Martin Collins, reiterating that Romans 8 provides assurance that we are of God, asks us to consider that the sufferings we go through now are miniscule compared to the glory which we will later receive, completely eclipsing the glory of Adam and Eve before their fall. Our suffering is temporal, fleeting, and momentary, as compared to our glory which will be eternal. Though our outer body wastes away, our inner being waxes more powerful. Sadly, we are limited by our mortality and our materialism from seeing the full picture which God has been revealing to us; Paul wants us to take the time to think it though. The whole material creation has been subject to futility; we groan, Creation and the Holy Spirit, both personified by Paul, groan. Nature is not a self-perfecting entity, but an entity subject to decay and entropy. People who do not know God will either worship or destroy the creation instead of worshipping its Creator. Either way, they are slaves to nature, cursed by Adam's sin. We, as God's called out ones, also groan waiting for our redemption into spirit bodies, enabling us to see God as He is. Our groaning is more akin to the expectant groaning of a woman in childbirth, awaiting a new life. Childbirth pangs last relatively for a short time compared to the aftermath blessing. We groan in hope, realizing that our bodies will be delivered in future glory, when we experience adoption into the very family of God, the final trajectory of our hope.
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.
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
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.
Richard Ritenbaugh reiterates that we dare not limit God's glory to something physical like fire or cloud, but must recognize God's glory as radiating from His character, in which we can also participate through His Holy Spirit. The Shekinah glory today is the Holy Spirit in us, the temple of the Holy Spirit. Because of this, we must separate ourselves from the world, from the things that would defile us, and from the influences of the evil one.This separation enables God's Spirit to generate growth within us, allowing us to move on to perfection. We must attain permanent experiential righteousness by exercise of His Spirit, obeying and imitating Jesus Christ, by which we are sanctified and transformed into His image. If we claim God as our Father, we need to reflect His character, making a witness that we are indeed His children.
Richard Ritenbaugh reflects upon the degeneration of the word "glory." When applied so frequently to mundane human affairs, its application to God Almighty suffers. Biblical glory first appears in the burning bush incident, which describes God as being in the fire, rendering the ground about it holy. The pillar of cloud and fire later represented the glory of God in the Tabernacle and the Temple. David equates the words and the ways of the Lord with the glory of the Lord. When we (following Jesus' example) display the way of God in our lives, bearing His name, and keeping His commandments, God's glory radiates in our lives. As the Temple of God's Holy Spirit, we have the Shekinah glory dwelling in us.
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.
The Bible clearly explains that Jesus of Nazareth's father was God and His mother was Mary, a human. What, then, was His nature? Was He a man? Was He divine? John Ritenbaugh urges us to understand Him as the Bible explains it.
The nature of God, especially of the Word, has been a bone of contention in the church recently. John Ritenbaugh explains that the phrase "fully man and fully God" does not have biblical support. Christ's real nature is much more meaningful!
John Ritenbaugh observes that we need to learn how to adjust to time as God views it—a view that is vastly different from ours. In Jesus' prayer in John 17, He asks for unity in relationships, especially cooperation, reconciliation and peace within the emerging, developing family of God. We are to glorify God by carrying on the work that He has initiated by His death and the example of His life. God will save and glorify those who are doing the work (bearing our cross, enduring, and witnessing through our lives). Unlike the other accounts of Jesus' trial and crucifixion seeming to show His passivity, John shows Jesus totally in charge, purposefully and courageously moving across the Brook Kidron to meet the advancing enemy to willingly lay down His life. The entire trial of Jesus was a disgusting mockery of justice, built on false charges, false witnesses, and a number of compromised judges.
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