John Ritenbaugh, reacting to the secularist's complaint about God's failure to make clear His purpose, assures us that no one has any excuse for doubting God's existence or His carefully crafted purpose for mankind, whether revealed publicly through His Creation or privately to His people through the Holy Scriptures. Paul rejected the complaints of those Jews who decried God's calling of the gentiles. Similarly, secularists presumptuously skate on thin ice when they demand that God explain His purposes. The biggest obstacle in understanding God's purpose for our lives is our carnal mind (described in Romans 8:5-8) which prefers the phantom of perpetual control over the blessing promised by submitting to God. The Scriptures provide ample evidence as to God's purpose, including the account of the earth's creation and the joint planning of two personalities in the God family. All creatures designed by the Word reproduce after their kind, demonstrating a pattern through which the God family would also reproduce after its kind. God's ultimate purpose for mankind is clearly proclaimed in His Word, indicating that God the Father (in His special love for mankind created in His image) had already, having a foreknowledge of man's behavior, planned the redeeming death of His Son from before the foundation of the world. Christ's death for our sins was already in the blueprints from the foundation of this world's system. As Christ's death was pre-ordained, our calling was also orchestrated from the foundation of the world with the standards of judgment and qualification clear. Paul teaches us that God ardently planned our calling, our access to His Holy Spirit, and our future destiny as members of His family.
Charles Whitaker, referencing game theory, reminds us that the failure to make a decision in fact represents a decision. Consequences—even of inaction—are inevitable; everything matters. The act of "passing" in a poker game effects all the players' chances to win. Among God's people, the consequences of indifference to service become particularly burdensome in the current context of geographic scattering and corporate fragmentation. Additionally, Christians who "sit out" opportunities to serve, becoming in effect couch potatoes, commit sins of omission which, if not repented of, lead to the Lake of Fire. Hence, service is a salvational issue; engagement with God's people is not an option, but a mandate; the Christian failing to gather with Christ becoming one who by default scatters with Satan. Hence, indifference is destructive; inaction is tantamount to active scattering. As the Parable of the Good Samaritan indicates, failure to act can endanger even the lives of others, a fact which illustrates why passive indifference and active hatred are not opposites. Rather, indifference is in fact a species of hatred. Old and New Testaments teach that God's people are to "open their hands" to others, as opportunity affords, playing the cards (talents) God has dealt us, not "passing," knowing that everything we do—or don't do—matters.
Martin Collins, in the first part of his series on Christ's last words to His Disciples—which includes us—after His resurrection, focuses of three comments He made, all recorded in John 20. First, Christ, having achieved victory over sin and death, pronounced a greeting of peace, a peace which can only be achieved by yielding to God unconditionally, a peace which truly passes understanding. Christ then gives the Great Commission of becoming His messengers and His ambassadors, sharing His truth as the occasion arises. Finally, Jesus Christ breathed the Holy Spirit upon His followers as a type of what would occur on Pentecost. As His royal priesthood, we find it impossible to discern the deep things of God without His Holy Spirit, enabling us to discern both physical and spiritual. As members of the called-out Israel of God, we must be involved in proclaiming His message, feeding the flock, following and living His example, assuming the responsibilities, privileges, and blessings of our awesome commission.
Clyde Finklea, marveling at how quickly heresies infiltrated the early church, as identified by the warning messages of Paul, John, Jude, and James, asserts that Peter in his second epistle (II Peter1:1-7) provides not only an effective antidote to corrosive heresies, apostasy, and false teachers, but also a practical formula for spiritual growth. The process incrementally moves from faith to diligence, valor and courage, knowledge of God's truth as revealed in His Word, self-control and temperance, patience, endurance, dogged determination to overcome and endure under the severest trials, respect, love, and awe for Almighty God. The ultimate result consists of an active outgoing agape love for our brethren. As we examine ourselves for Passover, we need to determine whether we are incrementally developing our spiritual maturity from faith to love.
