Mark Schindler, reflecting on Winston Churchill's famous description of Russia following the German invasion of Poland in 1939—"Russia is a riddle wrapped in a mystery inside an enigma," observes that the majority of organized 'Christianity' have a similar view of God. Even to the vast numbers of the currently uncalled, God has made His invisible nature intelligible to the human mind—unless it has become reprobate by engaging in willful perversion. To God's called-out ones given the mind of Christ through the gift of the Holy Spirit, God is not a riddle wrapped in a mystery inside an enigma. God has called us that we, with His help, might transform our carnal natures into spiritual natures as we incrementally inculcate into our beings the nature of God. Charles Krauthammer, apparently without the indwelling of God's Holy Spirit, concluded that believing in either evolution and creation requires faith. He cautiously affirmed, "I cannot say I believe in God, but I fear Him." As God's called-out ones facing on-going judgment during our sanctification process, we are committed to knowing Him, taking on His attributes, and honoring His Holy name—which we aspire to become our family name.
Richard Ritenbaugh, examining our belief regarding the nature of God, which rejects both the Catholic-fabricated trinity as well as the Protestant assumption that Yahweh was the harsh God of the Old Testament while Jesus was the benevolent God of the New, explains the context in Deuteronomy 6:4—"the LORD is One." The Hebrew noun transliterated Elohim is plural, but takes a singular verb, denoting that it is a collective substantive. More than one Being constitutes the God Family. Before Christ revealed God the Father, the world as a whole was ignorant of the Father—that Our Lord has a LORD to which we are all subject. The Old Testament Scriptures provide powerful hints about the existence of the Father, beginning with the proclamation in Genesis 1:26, "Let Us make man in our image." The substantiation of God the Father's identity was obscured by a narrower cultural understanding that "My LORD said to my Lord (Psalm 110:1)" referred to any anointed Israelite king, who the Scriptures recognize to be a son of God. After Christ revealed the Father (acknowledging Him as the Supreme Deity), it became clear that: (1) God the Father is Our Creator; (2) We physically resemble Him; (3) He has strict, unchanging standards for eternal life; (4) He is sovereign; (5) He is the Father to Christ and to us; (6) He works through His Son; (7) He bestows authority in the Son; (8) He aims to set up an everlasting Kingdom that will bring peace everywhere. Deuteronomy 6:4 refers to God as one, signifying unity of purpose and single-mindedness in character!
Richard Ritenbaugh detects a massive inconsistency in the persistently saccharine assessment of Jesus as meek and mild, ignoring His wrath, while at the same time teaching the concept of an ever-burning Hell. God's wrath is measured and just, not excessive and cruel. The breakaway Protestant daughters of the Roman Catholic Church have faithfully carried on the heretical error of their mother, promulgating the fantasies of Dante Alighieri's The Divine Comedy, while ignoring or twisting the clear meaning of the Scriptures. The Hebrew word transliterated "sheol" is simply the grave or pit—the inevitable destination of every human being. In this context, everyone who has ever lived will "go to hell." The Greek word transliterated "hades" is a synonym of sheol. The Greek word transliterated "tartaroo" applies to the place of restraint for Satan and his demons, but not for humans. The term "Gehenna" refers to a garbage dump outside Jerusalem, made vile by the ancient pagan custom of infant sacrifice. Because it was the city dump, a fire burned there constantly, consuming a steady stream of refuge and garbage feasted upon by maggot. The maggots eventually turned to flies, which, reproducing, yielded more maggots, a cycle which informs the image of "their worm" never dying. Gehenna is not a metaphor for an ever-burning fire, but rather for the Lake of Fire into which God consigns the incorrigibly wicked, whose unquenchable flames will cease only after all the fuel is consumed. Oblivion, not eternal torment, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
David Grabbe, citing numerous scriptures that show God has the power to give sight to the blind, and conversely, to inflict spiritual blindness on others as a consequence of sin (Deuteronomy 28), argues that the Church's current understanding of II Corinthians 4:4 is incorrect. Translators use a lowercase "g" in "god of this age," yet it is the true God who does the blinding; He alone opens and closes eyes. Satan, on the other hand, deceives; he blurs the vision that God has made available. While Satan is opposed to truth, God embodies truth, yet does not reveal all truth all at once. There is no second witness of the Greek noun theos (rendered "god" in II Corinthians 4:4) denoting Satan. The New Testament writers refer to Satan as a ruler, but never as a god. Satan is certainly the prince of the power of the air and a major world ruler, but only in his wildest dreams is he a god capable of blinding.
