John Ritenbaugh, examining the socio-cultural milieu before the writing of the Epistle to the Hebrews, explains the difficulties experienced by the new Jewish converts to the Gospel. The powerful testimony of the recently risen Christ, combined with the apostles, who had spent 3 ½ years under His tutelage, were the main factors behind the fast growth of the church to 6,000. The Jewish leadership deemed these converts to be traitors to the of the religious heritage of Judaism. The estrangement these people felt is similar to that experienced by today's people of the true God. Christ told His Apostles not to become fixated about the fulfillment of prophecy, but instead to engage in the work He had given them. God's people today have the same no-nonsense orders Christ gave to His original Disciples, namely to take the Gospel to all nations. God's worldwide institution, the Israel of God, makes a transition to a New Covenant, not 'doing away with the law' but making it applicable to both Jew and Gentile. Repentance and baptism replace circumcision as the spiritual sign of the New Covenant. The Council of Jerusalem indicated that Jesus Christ's words and behavior proved the final word on New Covenant decisions, bringing about a significant change in practice.
John Ritenbaugh, re-iterating that internal evidence substantiates the high probability that the Apostle Paul authored the Book of Hebrews, stresses that Christ's ultimate goal is to bring the entire creation under the Father's subjection when God will be all in all. The recipients of the book of Hebrews consisted of converts from Judaism suffering estrangement from family and community, excommunicated from the temple. The etymology of Hebrew denotes someone who has "crossed over" a boundary (such as a river) and by extension connotes moving from one idea cluster to another (such as carnal to spiritual- requiring living tenaciously by faith), as demonstrated by our Patriarch Abraham. The intended audience of Hebrews was not exclusively descendants of Judah, but those who were called by God the Father into the Israel of God (Galatians 6:16) which would include a large influx of gentiles. Because the Israel of God has departed from cultural expectations from both Jewish and Gentile communities, they suffer intense persecution. The Jerusalem Church, the headquarters congregation, had to meld the gentile and Hebrew elements together, deciding whether things like circumcision were still mandatory. The solution was to concentrate on the things Christ taught by example to the Apostles, granting the ability to apply God's law in gray areas as well as clear black and white distinctions. The New Covenant requirements outlined by Christ demanded that God's Called-out -ones must learn to worship in "spirit and truth" without the 'security' of a brick and mortar temple. The sacrificial system of the Old Covenant has not been done away but will re-instated during the Millennium for those who failed to learn its purpose the first time around. For God's called-out ones, the sacrificial system has certainly not been done away, but requires a living sacrifice of lifetime service, yielding to Christ's words and example.
John Ritenbaugh, suggesting that most of us resemble the Samaritan woman in our understanding of the value of our calling, maintains that our relationship with God is our sole protection from carnal human nature and the deadly pulls of the world. Whatever consumes our time has the power to either edify or distract us. Faith and works are interchangeable components in our salvation, demonstrating a cause-and-effect relationship. The apostles Paul and James preached the same message, approaching the faith-works coin from different sides. Faith grounded in truth produces works in agreement with truth. Faith without godly works resembles an automobile without an engine. As a minority religion, God's Church appeared on the world scene in the midst of cultural upheaval. Peter's message on Pentecost led not only to exponential growth, but also to vicious persecution. As God stirred the cultural pot then, so He is doing today, on the cusp of Jesus' return. The frightful conditions during the First Century are only typical of the horrific times yet to come. To weather these horrendous conditions, we will need the encouragement of the Epistle of Hebrews.
John Ritenbaugh, focusing on the description of the New Covenant in Hebrews 8:10, reminds us that, although God never intended the Old Covenant to endure eternally, the spiritual and immutable law (shared by both the old and new covenants) was to last forever. God did not nail His holy Law to the cross, as major Protestant denominations mistakenly declare. Rather, God nailed the penalty for our past sins, paid for by the blood of Jesus Christ, to the cross. The wages of sin is death. When Jesus Christ fulfilled the Law, He not only provided a model as to how His called-out ones are to keep it, He magnified it and raised the standards of compliance, targeting not only behavior, but motive—the whole spiritual process which underlies any sin. To give His called-out ones the ability to reach these higher standards, He gifted them with the Holy Spirit, thereby empowering them to displace carnality with Godly character. God does not create such character by fiat. Rather, it grows steadily with our determination to participate and cooperate with God. The purpose of all of God's covenants with mankind is to create character and stop sin. The New Covenant, as explicated by Hebrews, contains "post graduate" responsibilities far beyond the letter-of-the-law instructions given in Leviticus. Unlike the faulty Protestant assumption that Christ has done all the work of salvation, Christ warns His people that they must soberly count the cost because of the vastly higher standards established in the New Covenant. Christ promises, through the means of His Holy Spirit, the power to do His will, thereby giving His people the necessary tools to achieve membership in the family of God.
Charles Whitaker countermands some Protestant commentators' attempts to equivocate the real intent of Hebrews 10:9 by wrongly asserting that Paul therein contends that the Law (or, according to some, the Old Covenant) has been done away. The thrust of this passage, however, is that God has set aside the system of animal sacrifices (which never did atone for sin), allowing the sacrifice of Jesus Christ (which did atone for sin) to displace the previous system. In Hebrews 8 and 9, Paul indeed writes of the Old Covenant (Diatheke), saying it is disappearing (though not yet vanished away (Hebrews 8:13). Hebrews 8:13, referring to the Old Covenant, does not contradict Hebrew 10:9, which refers to a system of animal sacrifices. The unfortunate ambiguity of the King James Version can be cleared up by looking at any number of more modern versions.
David Grabbe, taking issue with antinomian Protestant clerics who boldly claim that God's law was nailed to the cross, or that the law of love nullifies God's law, reminds us that God promised to write His Law on our hearts and minds—part of the proclamation of the New Covenant (Hebrews 8, compare Jeremiah 31). God's act of writing His Law on our hearts is not instantaneous. Rather, it requires time. Paul, when he chastised the Corinthian congregation for tolerating a man marrying his step-mother, reminded the people that such sins would not even be tolerated by the Gentiles, whose consciences had many of God's moral principles written on them. Overcoming sin and building character require constant practice. When we do miss the mark, God gives us another test to rewrite over our previous error. When we experience the consequences of our sins, we experience the depth of how bad it is. God is working out something more profound and important than "fairness." Trials and tests are not meant to crush us. We need to develop the reflex response of choosing God, allowing Him to write His word on our heart. When we let down, we automatically regress, and our senses become dulled. We must keep our hearts soft, realizing that God's laws are holy, spiritual, just, and good.
