James Beaubelle warns us that Protestant theologians have attempted to skew the logical and scriptural meaning of James 2:12-13, creating an artificial antithesis between mercy and law-keeping, asserting that "the law of liberty" does away with God's Law. Paradoxically, being freed from God's Law makes us abject bond-slaves to sin, while keeping His Laws liberates us from the bondage of sin. Consequently, God's Laws, bringing us to a family relationship to Christ, is equivalent to the law of liberty. When compared to nearly all of mankind's laws, which tend to enslave us in sin, God's Laws steer us away from pain and heartache, transforming us into siblings of our Lord and Savior Jesus Christ. When God's laws and statutes are written on our hearts, we are the most liberated beings, in harmony with His character. We thank our Father in Heaven for the godly teachers that He has provided for our instruction now.
John Ritenbaugh, focusing on Jesus Christ's prayer that God's called-out ones would be in perfect unity, and that eventually the entire population of the world will be united, posits that the secularist demand for diversity is intrinsically opposed to unity. Acceptance of the cult of diversity has created more conflicts, hatred, and crimes than any other idea promoted by secularists. These anti-God elites, who perceive the heartland conservatives as deplorable, are the children of Satan, who also considers God-fearing people to be deplorable. As one-third of the angels chose the wrong leadership, members of the deep-state has also chosen the wrong leadership, a choice leading to the destruction of America as a sovereign nation. God is orchestrating the influx of migrants because of modern Israel's idolatry and lawlessness. Secularists, denying the exceptionalism of America, seek to destroy her superior culture in every way possible, opting instead to lead the nation into a decadent, mediocre, and insipid "world culture" with values far inferior to the historically God-inspired standards of America.
Mark Schindler, reiterating that we have been created in the image of God, and that those called by God are to have the His mind, reminds us that the seed-bearing herbs and trees indicate that God desires a continual process of regeneration and productivity in all aspects of His creation. Because seedbearing designates fruit that is good for food, it is possible that the Tree of the Knowledge of Good and Evil was not seedbearing, reflecting Satan's mindset of selfishness and cynicism, imputing ulterior motives to God. In the Parable of the Talents, the productive servants gave a return on God's investment, but the lazy, selfish, and wicked servant, imputing sinister motives on God, was rejected and his talent given over to the productive servants. As Satan is condemned for his cynical finger-pointing attitude, those unproductive servants who follow in his footsteps, inculcating the way of get rather than the way of give, will be rejected. God does not care what we give as long as we have His mind as we give.
John Ritenbaugh submits that the Book of Hebrews is crucial for understanding that our relationship to Christ as our Savior, High Priest, and King is the key to salvation. As our High Priest, Jesus has qualified to intercede on behalf of those the Father has called, preparing them to be at one with God the Father, to the end that we will be all-in-all under God's dominion when we are all transformed into His image. In His current role as High Priest, He is metaphorically filling out His body; As He is the head, we are individual parts in His body. In another metaphor, Christ the Bridegroom loves us as His Bride, cleansing us with His word to be at one with Him, as husband and become one flesh. The Father has granted Jesus Christ all authority over His Creation and given Him all the tools necessary to sanctify His called-out ones. In Hebrews, we learn that nothing is so important as developing an intimate relationship with Jesus Christ. God calls and works with His people as individuals. The Book of Hebrews establishes (1) the superiority of Christ—indicating He is the communicator with whom we should establish a relationship, (2) the superiority of the New Covenant, and (3) the superiority of Christ's Church. The lesson to the disciples who experienced the Transfiguration, and the lesson to us now, is that we should listen to Christ, to the end that He will show us the way to the Father and prepare us for our ultimate transformation into members of God's family.
Richard Ritenbaugh, observing that Jesus Christ has been the most misunderstood Being who ever lived, cautions us that we could possibly come to share the same sort of misconceptions His Own parents had. Jesus' question in Luke 2:49, "Did you not know that I must be about My Father's business?" indicates that, at the early age of 12, Jesus knew the parameters of His mission. He realized from His earliest memory as a human being that He was more than a man and had existed with His Father from eternity. John 1:1-3 reveals Jesus Christ's pedigree as the Logos (or Spokesman), whose function was to declare or reveal the Father. God the Father was intimately involved in choosing His physical parents; yet, He left nothing to chance in His education, which consisted of continuous communication between Him and His Son. In John 14:10-11, Jesus proclaimed, "I do not speak on My Own authority but the Father in Me," implying that He and the Father had always been in each other's presence. The Father was in Him throughout His life, a relationship They seek to replicate in all of God's Children. When Christ cried out in agony the second the Father rejected Him because of our sins, He expressed the horror of losing His life-long link with His Father. Our faith rests on the indwelling of the Father and the Son. This special "bosom buddy" relationship Jesus, by teaching us about His Father, fervently desires as the ultimate destiny of God's Called-ones.
