for premeditated murderers, unlike the bogus 'sanctuary cities' created by liberal progressives, which protect law-breakers and felons instead of protecting the innocent. The code of law in God's sanctuary cities is universal, not one set of standards for one ethnic group and one for another. Christ is our place of safety; we have refuge in Him at all times. The names of these cities all represent aspects of Christ's character. For example, Kedesh signifies setting apart as holy (Passover) while Golan represents joy and dancing in the Millennium.
Martin Collins, realizing that most people, both outside and inside the church, crave assurance , avers that we can have assurance that we are God's heirs and offspring if we are led by the spirit, remaining on the sanctified path of fellowship, growing continually in grace and knowledge. When we receive God's calling, God's Spirit bears witness that we are God's children. God has adopted us from the family of Adam (in which we had become bond-slaves to Satan) into His own family as adopted offspring, sealing us with a down-payment, (that is, the earnest-payment, or pledge) of His Holy Spirit, the means by which we replace our carnal nature with God's character on a kind of installment plan. In this new relationship, we are invited to view God the Father as Jesus Christ did—-Abba, which means Father or Daddy. We are, in God's sight, small, mistake-prone, but pliable children, encouraged to grow in grace and knowledge into the exact character of God as we bear the fruits of His Holy Spirit. At times, we are required to suffer as Christ did, in order to learn and to endure discipline, as God steers us away from deadly obstacles. Through much intense fire is precious metal refined. If we partake in Christ's suffering, we will be assured also to partake in His glorification. Trials often have the peculiar effect of making our testimony or witness more powerful.
John Ritenbaugh, suggesting that much of Protestantism shares more of an approach to Deism (that is, God establishes His laws and then abandons His creation to their machinations) than to Theism (that is, God maintains watchful control on His Creation), takes issue with the Dispensationalist views of John Darby and Cyrus Scofield, both of whom believed that God, like an absent-minded inventor, continually changed His approach, in the process dumbing down the process for salvation. In reality, God has had the same plan from the beginning, creating godly seed in His image, having His inner character. From the beginning, God has set certain individuals apart, putting them through an intensive sanctifying process, purifying, cleaning, and perfecting their character until they reflect His image like a mirror. From the line of Seth, Noah, Shem, Abraham, Isaac, and Jacob, God has called individuals who demonstrated blamelessness in their dealings, providing them grace, giving them tools to perform tasks He ordained for them, continually proving their faithfulness. Sanctification requires that we clean up our act, from our physical lives to our spiritual lives, having clean and wholesome thoughts as we wear clean garments. As we, the descendants of Seth, Noah, and Abraham, progress in the sanctifying (sanitizing and cleaning) process, we can expect antagonism and enmity from the seed of Satan, that is, the descendants of Cain, those who, under Satan, move and shake to this present evil generation), those who hate and reject God's Law and His covenants.
David Grabbe, reminding us that the trek through the Red Sea occurred on the seventh day of Unleavened Bread, points out that other historical events also occurred on that day, including the toppling of the walls of Jericho and the healing of the lame man near the Pool of Bethsaida, after his having endured his infirmity 38 years. The ancient Israelites moved in the desert but had made no progress in getting Egypt out of their hearts. When God restored Israel through Joshua, He gave them credit for the time that had walked, indicating that in all cases, He was doing virtually all the heavy lifting, but was demanding that the Israelites exercise faith, doing something concrete to indicate their willingness to participate in the covenant. The walls of Jericho were, in effect, already history when Joshua's men began their march around the city. When we make our covenant with God, we must move forward exercising faith, doing our part in the overcoming/ sanctification process, realizing God is in charge of the entire process.
Many Bible students scratch their heads over the timing of Christ's crucifixion, believing that it should have coincided with the Passover events in Exodus 12. David Grabbe explains that the timing of our Savior's death reaches even further back, into the life of Abraham, the father of the faithful, and the covenant God made with him.
Martin G. Collins: From early times, a staff or scepter has indicated secular or religious authority. Scepters were used in Egypt as early as the fifteenth century BC and in Cyprus as early as the twelfth century BC. ...
Last time, we saw that the pinnacle of Joseph’s faith, recorded in Hebrews 11:22, involved his confidence in the promises passed down from Abraham regarding the children of Israel’s return to the Promised Land. ...