Richard Ritenbaugh, continuing his excursion through the Book of Lamentations, observes that the expressions of sorrow in the Psalms far outnumber expressions of praise, indicating that the Hebrew culture has almost made the lamentation an art form. An organizational pattern useful in the examination of these lamentations is Elisabeth Kubler Ross's grief-model, positing five stages of grief: 1.) denial and isolation, 2.) anger, 3.) bargaining, 4.) depression, and finally 5.) acceptance. These five stages of grief processing seem to be universal, even though outward manifestations may vary from person to person. In Lady Jerusalem's case, isolation, anger and blaming, and inconsolable depression seems to dominate in the first two chapters of Lamentations. She is a long way from acknowledging her own fault, a confession which would lead to the peaceful acceptance of her lot. To this point, she has not even expressed a credible Mea Culpa. In chapter 2, the priests and prophets come under intense scrutiny for relying on their own feelings rather than God's counsel, proclaiming lies rather than truth. The narrator also chastens the people for enabling the false ministers by insisting on their comfort zone, believing they were God's people because they had Solomon's temple in their midst, while at the same time they tacitly accepted the 'pleasures' of sin. In chapter 2, Lady Jerusalem, wallowing in ocean currents of grief, still points an accusing finger at God.
With the giving of the New Covenant to God's called and chosen people, the church, problems arose among both Jewish and Gentile converts. God inspired the writing of the epistle to the Hebrews to answer the difficult questions church members were struggling with during the tumultuous first decades of the church. John Ritenbaugh begins to unravel the reasons early Christians needed the book of Hebrews.
Mike Ford focuses on Ecclesiastes 11:7-8, proclaiming that light is sweet and that it is a pleasure to see the sun. Even though still don't know a lot about the nature of light, God has revealed its cause and symbolic meaning in His scriptures. Light symbolizes God, righteousness and purity, while darkness symbolizes ignorance, evil, and depression. With day comes perception and hope, darkness brings fear and despair. When darkness spreads its pall over people's minds, they mistakenly believe God does not see their sins. Satan, the adversary dedicated to destruction, is the ruler of darkness and death. The Apostle John repeatedly emphasizes that God is light, and in Him there is categorically no darkness at all. If we keep His Commandments, we are walking in the light. If we hate our brother or if we become enticed by the ways of the world, we are living in darkness. Satan disguises himself as an angel of light and provides bright—but deadly—lures to his dens of sin. In the New Jerusalem, the luminosity (symbolic of righteousness) of God the Father, Jesus Christ and His Bride will obviate the light of sun and moon. It behooves God's called-out ones to walk in the light of righteousness, keeping His laws and commandments. We must not let the pulls of the flesh and the world conceal the light we reflect as we walk in the light of His Truth.
Charles Whitaker: Deuteronomy 29:29 contains one of the final thoughts of Moses before he went up Mount Nebo to die and before Israel crossed the River Jordan into the Promised Land: "The secret things belong to the LORD ..."
Martin Collins, reflecting on anti-biblical "scholarship" emanating from pseudo-experts, assures us that, when properly evaluated, there are no discrepancies in scripture; God is not the author of confusion, but of peace and order. God purposely refrained from unfolding His Holy Word as a factual historical report in order that we may learn to place "precept with precept," discovering something new every time we read the Bible. The Atheist may feel a certain degree of smugness in denying the Bible. Those of us called of God learn to progress from milk to solid food, stimulating our curiosity in progressive stages, as God brings us to new levels of understanding. God does not enlighten us until we are mature enough to absorb and use knowledge. God may use paradoxes and apparent contradictions to put balance into our behavior, for example, understanding the contexts in which riches or poverty can be either a blessing or a curse. God's Word forces us to value the Spirit above the Letter, walking as a living epistle, rejecting the counterfeit main-stream Christianity's notion that grace gives license to disobey the Law, as we come to recognize that the doers of the law will be justified. Faith without works is dead, but living faith is demonstrated by godly works. The testimony of the Bible and that of the physical universe are not discordant, but harmonious, demonstrating that God is the designer and sustainer of all life. Those who have given their lives to discredit the Bible must shamefully eat their own words in the fullness of time. Bible difficulties are designed to stimulate our minds and make us curious, to lead us to value Spirit over letter and to sharpen our abilities solve paradox and so-called contradiction. God's inspiration of His Word is perfect.
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.
Charles Whitaker takes aim at several destructive heresies which have crept into western religious (Puritan-Protestant) culture, including the rapture lie (espoused by Edward Irving 1825 and Margaret McDonald 1830) and the so-called dispensationalist theory (espoused by John Nelson Darby and Cyrus Scofield-author of the Scofield Reference Bible). David McPherson, in his book, The Rapture Plot, exposes the intellectual dishonesty of the world's churchmen, who consistently engage in plagiarism, alteration of text, and suppression of other documents, pushing the rapture heresy as the immortality of the soul and heaven as the reward for the saved. The destructive dispensationalist theory, guided by the study guides in the Scofield Bible, savagely denigrates God's Law, claiming that grace does away with the necessity to obey God's Law. Darby's and Scofield's dispensationalist doctrines have knocked the moral props out of God fearing Puritans and Protestants, totally ignoring the reality that God's spiritual and holy Law spans covenants, spans history, and is not connected with only one covenant, the Mosaic.
John Ritenbaugh, continuing his comparison of the timid, insignificant sparrow with the virtually unnoticed, timid Church, reiterates that God has complete oversight over the awesome plan of creating offspring in His image. Consequently, we should not fear Satan, his demons, or the world, but we should fear and respect the One who has complete involvement in our lives. The calling of God the Father, compelling us to conform to the image of Christ, is in fact, a calling to participate in the ministry of reconciliation, reuniting mankind with God the Father through Jesus Christ. God's called-out ones, selected and predestinated before the foundation of the world, continue to submit to His instructions, while other professing 'Christians' throw out whole portions of His Law, including the Sabbath, a major tenant in both the Old and New Covenants, created, like light, water, air, and food, as a benefit and blessing to mankind. As God called out the Jew and the Greek, He began with the least significant of all people (including us) that no flesh should glory in His sight. Whatever gifts or assignments God has given us are to be used boldly for God's glory, not our own. We are undergoing sanctification, set apart for a special purpose of being refined into His likeness, a process which takes a lifetime, honing skills of endurance and resisting sin. Currently, the scattering of the church has furnished us a measure of protection, but Satan is doubling down on his plans for persecution, and we will (with God's Spirit dwelling in us) resist his pulls as did our Elder Brother before us. The battle lines have already been drawn between the seed of Satan and the seed of Eve, with the separation of the line of Seth from the line of Cain. At least in part, God instituted marriage to reproduce, something angels cannot do (Luke 20:36). Though the sons of God have a natural fear of Satan, God has, in a sense, provided Satan to us for resistance, in order to develop godly character, becoming like Him, becoming one, as husband and
David C. Grabbe: As we saw in Part Two, the biblical words translated as “repentance” indicate a thorough moral adjustment of an individual’s thoughts, words, and deeds. While the word itself focuses on the change ...
