Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omniscience (knowing everything). These attributes will never become descriptive of God's people. But there are other, transmittable, attributes which we can make a part of our new nature. These include love, forgiveness, compassion, and longsuffering. God commands that we emulate Jesus Christ, who sacrificed Himself for us. He instructs us to humble ourselves, giving our entire self as a sacrifice of love. Paul explains that light symbolizes the regeneration of the new creation, totally separate from the old creation, lying in darkness. There must be a regenerative change in what we are, how we think, and the way we think. With God's help, we must obliterate our evil, carnal nature, replacing it with purity and holiness, both of which will be evident to those with whom we associate. They will observe that no filthiness or course speech comes from us, as we radiate God's behavior (symbolized by light) in a murky world of darkness. Just as God characterized the Prophet Danial as being a light, He has also called us to be lights to the world, to radiate His attributes of forgiving, giving, and living.
John Ritenbaugh, warning us not to complain about our lack of talents or spiritual gifts, assures us that, if we were called because of our talents, we would be able to brag. However, we were called solely for the purpose of fulfilling what God has in mind for us. To that end, God has given diverse gifts to all He has called, intending that we produce abundant spiritual fruit, glorifying God. As Adam did not create himself, we, called as first-fruits of a spiritual creation, have not and are not creating ourselves either. We are being trained to become leaders, but before we can lead, we must be able to carry out responsibilities, conforming to God's leadership, carefully meeting the demands of His covenants (solemn agreements between God and man). Covenants, contracts, and compacts are all designed to draw individuals together, unifying them in agreement to establish a purpose. Of the 70 billion people who have lived on the earth, only a meager fraction have entered into a covenant, the legal foundation for any relationship with God. Keeping any of the covenants involves faith in the Creator, the one who gives life and breath to each living being. All human beings have been given a basic understanding of right and wrong, having been imbued with a conscience (Romans 2:14), but the converted are presently more involved with God, and are expected to conform to a higher standard. In order to become a leader, one must be a good follower, pursuing with a high level of energy, appropriating the character of God. The covenants provide overviews of what we must follow, giving broad principles rather than specific details. The Sovereign God spells out the terms and the penalties, demonstrating patience and long-suffering as we slowly learn the rudiments. The first covenant recorded in Scripture, the Edenic Covenant, establishes the Sabbath, the solemn marriage relationship, and clearly shows God to be the source of all blessings, providing a pattern for all the covenants to follow.
Richard Ritenbaugh, continuing his exposition of Book One of the Psalms, focusing on themes pertinent to the spring holy days, demonstrates that God orchestrated all of the events of the Exodus, making Pharaoh's pitiful plans irrelevant. God led Israel to the spot they felt they were trapped in order to demonstrate His absolute sovereignty, His ability to save, and His ability to totally annihilate all opposition. The Song of Moses, recorded in Exodus 15, indicates that ancient Israel finally got the point—at least momentarily. Psalm 1 and Psalm 2 amplify the themes of the Song of Moses, with the first Psalm concentrating on the Torah, or instruction itself, but the second focusing on the Son; we must come to know both His instruction and Him personally. The Son will have the final say; only a fool would attempt to test His sovereignty. The first stanza of Psalm 1 expresses astonishment that anyone would try to plot against God. Because God controls the whole universe, He laughs in mockery and derision at anyone who would even contemplate rebellion. Because Jesus Christ is God's begotten Son, we can avoid the rod of His anger by paying respect with worshipful fear and awe.
Richard Ritenbaugh focuses on the double standards of the proponents of the Documentary Hypothesis, at once insisting that we treat the Bible like every other literary document while insisting the New Testament jump through extra hoops. Looking at the extant number of the ancient texts available to corroborate the authenticity of the Scriptures, more ancient manuscripts of the New Testament have been found than for any other classic text. If every New Testament were destroyed tomorrow, the text could be reconstructed by going to the writings of the church fathers. There are also more corroborating manuscripts of the New Testament in languages other than Greek. The veracity of the Scriptures is something we can take to the bank, in essence our only protection against the torrent of deception we face today, giving us the strength to endure and overcome. God's Word points out profound and necessary truths, prompting us to change our thinking and behavior. As we change, God instills His character in us, allowing us to begin living as He does. As we read God's Word, we must remember that assent is not acceptance. We must accept what God says, obeying and yielding to Him unconditionally, even though human nature stiffens in rebellion at the prospect. We must develop a proper sense of proportion in our relationship to God. We must mortify sin and give ourselves as a living sacrifice. We then must have no doubt that God is capable of giving us whatever we need to finish our course, transforming us into His image.
