Bill Onisick, reminding us God has called us to walk by faith in our Savior as Abraham's spiritual children, focuses on a figure some might deem an unlikely candidate for inclusion in Christ's ancestry. Rahab, the brothel keeper, protected the Israelite spies from capture, knowing that God had determined to level sinful Jericho. Parallel to the symbolism of the blood over the door on the Passover, Rahab wove together a scarlet cord to enable the spies to escape and to identify her dwelling as the only part of Jericho that was to remain standing. Because of her resolute action on behalf of the spies, God "granted" Rahab into the line leading to David and Christ. As a spiritual daughter of Abraham, Rahab proved that the just shall indeed live by faith.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal requirements, but would also motivate us to repent of sin and pursue righteousness, building character, living by faith, and exercising moral responsibility. The result? We grow into sharing the exact character of our Savior. The sacrifice of Jesus constitutes the death of an innocent, sinless, worthy victim for the entire human race. When Adam and Eve sinned, their overwhelming guilt and shame forced them to hide, dreading the consequences of their sin. God dealt with the transgression directly, covering their nakedness with the skins of animals—the first-time death literally appeared in Eden. These clothes of animal skins reminded them of the reality of death and symbolized how their redemption would ultimately come, namely through the sacrifice of an innocent victim at Golgotha, satisfying the wrath of God toward sin through propitiation and reconciliation, repairing the broken relationship between all of mankind and the Creator. While Passover is personal in nature, the sacrifice symbolized by the Day of Atonement is universal, pointing to God's reconciliation of the entire world, as Satan is punished by separation. Redemption refers to buying back something that was lost. The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously. A substitutionary sacrifice is required to propitiate for God's wrath against the sins of mankind. His death brought to a climax a plethora of Messianic prophecies in the Old Testament. Christ took on our poverty and lowliness so that we might become His co-heirs as God's children. Like Paul and Peter, we have been called for a pre-ordained purpose, and are obligated to follow His example, looking forward to His coming both as a Savior and a Judge.
Richard Ritenbaugh, observing that the civil Festival of Purim in the Jewish community, commemorating the deliverance of the Jews from virulent anti-Semitism in ancient Persia, explains that this festival is celebrated with a notable spirit of merriment because it depicts a miraculous rescue from a hopelessly impossible situation brought about by a perennial, anti-Semitism. In terms of plot of the Book of Esther, the writer uses a chiastic X-like pattern, in which a situation grows grave and hopeless in the first half of a narrative, leading up to a peripeteia (that is, the axis point or the center of the X), in which a sudden reversal takes place, turning everything around from hopelessness to joy. This ubiquitous pattern of a sudden reversal recurs throughout scripture, demonstrating how God deals with the children of Israel, humbling them into repentance in order that He may bring them good in the end. This pattern of reversal-of-fortune provides an insight as to how God deals with us individually. God allows each of us to experience trials and tests to humble us, leading us to repent, obey and trust. Going through this process we learn to be steadfast and to endure. The axial moment in the Book of Esther seems to be a series of mundane events beginning with the king's inability to sleep—- mundane, yet leading to Haman's execution, Esther and Mordecai's advancement and the salvation of the Jewish people. These seeming coincidences (a powerful "unseen hand" reveals God's sovereign protection over His godly seed, which ultimately produced Our Savior Jesus Christ, who currently protects the godly spiritual seed (comprising the Church or the Israel of God, the Bride of Christ), descendants of Abraham through God's Holy Spirit.
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, 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.
Martin Collins, cautioning us that radical feminism has deteriorated and compromised all human institutions—from governmental, educational, corporate, religious (including certain segments of the greater church of God) right down to the family structure—charges that men have abdicated their God-ordained leadership roles, producing chaos and confusion in the wake of this abandonment. The family structure, with assigned orders of responsibility (not orders of importance implying superiority or inferiority), is paramount to God's plan. The Bible contains the domestic history of the family, receiving blessings or cursing according to the success or failure of the father's leadership. The family structure was intended to mirror the Divine spiritual structure with Christ submitting to God the Father and the Church submitting to Christ. In the family, the husband submits to Christ and the wife submits to her husband. As Christ loves the Church, the husband is commanded to love his wife as he loves his own body, sacrificing for her and protecting her, regarding her as co-regent and chief counselor, delegating essential complementary duties to her. He is prohibited from being a pompous tyrant (intimidating her and provoking his children to wrath), but he is enjoined to provide leadership and make decisions, mirroring Christ's relationship to the Church. As men assume their roles as leaders of families, this also extends into the church and into the community. As men abdicate this responsibility, women have been forced to fill the leadership vacuum, contrary to God's intention. As we fulfill our God-ordained family roles, we qualify to become joint heirs with Jesus Christ, ruling over the entire universe.