Charles Whitaker, examining Christ's statement that the law will not pass away until all has been fulfilled, indicates that the Law of God will change only when the preconditions Christ established in Matthew 5:18 have been met. Paul asks and answers the question, "Why do we need the law in the first place?" in Galatians 3:19-25, revealing it was given as a schoolmaster, teaching us what sin is. When the circumstance of sin ceases, what happens to the law? The concept of sin as a reality will be gone at a certain point in time. Has the law changed so far, and if so, what laws? A change in the priesthood (from Aaronic to Melchizedek) has taken place. Centuries before this event had taken place, God had prepared for it. Certain laws did indeed change. Before the Israelites entered the Promised Land, they were forbidden to eat goats, sheep, and cattle away from the altar of sacrifice, even though they could eat wild game anywhere, but after they entered the land they could eat goats, sheep, and cattle anywhere in a non-sacrificial context. Eating blood was still prohibited. In the Millennium, all people will worship God in Jerusalem, but God's called-out ones are invited to worship God in prayer in spirit and truth in His very throne room. This alone we are privileged to do. In changing the rule about the venue for eating goats, sheep, and cattle, God was looking far into the future, realizing the proclivity of mankind to sin, and could envision a time when He would be forced to destroy the altar for centuries. God does not place needless burdens on people.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
John Ritenbaugh, cuing in on Deuteronomy 29:29 which teaches that the secret things belong to God, but that God reveals things needful to those He has called, suggests that this principle resonated throughout the entirety of Scripture. Clearly, God's purpose for mankind for the most part is a mystery, and has been revealed only in a fragmentary part to those He has been calling and shaping through the ages. The book of Deuteronomy, given to ancient Israel as very specific instruction for those being prepared to enter the Promised Land, was intended for all of God's people for all time until His purposes have been fulfilled. The book of Deuteronomy was to be thoroughly reviewed every seven years at the conclusion of Shemitah (the year of release) at the Feast of Tabernacles. In retrospect, highly significant events, both in our previous fellowship and in the Church of the Great God, have occurred during or aligned with the year of release (Shemitah). Deuteronomy receives special honor, given to no other book of the law, having been placed alongside the Ark of the Covenant, as a perpetual commentary on the Tablets of the Law inside the ark intended by God as instruction well into the future. Because physical Israel rejected His covenant, God made a New Covenant with the Israel of God (His called-out Church), body committed to obeying His Laws with the prompt of the Holy Spirit. One Israel is converted; the other Israel, who has brazenly played the harlot, is not yet. The book of Deuteronomy, quoted by Jesus Christ more than any other source as bedrock doctrine, is addressed to the Israel of God, a group of God's called out ones who have been convicted that the Law has not been done away.
John Ritenbaugh, continuing his exposition on Ecclesiastes, focuses on three interrelated terms: paradox (something contrary to expectation), conundrum (a riddle), and wisdom (skill in arts, such as Bezalel and Oholiab who were gifted in a specific skill—or spiritual insight). We are called into the body of Christ gifted with specific skills and abilities to work with Christ edifying and serving His body, equipping the saints. Metaphorically, we are building or constructing the church of Christ using the wisdom or skill with which we have been endowed. Biblical wisdom (a special sagacity of quickness of perception, soundness of judgment, and far-sightedness needed for resolving spiritual problems pertaining to life as it is lived day by day) is achievable by anyone called of God because God is the source of this wisdom. The wisdom of Ecclesiastes is directed to those who have been called; it is not an easy book for most people. In Ecclesiastes 7, paradoxes appear in the statements that the day of our death is better than the day of our birth, mourning is better than rejoicing, sorrow is better than laughter, rebuke is better than a song, and the end is better than the beginning. Carnally speaking, when viewing the relative fates of the righteous (who seem to suffer) and the wicked (who seem to prosper), the unrighteous often seem to have it better. Many Bible commentators are stumped with this apparent difficultly and are not helped with multiple translations of these paradoxes and conundrums. The solutions to these difficulties are solved in other locations in the Bible. When the righteous are going through grievous trials, they are not being punished, but tested. God will never forsake the righteous. We dare not judge the fairness of God; He is fully aware of what we (and all others) are going through. God has carefully orchestrated all life's experiences, including the destruction of our previous fellowship, in order to protect us from error and to see how all of us will stand individually.
John Ritenbaugh, fearing that we may be following suit in the world's religions by focusing on "getting salvation" rather than preparing for service in God's Kingdom, cautions us that we must re-orient our mindset, seeking to grow in the stature of Christ. Many mainstream religions believe that much of the "pesky" rules of the Bible have been 'done away.' We dare not 'do away' anything that is part of God's mind, or we will not be in His image. In judging, one size does not fit all. Some of the Commandments are more important than others, but they are all important. Acts 15 did not give Gentiles exemption from keeping God's Law. The laws of clean and unclean were not done away, but the vision Peter saw was given so that he would not judge Gentiles as common. The "yoke" Peter described in Acts 15:10 was not the Old Covenant laws, but rather Pharisaical regulations which were not a part of the Old Covenant. The Sabbath, Holy Days, and Clean and Unclean laws were not done away; the sacrificial system will be re-instituted for a time in the Millennial setting. We have been commanded to pursue holiness, moral purity, a necessary quality to grow into God's image. The term holy, in every context, does not always mean morally pure, but instead to cut something, or to set apart from the group. The term Greek haggios, however, denotes moral purity, only possible through God's Holy Spirit, enabling us to become partakers of the Heavenly calling, justified by Christ's blood, faithfully keeping the Commandments of God in the footsteps of Jesus Christ. Those who have been called now have an advantage over the ancient Israelites, having power to faithfully keep God's Commandments (written indelibly in our hearts), motivated by His Holy Spirit. Holiness encompasses all of what was written in both the old and new covenants.
Richard T. Ritenbaugh: It is commonly thought—if not commonly taught—that obedience plays little part in New Testament Christianity. People are urged, "Believe in Jesus Christ, and you will be saved." ...