Richard Ritenbaugh, reiterating the five symmetrical and correlative sets of documents and events (the Torah, the Megilloth, the books of the Psalms, the summary psalms, and the five seasons), focuses on second set (comprising Book 2 of Psalms, Exodus, Ruth, Psalm 147, and the Pentecost season). In this section, the psalmist David invariably uses the term Elohim, or Creator, connoting power, strength, and infinite intelligence. As Creator, God has undertaken a physical and spiritual creation that is continual and ongoing. The psalmist want us to see the Creator who is in the process of preparing a spiritual creation, through the means of His law and His Holy Spirit, treading through a formidable wilderness, culminating in the Bride of Christ. David as a prototype Christian faced multiple trials requiring trust and dependency on God. Like the psalmist David, when we experience severe trials, we must learn to trust God, anticipating that things will eventually turn around for our good. We can distill valuable insights and lessons from the trials we go through, enabling us to grow in character, and to thrive even as we suffer for righteousness sake.
Among God's many names and titles is one that proclaims His supremacy over all others: "Most High God" or "God Most High." This name is first used when Melchizedek meets Abram after his victory over the kings who had taken Lot and his family captive. David Grabbe traces the usage of this divine name through the Bible, illustrating how it should give us confidence in God's governance over our lives.
Jesus' miracle involving Peter finding a coin in a fish's mouth, enough to pay the Temple tax for both men, is often overlooked. Martin Collins explains the biblical background of the Temple tax, as well as Christ's awesome display of prescience, power, and control in performing this miracle.
The serious Christian looks on this ever-declining world—a world that reflects the rebellious, anti-God attitudes of Satan the Devil—and wonders how anyone can truly live by faith. Some may even begin to doubt that God is in control of events here on earth. John Ritenbaugh, however, contends that God's sovereignty over His creation is complete, and the course of world events are moving according to His will.
In performing the miracle of the great catch of fish, Jesus as Creator manifests His divine power over creation, forcing Peter to realize just who his Master was. Martin Collins explores this astounding miracle, extracting important lessons for us today.
Human beings, even those who have been called to be children of God, have an innate fear that God will not always provide for us. John Ritenbaugh contends that this fear originates in doubt about God's power—a doubt that falls to pieces before God's revelation of Himself in the Bible.
In this message on the subject of planning and God's sovereignty, John Ritenbaugh stresses that we are obliged to respond to God because He has interfered in our lives, causing us to repent, giving us His Holy Spirit, and limiting our options. We should plan our lives to be in sync with God's planning and purposes for our lives. Even though we have the free moral agency to run counter to God's detailed sovereign purposes, we court disaster if we presumptuously or boastfully plan against these purposes. We ought to plan, exercising living faith in God's sovereign control in everything we do (James 4:15) for the glory of God (I Corinthians 10: 31). Belief in God's sovereignty is of little comfort if we don't also believe in His love and wisdom.
In this sermon on biblical humility, John Ritenbaugh suggests that sacrifices of thanksgiving, praise, and gratitude are required of God's called out priests. By meditating on the physical creation, the human body, and God's Law, we prepare ourselves for prayer. God desires that we exercise gratitude and thanksgiving in order that: (1) We stay focused in the right direction (on the Creator rather than the created), (2) We develop and support the faith to please Him, and (3) We maintain a sense of humility—not an obsequious social skill—but a proper measure of ourselves with God, resulting in conduct following a biblical standard.
Is God sovereign over angels? mankind? John Ritenbaugh explains that God's sovereignty is absolute as He directs events toward the culmination of His plan.
God's sovereignty is one of the most important issues a Christian must consider. Is God supreme in all things? Have we acknowledged that He has total authority over us in particular?
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is the key to unlocking the treasuries of salvation, wisdom and knowledge. Paradoxically the fear of God, because it unlocks knowledge, wisdom, and spiritual growth, should draw us toward God. Conversely, if we do not respect God, reciprocally God will not respect us. In order to reverence God, we must know Him. Christianity is experiential; we must live it to understand it. Our concept of God (and our fear of God) needs to come from observing His creation and absorbing His revealed word rather than the precepts of men.
John Ritenbaugh stresses the importance of listening over merely hearing, suggesting that only from God's Word can we know who is really regulating the affairs on the earth and which truth to believe. The scriptures, substantiating God's sovereignty, assure us that Israel's history was no accident, the church's succession of Israel was no accident, and our calling into the church was no accident. Even though God's thoughts are not [yet] our thoughts and His judgments unsearchable, we have the assurance that just because scary, inexplicable things happen in our lives, God is still sovereign; we must develop the childlike faith to trust in Him for the solution.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
John Ritenbaugh summarizes the true nature of God in contradistinction to the Trinitarian error: 1) God is not mere essence; both the Father and the Son have separate, substantive bodies. They are one in mind and purpose, just as we can be one with Them. Scripture indicates 2) He has the same body parts as ours. 3) He is located in one place at one time. 4) He moves about from place to place. 5) He becomes informed the same basic ways we do: evaluating, inspecting, and watching. 6) He limits Himself within the purpose of what He is accomplishing, respecting our free moral agency. 7) Having created us in His form and shape, He desires to develop us into His character image, so we can share life with Him on His level.
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