David C. Grabbe: If we were to do character sketches of all the people in the Bible, it is doubtful that we would find any with such a record as Joseph—with the obvious exception of Jesus Christ, of whom Joseph is a type. ...
Even the beginning Bible student knows that Israel plays a prominant part in Scripture. Why? Richard Ritenbaugh explores God's stated purposes for choosing and using the children of Israel throughout His Word—and beyond.
Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus Christ Himself says He came to give His disciples abundant life (John 10:10). Richard Ritenbaugh reveals the big 'secret' in living the abundant life.
The story of Esau and his selling his birthright for a bowl of soup is a cautionary tale for Christians today. What it is we really value? What we treasure will ultimately determine our destiny.
John Ritenbaugh reiterates that, though adjacent, Passover and the First Day of Unleavened Bread each contain unique lessons and spiritual instructions. Due to careless misreading, Exodus 12:42 has been incorrectly applied to the Passover (observed the night of Nisan 14) instead of the Night to Be Much Observed (observed the night of Nisan 15). Connecting verse 42 to verse 52, the subject refers to the night Israel left Egypt. In verse 22, God forbade the Israelites to leave their houses until morning, and verse 33 shows they left on Nisan 15, as does Deuteronomy 16:1. The term selfsame day (Exodus 12:41) refers to the covenant of circumcision God made with Abraham 430 years before the Exodus (Genesis 15), which occurred on the day after the Passover (Numbers 33:3). God charges us to realize that the day 1) commemorates Israel's liberty from bondage and 2) occurs on the anniversary of the Abrahamic covenant, and 3) that He watches over His people.
Where is the house of Israel today? With all the search criteria assembled, Charles Whitaker first shows where Israel is not and then where the various tribes have settled on the modern map of the world. Finally, he expands on the whereabouts of Ephraim, that 'multitude of nations' God promised through Jacob (Genesis 48:19).
John Ritenbaugh, focusing upon the promise of rest alluded to in Hebrews 4:9, emphasizes the need to endure, persevere, overcoming doubts and unbelief—something many of our forebears (described in Hebrews 3 and 4) did not successfully attain. When we become impatient (largely as a result of superimposing our timetable, plan, or understanding over God's), doubts and lack of faith arise. Like Abraham, we (as Abraham's seed) have been called to a life of rootless, unsettled wandering in a pilgrim state, continually on the move, trusting in God to lead us to our ultimate destination: a spiritual life of permanence. Until this ultimate objective (the ever-expanding promises made by God to Abraham- co-heirs of the earth and ultimately the entire creation) occurs, we experience temporary privation, temptation, and seemingly perpetual rootlessness. Thankfully, if we patiently endure the twists and turns, trusting in God's faithfulness to bring to completion what He has started, there will be a time when we will attain the rest we desperately yearn for.
How important is faith? What is the faith God requires us to have? Pat Higgins explains that faith is simple in concept, but difficult to display in our lives. Nevertheless, we must exercise this gift of God to pass the tests that are sure to precede the return of Christ.
The first commandment sets the stage for Mike Ford's review of Genesis 22, Abraham's sacrifice of Isaac. He suggests that God wanted to know one thing: Would Abraham put Him first and have no other god?
As he aged, Solomon listened to his foreign wives and fell into idolatry. For this, Charles Whitaker shows, God divided his kingdom between Israel and Judah, but promised that a king of Judaic lineage will alway rule Israel—another search criterion in the quest to locate modern Israel.
The Parable of Lazarus and the Rich Man illustrates the resurrections from the dead and the Second Death. Martin Collins explains how knowing the time element hidden within the parable opens up the meaning of Christ's teaching.
After showing that today's Europe is far from "Beastly," John Ritenbaugh speculates on the identity of the Woman depicted in Revelation 12. Is she, as the church has dogmatically taught in the past, the church itself—or is she another prophetic entity that we can see active in the world today?
Charles Whitaker continues the search for criteria to determine where the people of Israel are today. The covenant God made with Israel at Mount Sinai provides important clues to their whereabouts.
The search for the descendants of ancient Israel continues with the look at the blessings God promises the patriarchs. Charles Whitaker examines the blessings granted to Jacob's sons as well as Joseph's sons, Ephraim and Manasseh.
Where is Israel among modern nations? Charles Whitaker begins a twelve-part series on the identity of modern Israel, using search criteria to point to the whereabouts of the "lost tribes." The first article deals with God's promises to the patriarchs, Abraham, Isaac, and Jacob.
