Despite its harshness, God's decision to destroy the earth and humankind by a flood was ultimately an act of great love for His creation. By it, He intervened to derail the degradation of human morality before it became permanently set in man's nature. John Ritenbaugh also explores the first mention of God's grace in Scripture, which occurs within the Flood narrative, showing that the entire episode and the subsequent covenant were effects of His grace.
Martin Collins, observing that, in the first five books in the Bible, there are no statements of "Thank you," nevertheless reminds us that the thank offerings in Leviticus 21:29 indicate that thanksgiving has a singularly profound meaning. King David was prolific in his expressions of gratitude to God, as was the apostle Paul in his letter to the Philippians. We should be thankful to God for His Holy Spirit, freedom of worship, spiritual blessings, fellowship, as well as God's promise that He will finish what He has started and that nothing can separate us from the love of Christ. Before the foundation of the world, God has already pre-destined specific calling and sanctification for individuals; God will keep on whittling away at our carnality until He has accomplished what He has purposed. The purpose of grace is to motivate good works, not to do away with them. Our first and foremost reaction to receiving God's Grace should be an outflow of love for our brethren, including the ones we have not met. Drawing an analogy from electrical theory, all good works depend on God's love, which is the pressure behind good works. Good works depend on a channel in which the amperage can be high. Our lives must not be filled with resistors which selfishly collect the flow or condensers which pirate this power for private use. The law of God multiplied by a life free of resistance equals good works. Our life must be freed from obstructions and imperfections, reflecting the fruits of the spirit as we are attached to the Vine, just as a faucet must be connected to a pipeline to produce water. Happiness is found only in the truth of God.
John Ritenbaugh maintains that the quality of leadership makes a difference in the morality and well-being of a nation. That insight explains why the quality of family leadership trickles up to civic and governmental leadership. Noah, while not a warrior or king, was nevertheless a stellar model of parental leadership, teaching by example (rather than authoritarian bluster) obedience to, and faith in, God. This blue-collar worker doggedly assembled a boat during persistent ridicule from his sophisticated, 'progressive' neighbors. God placed Noah in the same league with Job and Daniel in terms of character, decidedly elite company. Although not the most charismatic figure in the Bible, Noah demonstrated steadfast faith as God bounced him and his family around like ping-pong balls in a dramatic, terrifying ark ride. Noah, the first man with whom He made a covenant, was also the first man to personally witness God's judgment, as he came to realize there was no dickering games with God. The purpose of God's covenants has never altered from the beginning (Adamic or Edenic covenants); mankind's responsibility toward these covenants has never altered from the beginning. Salvation has never been a matter of works, but always a matter of grace, which should promote good works rather than license to commit more sin. The covenant God made with Noah reaffirmed the Adamic and Edenic covenants (sealed with the sign of the rainbow) and therefore applies to every human being and to all creatures.
John Ritenbaugh, reflecting upon the episode of God's rescuing of Noah and his family from the devastating flood, marvels about the perennial biblical patterns that never change, serving as an unambiguous teaching device. That rescue indicates God has never saved anybody by works. Everything, the physical and spiritual creation, begins with God, including the establishment of a family line from Seth to Noah to Abraham to Moses to David to Christ. Paradoxically God writes comparatively little about the first, and perhaps the greatest hero of faith, the father of all mankind after the rest of the world disappears, save for the evaluation that he did according to all God commanded him. What Noah built became the means of salvation of his family. Genesis 8-9 could be considered an overview of the entire plan of salvation. The time preceding the great flood parallels the time we are living through right now. The narrative demonstrates that clearing out an entire population of troublemakers did not solve the endemic and recurring problem of the deceptive, evil human heart. Only God's calling to each of us individually, followed by repentance and a rigorous conversion/sanctification process, will safeguard us from the fiery holocaust which will envelope this entire world. As God demonstrated grace by motivating Noah to build an ark to transport his family to safety, God has similarly provided a protective ark for His called-out ones today, namely His Church. Just as Noah's family had to help build the ark, we have been placed in the church with specific spiritual gifts, just as Noah had received, to help build up and edify the body or our place in the ark. Are we going to help build the ark or watch others build it? As Noah never forgot the Source of grace, we also should never forget that everything depends on God's generosity. We must emulate father Noah's humility, rejecting Satan's puffed up pride, remembering that just as God gifted Noah, He will also gift us for the specific task we have to do.
