John Ritenbaugh, describing an ongoing "bloodless coup" in which a major political party and a complicit propagandistic media are feverishly trying to high-jack the controls of governmental power, taking choices away from the individual and giving them to the government, maintains that we are reaping the consequences of the episode recorded in I Samuel 8:4-7, in which Israel demanded a king instead of trusting in God as their ruler. As unsettling as current world events may be, we know that the invisible God actively inserts Himself into the affairs of men, working out all events for His purpose. As we look through the history of the offspring of Jacob, we can see God's hand in preparing godly seed, a holy line from Seth to Noah to Shem to Abraham, to Moses, to David, to Mary. Jesus Christ was the Seed promised to Adam and Eve who would crush Satan. God admonished us in Deuteronomy 32:7-9 to remember the thread of events from the Garden of Eden to our current state, recognizing the artful way in which God distributes people over the face of the earth. God's separating physical Israel from the gentile nations was phase one of His master plan. His creation, at the time of Christ, of spiritual Israel, which recognizes faithful gentiles as full citizens, is phase two. The founding of the United States and the other nations of modern Israel was not random or accidental, but purposely orchestrated by our Creator. Indeed, God is moving the entirety of world affairs toward the day Christ will establish His Kingdom on the earth and crush the head of Satan, in doing so destroying no only his destructive ideas but his life.
John Ritenbaugh, 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.
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 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 focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their covenantal relationship with Him (including the clean and unclean designations in Leviticus 11 and Deuteronomy 14). Because God has explicitly prohibited a foreigner's grain for the wavesheaf offering (Leviticus 22:24-25), for one to infer a wavesheaf offering from Joshua 5 would be to infer an abomination. The wavesheaf offering, depicting Christ as the first of the firstfruits, to be undefiled and free from corruption, had to come from the produce God had given them from their own labor on their own land.
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
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.
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!
John Ritenbaugh asserts that only those who are governable will ever be allowed to govern. No government (not even God's government) will work without each individual submitting in his area of responsibility. Our elder brother, Jesus Christ, qualified to rule because of his feeling of responsibility (1) to God, in submitting to Him, and (2) to man, in using His powers to provide salvation for all mankind. Following in his footsteps, we must realize that leadership requires becoming a slave or servant. (Matthew 20:24-28)
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
John Ritenbaugh explores the conversion of Cornelius, a Gentile. This event is nearly as pivotal a benchmark as the original Pentecost because the Gentiles at this point are given the same portal of salvation (repentance, belief in Christ, and receipt of God's Holy Spirit) originally offered to Israel. This portion of Acts highlights: (1) The church's initial resistance to Gentiles fellowshipping in the church, (2) God's leading the church into the right understanding of Gentile conversion, (3) God's using Peter (originally relatively rigid and unyielding in his scruples) instead of Paul (more cosmopolitan), and (4) Jerusalem's acceptance of Gentiles (originally considered ceremonially unclean from the Jewish point of view) apart from the influence of Judaism. Peter's vision about the unclean beasts is to be interpreted metaphorically or symbolically rather than literally: Gentiles are not to be regarded as impure or ceremonially unclean.
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