John Ritenbaugh examines the life and accomplishments of perhaps the most under-appreciated patriarch in scripture. Having lived longer than any of the other noted patriarchs, Isaac's longevity provides a clue about God's favor toward him. The etymology of his given name ("laughter") suggests his optimistic happy disposition, someone not afflicted by fear and doubt. As Abraham serves as a type of God the Father, Isaac serves as a type of Christ. In contrast to sons of great, overshadowing men (who often turn out to be disappointments) Isaac did not bring disgrace to his father's name, but actually brought honor and respect to his father. In the middle of a famine, Isaac also trusted and feared God in the face of apparent dwindling prosperity, in the face of intense peer pressure, refusing to go to the world for his needs. Isaac's source of strength was his fear, respect, and submission to both his physical and Spiritual Father. Isaac was gentle and peace-seeking, avoiding conflict and quarrel (even when his own power and strength exceeded that of his adversaries), resembling the temperament of Jesus Christ.
Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.
Many have wondered why God would allow the oracles of a pagan Mesopotamian soothsayer to be included in His Word. Richard Ritenbaugh shows that, notwithstanding the source, Balaam's prophecies are significant to understanding God's purpose.
John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn. The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11). The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.
God not only rules in heaven, but He is also sovereign on earth! He is not an absentee landlord, but One who is actively involved in administering His creation.
John Ritenbaugh emphasizes that the biblical instructions (found in both the Old and new Testaments) pertaining to Sabbath keeping apply far more to the Israel of God, the church, than to the physical descendents of Israel, who did not have the fullness of scriptural counsel. Because the Bible has both a physical/national and a spiritual/church level, certain truths, remaining invariant under transformation, will become increasingly and uniquely relevant to God's spiritual children. The Sabbath, a major tenet of the Royal Law, kept faithfully by the prophets, apostles, and our Elder Brother Jesus Christ, is a commanded period of time to develop an intimate relationship with God, allowing us to incrementally transform into His image.
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand independently or inertly as if in a vacuum. James points out that as the body without the spirit is a lifeless corpse (James 2:26), faith without works is equally dead. God's Holy Spirit (given as a part of the New Covenant) provides the primary driving force or the motivation for obedience (good works) which pleases Him, causing us to be regarded as a new creation.
John Ritenbaugh focuses on the remarkable energizing capacity of hope. In the familiar triumvirate (faith, hope, and love) faith serves as the foundation, love serves as the goal, and hope serves as the great motivator or energizer. Unique among the religions, Christianity, with its expectation of a Messiah and the promise of a resurrection, looks expectantly to the future,embracing hope. Motivated by their calling into the new covenant (1 John 3:1-3) Christians anticipating a magnificent future glorification, are energized by this God-inspired hope to overcome the impossible and rejoice in temporary trials.
John Ritenbaugh focuses upon vision - an especially vivid picture in the mind's eye (undergirded by faith, scriptural revelation, and prompted by God's Holy Spirit) to anticipate and plan for events and results which have not yet occurred. This foresight or revelation, strengthened by analyzing, comparing, and applying scriptural principles, produces a common (or uncommon) sensical prudence of conduct, insuring that a person's life (temporal or eternal) is preserved and plans fulfilled.
Some think Galatians 3:19 means that God's law has been done away. Earl Henn explains how certain misunderstandings have led people astray on this verse.
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 reiterates that Paul's target in Galatians 2:16 was a syncretism of Judaism with strict Pagan ascetic Gnosticism and certainly not God's law. We need to avoid the Protestant ditch of "Christ did it all" leading to no attempt at law keeping or at best an apathetic assent to its value. Paul makes it abundantly clear that Christ did not free us from the death penalty in order to turn us into lawbreakers. Though God did not design the law to justify; without the law telling us of what to repent of, we would have no clue as to which path to take. The secret to successful law keeping is Christ living in us through God's Holy Spirit (Galatians 2:20; Romans 5:5) Christ will empower us, but will not live our lives for us. The marching orders for our pilgrimage derive from God's Word- containing His holy law.
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
Before going on a trip, it is a good idea to have a destination in mind, and so it is with Christianity. Just where do true Christians go after they die? What is their reward? Where is their reward?
