David Grabbe, acknowledging the longstanding controversy over when to keep the Passover, asks the question of why Jesus Christ was crucified late on the 14th day instead of at the beginning of the 14th. Not having the correct answer to this has led some to keep the Passover at the incorrect time. The afternoon of the 14th is significant because of God's covenant with Abraham as recorded in Genesis 15, which foreshadowed the release from bondage on the self-same day 430 years later, and the crucifixion of our Savior (an event taking place outside of a Holy Day, and apart from the time of any commanded sacrifice) which occurred once, displacing the multiple sacrifices required in the Old Covenant, which were only types of the Heavenly Original. We keep the Passover on the beginning of the 14th day because Jesus Christ commanded us to do that and set that example. The timing of Christ's sacrifice late on the 14th points back to the covenant God made with Abraham for his spiritual descendants to be justified by faith, be given eternal life, and be part of a holy nation.
In the conclusion to this series, Richard Ritenbaugh explains the extent of God's curse on Adam—and thus mankind—in the Garden of Eden. He is promised great toil and suffering throughout his life, but just as in all things God does, a silver lining appears amidst the woe!
John Ritenbaugh focuses on the remarkable energizing capacity of hope. In the familiar triumvirate (faith, hope, and love) faith serves as the foundation, love serves as the goal, and hope serves as the great motivator or energizer. Unique among the religions, Christianity, with its expectation of a Messiah and the promise of a resurrection, looks expectantly to the future,embracing hope. Motivated by their calling into the new covenant (1 John 3:1-3) Christians anticipating a magnificent future glorification, are energized by this God-inspired hope to overcome the impossible and rejoice in temporary trials.
John Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for mankind—a marvelous plan of reproducing Himself, creating a God Family (Romans 8:29)—and replaced it with the nebulous Protestant goal of going to heaven or the Catholic concept of a "beatific vision." Predictably, when the vision was changed, then the law (intended to guide that vision), of necessity, had to be thrown out.
John Ritenbaugh reiterates that when the Worldwide Church of God adopted the concept of the Godhead as a closed trinity, spiritualizing God into a vague, incomprehensible hazy essence, they destroyed the vision or goal that God set before mankind: to create man in His image. These misguided individuals, assuming that incorporeal is an antonym for shape or form and that spiritual things cannot have form, glibly state that all the scriptural references to God's characteristics are figures of speech. Jesus, the second Adam, the express image of God, did not take on a different shape or form when He was transfigured before the disciples. Taking on the image of the heavenly does not vaporize one into shapeless essence. Along with the eyewitness accounts of men who saw God - like Abraham, Jacob, and Moses - we also have the promise that we will see Him face to face when glorified as a member of the God Family.
John Ritenbaugh takes issue with errant Worldwide Church of God teachers who have mysticised and spiritualized God away into a shapeless, formless, vaporized, ethereal blob. These individuals have systematically rejected hundreds of scriptural references, dismissing them as figures of speech. In the foundational scripture establishing our purpose and vision (Genesis 1:26), God makes a distinction between animal and human form (tselem, shape, image) indicating that mankind was cast in His form or shape. Using human reason and metaphysical speculation, these misguided teachers claim that the prototype upon which these clay models are based does not really exist. Even though the concept of "image" eventually expands to character, the preponderance of scriptural references refer to a concrete specific shape or form. Paul, under the inspiration of God refers to earthly, celestial, and spiritual bodies (I Corinthians 15:40-49).
John Ritenbaugh teaches that our spiritual transformation (conversion) gives us the capacity to see Christ and other people, the self, institutions (such as churches or governments) in their true light. Things we formerly deemed important (money, pleasure, and power) become less important and other things (love, duty, and service) become more important. Our attitude toward government must be one of submission—including to human government. (Titus 3:1-2 and I Timothy 2:1-2) We have to realize that the church cannot perform its function without the cooperation of the unconverted state governments.
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