Richard Ritenbaugh reminds us that war has personally touched only a fraction of Americans. Not since the aftermath of the 'Civil' War has any part of the nation suffered the ravages of war and the bitterness of defeat. The offspring of Jacob, for the most part, continues to enjoy a period of relative peace and material blessings. The dire events narrated in the Book of Lamentation seem foreign to our scope of experience. For this reason, the events it vividly portrays help us to vicariously imagine the sense of hopelessness and despair experienced by ancient Israel during this historical period. As we approach the coming self-examination prior to Passover, we can apply six significant lessons learned by these people to our personal lives. As human beings we can learn: 1.) Human life is tough, as exemplified in Christ's agonizing sacrifice for us. 2.) Humans are slow to accept blame, but quick at doling it out to others. 3.) Repentance is difficult and rare. Thankfully, we also learn: 4.) God is sovereign, controlling every aspect of Creation. 5.) God is just and is a Deity of Law, giving us precepts that tell us how to live. 6.) God is merciful and faithful, providing a mechanism for our redemption through the sacrifice of Jesus Christ, balancing His "severity" with His "goodness."
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Mark Schindler, focusing on the events occurring between Christ's resurrection and ascension, offers some speculation as to specific details occurring within this period of time, shedding light on the second part of the Atonement sacrifice. During these hours, Jesus Christ qualified to be our High Priest because He experienced the horrendous effects of sin and separation from God the Father for our sins, undergoing purification, typified by the cleansing of the priestly garments by the man who released the goat laden with sin, enabling him to return to the camp (Leviticus 16:23-28). The absence of the 100 pounds of aloes, the folded "turban," and the rolled away stone indicates much activity had taken place and that a thorough cleansing and purification had occurred, perhaps in the Garden of Gethsemane amidst a company of angels, a mere 45-minute walk from the tomb. As we count toward Pentecost, we need to reflect as to how Christ qualified to fulfill His role as our empathetic High Priest.
Richard Ritenbaugh, reflecting on the horrendous prospect of surrendering our control to a driverless vehicle, maintains that Americans treasure their freedom of movement despite the "Nanny State's" insincere protestations about safety as it attempts to camouflage seizing power. The number of actual "on-the-road" situations which can occur is so high that no amount of programming can enable the driverless vehicle to be safe, even when it utilizes artificial intelligence, the fastest computers and the highest level of sensor sophistication and redundancy. The highly resilient and flexible human brain—under the control of a responsible person—remains the best facilitator of safe driving. While politicians desire to control everything, Christianity wants to instill self-control. Paradoxically, when we yield to God's sovereignty, He wants to cede control over to us, teaching us to develop self-control as a habit, enabling us to have dominion over the earth , handling it responsibly. On the night of Passover, Jesus taught the disciples to avoid imitating the narcissistic Gentile leaders who love to lord it over other people, demanding their obedience and service. Our Savior's leadership style emulated the servant, esteeming all others over self. Agape love dispenses with the way of control and selfish ambition. God's way consists of self-discipline and rigorous self-mastery, as exemplified by Jesus Christ, who never relaxed His self-control—even in the prospect of His impending crucifixion. Those who aspire to follow Jesus Christ must emulate His example of rigorous restraint.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal requirements, but would also motivate us to repent of sin and pursue righteousness, building character, living by faith, and exercising moral responsibility. The result? We grow into sharing the exact character of our Savior. The sacrifice of Jesus constitutes the death of an innocent, sinless, worthy victim for the entire human race. When Adam and Eve sinned, their overwhelming guilt and shame forced them to hide, dreading the consequences of their sin. God dealt with the transgression directly, covering their nakedness with the skins of animals—the first-time death literally appeared in Eden. These clothes of animal skins reminded them of the reality of death and symbolized how their redemption would ultimately come, namely through the sacrifice of an innocent victim at Golgotha, satisfying the wrath of God toward sin through propitiation and reconciliation, repairing the broken relationship between all of mankind and the Creator. While Passover is personal in nature, the sacrifice symbolized by the Day of Atonement is universal, pointing to God's reconciliation of the entire world, as Satan is punished by separation. Redemption refers to buying back something that was lost. The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously. A substitutionary sacrifice is required to propitiate for God's wrath against the sins of mankind. His death brought to a climax a plethora of Messianic prophecies in the Old Testament. Christ took on our poverty and lowliness so that we might become His co-heirs as God's children. Like Paul and Peter, we have been called for a pre-ordained purpose, and are obligated to follow His example, looking forward to His coming both as a Savior and a Judge.