John Ritenbaugh insists that this particular topic is attached to the Old and New Covenants, solemn agreements which are eternal (God's Word is eternal) and will not pass away, nor will they be 'done away.' Some things may be set aside for a while, but they are there for our purposes for learning how to judge. Some of the aspects which the world's religious claim are 'done away' will at a future time be brought back. We need to learn to judge in a godly manner, putting merciful restraints on our tendency to condemn or jump to conclusions. We need to inculcate the two great commandments: loving God and loving our fellow humans. We need to learn that sin has different levels of consequences. When it comes to judgment, one size does not fit all. Not everything is on the same level. God is going to judge each of us individually. Our ultimate destiny is to share rulership with our High Priest, Jesus Christ, judging righteously in God's Kingdom, rightly dividing the Word of God. God's Laws set the standards upon which righteous conduct is to be judged. It takes a lifetime to prepare to judge in the Kingdom of God. Learning to apply the spiritual dimension of the law is much more difficult than applying the physical dimension. But both of these dimensions are easier to keep than the traditions and regulations of men, inherently heavy burdens. When Gentile converts were admitted into the church, they were instructed to follow Old Covenant laws regarding the strangling of animals, eating of blood, or eating meat offered to idols. Clearly, the Old Covenant was not 'done away.' After Christ's return, some of the aspects of the Old Covenant, currently in abeyance (for example, circumcision and sacrifices), will be re-instituted. There is nothing evil about the Old Covenant; it provides insights on righteous judgment.
John Ritenbaugh, continuing the Elements of Judgment series by focusing on Deuteronomy 32:1-4, a passage which characterizes all of God's ways as exemplifying justice, challenges us] to emulate the ways of God, demonstrating justice in our lives, thoughts, words, and deeds, preparing to judge in God's Kingdom. God does not operate with the "one size fits all" system; each circumstance we encounter is somewhat unique. Though there are two Great Laws (love toward God and love for our fellow man), not all laws below these are on the same level; none of God's Laws are 'done away.' In every situation, we need to strive to hit the mark, but a distinction must be made between unintentional (done in ignorance) or deliberative. Intentional sins conducted with bravado erode the respect for God, inviting the death penalty, while unintentional sins call for a measure of mercy and sometimes a measure of damage control. Sin does not always occur in a straight-forward manner with everyone fully involved to be able to discern. To whom much has given, much will be required; the ruler is more culpable than the ordinary citizen. Everybody is not equally guilty. Murder and manslaughter is not equivalent. Criminal negligence is not the same as a normal accident; circumstances alter judgments. On the basis of a deliberative sin on the part of King David (taking a military census), Israel lost 70,000 people in one day. God's judgment was always sternest on the High Priest, and then the ruler, and then on the head of the family. Teachers, especially hypocritical teachers who do not practice what they preach, receive a far sterner judgment than their students or disciples. We are all responsible for what we hear and how we act upon it. Judgment is measured against the capacities of knowing the truth and acting upon it. Judging is a difficult process of measuring against the Word of Truth; sin does not operate in a straight-forward manner, but follows serpentine routes requiring much discernment.
John Ritenbaugh, reiterating that it is necessary to cultivate righteous judgment, reminds us that not every law of God is on the same level of seriousness regarding His purpose and that not all things are equal in the framework of the Law. We should never assume that any of God's Laws have been done away, but in some ways are still binding. Scripture cannot be broken, but it can be modified. All of God's Commandments are righteousness; the same things keep happening over and over again throughout the ages. The practice of demonstrating God's agape love trumps all other spiritual gifts. Even though all unrighteousness is sin, not all sins are on the same level for us. We have to develop discernment to think, sorting the important from the marginally important. God wants us to think; understanding leads to wisdom, and wisdom leads to right choices. The two greatest laws (loving God and loving our neighbor) is one law with two aspects. The other laws are still in force, though not on the same level of importance. No law is 'done away.' The first tabernacle and its sacrificial offerings were symbolic of a greater spiritual reality of actively loving God as well as loving and serving our fellow man, as a living sacrifice, following in Jesus' footsteps. Doing righteousness is an expression of love.
John Ritenbaugh, rehearsing one of the major factors which divided the Worldwide Church of God, the denigrating of all aspects of God's law, averring that belief in Christ trumps everything, claims that some major elements of righteous judgment were cavalierly tossed out the window. Such a careless approach led to the rejection of the Sabbath, wholesale embracing of Pagan holidays, discarding tithing, eating unclean meats, circumcision and other, what they considered to be purely ceremonial aspects of the law. Like the days of the Judges, the last days of the WCG demonstrated a dearth of righteous judgment. As with the first century church, God expects us to think wisely within the parameters of His Law, coming into alignment with His Word. Without applying righteous judgment, a person without God's Spirit might be inclined to discard the Sabbath, along with the dietary and sacrificial laws. The New Covenant also requires that we live by every word of God; the Law was not done away. Without God's Law, we cannot judge righteously. One should never carelessly assume that any law of God is done away, but we should also consider that not every law has the same level of seriousness and does not warrant the same level of judgment, as illustrated by the difference between willful sin and sin committed out of weakness. The weightier matters of the law (love and mercy) are more important than other aspects of the law, including faith and sacrifice. We need to develop righteous judgment to keep proportion as we make decisions about applying God's Law.
God's grace is so wonderful and undeserved that, to many of us, it is almost unfathomable. Perhaps we have such a hard time understanding it because we tend to think of it as a "thing" that God dispenses. John Ritenbaugh shows, however, that "grace" is a term that represents God's awesome generosity toward us, His continuously flowing blessings and saving acts.
Martin Collins reminds us that God's Law is a permanent and eternal entity. Because of its everlasting guideposts, people can order their lives by it; it is intended for human benefit, and should be used for illumination. Many denominations foolishly proclaim that God's laws have been abolished, replaced by a milder form of cheap grace, even though Jesus Christ teaches that until heaven and earth pass away, not one jot or tittle of the Law will disappear. Christ insisted that He did not do away with the Law; the apostle Paul insists that we establish the Law, and Christ elaborated and magnified the Law, taking it from the physical and the tradition-bound activities, to the broader spiritual dimension and original intent. The Law must be internalized to enable us to keep it both in the letter and the spirit. Jesus Christ, through His life, modeled for us how to live our lives, demonstrating that God's Law should constitute our second nature, deeply embedded in our heart. Christ's sacrifice enabled us to have forgiveness for our sins. We commemorate His sacrifice annually on the eve of Passover. The Law of God must be perpetual by its very nature; right is always right. Could we worship a God who gives us an imperfect or mutilated law? Our flaws or weaknesses do not present a reason to abolish the Law. The Law is just and good; every command of God is for our protection, flagging areas of potential danger. God's Law is not intended for salvation, but for revealing to us our sins so that we may overcome them. When we tamper with Law, we do away with all standards, nullifying all accurate measurements. In all things, we must seek God's will, but we will not find it in human reasoning. The Law of God is pure, perfect, and sure. Paul assures us that God's Law is holy and spiritual, even though the law of sin militates against it continually until we mortify our human nature. When we are conformed to Christ through His Holy Spirit, holiness will be our nature.