Richard Ritenbaugh, reporting on a frustrating e-mail exchange with a woman who claimed to be a Bible teacher, concludes that the ruler of this world has deceived many to the basic principles of biblical interpretation. Biblical symbolism is consistent: yeast, for example, always representing corruption, or a field also representing the world. The lion has always represented a powerful and majestic ruler, whether applied to Nebuchadnezzar, Satan (I Peter 5:8) or, most importantly, to Jesus as the lion of Judah—a conquering King (Revelation 5: 5). The misinformed Bible teacher could not grasp how God could symbolize the "meek and mild" Jesus as a Sacrificial Lamb in some passages and as a conquering Lion of the Tribe of Judah in others, in spite of the plethora of Scriptures showing His as forcefully subduing man's evil governments at His second coming. Satan has convinced many mainstream 'Christian' churches that the Giver of Grace cannot also be a Champion of the Law and a Hater of sin. Our Savior and High Priest and will ultimately assume the role of the King of Kings, with leonine power to subdue all evil and forcibly rule with righteous judgment. As God's called-out ones, we must be savvy about the nature of biblical metaphors, not letting Satan deceive us with wrong understanding.
Ted Bowling recalls his early days in a Pentecostal Church where the key doctrine, deriving from a misapplication of Acts 2:4 and Acts 2:38, led the members to believe that glossolalia (speaking in 'tongues') was the unmistakable sign that God has accepted us. The miracle of Pentecost was not the speaking incomprehensible gibberish, but it was that a multitude of foreigners heard the Gospel in their own language. It was a miracle of hearing combined with a speaking of existing languages. In one bogus 'Pentecostal' service, a young man prayed out and cried for evidence of God's Holy Spirit (supposedly evidenced by the glossolalia) only to be denied this supposed gift, leaving him feeling that God had rejected him. God's Holy Spirit is a gift; we cannot and should not try to 'work it up.' When hands are laid on us at baptism, we do not feel a zap of electricity going through our nervous systems. The changes we receive are not external but internal, marked by inward growth in Godly character, leading to a mirror-like image of Jesus Christ.
Richard Ritenbaugh begins by recapping the first three chapters of the Book of Lamentation: "Woe is me" (Chapter 1), "God did it" (Chapter 2), and "If God is behind it, it must have been good" (Chapter 3). He then focuses on the themes of the chapters 4 and 5. Chapter 4 is a summation of how low God had brought the people of Judah, prompting the theme, "How low can you go?" In Chapter 5, the community bewails what it has suffered, prompting the plaintive theme, "Have You utterly rejected us?" A close reading of the text reveals that, as terrible as this ordeal was, only a few people repented, a reality which justifies Christ powerful rebuke to their descendants, the Pharisees and Scribes, calling them vipers for persecuting and killing the prophets, warning them that their sins would culminate in yet another great destruction. The people suffering under the Babylonians had blindly basked in the privilege of being God's chosen people, while at the same time the blatantly trashed the terms of the Sinaitic Covenant. The inhabitants of Jerusalem could not make a clear cause-and-effect connection between their own sins and what was happening to them. Because the people of Judah demonstrated no fruits of Godly repentance, they failed to achieve anything like a personal relationship with God.
Richard T. Ritenbaugh: Perhaps the most critical question in every nation and every era is "Who is the true God?" In his final book, Mystery of the Ages, Herbert W. Armstrong titled the chapter explaining the first mystery ...
David Grabbe, marveling that over the past 25 years the Church of the Great God has assembled a massive library of electronic resources as a service to the Greater Church of God, as well as to the world at large, asserts that God performed this work at a fraction of the cost incurred by our previous fellowship. Though our main focus has not been "to preach the Gospel to the world," we nevertheless provide prodigious quantities of spiritual food to anyone who requests it. If people are hungry, there is plenty of nourishing food to satisfy them. CGG.org received 1.7 million visitors last year and BibleTools.org 2.3 million. These figures testify that the world at large is receiving a witness. The things that we can quantifiably measure are not really important, the Head of the Church decides subscribers, members and income. Noah's warning was fruitless; Jesus Christ's ministry netted meager results. Without Christ, we could produce no fruit. What is important to God is faith—faith which He gives and by which we live. As technology becomes more affordable and available, the material world threatens to crowd God out of the picture. The information age will destroy us unless we learn to manage it properly, discarding carnality and diligently focusing on the Word of God.
Ted Bowling, reeling from the blasphemous portrayal of Noah in the 2014 movie, reports that it is a Satanically inspired advertising of a vastly skewed view of God. The movie portrays Noah as a person both anti-God and anti-family. The movie, by assassinating the character of a just man who walked with God, joins company with the mockers, trashing God for the sake of mammon. Some of the biblically-unsupportable lies the movie tells include: (1.) Rock people, representing fallen angels, help Noah build and protect the ark, earning a redemption into heaven; (2.) Methuselah, a mentally deranged witch doctor, heals Shem's wife of barrenness; (3.) Noah is a psychopath who entertains finishing off the human race by murdering his grandchild. The movie quickly becomes a revolting distortion of the Scriptural account, highlighting instead Satan's wish-list for the destruction of mankind, the dissolution of marriage, the disintegration of the family, the worship of the environment and the universal perception of God as distant and uncaring. Sadly, world events have come full circle to Noah's time when the thoughts of mankind have become evil continually. God's called out ones will be standing alone, like the Patriarch Noah, forced to endure endless scoffing, awaiting the intervention of Almighty God to destroy evil and bring us through the horrendous flood of Satan's lies, establishing His Kingdom under the rulership of Jesus Christ.