John Ritenbaugh affirms that the Christian's hope constitutes an incremental acquisition of God's glory; that is what the New Covenant is all about. At this point in time, Christ is the only one who has received His inheritance, becoming the first-born of many brethren (Romans 8:29; Hebrews 2:10), having a glorified spiritual body (Revelation 1:13-16). Our hope, as we yield to God, is to be like Him (I John 3:1-3), to become a glorified member of God's family. Christ's sacrifice enabled us to get close to God, establishing a family relationship with Him. As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
Even though Joseph was born into a highly dysfunctional family, he nevertheless had a "high batting average" when it came to making the right moral choices, even when the consequences appeared initially to his own detriment. Joseph stayed the course, doing good even when it became a stumbling block with his associates, trusting in the fairness and righteousness of God. His experiences and their impact on his family reveal that God can use people and bring about their repentance without taking away their free moral agency. As a type of Christ, Joseph serves as a model of making right moral choices despite intense opposition.
John Ritenbaugh shows that God has set a pattern of separating people from the world, making a covenant with them, and enabling them to be a blessing to others as an example of faithfulness and obedience to the covenant. Because of Israel's unfaithfulness and disobedience, God scattered them among the nations, causing them to forget who they were, and they blended in with the world. Like Nehemiah, our worldview must be shaped by a fear of God, a love and concern for His people, and a hatred for the world's practices that destroy our intimate relationship with God. As God's called-out church (Abraham's spiritual offspring, the Israel of God), we have the sobering responsibility of staying loyal to the New Covenant, keeping the spiritual Temple free from the world's defilement — or lose our spiritual identity as ancient Israel lost its physical identity.
John Ritenbaugh reminds us that God has commanded the book of Deuteronomy to be reviewed every seven years, at the time of release. Deuteronomy, the reiteration of God's Law given in preparation for entering the Promised Land contains the testimony written in stone by the finger of God, serving as the basis for both justice and mercy. The Book of the Law (Deuteronomy) was placed along side the Tablets of the Law as a perpetual testimony and a witness. Deuteronomy could be considered the New Testament of the Old Testament, serving as an elaborate commentary on the Ten Commandments. Deuteronomy gives vision (a summary) for critical times (the narrow difficult path ahead involving a multitude of choices), preparing us for living (eternally as God lives) in the Promised Land (Kingdom of God).
In this sermon devoted to the Night Much to be Observed, John Ritenbaugh asserts that far from being the "pipe dream" of Herbert W. Armstrong as some have disparagingly called it, this event is a commanded part of the beginning of the Days of Unleavened Bread, a time focusing on God's watchful oversight as He delivers us from bondage, continuing His oversight throughout our pilgrimage. Numbers 28:16-17 clearly reveals that the Passover and the Feast of Unleavened Bread occur on two different days. Exodus 12:40 clearly marks this event as a memorial of the covenant with Abraham 430 years prior- again emphasizing God's continuous watchful care.
John Ritenbaugh, reflecting on man's ultimate destiny to have dominion over the entire universe, admonishes that preparation for this awesome responsibility requires faithful stewardship over the things God has entrusted to us (our bodies, families, possessions, etc.)—dressing, keeping, and maintaining those things, overcoming and growing, building character, and making use of the gifts God has given us. Though salvation along with the will and power come from God, the character must come from our effort at overcoming. In the seeming delay of the Bridegroom, we must rouse ourselves from our slumber and diligently prepare for His return.
John Ritenbaugh teaches that, following Abraham's example, a life centered on God is a way of inner peace—an inner strength that keeps life from falling apart. Focusing upon God gets the focus off from ourselves and onto something more enduring, reliable, and permanent than us. If we give ourselves to God (through the New Covenant) in complete surrender, allowing Him to shape character in us, then He will forgive our sins, removing the death penalty, enabling us to live in hope, giving us direct access to Him, providing a relationship with Him, giving us a more abundant, purposeful, meaningful life. The Covenant, initiated by God, must be on God's terms. Obedience is not outward compliance, but must come from the inside out. We should not confuse the sign (circumcision, baptism, putting out leaven, etc.) from the reality it represents.