John Ritenbaugh, asking which of God's spiritual gifts is most important, answers that faith seems the most important. Loss of faith is the primary reason people have left the greater Church of God. Rejecting the Sabbath or embracing Christmas requires rejecting fundamental biblical truths. If we do not do what Christ did, we cannot claim to follow Christ. Sadly, many professing 'Christians' believe the law has been done away, including the mandate to keep the Sabbath. Some people dismiss Sabbath-keeping by twisting Paul's pronouncements about fasting in Romans 14:1-9. If we are able to understand, experience, and practice truth, we will be set free. We must continue to build on the truths we already have, enabling us to build and strengthen our faith. If we continue in God's word, then we strengthen ourselves as His disciples.
Terrorism is frequently in the news these days, and seeing it, we abhor the acts of terrorists as cruelty and violence against unsuspecting civilians. David Maas, however, wonders if we may be causing just as much destruction as the average terrorist through negligence and passivity.
Many prophecy watchers have made their guesses about who the Two Witness of Revelation 11 are, but not all of their ideas have solid, biblical foundations. Charles Whitaker tackles a common view among interpreters, explaining that Scripture precludes it on very solid grounds.
John Ritenbaugh claims that the harshest criticism we receive is for our position opposing the doctrine of eternal security, having the audacity to suggest that works are required for salvation. I Timothy 1:8 indicates that the Law is good only if we use it lawfully. Philippians 2:12 indicates that work is required. Romans 13:11 indicates that salvation is not yet a done deal. Satan, having a perennial pattern to his deceptiveness, first proposes this deadly eternal security doctrine in the Garden of Eden, assuring Adam and Eve that they need not fear death (evidently because they had immortal souls). To one having God's Holy Spirit, committing sin is more dangerous because there is far more on the line. The Firstfruits will not get a free pass into God's kingdom. As the past history of creation unfolded, God demanded that choices indicating willingness to obey be made within the family of angels. When human beings were created, they had to pass a similar test, making life and death choices whether to obey or not to obey God's Government. We have a reciprocal responsibility in the wake of Christ's sacrifice to love God and keep His Commandments, living by every word of God. The God of the Bible is a working God never running out of useful and exciting projects, overseeing His works and creating dynasties, progressively working salvation in the midst of the earth, providing us an example and a mandate to participate in His endless creative work.
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationship with holiness.
Jesus Christ came to this earth with a message of salvation, which the Bible calls 'the gospel of the Kingdom of God.' John Ritenbaugh, in setting up the final article in the series, describes just what Christ's gospel is and its relationship to Christian works.
Why do so many nominal Christians reject works and obedience to God's law? John Ritenbaugh posits that they do this because they fail to gather God's whole counsel on this subject. In doing so, they miss vital principles that help to bring us into the image of God.
Human history proves that individuals quickly absorb the course of the world, losing their innocence and becoming self-centered and deceived like everybody else. John Ritenbaugh contends that Christians must continue to fight against these anti-God attitudes long after their calling to deepen and strengthen their relationships with God.
Most Christians believe that the clean and unclean laws were "done away" at the crucifixion. But is that the case? John Reid looks into the most troublesome New Testament scriptures on the subject.
John Ritenbaugh emphasizes the necessity of work (dressing and keeping our life, our health, our possessions, our calling, etc.). God has called us to a lifetime of productive work. We cannot allow Satan to cause us to resent working or to feel victimized, slighted, bitter, or lazy, rejecting God's ordained purpose for us—creating obedient children who work as He does. It takes hard work to live up to the virtues of God; it does not happen automatically. Living by faith requires patience but certainly not passivity; it requires that we work toward a God-ordained purpose (of which we currently do not entirely see the outcome). Both spiritual and physical healing require us to work intensely, asking for God's merciful intervention while actively working toward a solution, exercising wisdom and common sense as we consider the array of possible procedures.
John Ritenbaugh focuses upon Paul's impressive credentials and pedigree, which Paul considered rubbish, compared to his conversion and God's dramatic intervention in his life. Paul's writings, because of their complexity, have become the target of unscrupulous, antinomian twisting and equivocating by the carnal mind with its natural anti-law bias. By denigrating God's law, the unconverted presumptuously set their own standards. God's holy and righteous law was never designed to justify but only to identify sin and align one with the right standards—guiding one along the path to God's righteous purpose. Everyone who is saved will be a keeper of God's law. Paul used his life to illustrate our indebtedness to God and to caution about the law's limitation (or misapplied function) to justify, a function met only by Christ's sacrifice.
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of eternal security, the total depravity of man, unconditional love, irresistible grace, and the "once saved always saved" mentality. These pernicious, surreptitious teachings are designed to remove personal guilt and the necessity for personal responsibility or works (anathema to antinomian, "rule-hating," syncretistic, evangelical teaching), casting aside the law of God and substituting personal standards. Without a demonstration of works (prompted and empowered by God's Holy Spirit), it will be impossible for God to judge whether we will actively adhere to His standards, steadfastly walking in the footsteps of Christ. Finally, the amazing history of the rejection of the Sabbath and the embracing of Sunday is explained.
John Ritenbaugh, focusing upon the seemingly innocent but subtle and pernicious doctrine of Dispensationalism, attacks the assumed yet unbiblical adversarial relationship between law and grace. Modern "Christianity" totally rejects the Bible in its eclectic, pick-and-choose religious hybrids, instead following Gnostic Docetism, which leads to vile, fleshly perversions. Hatred for Yahweh (Jesus Christ), the law, Israel, and the Sabbath, along with endorsing lawlessness, serves as common denominators for all Gnostic practitioners. Modern "Christianity," twisting Paul's writings to turn the grace of God into license to sin (by blurring the distinction between justification and sanctification) is totally derived from Gnosticism.
John Ritenbaugh emphasizes that the truths of God are eternally dependable because the Father and Jesus Christ remain steadfastly dependable. If we trust in His truth rather than ourselves or other men, we will not jeopardize our spirituality. Sadly, the vast majority of Christian-professing churches has been saturated with an "end-time flood" of appealing, pagan doctrines (antinomianism, immortality of soul, Dispensationalism, Dualism, and Docetism) derived largely from Hellenistic Gnosticism. In this confusing environment, truth has become an endangered commodity. Pursuing "inner spirituality" (supposedly "despising the flesh") ironically enables one to become promiscuous and self-indulgent. In contrast, the true Christian is obligated to perform works (derived from God's law) that God has preordained and walk continuously in the Way. Keeping the law, vilified by antinomian, evangelical Christianity) gives structure and guidance to a Christian's life.