Austin Del Castillo, recalling his reaction to several encounters he had with evangelical "Jesus Freaks" year ago, with their saccharine "Have you given your heart to Jesus?" approach, remembers that their behavior seemed syrupy, making him extremely uncomfortable. Because Protestants have seemingly denigrated God's Law and championed Jesus Christ as the liberator from its so-called bondage, the late Herbert W. Armstrong emphasized God the Father, seemingly de-emphasizing the role of Jesus Christ as the betrothed fiancée of the Israel of God—that is, Church. It behooves God's called-out ones to recognize Jesus Christ as providing the access to God the Father, the Way and the Life. The vine and branch metaphor suggests that we are to form an intimate relationship with our Bridegroom. We need to please our fiancé, trying to do what He wants and refraining from what He hates, in contrast to those 'Christian' organizations who claim to love Him but which do not obey Him.
John Ritenbaugh, reflecting on the estimated 50,000 "Christian" organizations currently extant, suggests that a tiny fraction of the world's people are following "the Way." Doctrinal purity, according to Jesus Christ, does not consist of man-made traditions, which often conflict with God's Commandments. False doctrines cut people off from a wholesome relationship with God. Doctrinal purity is measured according to how one emulates Christ, a requirement for those desiring to qualify to be among the 144,000 following the Lamb. Differences in doctrinal interpretation wreaked havoc on our former fellowship. Jesus Christ engineered its break up and the ensuing scattering of His people for their protection, rendering the splinter groups more obscure in the face of the coming wave of persecution. Scattered brethren, torn away from ineffectual social clubs, are now forced to rely on Jesus Christ as their only bulwark, with the training wheels of groupthink discarded. Christ did not establish any corporate entity, including the Church of the Great God, as His own special group. As the constituent members of the Israel of God realize they cannot cope with the barrage of trials with their own resources, they come to rely on Jesus Christ alone. Only by developing the mind of Christ can one gain ascendancy over the hopelessly evil carnal nature which threatens to destroy all of mankind. God works with the humble and contrite but never with the proud. From the beginning of Creation, the carnal mind has sought its own way. The only way to defeat deadly carnal nature is to stay close to Christ, acquiring His mind, the fountainhead of righteousness and spiritual maturity.
John Ritenbaugh, reflecting on the lyrics of Bob Dylan's war protest song in 1964 "With God on Our Side," analyzes the conundrums Dylan proposes, "If God is on our side, is He as murderous as we are?" "If God is really on our side, what does that do with our perception of God's character?" The clear majority of professing Christians who claim they know God really do not because they have no relationship with Him—and most have rejected the Sabbath. As God's called-out ones, we are required to be doers as well as hearers, walking in His steps. Historically, the Israelitish nations have been talkers, but not doers. When ancient Israel wanted a king to be like the gentile nations, they virtually stripped God of His power, in doing so receiving the curse of a darkened, reprobate, animalistic mind. Humanists are foolish ignoramuses about what really matters in life. The framers of our Constitution were sincere educated men, but they were unconverted. Having experienced the turmoil of the Catholic—Protestant clash in Europe, they did not want any sect dictating religious doctrines or practices. A follower of Christ is mandated to: (1) follow Christ; (2) walk with Christ; (3) imitate Christ; and (4) walk in Christ's steps—doing exactly what Christ does. Consequently, as physical Israel is still reeling from the curse of I Samuel 8 (rejecting God's rule to replace it with a tyrannical Gentile-like government), we need to guard against the multitudinous distractions, realizing that God is sovereign, totally regulating the political and cultural upheaval, shaping it to accomplish His ultimate purpose.
Richard T. Ritenbaugh: A stroll through just about any cathedral in Europe, not to mention many a church just about anywhere in the world, would bring to the eye the sight of perhaps a handful or even dozens of ...
John Ritenbaugh, in his exposé of philosophers who have impacted culture generally and education specifically, focuses on the writings of Ralph Waldo Emerson, America's foremost practitioner of Transcendentalism and Pantheism, philosophical viewpoints somewhat akin to those mentioned in Romans 1:20 and Psalm 19, which suggests that the Creator is revealed through his Creation. Sadly, Transcendentalists, Pan-Theists, and Neo-Platonists fail to bifurcate the identity of the Creator from the Creation, calling it one and the same. This blurring of Creator with His creation gives adherents of Pan-theism the ability to declare themselves God, and not subject to any power higher than self.
Josh Montgomery, drawing on his experiences in internet marketing, describes how some have manipulated the search engines, using key word saturation to give unscrupulous bloggers and 'experts' the ability to distort the truth and create an alternate reality totally at variance with the truth. Satan has successfully deceived the whole world, conditioning nominal Christianity to appropriate pagan festivals as 'Christian' celebrations and creating an alternate perspective of God that is not true. With this false, impotent picture of God that Satan has created, other lies, such as evolution and false toxic doctrines, can be substituted by godless teachers and institutions. Our only antidote to this barrage of lies and distortion is to stay close to God's Word, trusting continually in His providence and His promises to protect us as we obey Him and stay close to Him.