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to pick up the pattern of God's dealing with His creation. The great worldwide Flood has to be looked at through God's perspective, a merciful intervention preventing humankind from becoming hopelessly conditioned by Satanic orientation, to the point of no return. At the time of the Flood, all of mankind's thoughts were continuously evil. We are reaching that point again. Sin in exponentially compounding and every intent of the heart is evil continually, contaminating the outer behavior, fashioning millions and millions of beings in Satan's image. With the Flood, God rescued these hapless beings from becoming irretrievably depraved. There will be no more floods to wipe out the entire population of the earth, but the future cleansing and purging will be by unquenchable fire, when all evil will be dissolved to make way for new heavens and a new earth. The first use of the word grace in Scripture is in context with the rescuing of Noah, a preacher of righteousness from the line of Seth, including Lamech and Methuselah (whose name means "when he is gone, then he will come"). None of the line of preachers of righteousness (all converted people) perished in the flood. After Methuselah had died, Noah, the tenth in the line of the preachers of righteousness, whose name means comfort, provided physical deliverance for mankind, enabling it to survive the flood. When we realize that everything God has done from the creation of the earth (with its habitable environment and its resources) to the present time is a demonstration of His grace, we realize that salvation is His ultimate gift. As Noah's family was saved from the destruction of water, those living in the post-flood epoch, when they receive and answer God's calling, can escape the horrible holocaust (that is
Martin Collins, warning that all prophetic speculations have been accompanied with a high degree of error and subsequent embarrassment to the speculator and his adherents, admonishes us that any prophetic speculation, accurate or not, is useless unless it is promotes diligence in living Godly lives, eagerly and expectantly preparing for the return of our Savior, living our lives to the glory of God. If we begin to doubt the veracity of Christ's return, our hearts will turn cold, causing us to imitate the evil servant who begins to mistreat his fellow servants. We have to exercise the same kind of watchful care as a night watchman on guard against thieves and robbers. It is natural for all of us to desire to protect our physical property; protecting our spiritual property should warrant a much higher priority. We must assiduously emulate the faithful servant rather than the evil servant, caught up in cruelty, carousing, and shirking responsibility. Faithless Christians will be judged with greater strictness and severity than non-believers who do not know any better; knowledge always creates a greater level of responsibility. The anticipation of seeing Christ return should be the greatest motivator, bringing about a dramatic change of behavior, living sanctified, set-apart, holy lives that please God, the kind of behavior which could actually bring about an acceleration of God's plans. We should be emulating Christ's model prayer, diligently beseeching the establishment of the Kingdom of God. We need to avoid two dangerous extremes, believing that nothing we can do will make a difference, and the notion that God cannot do anything unless we personally do it. As God's called-out ones, we avoid becoming unstable by growing spiritually, realizing that being saved by grace is only the beginning of the process; we must be constantly strengthened by grace, prompting us to keep God's Commandments as a testimony of our love for Him, maturing to the full stature of Christ.