David C. Grabbe: The fact that God Himself grieves over human sinfulness and the separation it causes—which we learned in Part Two—begs the question of why God created an order where even He and the Word are not immune to suffering. ...
David C. Grabbe: As we saw in Part One, Hebrews 5:7-10 describes a facet of Christ’s suffering: "... who, in the days of His flesh, when He had offered up prayers and supplications ..."
David C. Grabbe: We hear the phrase so often that it has become a cliché: “Why do bad things happen to good people?” It is typically asked in times of catastrophe, such as when natural disasters strike or the apparently undeserving suffer violence. ...
Martin Collins, realizing that most people, both outside and inside the church, crave assurance , avers that we can have assurance that we are God's heirs and offspring if we are led by the spirit, remaining on the sanctified path of fellowship, growing continually in grace and knowledge. When we receive God's calling, God's Spirit bears witness that we are God's children. God has adopted us from the family of Adam (in which we had become bond-slaves to Satan) into His own family as adopted offspring, sealing us with a down-payment, (that is, the earnest-payment, or pledge) of His Holy Spirit, the means by which we replace our carnal nature with God's character on a kind of installment plan. In this new relationship, we are invited to view God the Father as Jesus Christ did—-Abba, which means Father or Daddy. We are, in God's sight, small, mistake-prone, but pliable children, encouraged to grow in grace and knowledge into the exact character of God as we bear the fruits of His Holy Spirit. At times, we are required to suffer as Christ did, in order to learn and to endure discipline, as God steers us away from deadly obstacles. Through much intense fire is precious metal refined. If we partake in Christ's suffering, we will be assured also to partake in His glorification. Trials often have the peculiar effect of making our testimony or witness more powerful.
Martin Collins, asking whether suffering and sorrow come upon those whom God the Father or Jesus Christ loves, identifies four distinct Old Testament Messianic prophecies fulfilled by Christ's death and all cited by the Apostle John. They include (1) the dividing of His clothing (including his seamless tunic), prophesied in Psalm 22:18 and fulfilled in John 19:28-20, (2) the giving of sour wine, prophesied in Psalm 69:18 and fulfilled in John 19:28-29, (3) the breaking of the legs of the two criminals, but not Jesus' legs, prophesied in Psalm 34:20 and fulfilled in John 19:31-36, and (4) the piercing of His side, prophesied in Zechariah and fulfilled in John 19:34 -37. All of these prophesies depict suffering and sorrow. Additionally, there are three pictures of Christ as forsaken, crushed, and executed, including that of the tola worm crushed for its blood-like crimson dye used to make royal clothing. The seven last words or sayings of Christ recorded in the New Testament Gospels are as follows: (1) "Father, forgive them, for they do not know what they do," (2) "Truly, I say to you, today you will be with me in Paradise,"(3) "Jesus said to his mother: 'Woman, this is your son.' Then he said to the disciple: 'This is your mother.'" (4) "My God, my God, why have you forsaken me?" (5) "' I thirst.' They took a sponge soaked in wine on a sprig of hyssop and put it up to His mouth. When Jesus had received the wine , He said (7) 'It is finished ;'and He bowed His head and handed over the spirit," (7) Jesus cried out in a loud voice, "Father , into your hands I commend my spirit." All these quotations derive from Old Testament Messianic prophecies, many from Psalm 22. It would be good, in preparation for Passover, for all of us to meditate deeply on these fulfilled Messianic prophecies.
Affliction seems to be an integral part of Christianity. Our Savior Jesus Christ and His apostles suffered a great deal during their ministries, and though modern Christians' burdens cannot compare to theirs, they are still significant enough to cause great pain. Pat Higgins demonstrates the relative nature of Christian affliction, urging believers to take the Bible's long view of their suffering.