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his reputation as a sterling quarterback. His subsequent life went downhill, as he succumbed to controlled substances, leading to burglary and other crimes. He sits in a jail cell in Montana, deemed a failure, down in the gutter. If we do not establish a relationship with God, we will also be failures. Thankfully, in the Great White Throne Judgment, these failures will be turned into successes if those God resurrects establish a relationship with God. Access to God is made possible only through His calling. Everyone alive has sinned; without God's Spirit, it is impossible to access God. The world will be in a debased state until the time of Christ's return, when God's Spirit will be generally available, poured out on all flesh. The Great White Throne judgment will feature a mass physical resurrection, beginning with the House of Israel followed by the rest of humanity. God will convert all of humanity from all time since the Garden of Eden. Psalms 105 and 106, considered teaching Psalms, set the ambience for this time period, expressing the yearning desire to be included in His Kingdom, and declaring God's praises to everyone, exhorting everyone to seek the Lord. We are encouraged to see God at our side through our spiritual wilderness journey, a parallel to the wandering of our forebears on the Sinai. Those in the Great White Throne Judgment will undergo the same process, but will not have Satan and a corrupt world to contend with. They will have to contend with carnal nature. Priests and Levites will be reprogrammed to do their jobs right, distinguishing between the sacred and the profane. God has always been faithful with His part of the Covenant; sometimes our forebears totally forgot His faithful providence. Psalm 106 indicates that Israel's sins eroded th
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting local churches, advocate hospitality to legitimate teachers and forbid supporting false teachers. II John provides tests of life, determining authenticity of genuine believers, as well as advocating faithfulness in large and small responsibilities, including the friends with which one chooses to associate, realizing that true wisdom is the right application of spiritual language. No conflict should ever exist between the spirit and the letter of the Law. The message of II John has special application today, where the church is also besieged by perennial schisms and heresies, not unlike the kind of problems experienced in the Corinthian congregation. Love for the truth automatically leads to love for one another within the congregation. A common commitment to the truth is the foundation of genuine Christian fellowship. In our quest for unity, we can never compromise with the truth. True love between brethren is impossible without an equal love for the truth, leading to a perpetual walking in the light of truth, elevating the Word of God over the traditions of man and every wind of questionable doctrine which inevitably leads to lawlessness. We have the obligation to test everything presented to our minds, examining it against the standard of the Scriptures, holding fast to the truth, filtering out and discarding any toxic prevarications.
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's population, warns that "Pentecostalism," with its emphasis on the emotions, the intuitive, the sensational as being more important than the intellectual, meditative, and reflective, carries some serious dangers to a true believer. When examining the early ministry of the prophet Elijah, it seems that he had succumbed to a kind of emotional, self-centered, charismatic "Pentecostal" mindset, petulantly assuming God would provide a cornucopia of miracles for him. Elijah really felt on top of his game after God consumed his sacrifice in the contest with the prophets of Baal, indicating (to Elijah) that God would intervene at his will and desire. Elijah needed to learn that God was in charge of the relationship, not the other way around. Our forebears on the Sinai were stiff-necked, imposing their will on God, practicing wrong-doing to see if God were watching, acting carelessly (presumptuously), assuming God was duty-bound to take care of them, all the while twisting God's word to suit their plans. Elijah evidently was up-ended by Jezebel's threatening response, and felt a compulsion to run for his life, drifting ultimately into a near-catatonic depression, evidently indifferent to God's intervention and protection. God is more interested in quietness and meekness than in bombastic displays of power.
Richard T. Ritenbaugh: The Bible tells us that, far from being the unconcerned and inattentive Creator that the Deists envisioned, God is a micro-manager of His universe. Jesus, who knows the Father best, says of Him: "Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will" (Matthew 10:29). ...
Martin Collins, citing a Protestant commentator's article about the problem with Christmas, an article which admits pagan origin of this holiday and its contribution to religious confusion, marvels that the author wants to salvage the holiday anyway, even though it totally scuttles the truth. Human nature would rather indulge in pagan lies and idolatry, taking pleasure in unrighteousness, rather than be corrected or guided by truth. Christmas thrives in this syncretistic culture, having adopted the Roman Brumalia-Saturnalia festival, celebrating the birth of the invincible sun. The Roman Catholic Church carefully blended a little truth with a lot of falsehood in order to have the birthday of the Son of God coincide with the birth of the invincible sun. This shameless syncretism does not have God's endorsement. God does not approve of false ministers who try to appropriate God's words to promote their selfish ends, turning peoples' hearts away from Him. Pagan customs cannot be assimilated into the truth, as our forebears learned that worshipping a golden calf does not coincide with worshipping God. Christians need to extricate themselves from the worshiping of Satan. Regarding our beliefs, we must always start with God, not man, and that we regard the Bible, not human reason as our ultimate authority. Christmas seems to thrive on covetousness and the way of get, while God's holy days encourage the way of give.