Martin Collins, reflecting on the reaction of Joseph's brothers on the binding of Simeon and the returning of their money mentioned in Genesis 42, claims this was the first time in their lives these 'raised in the church kids' had ever seriously acknowledged the working of God in their lives. God had softened their hardness of heart while showing grace. The proclivity of the brothers to lie and deceive had not yet been eradicated, but God continued to turn up the pressure in order to bring them to full repentance. As confession and repentance is attained and the guilty conscience is cleansed, the heart becomes other-centered rather than self- centered. In our lives, we also have guilty consciences like Joseph's brothers and self-pity like our father Jacob (or later by Elijah fearing Jezebel), but we can have major breakthroughs in our lives if we acknowledge God in our lives as Jacob did at Bethel and Elisha did by assuring his timid servant at Dothan. Like Elijah, we must remember that, after a significant spiritual victory in our lives, a wicked Jezebel is usually waiting in the wings if we take our eyes off God and focus them on ourselves. Like the example of Elijah, we can lose faith by anxiety and unrelieved stress. Like Elijah and Joseph's brothers, we need to be brought to solitude to set our spiritual house in order, often pointing out the importance of supportive spiritual family. Like Elijah, we must be keenly aware when our nervous energy becomes overtaxed, when we become sensitive to loneliness, and when we look away from God and begin to focus on the around-and-about. God repaired Elijah's nervous system by allowing him to sleep, feeding him with food, providing him with angelic care, allowing him to express his grief, revealing Himself and His ways, telling him good news, and giving Him more to do.
God's grace is so wonderful and undeserved that, to many of us, it is almost unfathomable. Perhaps we have such a hard time understanding it because we tend to think of it as a "thing" that God dispenses. John Ritenbaugh shows, however, that "grace" is a term that represents God's awesome generosity toward us, His continuously flowing blessings and saving acts.
In nominal Christianity, God's saving grace is placed at the center of the message of the gospel and is often emphasized to the point of overshadowing many of Christ's other teachings. Agreeing that grace is vital to a Christian's walk with God, John Ritenbaugh defines the term, showing that God gives grace from start to finish in a person's relationship with Him. It cannot be limited merely to justification and His forgiveness of our sins.
John Ritenbaugh, distinguishing the terms freedom and liberty, suggests that Christian liberty is far more restrained than the word freedom would connote. Mainstream Christianity often obscures the major emphasis of God's purpose in our lives, focusing on a genie in a bottle endlessly showering miracles. God deliberately put His chosen people through testing, trails, and deprivation to see what they would do and how they would respond to His laws. Building character and conforming to Christ's image requires suffering, privations, testing, and trials, including the degradation of slavery. We are still suffering under the bondage of sin. Through God's grace, we are provided liberty with specified limits and boundaries. Grace is not the entire story, especially after we leave Egypt. We are to deny worldly lusts, putting out sin, having been obliged to live in godliness, preparing to live in good works. Consequently, grace places limits on our freedom, training us for our future life in the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society. We cannot emulate our forebears, who although freed from Egypt, maintained their slave mentality, immersed in their worldly lusts, rebelling before they even commenced through the Red Sea, grumbling about their diet. We must desire the life-giving manna, the Bread of Life, namely the instruction provided through God's Word, producing good conduct and good life, keeping us from the bondage of sin. We need to be continually packing our minds with the Truth of God, fortifying our goal of attaining the Kingdom of God.
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walking by faith with God is a practical responsibility.
John Ritenbaugh focuses upon Paul's impressive credentials and pedigree, which Paul considered rubbish, compared to his conversion and God's dramatic intervention in his life. Paul's writings, because of their complexity, have become the target of unscrupulous, antinomian twisting and equivocating by the carnal mind with its natural anti-law bias. By denigrating God's law, the unconverted presumptuously set their own standards. God's holy and righteous law was never designed to justify but only to identify sin and align one with the right standards—guiding one along the path to God's righteous purpose. Everyone who is saved will be a keeper of God's law. Paul used his life to illustrate our indebtedness to God and to caution about the law's limitation (or misapplied function) to justify, a function met only by Christ's sacrifice.
Leviticus 4 and 5 contain the instructions for the sin and trespass offerings. John Ritenbaugh explains that sin and human nature affect everyone in society—from king to commoner—but God has covered sin from every angle in the sacrifice of His Son.