Richard Ritenbaugh, after reviewing the parallels of the five books of the Psalms with the five summary psalms at the conclusion, the five seasons, the five books of the Megillot, and the five books of the Torah (or Pentateuch), affirms that recurring patterns and themes can be seen throughout the psalms and throughout the entirety of scripture. Book one, parallel with the spring season, occurring during the Passover and Days of Unleavened Bread, focus on the Messianic prophecies, revealing God's plan to redeem Israel by crushing the serpent's head (emblematic of totally obviating the power of Satan the adversary) by establishing a dynasty of kings from the house of David (safeguarding the scepter in the tribe of Judah) to the ultimate fulfillment in Shiloh (code word for Messiah - the Lawgiver, Peacemaker, Redeemer, King of all peoples) who will establish God's Kingdom forever. The prophecies in Isaiah 9:6-7 and Jeremiah 23:5-6 reveal the identity of a child born to become a scion or Branch (simultaneously a root and shoot) of David, the Prince of Peace, Mighty God, having all of the governments upon His shoulders, ultimately turning them all over to God the Father. David, in his prophetic psalms (especially Psalm 22) did not experience the full measure of suffering he described, but served as a prophet (along with Isaiah and Jeremiah), graphically portraying the agony that would befall his offspring. When Christ divested Himself of His divinity and power, He was temporarily a little lower than the angels, a vulnerable human being like us, but nevertheless in continuous prayerful contact with God the Father, having a full measure of Holy Spirit, enabling Him to focus on the enormous task set before Him to raise up a group of saints to follow Him as first fruits. Christ continually expressed delight in His church, His affianced Bride, whom He loves passionately and with whom He wants to share His inheritance. As Christ ascended to the Father, those He left behind continued His work, writing the Gospels and
The leaders of the Jews—the chief priests, elders, scribes, and Pharisees—had begun early in Jesus’ ministry trying to undermine Him and find a way to get rid of Him. ...
Martin Collins, reflecting that Satan's perverted desire to ascend to the apex of the universe was totally opposite to Jesus Christ's desire to empty Himself of His divinity, becoming a human being and assuming the role of a bondservant, concludes that their ultimate fates are opposite as well, with Christ receiving glory and Satan receiving utter contempt. Jesus Christ, in His pre-incarnate state, was in the form of God, possessing all of God's attributes-omniscience, glory, and radiance. As a human being, Christ was subjected to the same experiences as the rest of us human beings, having the appearance, the experiences, the capability of receiving injury and pain, and the temptations of a human being. Yet, because He possessed God's Holy Spirit without measure and never yielded to sin, Christ provided us a pattern as to how to live a sinless life, enduring disappointment, persecution, and suffering for righteousness. Jesus manifested the glory of God by continuing in absolute obedience to the will of God and in maintaining a special relationship with the Father. We can begin to approach that glory as we reflect Christ's behavior in us by our obedience and Christ-like behavior, developing a special relationship with God the Father. Someday, we will be transformed into a similar glory as Christ received at His ascension, having the glory of divine moral character.
The spiritual paradox that Solomon relates in Ecclesiastes 7:15 is followed by a warning of danger about a Christian's reaction to it. John Ritenbaugh assures us that confounding trials are not punishments from God for unrighteousness but tests of faith in which He is intimately involved to prepare us for the world to come.