John Ritenbaugh observes that for over 50 years the Worldwide Church of God had no confusion about the nature of God, but in 1993, with the publication of the "God is..." booklet, the understanding of God as a family was surreptitiously replaced by the trinity doctrine, designated by the Roman Catholic Church as the most important doctrine in Christendom. The true understanding of the concept of Elohim thoroughly dismantles the entire trinity argument. What people worship is important to the quality of life within a nation, determining the ethics, art, fashions, and their vision for the future. As Emerson avers, we become what we worship. Unfortunately, there are many gods which compete for the loyalty we owe to the Almighty God, the God over all. God revealed Himself to Israel, but Israel has forsaken the legitimate knowledge of His nature, turning instead to vain Christological speculation. As late as 325 (at the Nicean conclave), the Catholic church could not find consensus with the trinity doctrine; not until more than 126 years later, in 451 AD, before the doctrine became accepted, as the people who would not accept it died off. Elohim wanted us to know that more than one personality (working in unity and harmony) was responsible for the creation of man. Jesus declared that the Son of Man came to reveal the Father of the spiritual creation, revealing how mankind can become children of God. God is recreating or reproducing Himself; we are being prepared to become a part of Elohim. To insert a third co-equal personality in the Godhead denies our opportunity for membership in the God family, and denies Christ's insistence that the Father is greater than He.
The authority of the Bible has been under constant assault from biblical "scholars" and theologians. ...
Most people consider the second commandment to deal with making or falling down before a pagan idol, but it has far greater scope. John Ritenbaugh shows that it covers all aspects of the way we worship, including setting ourselves up in God's place by becoming enslaved to our own desires.
It is a wonderful thing that God has called us out of this world and paid the penalty for our sins, but what happens next? After making the covenant with God, how does a person avoid backsliding as so many biblical examples show? John Ritenbaugh answers these questions by explaining what seeking God is really all about.
John Ritenbaugh warns that if we are not moving forward, we will be swept back into the world. The warnings given to the people addressed by Amos and Isaiah were people (like us) who had already made a covenant with Him. Despite their having made the covenant with God, they did not really know God. After we have been called out by God, we have to seek Him and His way realizing that our conduct is motivated by our concept of God. We must be continually seeking God and living the way God lives. Abraham, when he was asked to sacrifice Isaac, added up what He knew about God, calculating that Isaac was the promised seed and would have to be replaced or resurrected. Eternal life, according to Barclay, was more than endless life, but the quality of life God lives. Coming to know God is the church's biggest problem. Romans 1:20 teaches that God's nature can be seen in the creation itself, but failure to have awe before God and to love Him leads to a confused reprobate mind. Emerson suggested that whatever people worship, they will become.
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
The Bible reveals a definite pattern of God's displeasure with acts of presumption. John Ritenbaugh expounds several of these circumstances, showing that God's justice is always consonant with His righteousness—and that we should be grateful for His mercy, as we are all guilty of this sin.
A vital understanding we can reach from the many articles that appeared in the media following the recent devastating tsunami in Southeast Asia is the appalling ignorance of God's involvement in the minds of the inhabitants of Western-world cultures. ...
John Ritenbaugh examines our society's inability to deal with reality, turning instead to media-concocted distortions. By refusing to believe God's Word, rejecting His doctrine, society does not find God to be real (including many church-going people, who pick and choose their own beliefs apart from Scripture). He cannot be real to people who refuse to adhere to His Word, which is a far more reliable gauge of reality than the most observant eyewitness. If we allow His Word to illuminate our lives, we will make the necessary steps to conform to His will, diligently keeping His commandments. We can account for God's seeming delay in His plan by realizing: 1) His schedule is on His time, not ours; 2) a delay allows more to be called, 3) giving us more time to overcome; and 4) lawlessness has not yet reached its peak. What God puts us through is designed to reveal reality to us. Accepting His doctrine without looking for loopholes will keep us true.
Richard T. Ritenbaugh: Jesus has sure been in the public eye lately. ...
Richard T. Ritenbaugh: In the time when paganism was dominant, people tried to worship all the gods in the pantheon, but usually they had a particular fondness for a certain deity. ...
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously for forty years above the Tabernacle. God has appeared to many people in various forms and in various degrees of glory. We dare not fixate or limit God's appearing to one form or another. Ultimately, God's glory is His awesome goodness and righteous character, embodied in Jesus Christ, full of grace and truth. His glory is composed of all those things that are part of God's way and character. Remarkably, these godly attributes may and should (by means of the Holy Spirit, Christ in us) be transferred to us, unifying us with the Father and the Son, our hope of eternal glory.
John Ritenbaugh, reflecting upon the admonition of Christ that we must take the straight gate or the narrow way (symbols of grave difficulty), indicates that our experience in overcoming and developing character will be fraught with difficulties. Nevertheless, God will provide the power to get through all this difficulty and anguish of spirit if we have true faith. Murmuring and grumbling are clear indications of lack of faith, and are in the same category as murder, idolatry, and fornication. Godliness with contentment is something we have to learn, stemming from absolute confidence in God's providence- beginning with the sacrifice of His Son-to each of us individually. The sacrifice of Jesus was the idea of God the Father.