John Ritenbaugh asserts that understanding comes through sacrifice and that our lives alternate between light (understanding) and darkness (confusion). Abraham's experiences teach us not to try to force God's will by contrivances of the flesh. When any sin or self- will is involved, the fruits of such an endeavor will be bitter and disappointing (as was the incident involving Abraham and Hagar). Abraham's righteousness equated with his acquired humble unflinching trust in God rather than his skill at law keeping. The gift of grace comes only to those who yield to God by faith, establishing a warm working relationship with Him, performing righteousness through the power of His Holy Spirit.
John Ritenbaugh focuses upon Abraham's example of going to war. Even though God does not glorify war, there are spiritual parallels we can learn from it, including discipline and self-sacrifice. Abraham was willing to lay down his life to rescue his nephew Lot. His sacrifice shows us what kind of effort and sacrifice is needed to wage spiritual war, getting the Gospel out despite the militant resistance of Satan and his demons. They are masters of keeping us off balance, keeping the pressure on us, dogging our heels, trying to make us miss the mark, and preventing us from rescuing others held captive. Anyone involved in the work of God is in a spiritual war, often experiencing enervation and temptation to compromise. God provides faith and energy in those occasions to overcome and endure.
In this study, John Ritenbaugh teaches us that Abraham's iron clad faith was developed incrementally as a result of calculating or "adding it all up," matching the promises of God (perceiving His overall intent) with the current situation, realizing from his ongoing relationship with God, that it was impossible for Him to lie. We learn from Abraham's experience to trust God even when we have incomplete data. We learn from Abraham's experience, that when we attempt to take the expedient way out (embracing a carnal or worldly solution), we will run into grave difficulties- forcing us back to the fundamentals of faith. As descendents of Abraham, we must learn to trust God, forming an on-going relationship with Him, realizing that God's ways and the world's ways do not mix.
John Ritenbaugh asserts that Abraham is the only biblical character singled out as a type of God the Father. He is also the only one to receive the approbation "friend of God." As a result, we, as Abraham's offspring or seed, receive incredible material and spiritual blessings, including the Holy Scriptures, the chief means through which we learn "the deep things of God." Because of this, we have to make God central in our lives, submitting to His law, reproducing the obedient spirit of faith the father of the faithful and the friend of God demonstrated. Like him, after our calling we are obligated to cross the river separating ourselves from the world, leaving the old man or carnal self behind. Our new life is one of continual, often unsettling and unstable movement on a pilgrimage toward God's Kingdom (Hebrews 11:8-10).
Taking issue with misguided notions of the primitiveness of Abraham, John Ritenbaugh contends that the patriarch was an extremely learned man, a product of a highly advanced civilization. Far from being "an ignorant donkey caravaneer," Abraham was a gifted, wealthy and influential man, who instructed the Chaldean priesthood on the reality of God, demonstrating the foolishness of worshipping created objects rather than the Creator. In terms of prestige, honor, and wealth, he perhaps sacrificed more than anyone else, including Moses, to obey God's command to follow Him. For his faithfulness, Abraham's offspring were richly repaid and blessed for his sacrifice.
John Ritenbaugh reiterates that the heroes of faith in Hebrews 11 did not have a blind naïve faith, but one built incrementally by careful examination of the evidence- adding things up or calculating- from cumulative life experiences. From this acquired faith, these otherwise ordinary people received the inspiration to go against seemingly impossible odds, accomplishing super human goals and objectives. This roll call of the faithful serves as a cheering section for the rest of us who are still enduring our trials, still enduring God's chastening, prone to discouragement and occasionally feeling like giving up. Like the heroes of faith- and most notably our Elder Brother Jesus, we need to look beyond the present, looking at the long term effects of the trials and tests we go though, seeing their value in providing something in us that we would otherwise lack (the peaceable fruit of righteousness) to successfully make it into God's Kingdom. God lovingly chastens and disciplines those He loves.
John Ritenbaugh emphasizes the importance of exercising faith and hope, patiently plodding along day-by-day toward our spiritual goal. Many of the pillars of faith had to wait many years (Abraham, for example, waited over 25 years before he saw the beginning of the fulfillment of God's promise) for the fruition of their faith's target. With godly hope, we need to envision the possibility of successful accomplishment of God's purpose for us, realizing that God has bound that promise with an oath and that Jesus Christ (having empathy for us) intercedes for us as High Priest. Melchizedek, a prototype as well as equivalent of Christ, establishes the validity and dignity of Christ as High Priest. The divine appointment of Jesus as our High Priest precedes our divine calling, more important than genealogy or external physical characteristics.
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.]
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