Martin Collins assures us that we are not alone in our faith, but we have an overwhelming cloud of witnesses, both from the physical and spiritual realm. Christ's trial and crucifixion were not historical accidents, Rather, God prophesied both events in minute detail in Old Testament Scriptures. In the incident of Barabbas, the Scriptures amplify the message in quadraphonic sound. Barabbas, whose name means "the son of a man," likely represents all of us who have experienced redemption from death because of Christ. Pilate, who realized that Jesus was innocent, gave the mob the opportunity to request freedom for Jesus as one of his stratagems to free Him. However, the angry mob instead asked for the freedom of Barabbas, an insurrectionist, thief and murderer, a representative of every sinner who has ever lived. Barabbas must have considered himself "lucky" or perhaps was profoundly grateful to the man who died in his place. Like Barabbas, we also deserved to die, but do we consider ourselves lucky or are we profoundly grateful? Herod, Pilate , Pilate's wife, the thief in the cross, and the centurion knew that Christ was innocent, but the angry mob, filled with carnal nature could not countenance the gap between its lack of righteousness and the absolute sinlessness of the real Son of God. The Pharisees fabricated a half dozen false charges against Jesus to pull a bait- and switch con on Pilate, who ultimately submitted to the mob's demand that Jesus be crucified for 'blasphemy,' having declared Himself to be the Son of God, a claim corroborated as the truth by His own Father, His own testimony, angelic beings, shepherds in the fields, the four Gospels and many human witnesses who boldly risked their lives for their testimony—truly a great cloud of witnesses which we should seek to join
Bill Onisick, focusing on Shawn Achor's book, The Happiness Advantage, asserts that, because a brain with a positive attitude has higher levels of dopamine and serotonin, it is more successful and productive. We can draw some spiritual analogies from Shawn Achors's work, utilizing some of his exercises to attain the joyful advantage. Daily meditation on God's Law and His Word will increase feelings of calm and empathy, rewiring our brains to be more positive. Anticipation of promised future rewards will also lead to feelings of joy. We should be performing conscious acts of goodness and reflecting upon these deeds, realizing that charitable deeds to those deemed insignificant are in reality done for Christ Himself. Satan has rewired our carnal nature to be negative; we need to daily reprogram our neural pathways using words of affirmation, meditation and prayer, constantly comparing the fruits of Satan's negative attitudes with God's positive outlook. If we follow our Savior's example of living as profitable servants, we have a promise of joy that cannot be taken from us.
James Beaubelle, insisting that there is nothing passive in the way God deals with His people and His creation, asserts that the God of the Bible was and is actively involved in the lives of His people with the expectation that they become active also. The command to love our God with all our hearts and our neighbors as ourselves cannot be carried out passively. It requires an active response on our part in living a life that strives towards righteousness within a relationship with God to build up a holy character that resembles our Elder Brother Jesus Christ—a character that must be developed over a lifetime preparing for service in God's Kingdom. Our entire history we can consider as the extension of God's compassion and mercy for our father Abraham, freed us from bondage of service to sin (symbolized by Egypt) into a covenant of voluntary service to God. The Egypt we encounter today is manifest in the form of bondage to our own human nature and bondage to the lures of the world. We are liberated from this bondage to participate in voluntary servitude to our God, becoming sons that serve God and do His will. We are given the motivation to serve God by the gift of the Holy Spirit and the attractiveness of the Father and Son, who are hard to resist; we do not want to disappoint them but want to please them. By imitating our Elder Brother Jesus Christ, though we cannot forgive other peoples'sins, but we can have compassion on them, rendering concrete acts of service to them like the Good Samaritan, who in contrast to the cruelty of the robbers and the cold indifference of the religious leaders, ministered to the poor victim's needs and extended his service to him by unselfishly hiring the innkeeper to care for him. As we, motivated by compassion, render service to the hurting and needy, we also serve Jesus Christ and our Heavenly Father. Our compassion for the hurts of others must be turned into concrete deeds of service to God and our fellow man.
John Ritenbaugh, focusing upon II John 5, an epistle which cautions about deceivers who would denigrate the value of work, considers the straining on the point "we cannot earn salvation" a red herring, diverting our attention from the true value of Christian work. God indeed judges the quality and quantity of what we do in our Christian responsibilities. Our calling is a vocation; work or labor is vitally important in our calling. God is our model regarding work, mandating that we produce fruits of righteousness. Christ admonishes that our highest regard should be seeking the Kingdom of God and righteousness. We work for Christ as His slaves. Profit from life is produced by work, requiring sacrifices of time and energy. Christians have been created for the very purpose of doing good works which God has prepared for us. We will be continuing in this work for all eternity. Christian works were never intended to save us; Jesus' works as our Savior and high Priest is what saves us. Doing the works provides practice in God's way of life, engraving in us His character, providing a witness to the world, glorifying God. It takes work to put things in order and prepare for the return of Christ. Three parables in the Olivet prophecy (The Two Servants, Wise and Foolish Virgins, and the Talents) emphasize the necessity of work in the preparation for Christ's return. One's faithfulness in productivity does not transfer to one who has been a slacker. We are all being scrutinized and judged by Almighty God as to what we do, especially as it related to our service to our fellow servants. Whatever we sow, regarding our relationships with one another, we will reap. Sin (of commission or omission) describes the failure to maintain God's standards. The failure to work is sin. Works do not save us, but everyone who is saved works. We will be judged and rewarded according to our works, both the quantity and the quality.