John Ritenbaugh highlights a dangerous flaw in our evaluation of religious truth. If the God of the Bible (who cannot lie and is not a God of confusion) were involved in the religions of the world—mainstream Christianity and Islam - there would be no strife between them. The bitter fruits indicate that the god of both of them is not the God of the Bible, but instead the ruler of this world, Satan the Devil, who inspires warfare and adversarial relationships. The false teachings of this world's belief systems can adversely erode and destroy the faith in members of the greater church of God. "The Way" is distinct from the world's belief systems, polluted by the tolerant and inclusive attitudes of the liberal far left - a position shockingly embraced by a large segment of evangelical, born-again Christians.
John Reid, contrasting the world's self-serving, lust-driven "way of get" (mistakenly called love) with God's example of sacrifice and way of outgoing concern, concludes that what the world needs now is the agape love modeled by the Father and Jesus Christ. We are called to take on the very nature of God, to put on the love of God that casts out all fear. Our goal is to take on the likeness of Jesus Christ, developing His character, thereby reflecting the true love of God. If we have lost our first love, we need to rekindle it by ardently keeping God's Commandments, demonstrating both love for God (the first four) and love for mankind (the last six). Attaining God's nature and love requires that we keep His commandments. Of all the spiritual gifts we could ever hope to attain, the love of God surpasses all of them. Love is the way God lives throughout eternity.
The Bible is full of symbols and types. The offerings of Leviticus, though they are no longer necessary under the New Covenant, are wonderful for teaching us about Christ in His roles as sacrifice, offerer, and priest. And they even instruct us in our roles before God too!
Richard Ritenbaugh, focuses upon the life and character of Balaam, 1) an internationally renowned individual 2) from a family of soothsayers, 3) a baru or sorcerer, and 4) someone who probably knew of Abraham, Isaac, and Jacob. Balaam, an insane practitioner of occult power, greedy and covetous of wealth, desired to lead people into sin for his own profit. Balaam illustrates the paradox of someone who knows God's will, but willfully and deliberately disobeys, presumptuously thinking he could manipulate or bribe God, placing self-interest or expediency above God's interest.
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 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.
Many think works and faith are incompatible, but the Bible instructs us to do works of faith. What are they? These are things we MUST do during the process of salvation.
What is faith? Is it something we work up or does God give it to us? Do we have the faith to be saved? Do we really trust God?
John Ritenbaugh contends that if our faith had been strong over the past 20 years, we would not have been scattered. Because we behave and make choices on what we believe, any affront to the belief system will alter our choices and behavior, placing us on a destructive trajectory. Satan's chief strategy is subtle deception, planting doubts by subtle little half-truths, equivocations, and deliberate lies. Among the lies Satan has foisted off on the world are: (1) God is weak and ineffectual (as seen in effeminate pictures of Jesus, crucifixes, etc.) (2) God is disinterested and has gone off somewhere. (3) God is so merciful that anything goes (we aren't obligated to keep His law).(4) Sin is pleasurable and leads to prosperity. (5) We deserve more than we have been given. By imbibing these deceptions, we shipwreck our faith and jeopardize our salvation.
God's Ten Commandments are the divine law and standard that regulate human conduct. As our world testifies, they are still very much needed today!
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fire has an immediate benefit for those who, after having accepted Christ's sacrifice, might be tempted to sin (Hebrews 10:26-27, 12:26-29, II Peter 3:10-11). The future benefit of the Lake of Fire will be a thorough scouring of all evil, perversion and filth from the universe, ushering in an eternity without the pain or misery of sin (Zephaniah 3: 14-15,Revelation 21: 8, 27). As God's called out ones, our time of judgment (our Great White Throne Judgment) begins right now (I Peter 4:17, II Peter 1:3-11)
John Ritenbaugh reiterates that biblical history substantiates that God does not always have the church perform the same functions continually, but sometimes drastically alters the course according to needs and conditions. The perceived detours are necessary adjustments God makes to accomplish His purpose. "The work" changes according to God's direction and our need. Currently, God has imploded, exploded, and scattered (a pattern He has used before) His Church for our ultimate spiritual safety. The primary focus of "the work" at this time is the repair or re-attainment of the believing faith (the faith once delivered through revelation) that has seriously deteriorated because of heresy, apostasy, and self-satisfied Laodiceanism. The turn-around begins individually with the purification of each living stone through repentance and re-commitment to our covenant with God.
Many Protestant denominations teach that God's law is done away. Earl Henn proves that II Corinthians 3:7 does not support this.
John Ritenbaugh focuses on the deeply felt sense of obligation we feel knowing that a ransom has been paid to redeem us from the death penalty. While we have been justified through grace by faith, good works are the concrete and public reality of this faith. Because we have been bought with an awesome price, we have no right to pervert our lives, but are obligated to look upon our bodies as sacred holy vessels in His service. In John 15:16 Christ teaches that He has appointed us to bring forth fruit. Christ's special calling produces a sense of gratitude, loyalty, and intimate friendship in which we feel an abhorrence of letting Him down.
Having knowledge of God's law is not a guarantee of spiritual success or growth. Only those motivated to use the law will experience growth and produce fruit. The fear of God is the first element of motivation, ranging from reverential awe to stark terror. Fearing God leads to a determination not to bring shame on God's name or offending and hurting the relationship between God and us. We have to, like Nehemiah, who in his determination not to offend God, developed self control, refusing to conform to the corrupt practices of the world, unlike the procurator Felix, who cowardly capitulated to the tyranny of the majority.
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 provides a summary of the Covenants, Grace and Law series: 1. Realize the position carnal man comes from: completely under Satan' sway, antagonistic to God's law (Romans 8:7). 2. Always work from clear, unambiguous scriptures (Matthew 5:17-19). 3. Be strengthened by the examples of Christ and His apostles keeping specific laws, including the Sabbath and holy days (I Peter 2:21). 4. Paul explains the means of justification (not salvation but the first step in a process; God imputes righteousness where it does not logically belong). 5. God's overall purpose is to create us in His image, including His righteous character. He is reproducing Himself (Genesis 1:26)! 6. God's purpose for the Old Covenant is as a bridge leading to Christ (Galatians 3:17-24). 7. The way Paul and others use terms important to this doctrine (bondage, circumcision, yoke, law, etc.) should be seen in their correct context.
John Ritenbaugh clarifies some difficult terms which Protestant theologians have misapplied, characterizing God's holy law as a "yoke of bondage." If we fail to realize that Paul's focus in the Galatians epistle was justification (rather than the whole salvation process of sanctification and glorification) we could become confused. The Old Covenant had no provision for justification nor did it provide a mechanism to change the heart. The antinomian argument ignores that Christ also puts a yoke of responsibility on New Covenant participants (Matthew 11:29-30). The yoke of bondage Paul referred to was a syncretism of Halakhah- the code of regulations added by the Pharisees- and Gnostic ascetic ritualism, neither a part of God's Law. God's Spirit and law keeping are not contradictory.