John Ritenbaugh reminds us to value our calling, observing that, just as Jesus and His disciples were burdened with the doctrines of the scribes and Pharisees, so God's called-out church is encumbered with nominal Christianity, institutions which have militated against the whole counsel of God, even though they claim to get their teachings from the Bible. God places the blame for misleading and scattering Israel on the shepherds (sometimes metaphorically identifying the ministry or religious leaders, but more at governmental, judicial, academic, corporate leaders, and also the leaders of individual families). There is a dangerous leadership deficit in modern Israel, totally antithetical to the responsible leadership of father Abraham. A deceived nominal Christianity, hopelessly detached from God's covenant, has led people astray by lies. Modern Israel, by turning its back on the truth, has blown its opportunity for moral leadership every bit as much as ancient Judah did. Despite the moral failure of our elected leaders, we must maintain leadership in our individual families. The church is a unique institution apart from Israel and Judah, specially prepared by God in the last 2,000 years, having the responsibility of shepherding a distracted, lost, dependent flock abandoned by irresponsible, neglectful, self-serving leaders, teaching it God's Laws. Likewise, our current self-serving political leaders, steeped in godless humanism, are purposely destroying our country and civilization under the direction of Satan, leading to a perpetual civil war (of ideas and beliefs) in our country with no prospect of peace until Christ's Second Coming.
David Grabbe, acknowledging the longstanding controversy over when to keep the Passover, asks the question of why Jesus Christ was crucified late on the 14th day instead of at the beginning of the 14th. Not having the correct answer to this has led some to keep the Passover at the incorrect time. The afternoon of the 14th is significant because of God's covenant with Abraham as recorded in Genesis 15, which foreshadowed the release from bondage on the self-same day 430 years later, and the crucifixion of our Savior (an event taking place outside of a Holy Day, and apart from the time of any commanded sacrifice) which occurred once, displacing the multiple sacrifices required in the Old Covenant, which were only types of the Heavenly Original. We keep the Passover on the beginning of the 14th day because Jesus Christ commanded us to do that and set that example. The timing of Christ's sacrifice late on the 14th points back to the covenant God made with Abraham for his spiritual descendants to be justified by faith, be given eternal life, and be part of a holy nation.
Richard Ritenbaugh suggests that reading holds a child's attention because of the gripping stories with riveting plots. Some educators maintain that morals are shaped more by stories than by any other factor. Stories enable them to grasp the essential moral, filing it away in the mental storage cabinet, accessible for the rest of their lives. Stories ignite the imaginations of children, allowing them to think about people, places, and situations they have never experienced before, learning the rudiments of how to handle themselves. Good stories should contain positive moral lessons. The story children learn the best is the one we parents act out in our daily lives. God uses many stories in His written Word, teaching us deep spiritual lessons. Jesus Christ taught using parables, stoking the minds of the listener with sharp and vivid images. The temptation of Adam and Eve by Satan and their subsequent transgression led to three prophecies or judgments, a kind of protevangelium or "first gospel," a glimpse of God's plan to remedy this grim situation. The conflict ends with the protagonist, Christ (the Seed of the woman), destroying the antagonist, Satan. The redemption of man involves a new nature, given through God's grace and totally at enmity with Satan's nature. The process of redemption will involve the gathering of a small elect group in perpetual conflict with the seed of the serpent. Here is the true beginning of the gospel.
David C. Grabbe: Within the pages of the Bible, relatively few dates are mentioned. Because of this, and because God works in similar patterns and many of the prophecies have a dual fulfillment, when prophetic dates are mentioned, they take on a special significance. ...
Most Christians realize that I Corinthians 13:13 lists faith, hope, and love as the three great Christian virtues, and love, as "the greatest of these," seems to get all the attention. However, through the life of Abraham, John Ritenbaugh illustrates how foundational faith—belief and trust in God—is to love and salvation itself.
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.
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.
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.