Richard Ritenbaugh, reflecting on the fiery, feisty, vindictive temperament of Andrew Jackson, and his response to Presbyterian minister Dr. Edgar's question about willingness to forgive enemies, asserts that forgiving one's enemies is a defining mark of a real Christian. Andrew Jackson, after Dr. Edgar's persistent probing, finally displayed a tiny bit of one of the fruits of God's Spirit, prautes, or gentleness (meekness), possibly the second hardest fruit to develop, beginning with humbleness of mind and ending with longsuffering. In the apostle Paul's enumerations of Christian attributes, meekness always appears at near the end, reflecting the difficulty of attainment. Our modern understanding of meekness seems to be at variance with Paul's understanding of prautes. Sadly, language changes linguistic drift have degraded the original understanding, replacing it with "overly submissive and docile," tantamount to weakness and not having a backbone, a notion reinforced by Charles Wesley's hymn, Gentle Jesus, Meek and Mild. The combined force of these connotations makes Jesus look like a doormat. The original denotation of the Greek prautes denoted a quiet confidence, strength, and self-composure, a sign of inner power and self-control, having trust and confidence in God. Meekness is the gentle, quiet spirit of selfless devotion to God, the very antithesis of arrogant pride. It is a quality prompted by God's Holy Spirit on the inside manifesting as graciousness on the outside. The meek person accepts what God is doing as a good thing. Meekness is humble submission to God, allowing us to bear injury without being turned emotionally inside out. Love is a major facet of meekness, a quality exemplified in Moses as he serenely shrugged off the abuses and slander from Miriam, Aaron, and other disgruntled, complaining Israelites. Jesus Christ exercised meekness in response to all the false accusations from the Sanhedrin, scribes, and Pharisees, exercising forbearance without an ounce of vindictiveness, refusing
Thirty-nine years ago, I observed the Feast of Unleavened Bread for the first time. I remember during those early years, getting the leaven out was heavily stressed. Understanding that leaven represents sin and corruption ...
Ted Bowling reflects that, although at this time of the year television has produced several depictions of the suffering and death of Jesus Christ, they have all fallen short of presenting the full dimensions of the event—namely the onerous price He had to pay for our sins. Most people do not understand the value of the sacrifice of Jesus Christ's life, from the beginning of the ordeal with the false arrest, the mockery, the multiple trials, the scourging, and the humiliating, horrific Roman crucifixion. We dare not undervalue the price of Our Savior's crucifixion.
Richard Ritenbaugh suggests that reading holds a child's attention because of the gripping stories with riveting plots. Some educators maintain that morals are shaped more by stories than by any other factor. Stories enable them to grasp the essential moral, filing it away in the mental storage cabinet, accessible for the rest of their lives. Stories ignite the imaginations of children, allowing them to think about people, places, and situations they have never experienced before, learning the rudiments of how to handle themselves. Good stories should contain positive moral lessons. The story children learn the best is the one we parents act out in our daily lives. God uses many stories in His written Word, teaching us deep spiritual lessons. Jesus Christ taught using parables, stoking the minds of the listener with sharp and vivid images. The temptation of Adam and Eve by Satan and their subsequent transgression led to three prophecies or judgments, a kind of protevangelium or "first gospel," a glimpse of God's plan to remedy this grim situation. The conflict ends with the protagonist, Christ (the Seed of the woman), destroying the antagonist, Satan. The redemption of man involves a new nature, given through God's grace and totally at enmity with Satan's nature. The process of redemption will involve the gathering of a small elect group in perpetual conflict with the seed of the serpent. Here is the true beginning of the gospel.
When we partake of the Passover each spring, part of that observance is for us each to drink from a cup of wine. The wine is symbolic of the blood of Jesus Christ, shed on our behalf, which accomplishes a number of tremendous things that we cannot do for ourselves. ...
John Ritenbaugh, reflecting on the analogy or metaphor of wilderness wanderings, focuses on the role of suffering or persecution (pressure) in perfecting the saints. God the Father perfected Jesus Christ (our Elder Brother, High Priest, and Mediator) through suffering. Likewise, God the Father has determined that His called-out ones would also be prepared for the reward and inheritance through the same manner. We need to develop the character to govern ourselves because those who cannot rule themselves are not fit to rule anything. As we put on Jesus Christ, we also are required to put on His suffering. As we are called to suffer like our Elder Brother, we are similarly called to glorification. Glory follows suffering. Christ's suffering was not confined to crucifixion, but also consisted of rejection, snubbing, humiliation, and the duress of persecution. God is still with us when we are suffering, perfecting our character. Suffering comes with the territory of being prepared for the Kingdom of God. The path to glory lies through suffering for righteousness sake; there is no intrinsic value in any other kind of suffering. Since we will be working with Jesus Christ in the Kingdom of God, God the Father will allow us to have parallel experiences as our Elder Brother endured. The ultimate rewards of this temporary suffering are mind-boggling if we doggedly follow our Archegos, Prodromou, Scout, Forerunner, and Trail-blazer, Jesus Christ, who gave us the example of leadership through service. God is equipping and perfecting us to work with Jesus Christ, using the tools of suffering, tests, and trials to build the right kind of godly character.