Romans 7, verse 4, says that we are 'dead to the law through the body of Christ.' What does this mean? Earl Henn explains the meaning in its context, showing that it refers to the 'old man' which perished at our baptism.
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 teaches that in Galatians Paul took issue with the Halakhah- the Jewish way of life- not God's word, but a massive collection of human opinion, some fairly accurate, but some way off the mark, placing a yoke or burden upon its followers. Jesus, in Matthew 23, acknowledged the authority of those sitting in Moses seat, but he took great exception as to how they were using their authority, a zealous obsession with the traditions of the fathers, but almost no application of God's Law. Being strict in human tradition does not mean keeping God's laws, but instead an exercise in zeal without knowledge. On the other hand, Galatians 2:16 does not "do away" with God's Law, or make faith and works mutually exclusive (James 2:24). Works must be based upon faith in Jesus Christ.
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.
John Ritenbaugh asserts that the S.P.S. (Specific Purpose Statement) of the entire Bible is "Let us make man in our image, according our likeness" (Genesis 1:26). To this end God has given us His Law, which serves as a map showing us the way of sanctification and holiness. Because God desires companionship of beings like Himself, He is in the process of reproducing the God-kind. The map showing the way consists of the Old and New Testament, works inextricable as law and grace and letter and spirit. As Paul's writings reveal, the Old Testament is in the New revealed while the New Testament is in the Old concealed. Contemporaries of John and Paul (and some deceivers this very day) have tried to throw out the Old Testament and the Law, replacing it with Gnosticism.
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 reiterates that the entire Old Testament was written with the New Testament church in mind. Certain temporary ceremonial sacrifices, washings, and rituals were set aside when the spiritual reality—such as Christ's sacrifice replacing animal sacrifices and God's Holy Spirit and His Word replacing physical washings (Hebrews 9:18; Ephesians 5:26)—added a spiritual dimension. All biblical law, including the ceremonies, comes from God. Paul never taught any Jew to forsake the Law of Moses, the constitution and civil code, but he did rail against Pharisaical additions for the expressed purpose of attaining justification. Even though a change occurred in the administration of existing law, no laws were done away. Instead, they are written in the hearts of the converted (Hebrews 8:10; 10:16).
John Ritenbaugh answers the question "Is there a scripture that states such and such no longer needs to be done?" The Bible is an unfolding revelation, moving from the physical to the spiritual ramifications—revealing an ever-sharper focus on God's purpose. The Law (including the judgments, ordinances, and statutes), far from being done away, has the purpose of showing us our faults and outlining the way of mercy and love. The animal sacrifices and ceremonies were intended to foreshadow a more permanent spiritual reality—subsumed, but not done away. The Old Testament was written with the New Testament Church in mind, written in the context of an earlier culture. We need to see behind the law a presence of a Holy God with whom we seek to share a relationship.
In order to justify not keeping the Sabbath, many use Colossians 2:16-17 as proof that Paul did not command it. Earl Henn exposes this conclusion as pure fiction!
John Ritenbaugh teaches that God's grace gives us focus on what the Law's true purpose is — namely the basic guide as to what good works are — rules for the journey of life. God's Law outlines a way of life, defining sin, actually categorizing a descending level of gravity or seriousness (from sins which lead to death and those which do not; I John 5:16). Righteousness consists of applying the Law's letter and/or intent. Sin constitutes a failure of applying or living up to the standards of what God defines as proper or right. The conclusion of this sermon begins an exposition of four principles determining whether the law is binding.
John Ritenbaugh asserts that things written in the Old Testament were written entirely for Christians. The operations of both the Old and New Covenants overlap. The differences focus on justification, access to God, and eternal life, but not doing away with the law (especially the Sabbath) which Protestant theologians would have us believe. Modern Christianity, like the mongrelized Samaritan religion, is a syncretized mixture of some biblical truth with unadulterated paganism. To worship God in spirit means to put heart and mind into applying God's law, with a circumcised heart (Philippians 3:3) realizing that the motivating principle behind every one of God's laws is the love of God shed abroad in our hearts through the power of God's Spirit. (Romans 5:1-5)
John Ritenbaugh affirms that, contrary to Protestant misconception, no part of God's Law has been done away or set aside. Christ Himself torpedoed this notion by His proclamation in Matthew 5:17, "I did not come to destroy, but to fulfill." The balance of Matthew 5 magnifies, intensifies, placing a far more binding penetrating spiritual application of the law. The irony of the antinomian argument is that it is impossible tp keep God's law in the spirit without also keeping it in the letter. Without Torah (law, teaching, precepts, judgments, ordinances, instruction), man flounders. David realized that God's law, by revealing our flaws (the hidden plaque of our secret sins Psalm 19:12), when coupled with the power of God's Spirit, is a major tool for cleaning us up spiritually, equipping us to live in God's Kingdom.
Many use Colossians 2:14 to 'prove' God's law is done away. Is this really what Paul means? Earl Henn uses the Bible to explain the apostle's intent in this verse.
John Ritenbaugh reiterates that the problem with the Old Covenant was with the people, not with the Law, as some have alleged. Paul uses the term "covenant" to describe an agreement made by two consenting parties and "testament" to describe the unilateral, one-sided commitment made by God to improve the promises (eternal life) and the means to keep the commandments (God's Holy Spirit). The New Covenant will be consumated at Christ's return during the marriage of the Lamb when God's Law will have been permanently assimilated into His bride during an engagement (sanctification) process.
John Ritenbaugh explains that justification is not the end of the salvation process, but merely the doorway to a more involved process of sanctification, symbolized by the long journey through the wilderness toward the promised land, a lengthy purifying process involving Christ's work (of regeneration- making us pure) and our work of applying God's Word to our lives, enabling us to get all the spots and wrinkles out of us. Like the outward signs of a woman's pregnancy, sanctification is the part of the process where we bear fruit, giving visible evidence of God's Holy Spirit working in us.
John Ritenbaugh exposes the deplorable contraditions in the arguments of those who advocate doctrinal change. By their reasoning, they portray God as 'a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right." But that is not the way the Bible portrays Him!
John Ritenbaugh reminds us that under both the Old and New Covenants, refusal to keep to keep God's Law severs our relationship with Him. Like loving parents who give rules to their children to protect them from danger, our Loving Father has given us His Spiritual Law to protect us and bring us quality life. In the manner of Satan the Devil, who convinced Adam and Eve that God's commands restricted freedom, the misguided proponents of the anti-law bias or mentality have convinced many in our former fellowship that the Sabbath, the Holy Days, tithing, and food laws are harsh and restrictive elements of Old Covenant bondage. New Covenant justification does not do away with God's Laws (nor with human nature or carnality for that matter) but creates the circumstances through which faith is enhanced, producing sanctification and purification, bringing God's purpose (to restore all things) to perfection.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
In this comprehensive overview of tithing, John Reid explores the attitudes we should have toward tithing, the purposes of the tithe, and the benefits of tithing. Tithing expresses both our honor and love for God (the Supplier and Sustainer of all things) and our love for our neighbor, actively expressing God's great law. The first tithe is reserved exclusively for God's purpose, enabling the ministry to perfect the saints. The second tithe is reserved for festival purposes, enabling us to learn to fear God. The third tithe is used to show love for the helpless and people who have fallen on bad times. Incredible blessings accrue to those who keep these tithing principles.