Jesus calls His disciples "the salt of the earth." Do we know what He meant? Mike Ford explains the spiritual side of this common mineral compound.
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself a slave of righteousness. God's grace is manifested by His giving gifts, carrying us forward, making it possible to be transformed into the image of His Son. Our responsibility is to walk where God leads us, realizing that He is the one always out in front doing the creating, putting forth energy to make something happen—the change of our heart. Only those yielding themselves to the New Covenant will receive this transformation—a miraculous new creation, patterned after Christ's spiritual image. In the whole sanctification process, it is God working in us to will and to do.
John Ritenbaugh clarifies that, in terms of salvation, grace and works are mutually exclusive (Ephesians 2:8-10), but good works are the result (or the fruits) of God's creative efforts. Grace frees one; works prove that one has been freed. Grace (or the gift of God) enables us to have a clear enlightened perception of God (I Corinthians 2:7-11) and delivers us from the enormity of our sins (Romans 5:15-17), freeing us and gifting us (Romans 12:3-5; I Corinthians 12:4-11) to do works consistent with God's law. Grace (given only to those who believe) frees us in order to keep the law, not to exempt us from keeping it (Romans 3:21-25).
John Ritenbaugh explores several nuances of the term grace, describing a generous, thoughtful action of God, accompanied by love, which accomplishes His will, equipping us with everything we will need to be transformed into the Bride. Even though we, like Jeremiah, may feel timid and underpowered, God is always out in front, providing us with those resources we need to accomplish His purpose. We need to learn to make choices and be subject to the consequences of these choices. Because God is sovereign, only choices made according to His compassionate purpose (as Jonah had to learn) will succeed or be productive.
Men have a love-hate relationship with mercy: They love to receive it, but hate to give it! Mercy, though, is one of the most important virtues, according to our Savior Jesus Christ. This article provides reasons why we should lean toward mercy in all our judgments.
A Statement of Purpose and Beliefs of the Church of the Great God
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
John Ritenbaugh warns that those who have made a covenant with God can be seduced or corrupted unless they make a concerted effort to know God. Knowing God means to realize that God has the right and the power to do with any one of us as He pleases. John the Baptist, when he saw his influence waning, graciously and humbly acquiesced to God's desire, realizing who was in control. Like David and Christ in Psalm 22:6, metaphorically comparing themselves to worms, we must humbly acknowledge our insignificance as well as our gratitude for our calling.
No one seems to talk much about sin anymore, but it still exists! John Ritenbaugh explains the basics of sin and the great effects it produces on our lives.
John Ritenbaugh exposes the deplorable contraditions in the arguments of those who advocate doctrinal change. By their reasoning, they portray God as 'a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right." But that is not the way the Bible portrays Him!
The old song speaks of "Amazing Grace" but do we really understand just how amazing it is? John Ritenbaugh fills in some details on this vital topic.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
In this sermon for the Days of Unleavened Bread, John Ritenbaugh reiterates that God demands that we have an obligation to dress and keep that which is placed in our care, improving what He has given to us. We dare not stand still, but must make considerable effort to grow (2 Peter 3:17-18). The work of the ministry consists of equipping the body to grow and mature in love and unity (Ephesians 4:16). Christian growth takes work and effort, individually borne by every member of the body, involving rigorous self-examination, drill, self-control, self-discipline, and actively overcoming the things which separate us from God and our brethren. God's grace teaches us to actively displace our worldly desires or cravings with Godly cravings and desires for truth and righteousness (Colossians 3:5; Titus 2:11-14).
John Ritenbaugh discusses how Christ's redemption of us obligates us to obey and serve Him. We show our gratitude for this priceless gift by doing good in acts of love and service to others.