John Ritenbaugh, continuing with his exposé of the world's "original sin" doctrine, asserts that it demonstrates the hopelessly deceitful nature of the human heart. God did not create this vile human nature. God gave Adam and Eve a neutral spirit and free moral agency; our parents presumptuously chose the toxic Tree of the Knowledge of Good and Evil, negatively predisposing their offspring to sin. Human nature is the product of mankind's neutral spirit contaminated with Satan's evil prompts. The apostle Paul realized this prompt or force (another law warring in his members Romans 7:23) ravaging and captivating his mental processes. Everyone is individually responsible for sin. The spirit God initially placed within Adam was very good; Satan contaminated man's heart, but encouraged him to blame God. As God calls us, we are to strive to be holy, or to be like God. Conversely, sin is the departure from God's revealed will (commission or omission). God gives us a new heart and the ability to repent; we must respond to God's efforts to change us. It is a life and death matter. We need to cling intimately to God, earnestly seeking God's forgiveness and guidance to continually make the right choices.
Richard Ritenbaugh, reflecting on popular music involving the theme of romantic love as the answer to all the world's ills, remarks that the composers of these lyrics have no idea as to what love really is. The fuzzy definition of love is responsible for tolerance of sin, deviancy and liberal, multi-cultural mis-evaluations. We should have a more mature understanding of love for God and love for neighbor. The outgoing concern toward other beings begins with God the Father to Jesus Christ to us. Without godly love, real love does not exist. Real love does not exist in isolation; another being must always be the object of real love. God's plan involving the reciprocal sharing of love among members of God's Family began well before the foundations of the world, at which time a possible sacrifice for sin had to be factored in. While we were still sinners, Christ died for us. The love of God, through the mechanism of His Holy Spirit, works on our inner beings (our mind and spirit), making us like Him, demonstrating the love of God, loving God with all our minds (keeping His commandments) and our neighbors (including our enemies) as ourselves. The extent that we love our brethren may be an accurate gauge as to how much we love God.
In our interactions with others, it is easy to fall into the traps of judgmentalism, gossip, and unforgiveness. John Reid explores a better, more Christian option: mercy. It is time for us to overcome our natural, carnal reactions and implement patience and forbearance in our relationships.
Unlike God, "who inhabits eternity" (Isaiah 57:15), we mortals have a limited existence. Because of our finite time, we tend to view things through the lens of immediacy. ...
As mere men, we find it easy to limit God. While all of His attributes are in perfect, harmonious balance, we tend to emphasize one of His qualities over another. Without divine intervention, everyone essentially creates a god in his own image, crudely patching together anecdotes and selected scriptures that reinforce his idea of the divine ...
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with sanctification being a difficult road. Works are not only required during sanctification, but they determine to a great degree the magnitude of our ultimate reward. We are God's creation, created for good works. As the clay, we must allow God to mold us into whatever He wants, cooperating with Him until we are fully in the image of His Son, a brand new spiritual creation. Until then, we are commanded to make life-and-death choices, with the emphatic admonition of choosing life or putting on Christ and putting off the old man. We are begotten children of God, protected within the metaphorical womb of the church, until the spiritual birth at our resurrection. We are also metaphorically a work in progress, as in the construction of parts of a building. Ultimately, all individuals who have ever lived will be judged according to the quality of their works; people will be judged according to what they do after they make the covenant with God. Works are required and rewarded.
In this sermon on the significance of the Day of Atonement, Richard Ritenbaugh teaches that on this day we do no work because most of the work of atonement is done by God Almighty. We fast, afflicting our souls, reminding us how much we depend upon God both physically and spiritually, enabling us to lighten our loads and other people's loads. Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom and His family.
Mercy is a virtue that has gone out of vogue lately, though it is much admired. Jesus, however, places it among the most vital His followers should possess. John Ritenbaugh explains this often misunderstood beatitude.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
Richard Ritenbaugh presents an encouraging conclusion to his series on Matthew 13 by describing Christ's work on behalf of the church (Hidden Treasure, Pearl of Great Price, Dragnet) and the work of the ministry (Householder). The church constitutes His treasure, hidden in the world, purchased and redeemed with Christ's blood. The Pearl of Great Price depicts a rich merchant (Christ), the only one who had the means to redeem His church. The Dragnet symbolizes the scope of God's calling while the separation process indicates God's high standards of selection, indicating a time of righteous and impartial judgment. The Householder parable shows the responsibility of the ministry to be authoritative interpreters of scripture, using what they have learned and experienced to instruct the people.