John Ritenbaugh reiterates that the subtle changes made by the Worldwide Church of God have contaminated and corrupted virtually every doctrine we have lived by. Alterations in 'the package' affect the whole of what is produced. Proponents of these doctrines fail to see that God is doing more than merely saving people; He is producing sons in His image. Naively thinking that grace was something unique to the New Covenant and law unique to the Old Covenant, these misguided proponents of the 'do away with the law' mentality fail to see that the difference between the two covenants was in the quality of the the faith. The obligation in both covenants consisted of commandment-keeping. Justification denotes alignment with God's Law- not an excuse to break it.
John Ritenbaugh reiterates that the doctrinal changes made by the leaders in the Worldwide Church of God were intended to destroy the vision of the purpose God is working out. Ignoring the last portion of Ephesians 2:10, the proponents of the no works, no conditions, no standards, cheap grace mentality have perverted the name of Christianity, adopting the fruit of the world's brand of Christianity, cutting itself off from the law and rule of God. In contrast to this adolescent "obey because we feel like it"- "all roads lead to heaven" mentality is God's package, consisting of a body of laws, a body of beliefs or doctrines, and a way of life, all of which are working to produce a magnificent product- not merely to save us.
As Christians, we are followers of Jesus Christ, but many subtle arguments are advanced to prove we really do not have to walk in His footsteps—that He did it all for us. Earl Henn explains that such teachings are ridiculous!
Moderns sneer at the Bible's food laws, but God gave them for man's good. This study shows they are still in effect for us today!
Countering the Protestant red-herring argument, "You cannot earn salvation by works," John Ritenbaugh stresses that works certainly are not "done away" but that God expects works from all those He has called. We show our faithfulness and loyalty to God by our works or conduct - what we produce by what we have been given. The works demanded of us consist of continual striving to be faithful to our covenant relationship with God by keeping His commandments (not the traditions of men). As we strive to live by the Spirit instead of by the flesh (Romans 8:5) we will produce the kind of fruit pleasing to God. God forces a converted person to choose between two opposing forces (Romans 8:13), providing us His Spirit as a tool to overcome.
At the beginning of chapter 18, Paul arrives in Corinth, befriended by Roman expatriates Priscilla and Aquila, devout individuals very important in Paul's ministry, both economically and spiritually. Paul's spirits are additionally revived and energized at receiving good news from Silas and Timothy, leading him to be more aggressive and bold. With this new-found energy, Paul encountered some new persecution but also saw his work bear fruit; he was driven from the synagogue, but paradoxically won over the leader of the synagogue, Crispus, to Christianity. A potential problem and source of persecution is quickly resolved by the new Roman consul, Gallio, who, upon refusing to get involved in what he considers an intramural squabble in the Jewish church, gives Christianity legal status in the Roman empire. At the conclusion of the chapter, we become acquainted with the eloquent new convert Apollos, whose deficit in knowledge and understanding is filled in by Priscilla and Aquila.
Through Acts 1-15, God (primarily through the work of Peter, Paul and James) has removed His work out of the Judaistic mold, creating the Israel of God (the church) designed to spread to the Gentiles. Though certain ceremonial and civil aspects of the law were (for a time) suspended, the Law of God was never suspended, especially as it relates to defilement of conscience or disregarding of scruples that could cause permanent spiritual damage or unwittingly place one in communion with demons. We must always conduct ourselves with the long —term spiritual interests of others paramount on our minds, being sensitive to conscience and scruples of others as we exercise our 'rights.'
John Ritenbaugh focuses upon the intent or purpose of the scripture in Deuteronomy 23:2 prohibiting offspring from illegitimate unions (often carrying psychological baggage and irreversible physical damage) from holding offices of responsibility in physical Israel for ten generations. Acts 14 begins with the people of the Lycaonian cities of Lystra and Derbe mistaking Paul for Hermes and Barnabas for Zeus. When Paul convinces the crowds that he and Barnabas were not gods, they were treated with contempt rather than adoration. The church, it seems, has always been forced to live in hostile environments. At the beginning of chapter 15, the question is posed whether a Gentile must undergo circumcision in order to be saved or keep the law in order to become justified. Lawkeeping in the present does not justify past sins, nor is it intended to be a vehicle for salvation. This understanding does not do away with God's law, which must be kept in the spirit. Following the Council of Jerusalem, God now begins His spiritual work through the church, taking His Word out to the nations.
John Ritenbaugh continues to reflect on Stephen's incendiary message to fellow Hellenistic Jews (ostensibly given in hopes of their repentance), chastising them for their perennial rejection of prophets and deliverers, including the greatest Deliverer ever sent (namely Jesus Christ), clinging instead superstitiously to the land, the law, and the temple. Stephen's 'untimely' martyrdom and his compassion on his persecutors, followed by the protest reaction against his brutal murder (all part of God's divine plan) resulted in a rapid spreading of the Gospel. The study then focuses upon the influence of Simon Magus, a noted practitioner of sorcery or magic who became impressed with the power of God's Holy Spirit, presumptuously offering Peter money to purchase this power for selfish purposes to control others rather than to serve them. Peter recognized the hypocritical, deceitful, impure motives of this request and responded appropriately.
John Ritenbaugh focuses upon the superiority of Christ and the Melchizedek priesthood, pointing out that in every way it is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality. Hebrews 7 is the only portion of scripture that carefully examines Christ's credentials as High Priest, giving us concrete hope of our salvation. His blameless and undefiled life made Him an appropriate guarantor or co-signer covering our imperfections. After establishing the need for a change of the priesthood, Paul describes the details as to how the new priesthood will administer the New Covenant, amplifying and bringing into stark reality what had been only seen in shadowy outline in the Old Covenant. The New Covenant is established on better promises, not law changes.
Can a Christian commit a sin, and still be a Christian? Or would this be "the unpardonable sin"? Or would it prove he never was a Christian? Thousands worry, because they do not understand what IS the sin that shall never be forgiven.
You've probably heard that the Ten Commandments were done away. You've been taught that the Ten Commandments either are the same as, or a part of, the ritualistic Law of Moses, and that they didn't even exist until Moses, and that they lasted only until Christ! This is no mere, irrelevant theological or religious question. This is the very essence of your life!
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