The September 11 bombings were certainly tragic and terrible. Some have since asked, "Was God involved? Is He to blame?" John Ritenbaugh soberly answers some of these tough questions, concluding that God certainly allowed them to occur for our ultimate and eternal benefit.
In this message on recognizing and detecting the anti-Christ, Richard Ritenbaugh identifies three aspects of the term:(1) the man of sin who appears at the end of the age (I John 2:18) (2) False teachers who pretend to be loyal to Christ's precepts, but covertly oppose His doctrines and example, and (3) anyone who is in opposition to His doctrines (in part or whole). The shocking thing about this third aspect is that all of us have anti-Christ tendencies in us, and must work vigorously to root out the anti-Christ elements within ourselves and to become like Christ.
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we know Him (experientially know), the better off we are. If we don't know God, we can't trust Him. A confused person, having no conviction or faith, cannot worship God.As bearers of His name, we must aspire to Holiness (transcendent and powerful purity). Only God is truly holy. God can put us into a state of holiness by sanctifying us (setting apart for a special purpose) to His use. By using God's Holy Spirit to yield to Him, humbly obeying Him, forming a relationship with Him, we become perfected in Holiness. Perfecting Holiness is the process by which we are transformed from the glory of man to the glory of God.
That God is sovereign means that He IS God, the absolute governor of all things. This has profound implications for us—it means He chooses goodness or severity, according to His will and purpose.
John Ritenbaugh explores the reciprocity aspect of the relationship between God and His called out ones. God in His sovereignty personally handpicks individuals with whom He desires to form a relationship. This relationship, like the physical creation, must be dressed, kept, tended, and maintained (Genesis 2:15). As in a human love relationship, ardently seeking God and desiring to conform to His image and mature into His character will cause the relationship to grow incrementally and intensify. Drawing near to God (in reciprocity to His love) is the key to the transference of God's mind to ours.
John Ritenbaugh cautions that we must be careful lest we be deceived into thinking that justice delayed while continuing in a sin means acceptance of that sin by God. Justice delayed does not equate to justice denied. We will absolutely reap what we sow. We desperately need to guard against naiveté, immaturity, ignorance, carelessness, and negligence in handling God's word. Spiritually, fear is the first line of defense, keeping us from profaning God's name, tarnishing the image of the Lord, and defending us from pain and/or death. If we hold something precious, we will guard and protect it with our life. Unlike the perverted concept of grace taught by many Protestant denominations, real grace promotes the right kind of fear and respect for God,serving as the essence and power behind an obedient life. The fear of God (following the principle of reciprocity) is the key to God's blessings.
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.
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. John Ritenbaugh explains what love is and what love does.
Lately, a hot issue has been gender-neutral language in Bible translations. This is merely a spill-over of radical feminism, which also endorses goddess worship and other non-Christian practices.
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.
A Bible study on idolatry, concentrating on the subject of the second commandment: the way we worship.
Many fail to perceive the difference between the first and second commandments. John Ritenbaugh explains that the second defines the way we are to worship the true God.
The Ten Commandments open with the most important, the one that puts our relationship with God in its proper perspective. John Ritenbaugh explains this simple but vital command.
John Ritenbaugh warns that those who emphasize one trait of God at the expense of the others (or one doctrine at the expense of the others) run the risk of distorting the truth, creating a grotesque caricature. Almighty God, having both a good and severe nature, much like a loving parent, will move Heaven and earth, including using a rod of correction, to see that His offspring conform to His will and purpose. We need to adopt the humble, unassuming characteristic of a little child to make sure we yield to His awesome sovereignty.
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedience are not predestined nor are they part of God's will. Acts 13:48 and Romans 8:29-30 indicate that predestination (an ordained divine appointment) is part of the conversion process. Considering our calling (I Corinthians 1:26-27) as weak, base, and foolish, we need to develop the proper humble recognition of whom and what we are in relation to the Sovereign, making choices based upon the value we place on God's love and His Revelation to us.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
John Ritenbaugh insists that understanding Elohim teaches us a great deal about the nature of God, determining the direction of our personal lives. The trinity doctrine, admitted by the Catholic Encyclopedia as unsupportable by either the Old Testament or New Testament, but only through "Christological speculation" severely corrupts the truth of the scriptures. Elohim, used 2,570 times throughout the scriptures refers to a plural family unit in the process of expanding. God considers individuals with His Spirit to be part of the God family already, in unity of purpose and ultimately in composition. Like the term "United States of America," considered as one unit or institution, the family of God or the kingdom of God is a singular unit, consisting of many family members growing into the fullness of God.
In this sermon on the meaning of Unleavened Bread, John Ritenbaugh warns that emphasizing our initiative at putting out sin is wrong. Unleavened bread serves as a memorial of God's initiative of delivering us from the bondage of sin. Like our forebears, we have to realize that our part of the salvation process is to follow God's lead, cooperating with His will. When we metaphorically leave Egypt (a type of the world), we leave the location of our sin, leaving behind anything that will hinder us from reaching the Promised Land. Eating unleavened bread symbolizes following God's lead, doing righteousness, and imitating the righteousness of God.