John Ritenbaugh contends that our pilgrimage began with our calling and ends with our destination in the Kingdom of God as members of His Royal Priesthood. It seems to have been God's choice to call foolish, base, and despised individuals to confound the wise and mighty. Fortunately, God did not abandon our forbears in their weaknesses and shortcomings, nor will He abandon us. We become strengthened spiritually as we come to know God, becoming elevated to members of His family, thinking and behaving just like the Father and the Son. In the meantime, we are aliens living in a foreign country, keeping our citizenship in the Kingdom of God. We are pilgrims, continually on the move to a holy place. We must not follow through on our physical lusts or we will put down roots in this world, becoming worldly. The metaphors Peter uses, such as stone, priesthood, nation, and family, all demand that we fit into a larger unit or entity, fulfilling a particular role or responsibility. Even though we currently have citizenship in God's Kingdom, we are not there yet. We must have the vision of the world tomorrow, as had Abraham, Isaac, and Jacob, conducting our lives as though we were already there, making moral and ethical decisions accordingly. We can conduct our lives appropriately because Jesus Christ lives within our minds, allowing us to tap into the reservoirs of His experience. We also share His suffering, realizing that glory follows suffering, if we suffer for righteousness sake. This suffering may involve enduring hardship, deprivation, duress, and outright boredom. Suffering, a kind of refining fire, (for righteousness sake) comes with the territory of qualifying for the Kingdom of God.
In thinking about David son of Jesse, we immediately bring to mind that he was King of Israel, a shepherd, a warrior, a psalmist, and a man after God's own heart. But we often fail to realize that, among his many other accomplishments, he was a significant prophet. Richard Ritenbaugh examines Psalm 22, a most clearly recognizable prophecy of Christ's suffering among the many psalms of David.
The radio and television news broadcasts over the past six months have been so depressing that listeners and viewers have complained to the stations to look for something good and encouraging to report. ...
When we study the great sacrifice of our Savior in preparation for the Passover, we often are too busy hitting the "big points" to see the tremendous spiritual instruction in the little ones. This article draws our attention to Jesus' cup, the gall, and the Roman spear that appear in the gospels' crucifixion narratives.
John Ritenbaugh reiterates that even though the Father and the Son work as one, they are distinctive Beings with separate functions. The Father is the source of all power, while the Son serves as the sole Mediator and the channel through which we interface with the Father. Through the Son (the Image, reflecting the Father's character and mind), we see the Father's power and wisdom. Jesus Christ is unique, serving as the divine link between God and man, intervening and negotiating on behalf of frail man with the full knowledge of the Father's mind and will. The ultimate goal of humanity is to know the Father and the Son, learning to live as they do. Only Christ has been composed of both divine and human natures, serving as Firstborn (having pre-eminence) of a special creation'one in which we are involved due to our calling. Hebrews 1-9 define His uniqueness as the Mediator (High Priest) between God and man, exalted over the angels, but nevertheless submissive to the Father.
John Ritenbaugh warns that the sheer variety of choices (distractions) available to us today (with their potential accompanying temptations and enervating time-wasting diversions) is extremely stressful because it automatically increases sin and lawlessness, automatically decreasing love, zeal, and affection. Like our society, the recipients of the general epistle of Hebrews were a group of people living in confusing rapidly changing times — experiencing intense economic, cultural, social, and moral upheaval. These "crusty old soldiers" or weary seasoned veterans identified in the book of Hebrews (like the Ephesians and far too many of us) were becoming inured and indifferent to mounting societal sin, allowing their spiritual energy to be sapped by resisting negative societal pressure, draining them or diverting them of their former zeal and devotion to Christ. If we incrementally lose our love, affection, and devotion to Christ, we automatically lose our desire and motivation to overcome, endangering our spiritual welfare as well as our relationship to Christ. God Almighty has mandated that we reignite the spark and rekindle our first love.
What was Jesus thinking about during His last hours as a human? It seems highly unlikely that our pure and sinless Savior spent much time thinking about our sins. The gospel accounts reveal what Jesus knew about His suffering, death, and resurrection, as well as His relationship with the Father.