John Ritenbaugh reiterates that what a person believes is a major driving force of his conduct, determining the outcome of his life. At the time of the end, iniquity is going to be so pervasive and so compelling a force that our only resource for enduring its influence will be our contact and relationship with God. Faith is the foundational building block (II Peter 1:5-8) in this lifelong process. Everything in Christianity flows from the relationship we have with God, a relationship having trust or faith as its foundation or starting point. Walking by faith implies a responsibility to use the spiritual tools God has given us to overcome, grow, and to show our love by keeping His Commandments. God enables us to believe, to live by faith, but He will not do our part of the responsibility for us
Christian freedom has nothing to do with location but how we think. Like Israel on the edge of the Red Sea, we are too willing to turn back to our enslavement. Like Christ, carrying the instrument of our death (the cross), we also carry with us the instrument of our own death (our carnal minds). By imbibing on God's Word (maturing from milk to meat), we will incrementally displace our carnality, responding to God's shaping of our character to attain the Kingdom of God and membership in His Family.
John Ritenbaugh teaches that forgiveness is only the beginning of the grace process, enabling us to grow or mature into the full stature of Christ. Grace eliminates the possibility of boasting or self-glory because all we have accomplished has been accomplished only because of what He gave. We are to follow the example of our Elder Brother, who although He did not consider it robbery to be equal with God, nevertheless made Himself of no reputation (Philippians 2:6), becoming, as it were, a child. Jesus is not against greatness, but He wants it to be given by God and God is going to give it to those who are in harmony with His law and His way of life. Everybody is to build on the same foundation, using those gifts which God empowered them. Paul insists that the very fact you are under grace is what nails you to the floor, that you have got to obey the law.
In this message on the definition of grace, John Ritenbaugh insists that God has never acted unjustly to any one of us, even one time. It is utterly impossible for Him to do so. Through the parables, we learn that our forgiveness by God is directly linked to our forgiveness of other men. The entire life of Christ (God incarnate) was a manifestation of God's grace, a gift to us, revealing the nature of God by means of a life lived- a life intended to give us an example to follow. In Christ's life, God ceases to be an abstraction, but instead a concrete reality for God's called-out ones to emulate.
Some of us may have been disturbed, maybe angered, because our sense of fairness is disrupted by what God did in the past. We have difficulty with this because we do not understand holiness, justice, sin, and grace. All four of these interact, and it is important that we understand the relationship between them. However, one thing is certain. None of us has ever received the slightest injustice from the hand of God. As we grow in understanding and humility, we begin to see that we have received an overwhelming abundance of grace.
John Ritenbaugh reiterates that the people who were preaching Christ from questionable motives were church members and not Judaizers, as some have assumed. Paul experienced a dilemma wondering if it would be better to suffer martyrdom, finishing his life's calling or remain alive to help the Philippians bear more spiritual fruit. Paul and the Philippians had mutual affection and respect for one another. Paul, after encouraging this congregation, assures them that their spiritual growth depended on their personal relationship with Christ, urging them to stand fast in the unity of the truth, being loyal citizens of the Kingdom of Heaven as Philippi was a loyal colony of Rome. Paul, assuring them that God is with them, providing everything they need to overcome, teaches that individual overcoming in lowliness of mind, putting others ahead of self, leads to the whole body being strengthened.
Paul systematically planned his travels to specific cities for specific reasons, choosing Philippi for its strategic location as the only autonomous Roman colony in the region having historical cultural, military and commercial significance. As an autonomous outpost of Roman culture, more Roman than Rome, it provides a metaphor of a Christian's status of occupying an outpost of the Kingdom of Heaven, ardently maintaining a loyalty to the customs and laws of the home country. From Philippi, God called people from several nationalities and social strata, galvanizing them into one family. Paul expresses joy and camaraderie more with this congregation than any other, appreciating their selflessness, generosity, and sacrifice. Paul, from his vantage point of a prisoner, offers both abundant encouragement (God will complete what He has begun) as well as a plaintive appeal for unity to this congregation.
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