Focusing upon the rising tide of societal incivility, Richard Ritenbaugh warns that discourtesy and ugly in-your-face attitudes (fruits of the flesh) have also manifested themselves in the greater church of God. These disgusting works of the flesh (Galatians 5:19-21) are exactly the opposite of what God expects of us- the opposite of Agape love. Good manners (minor morals or the small change of virtue) are the fundamentals of love for others and love for God. Unfortunately, good manners and courtesy do not come naturally, but have to be learned and continually practiced. The common denominator of etiquette is to esteem others more and making ourselves less. When we show courtesy to others, we imitate God.
Laodiceans think of themselves as rich, while God sees them as poor. On the other hand, the Smyrnans see themselves as poor, yet God says they are rich! What are true riches?
John Ritenbaugh examines those sins done in ignorance, negligence, or missing the mark, suggesting that those thoughts, words, or behaviors not in alignment with the mind of God (which should be our inward standard of righteousness) are also flagrant violations against God's law. Foolishness (ranging from silliness, irreverence, violent crimes against man, to rebelliousness against God) should never remotely be in our repertoire of behaviors. Jesus, a man of sorrows (Isaiah 53:3) never engaged in coarse jesting (cutting or putting down an individual made in God's image), understanding that wisdom and folly do not mix (Proverbs 15:21, Ecclesiastes 2:12), choosing instead to go about doing good (Acts 10:38).
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls us, we are hopelessly ensnared and enslaved by sin. To counteract this deadly pull, we must imitate Christ's standard of active righteousness (going about doing good; Acts 10:38) as opposed to the Pharisee's more passive righteousness (a meticulous, reactive avoidance of evil). The sins of omission (the majority of our sins), neglect, and ignorance have the tendency to dissolve when we practice Christ's standard of active righteousness.
John Ritenbaugh warns that Satan, through subtle doctrinal changes, has attempted to obliterate one major step in the conversion process, namely the sanctification step. Sanctification is the only step which shows (witnesses) on the outside; its effects cannot be hidden. Sanctification is produced by our choosing to do works pleasing to Almighty God. Works are not meant for our salvation, but for our transformation and growing in the knowledge of God. Without transformation, there is no Kingdom to look forward to (Romans 14:10; II Corinthians 5:10; and Revelation 20:13). As with physical exercise, spiritual exercise also mandates: no pain, no gain.
Goats are intelligent creatures, but they are also loners and devious. Mike Ford illustrates their characteristics and shows how we can apply this understanding to our spiritual lives. Spiritually, we don't want to be goats!
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in all four Gospels is that a parallel exists between our lives and what Christ experienced on the earth. As part of Christ's body (I Corinthians 12:14-15), we all experience together what Christ experienced (crucifixion, burial, resurrection, and glorification- Romans 8:17). The death of self (Romans 8:13 and Galatians 3:5) must absolutely precede the resurrection to life (Romans 6:5).
The seventh and last of the attitudes within the church, Laodiceanism is the attitude that dominates the era of the end time. It seems more natural to think that this attitude would be the least likely to dominate in such terrible times—that it ought to be obvious that the return of Christ is near. But Christ prophesies that it will occur. In fact, it indicates the power of Babylon! Why does Babylon dominate the church in the end time? Because it dominates the world, and the Christian permits it to dominate him!
John Ritenbaugh reiterates that Matthew 18 describes the essence of personal relationships within the church. Seven basic characteristics are emphasized, including having a childlike humble attitude, setting a proper example, exercising self-denial, individual care, using tact in correcting a person, practicing fellowship and extending forgiveness. What we aim for in life has a profound effect on our attitudes and behavior. Unless we have sharply-etched goals, we are not going to succeed. If the goals are materialistic, we will be caught up in the attitudes of this world inculcating arrogant competition, totally at odds with attaining the Kingdom of God. If the Kingdom of God is not our goal, we won't use spiritual knowledge correctly. We have to learn to implicitly trust God as a child trusts his parents. Growing spiritually is tantamount to growing out of the habit of being offended. Those who are mature should be able to endure the slights and offenses of the spiritually immature, being circumspect not to lead anyone into sin through our careless example. We need to be willing to be willing to exercise self-sacrifice or self-discipline in order to set a proper example to preserve unity. It should be our objective to strengthen the weak as we have the resources to do so, realizing, of course, that there is a limit to what we can do. A root of bitterness should be assiduously avoided. A set of common sense instructions is given to resolve conflict and promote reconciliation, beginning with the offended going to the offender, and as a rare last resort brought to the ministry for judgment or solution. As we pray to God for a solution, we should pray to become victorious in our overcoming, being subject to His purpose and will, willing to forgive those who have offended us, always leaving the door to repentance open to the one who has sinned, forgiving him 70 x7 if necessary.
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]