Who is God? What is His nature? Is God one Being? Two? Three? Is God a family? What does Elohim mean, and does it speak of one or more than one Being? Students of the Bible have searched for the answers to these questions for centuries. The answers are found in the revelation of the Bible, the only place where true knowledge of God, His plan and His ways is explained. The truth is simple—and astounding!
John Ritenbaugh warns us that the Bible paradoxically is both simple and profound, understandable only to those who have been called, love the truth, and are given to careful scrutiny, enabling the searcher to describe every nuance of what it is they desire. The obsessiveness of both a lover and a sports-trivia enthusiast characterize the level of effort involved. The life sustaining manna of the Bible, while abundant and plentiful, is hidden'layered in types, symbols, and allegories. In the typology of the four Edenic rivers flowing from one source (Genesis 2:10) and the four living creatures (Revelation 4:6-8: lion, calf, man, and eagle) lies the foundation for understanding the gospels as four distinct representations of the same Life.
John Ritenbaugh insists that God must be considered in a class apart. Incomparable, and unapproachable in the sense that there is nobody anywhere that even comes close to being like Him (Exodus 15:11). Our responsibility as the Israel of God is to reveal to the people of Israel (primarily) the holiness of God and the direction of life God requires of them for being chosen. Men are never duly touched and impressed with a conviction of their insignificance until they have contrasted themselves with the majesty of God. In contrast, low views of God will destroy those who hold them because these idolatrous thoughts are unworthy of Him. Holy things are cut apart from the rest, consecrated, sanctified, and transcendentally separate. God wants to transform us into that very image.
John Ritenbaugh stresses that being persistent in prayer does not mean incessant pestering, whining, or cajoling God into action. Luke 11:1-13 purposefully contrasts the generous nature of God with that of a reluctant stranger or a malicious tyrant. Because His timeframe is different from ours, we sometimes feel that we have totally lost control. God always looks at our petitions from the vantage-point of His purpose, sometimes testing our fervency or sincerity, sometimes flatly refusing our requests because they would harm us. We must persevere in prayer, realizing that faith always works toward what it asks for while it waits. God has promised to give us the desires of our heart (Psalms 37:4), provided we cooperate with Him, letting Him work out His purpose in our lives.
John Ritenbaugh counsels us not to have an apathetic relationship toward God (Revelation 3:15), but instead to ardently, earnestly, diligently, and fervently seek God in order to imitate His behavior in our lives. The fervency of a passionate courtship and marriage relationship provides the grounds for comparison of the kind of relationship God wants with us. Jesus, David, and Jacob exemplified the passionate fervor and heat (both to purify good and to destroy evil) God demands of us. If we search for God with all our hearts, looking for something which is a vital necessity for us (Deuteronomy 4:29; Jeremiah 29:12-13; Hebrews 11:6) God will reward us, giving us what we are seeking: a warm, ardent relationship, transforming us into what He is.
Most of us would like God to respond and instantly gratify our desires. Consequently, because we desire instant gratification, we find operating by faith extremely difficult. We think that God does not seem in all that big of a hurry. We look at time differently than God does because, like Abraham, Moses, and Gideon, we do not trust that He has things under control. As we encounter our own Red Seas, our faith gets exercised and toughened. In His infinite patience, God, as the Master Teacher, uses His time to instruct us so that, despite frequent failure, we will eventually grow in faith and get turned around. Faith is the quality that a person exercises between the time he becomes aware of a need he hopes for and its actual attainment. Like a muscle, the more we exercise faith, the more it grows. God will manipulate our experiences to make both our weakness and His power clear.
John Ritenbaugh focuses upon the emotional dimension of love, reiterating that love doesn't become 'love' until the thought, or the feeling, motivates the person to act. Love is an act. If we don't do what is right, the right feeling will never be formed, because emotions are largely developed by our experiences. The right emotions require God's Holy Spirit. Like a marriage relationship, our relationship with God grows more and more intimate as we give it time and attention, conforming to the other person's preferences in the relationship. We are never going to know God unless we do the same kinds of things with Him, keeping His Commandments, devoting time to prayer, Bible study, and meditation. If we are working on our relationship with God (giving it our time and attention), then God's love for us will be reciprocated back to Him in the form of obedience, totally trusting in Him to shape our lives for His purpose.
In this admonitory sermon, John Ritenbaugh systematically examines the lives of three kings, included in the genealogies of Kings and Chronicles, but conspicuously absent in Matthew. The common denominator in all three cases (Joash, Amaziah, and Uzziah) was that although they started out ostensibly well, they allowed weak character, pride, inordinate self-esteem, and presumptuousness to turn their hearts away from God (metaphorically transforming from butterflies to worms), refusing to repent, forcing God to blot their names from remembrance. God expects steadfast endurance in His servants (Matthew 10:22) II Chronicles 15:2 reveals the principle that faithfulness and loyalty is a two way street. God's mercy is perfectly balanced by His Justice.