Though the church of God has traditionally emphasized His death over His birth, the prophecies concerning Christ's first advent are vitally important in establishing our faith in His second coming. Richard Ritenbaugh summarizes twelve Old Testament prophecies and their significance to us.
The story of Ebed-Melech goes far beyond a historical vignette. Concluding his series, Charles Whitaker shows how the story is an allegory of God's grace to the Gentiles.
John Ritenbaugh reminds us that God is not in the torturing business but in the creating business, using calamities as part of His creative process. As Jacob's spiritual descendants or the Israel of God, we possess some of the same faithless proclivities as Jacob had before the decisive wrestling match at which time God prevailed. The scattering of the greater church of God has been brought about by casual indifference, deceit, and ultimately spiritual adultery (idolatry), leading to a fatal deterioration of first love. Like Jacob, who initially succumbed to weak faith and fear, we, as Jacob's spiritual seed, have to do what he did and repent of our loss of devotion to God and His purpose.
Genesis is a book of beginnings, and in that theme, it also contains the first prophecy. In the first part of this three-part series, Richard Ritenbaugh explains God's curse on the serpent in Genesis 3:14-15.
John Ritenbaugh affirms that the New Covenant seals the agreement with the body and blood of Christ, which is consumed inwardly. Partaking of this cup indicates that we are in unity with those in the body—fellow heirs of the world, as Abraham's seed, participating in the death and resurrection of our Savior. We must thoroughly examine ourselves, exercising and strengthening our faith, actively giving love back to God, to avoid taking this solemn event in a careless, irreverent, or nonchalant manner, jeopardizing our relationship with God, our relationship with our brethren, and our Christian liberty.
Why must we put leaven out, yet we do not have to circumcise our boys? Earl Henn explains this apparent contradiction.
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.
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.
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 New Covenant of Hebrews 8:8 was given to Israel and Judah, not to the Gentiles. God does not deviate from this pattern; Israel is still involved with the New Covenant. It is not the physical nation, but the spiritual remnant (partly composed of grafted-in Gentiles- Romans 11:17-25 and the church or Israel of God- Galatians 6:16) with whom God is working, circumcising their hearts and writing His laws in the recesses of their hearts and minds (Jeremiah 31:33; Hebrews 8:10; 10:16)
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah. Matthew highlights Jesus' authority over the deposed king (Satan), the Kingdom of Heaven (appearing 33 times) and righteousness.
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 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).
John Ritenbaugh highlights how the witness of the apostles, particularly miraculous healings performed in the name of Jesus Christ, brought them into conflict with the established Jewish leaders, the entrenched Sadducees and the Sanhedrin. Peter used the startling impact of these healings to draw attention to the fulfilled prophecies pertaining to Jesus—the source of the healing power—whom the crowds Peter was addressing had crucified in ignorance. As the veil of ignorance is lifted, they (and we) have the responsibility to act on this knowledge of culpability in His crucifixion and fully repent—undergo a total change of life. Focusing on his predominantly Jewish audience, he affirms that belief in the prophecies of the Old Testament will lead to belief in Christ. Being in Him makes us heirs of the promises to Abraham.
John Ritenbaugh reiterates that everything about the Priesthood of Jesus Christ is superior to that of the Levitical system, which was only intended to serve as a type (a forerunner, shadow, or symbol) of the access to God that Jesus would later fulfill. As splendid as it was, there was neither provision for the forgiveness of sins nor a purging of guilt in the Old Covenant. The real barrier that separates us from or denies access to God is our guilty and defiled conscience, which cannot be cleared by a repetitious sacrifice of animal blood. Only Christ's voluntary sacrifice (done on a totally moral and spiritual plane) can purge our consciences of guilt. We should remember that unless the sacrifice of Christ transforms us (leading us to emulate Christ's sinless life), we have not really repented. The chief difference between the Old and New Covenants is that the letter kills while the Spirit gives life.
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 stresses that without continuous maintenance and attention, it is difficult to maintain a spiritual mind in a carnal physical body. We, like Christ, were made a little while lower than angels to be made perfect through suffering. He has blazed a trail, showing us a pattern for qualifying (through intense suffering and resisting temptation) for our ultimate responsibilities as future kings and priests—or bridge-builders, reconnecting man and God. As Christ endured the suffering and temptation successfully, we are exhorted to hold fast, activating the hope to endure to the end.
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