"While [Jesus] was being tortured, hated, and crucified, was He 'thinking' of all the dirty sins for which He was dying?" asked a correspondent. The Bible shows that Jesus' thoughts were elsewhere—and more constructively—engaged.
The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."
We have all seen "WWJD?" on bracelets, T-shirts, and the like. Perhaps a better question to ask is, "What Did Jesus Do?" because He left us the perfect example of godly living in the four gospels!
John Ritenbaugh asserts that when God created Adam, He prepared only a foundation for mankind's eventual spiritual creation undertaken by the Second Adam. Spiritual creation requires much intense pressure and continual testing to determine character. Jesus went through this process first to provide us an example. We are to be brought through this same assaying process to bring us to the express image or the full stature of Christ. In terms of building character, God does the creating, assaying, testing, and proving; we do the yielding and walking in the pathway He has set for us. When we yield, God gives us the will and the power (engraving His Law in our hearts) to develop into the image or character He has determined for us.
In this pre-Passover sermon, Richard Ritenbaugh admonishes us that we must identify our enemy, recognizing the source of evil. As Pogo (the comic strip) discovered, "We have found the enemy, and the enemy is us." (Jeremiah 17:9) If we would clean up the defilement on the inside, stamping out our carnal nature, we would be clean on the outside. We have been called, not merely to suffer, but to return goodness for reviling. The best weapon against the evil of our human nature is to develop the mind of Christ within us to displace our carnal nature.
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance. The author uses a personal experience with two ewes as a springboard to explain greater, spiritual lessons.
John Ritenbaugh, noting a parallel between the recipients of the book of Hebrews and our current situation, suggests that the pressure these people encountered was not a bloody persecution, but instead constant psychological pressures (economic, health, persecution on the church, social, family, etc.) coming right after the other in a wave that never seemed to end, causing weariness and unfeeling apathy. The book of Hebrews provides resources to recapture flagging zeal and motivation, focusing again upon the reason for our hope and faith, establishing clearly Christ's credentials and the import of His message, re-igniting the original excitement of their (and our) calling and their (and our) awesome future which they (and we) have put in jeopardy through apathy and neglect. We are admonished to resuscitate and readjust our focus and damaged belief system, reestablishing our access to God through Christ our High Priest, claiming the promises of the New Covenant.
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.
When we partake of the tiny cup of wine at the Passover service, we usually think of its symbolism as Christ's blood shed for our sins. However, the cup itself and its contents have another, vital meaning for us!
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (Romans 8:28). Tragic things, calamities, trials, anxiety, evil, and curses happen to Christians too, as well as blessings, in order to become fashioned and molded into the glory of God's image. As Christ learned from the things He suffered (Hebrews 5:8), we must also develop patience, refrain from murmuring, and realize that "time and chance" no longer apply to those whom God has called. Whatever it takes to bring God's purpose to pass, we need to develop the humility, obedience, and faith to accept.
Genesis is a book of beginnings, and in that theme, it also contains the first prophecy. In the first part of this three-part series, Richard Ritenbaugh explains God's curse on the serpent in Genesis 3:14-15.
From the Bible's perspective, patience is far more than simple endurance or longsuffering. The patience that God has shown man collectively and individually gives us an example of what true, godly patience is. It is this kind of patience that Paul urges us to put on as part of the new man.
Crucifixion is man's most cruel, inhumane form of capital punishment. Why did our Savior need to die this way? What does it teach us? This article also includes an inset, "Was Jesus Stabbed Before or After He Died?"
Richard Ritenbaugh acknowledges that although many in God's church have gone through sore trials and tests of sorts, virtually no one has gone through the nightmarish persecutions suffered by the early Christians in Imperial Rome. Because most of us have lived our lives in modern Israel rather than a Gentile culture, we have been?to this point?shielded from the kinds of persecution (being put to flight, pursued, or martyred from an external source) experienced by the early apostles. This message explores both a time factor and a righteousness factor, explaining why intense persecution has not yet taken place. Paradoxically (a big horse pill to swallow), persecution may be regarded as a reward for righteousness, a kind of favor and kindness toward us, preparing us for a better resurrection and greater service as priests in God's Kingdom, following in the footsteps of our Elder Brother.