The church at large has downplayed the fuller dimension of the fear of God by emphasizing awe, respect, or reverence, while ignoring its other dimensions such as fright, dread, or terror. Consequently, many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Mistakenly, we transfer or appropriate our fear to human beings, who cannot revoke the penalty of death hanging over us. When Moses and Isaiah recognized God's presence, they became aware of their own vileness in comparison to God's holiness and power. By legitimately fearing God, we lose our human terror, finding sanctuary in God Almighty. Godly fear is a gift given to us as a result of His calling, compelling submission to His purpose and leading to godly knowledge, understanding, and wisdom.
John Ritenbaugh, suggesting that the prohibition against taking God's name in vain is the least understood commandment, asserts that the names of God (more than 250 mentioned in the Scriptures, eight of them concentrated in Psalm 23) represent the multitudinous characteristics, traits, attributes, or the very character or nature of God Almighty. Through the life, words, and works of Jesus Christ (The Way), we can see God the Father revealed. If we faithfully follow His example (emulating His life), we will not only find the Father, but also bring respect for God's character by our conduct. Eternal life is to know God by emulating His Character- living life as God lives life. Our most valuable asset we have is God's family name. When we bear God's name (which we acquire through our calling and baptism) we are also obligated to bear His character and nature, and not dishonor or blaspheme His precious name through our conduct.
John Ritenbaugh insists that the reprobate mind God consigned to nonbelievers (a mind incapable of moral judgment) constitutes the basis for the world's dubious standards of morality and idolatry. Discernment of right and wrong comes exclusively from doing the will of God. Idolatry derives from worshiping the work of our own hands or our own mental fabrications (imposing our own will against God's) rather than the true God (to be worshiped only in spirit and truth). Whatever consumes our thoughts and behavior (motivated by lust or covetousness for something forbidden by God's law) has become our god or our idol.
John Ritenbaugh warns us that where our eyes are fixed upon (looking to for guidance and direction) determines how we will conduct our lives. Like our forebears in Ezekiel 20, we have also been influenced by our father's idols, placing us (ignorantly perhaps) in opposition to God's laws and judgments. Immorality is the natural cause-effect consequence of rejecting God's counsel, forcing one to embrace evil as good and reject good as evil, totally perverting standards of morality. Rejecting the true God automatically leads to idolatry, worshipping the rulerd of this world, a being bent on our destruction. Idolatry constitutes the fountainhead from which all other sins flow, all of which amplify obsessive self-centeredness and self-indulgence. We need to educate our conscience to worship (cultivate a relationship with) the true God rather than misconceptions manufactured by our misguided imaginations.
John Ritenbaugh asserts that whom we believe in is every bit as important as what we believe in. The last part of the first chapter focuses upon the selection of the disciples, many of whom had known one another and had been in business together. John and James were directly related to Jesus. Nevertheless, all had to have the Messiah revealed to them. When Jesus chose the disciples, He (having the ability to look into the innermost hearts) looked past their current flaws to their long-term potential. In the second chapter, focusing on the beginning of signs (the miracle of turning water into wine), Jesus' relationship with His mother now turns from dependent son to authoritative savior. This miracle reveals that God is involved in the simple little details of our lives as well as the great events in the course of human events. Likewise, God desires to be involved in the practical aspects of our lives, relieving our burdens and saving us from embarrassment. In the driving out of the moneychangers from the temple, Jesus revealed another aspect of His personality, showing contempt for underhanded, extortionist financial transactions conducted in the name of God.
John Ritenbaugh reiterates the startling uniqueness of John's message that God could become flesh in the person of Jesus Christ. In order for Christ to be our savior, He had to become subject to the pulls of the flesh in order to empathize with those He would later serve as High Priest and Advocate. Those who would become sons of God (qualifying for roles as kings and priests) must learn to trust or rely on Him, conducting their lives according to His name, conforming to the character that name represents. If we follow the living example of Jesus Christ, using the gifts of God's Holy Spirit, we will find inexhaustible resources for overcoming, serving, and growing in grace and knowledge, conforming to Christ's righteous and genuine character. Those who wrote the Gospels were eyewitnesses to the spectacular events (none of them done in a corner) in the life of Jesus Christ, providing a testimony that we may believe and develop iron-clad faith. Many extra-biblical sources such as Tacitus, Seconius, Justin Martyr, Pliny, and Josephus substantiate, corroborate, and validate the veracity of the biblical accounts of the historicity, identity, and divinity of Jesus.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reactions of, crystallization of, assurance for, rejection of, and vindication of belief, as well as a dedication of those who believe to the work of God. John, a physical first cousin of Jesus, emphasizes the truth, genuineness, or reality of Jesus as the Logos (a word revealing hidden thought) the manifestation of God in the flesh, emphasizing His pre-existence, His fellowship with God the Father, His divinity, His omniscience,and His creative power. Jesus is portrayed as the fountainhead of everlasting life, demonstrating how to live abundantly as God lives, exercising instinctively the fruits of God's Holy Spirit. As the Light of the world, Jesus Christ reveals our character flaws and illuminates the pathway to quality eternal life, displacing the darkness and ignorance of this world. John focuses upon the multiple ways that Christ bore witness to the scriptures and to the people with whom He came in contact, providing iron - clad evidence that God is reproducing Himself.
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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