Not a few people, and even many Christians, think that the Bible contains some strange laws. For instance, Deuteronomy 22:11 forbids the wearing of a garment that contains different fabrics. Mike Ford tackles this particular command, contending that it contains a spiritual principle with a profound impact on Christian life.
David Maas, cuing in on Paul's declaration of a debt he owed to Greek and Barbarian, to both the Hebraistic Jewish world view and the Hellenistic world view, observing that God has chosen to canonize the Scripture in both Hebrew and Greek, contends that these major two dominant forces in western culture were meant to be symbiotic partners, like husband and wife, each representing only a partial, incomplete aspect of God's character. As maturing Christians, called to judge in God's coming Kingdom, we are called to lay aside the childlike tendency to over-correct, violently and impulsively moving from one ditch to the other. As the mirisms in Ecclesiastes 3 and the comparison examples in Ecclesiastes 7 were meant to be contraries rather than contradictories, we must metaphorically go beyond the simple on-off switch and canoe paddle, devices that served us well when we were first called. But as we mature, we must adopt the steering wheel and the rheostat mechanism, allowing degrees of brightness and intensity, allowing for variables of time, place, and circumstance, which are different for each of us. The only time a jagged spike is desirable is when the line on the electrocardiogram goes flat and we are compelled to use a defibrillator to shock it into activity. In our trials and our spiritual gifts, one size does not fit all, and our overcoming skills, our ability to judge, and especially our ability to grow spiritually and bear fruit should reflect these variables. Whether we are talking about diabetic blood sugar spikes or the spike of malfunctioning heartbeat on an electro-cardiogram, or most importantly, the metaphorical spikes in our spiritual journey, we must seek God's spiritual pace maker (Hebrews 8:10) a balance mechanism for regulating these dangerous fluctuations.
John W. Ritenbaugh: Certain categories of subject matter published in the Church of the Great God's "Berean: Daily Verse and Comment" are almost certain to stir challenges against their content. ...
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 clarifies that, in terms of salvation, grace and works are mutually exclusive (Ephesians 2:8-10), but good works are the result (or the fruits) of God's creative efforts. Grace frees one; works prove that one has been freed. Grace (or the gift of God) enables us to have a clear enlightened perception of God (I Corinthians 2:7-11) and delivers us from the enormity of our sins (Romans 5:15-17), freeing us and gifting us (Romans 12:3-5; I Corinthians 12:4-11) to do works consistent with God's law. Grace (given only to those who believe) frees us in order to keep the law, not to exempt us from keeping it (Romans 3:21-25).
In this message focusing on the "tail wagging the dog," Richard Ritenbaugh discusses the motivations for proclaiming the true gospel and the motivation for teaching false gospels or heresies. For a genuine minister the gospel of the Kingdom creates a compulsory inner pressure causing him to virtually "explode" with truth, totally unrelated to the need for numbers or ego-stroking. The motivation for the bogus minister stems from a desire to pander to the "itching ears" of the prospective clientele telling them whatever they want to hear, catering to their desires and lusts (Ezekiel 33:32), mixing truth with error, creating a poisonous fatal mixture. While the true minister affirms God's law, the false minister grants license to do whatever one pleases.
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.
Men have a love-hate relationship with mercy: They love to receive it, but hate to give it! Mercy, though, is one of the most important virtues, according to our Savior Jesus Christ. This article provides reasons why we should lean toward mercy in all our judgments.
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
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 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 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.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
The road that leads to salvation has ditches on either side: legalism and liberalism. God's way perfectly balances and blends law and grace, producing the "new man" within us.
In this Feast of Trumpets sermon, John Ritenbaugh, reflects on Malachi Martin's book, The Final Conclave, which claims that, not only are 60% of the College of Cardinals not firm believers, but that a hard core 27% are functional but prudent agnostics, hedging their bets. Some of us, facing the stress and uncertainties of the time, may also be going through the motions but losing every vestige of faith. The Day of the Lord, like a claw hammer, has both a business end (return of Christ) and a wrecking end (destruction, mayhem, and tribulation). In this stressful time, we had better have our convictions in order, realizing that not only is God preparing a place for us, He is also preparing us to be conformed to the image of His Son.
John Ritenbaugh teaches that forgiveness is only the beginning of the grace process, enabling us to grow or mature into the full stature of Christ. Grace eliminates the possibility of boasting or self-glory because all we have accomplished has been accomplished only because of what He gave. We are to follow the example of our Elder Brother, who although He did not consider it robbery to be equal with God, nevertheless made Himself of no reputation (Philippians 2:6), becoming, as it were, a child. Jesus is not against greatness, but He wants it to be given by God and God is going to give it to those who are in harmony with His law and His way of life. Everybody is to build on the same foundation, using those gifts, which God empowered them. Paul, in I Corinthians 1:29 insists that the very fact you are under grace is what nails you to the floor, that you have got to obey the law.