John Ritenbaugh emphasizes that the ordinary cares of life- making a living and being concerned with our security- have the tendency to deflect us from our real purpose- seeking God's Kingdom (Matthew 6:33) Becoming overburdened with devotion to wealth or surfeiting will cause us to lose our mobility or ability to stand, limiting and robbing us from precious time we could spend developing a relationship with God. We need to fight against the world's pulls (including the incessant messages from advertising to be discontent) simplifying our cluttered lives, seeking solitude and quiet to meditate and establish a relationship with Him.
Jesus Christ, our Savior, commands Christians as His disciples to participate in the annual Passover memorial of His work on our behalf. The service consists of three parts: 1) Mutual footwashing; 2) Drinking of the wine; 3) Eating of the bread.
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).
John Ritenbaugh, focusing upon a generally pessimistic treatise, read in the annual cyclical Jewish tradition, during the Feast of Tabernacles, illustrates the disillusionment that love for this world will inevitably bring (I John 2:17). Realizing that the world is passing away, our priorities should be on fearing God and keeping his commandments. The temporary booths (short lived and quickly deteriorating) at the Feast depicts our temporary and impermanent, often unpleasant and disappointing (Hebrews 2:10) earthly pilgrimage or sojourn, contrasted with the permanence of Christ's rule and our future eternal life. (Romans 8:17-18). Without living for God's purpose for us, this life is absolutely meaningless. (Ecclesiastes 12:14, Hebrews 1:10-12)
John Ritenbaugh warns that Satan's modus operandi has always been to use a lie to promote self-satisfaction over obedience to God. Like the Messiah, we must learn that the way to the kingdom is through self-denial rather than self-satisfaction. We are particularly vulnerable to Satan's disinformation when we feel we are not getting what we deserve or are being treated unfairly. In a world we perceive to be unfair, we need to emulate Christ who endured unfair treatment, suffering for righteousness sake all the way to his death, without complaining (I Peter 2:20-21) The major cause for the confusion and division of the Corinthian church (and the greater church of God) was Satan-inspired self-exaltation, finding excuses other than sin not to fellowship. The opposite of love is not so much hate ? but self-centeredness.
John Ritenbaugh takes issue with a misguided teacher in the W.C.G. who claimed that fleeing is nothing more than a "cop-out," using Psalm 91 as his proof-text. Many biblical examples, including Jesus, David, and Jacob all fled for their lives in a prudent common sense move(proving that discretion is often the best part of valor.) On the other hand, Noah, Lot, and Enoch received forcible nudges from God. Scriptural hints seem to indicate a literal location (Revelation 12:13, Isaiah 42:11, Isaiah 16:3-4) for a refuge protecting a remnant of the church. God wants us to use both faith and common sense, recognizing that God's purpose may run counter to what we may think is best for us.
John Ritenbaugh stresses that without continuous maintenance and attention, it is difficult to maintain a spiritual mind in a carnal physical body. We, like Christ, were made a little while lower than angels to be made perfect through suffering. He has blazed a trail, showing us a pattern for qualifying (through intense suffering and resisting temptation) for our ultimate responsibilities as future kings and priests—or bridge-builders, reconnecting man and God. As Christ endured the suffering and temptation successfully, we are exhorted to hold fast, activating the hope to endure to the end.
John Ritenbaugh observes that Hebrews is addressed to a people living at the end of an era, who were drifting away, had lost their first love or devotion, and were no longer motivated by zeal. Through lack of prayer, Bible study, and meditation, they had incrementally lost their portion of God's Holy Spirit, which now resembled a tiny, sporadic drip from a water skin. Through careless neglect, they were allowing something precious to slip out of their fingers, squandering a far greater treasure—their potential to become members of the God Family—than the people under the Old Covenant had neglected. Christ, our Trailblazer or Forerunner, was perfected through suffering, and we are to be perfected in the same way. We also need to be made perfect (adequate for our ultimate purpose) through suffering.
Receive Biblical truth in your inbox—spam-free! This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 145,000 subscribers are already receiving.