Martin Collins, concluding his series "God's Perseverance with the Saints," focuses on Christ's desire that all His disciples have unity and love. The unity He appeals for is not organizational unity, but unity within the divine nature, exampled in the unity between the Father and the Son. This unity operationally defines a family rather than a corporate unity, with a common Christian experience binding those He has called into an interdependent relationship where everyone serves each other with God-provided spiritual gifts. Christ, through His life-sacrifice while we were yet enslaved to sin, provides the model of love for us. We need to bring our highly flawed love to the infinitely-perfected level of agape love demonstrated by our Elder Brother. We must love our brethren even in their flawed state because God requires them to love us in our flawed state. We demonstrate this agape love when we 1) listen to one another, 2) share with one another, and 3) serve one another. Jesus set the standard for this kind of service as He washed the feet of His disciples the night Judas betrayed Him. If the world cannot see this perfected love demonstrated in us, we are seriously missing the mark.
Levi W. Graham: New and old, North and South, black and white, Republican and Democrat, left and right. The vast array of differences that make up our world are an ever-present reality. ...
John Ritenbaugh, reiterating that the reality of God is not a mathematical formula beyond the reach of garden-variety human reason and observation, warns us that God's reality is not the root of the human problem. Rather, the powerful pulls of our carnal nature, innately hostile to God's law, prevents us from believing Him or obeying Him. The deadliest enemy to our spiritual well-being is within us. God calls the weak and base of the world to put the intellectual and strong to shame. To provide a counterweight to the destructive carnal nature, God provided His Holy Spirit—as well as spiritual gifts—in order to enable His called-out ones to put to death their carnal natures, as they refocus their attention to things above, bringing about a life-giving fellowship with the Creator. God does not create character by fiat, but has ordained that His true children exercise their power of choice to build an intimate relationship with Him, a task not impossible, but not easy. God has providentially given us trials to build character, proving beyond a doubt that we believe Him and have a burning desire to be at one with Him. We exercise these spiritual gifts in order to kill our carnal nature, not to win salvation. Unlike the first Adam, who yielded to his carnal lusts, choosing to please himself, we must follow the second Adam, Jesus Christ, who always submitted to the will of the Father. All people are without excuse when it comes accepting God's existence. Refusal to believe or obey God puts blinders of foolishness on the ungodly, preventing them from knowing God. When one observes the consistently law-governed Creation, it is foolish to embrace atheism.
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan bearing part of the blame for man's sins, the present series has shown that this view has no biblical support. David Grabbe concludes the series with several common questions posed by those who have desired additional clarification of some of the issues involved in the subject.
Many in God's church have believed that humanity cannot be "at one" with God until Satan has been bound at the beginning of the Millennium. This misunderstanding, David Grabbe contends, has come about due to a general failure to grasp significant truths about the completed atoning work of Jesus Christ, something that Satan has no part in.
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 Grabbe asserts that the Day of Atonement is not about Satan at all, but about the complete cleansing from sins. Rather than a duplication of Passover, the Atonement goats and the sacrificial lamb of Passover have totally different, though complementary, functions. The two goats of Leviticus 16 together make a single offering for sin; one is sacrificed as the payment for sin, while the second is left alive and led away to symbolize sin being completely removed from view. The goats chosen for Atonement were to be free from blemish, something one cannot attribute to Satan. The purpose for Atonement is the propitiation for all sin—including the cleansing of our conscience—made possible by Jesus Christ and not in any way made possible by scape-goating Satan; we are responsible for our own sins. Contrary to common belief, the Passover is not a sin offering, but a peace offering; it contains an acknowledgment of sin, but celebrates the peace and satisfaction that comes from intimate fellowship with God. The assumption that the azazel (meaning "goat of departure") represents a fallen angel who is the cause of human sin does not originate in the canonized scriptures, but springs from the apocryphal "Book of Enoch," a work laden with errors.
Richard Ritenbaugh, reflecting that 30 years have passed since the death of Herbert W. Armstrong, and 24 years since the founding of the Church of the Great God, marvels that the greater church of God continues to scatter over 400 separate organizational structures. Realizing that God evidently determined to effect this diaspora, our primary goal should be spiritual rather than organizational unity, as we endeavor to achieve the same kind of unity Christ has for God the Father, a unity He prayed for His disciples at the last supper, and for all His called-out ones. Much of the onus for the fracturing of the WCG rested with the leadership, based on a philosophy of authoritarian gentile leadership Christ warned against, mimicking sheriffs rather than shepherds, driving rather than leading. To successfully lead the church, leaders or overseers must: (1) Realize that God is sovereign, always in control and always at work, responsible for good and calamity. (2) Know that Jesus is the head of the Church; God the Father put everything under His feet.. As parts of a spiritual body, with roles assigned by Christ, neither leaders nor lay people should arrogate responsibility not given us. (3) Ministers are servants rather than overlords; all the Bible luminaries, including Paul, Peter, James, and Jude, referred to themselves as servants. (4) The authority for the leadership in the church is spiritual, not physical, political or authoritarian. God has commissioned pastors to lead and persuade, equipping the saints to function as god has ordained, rather than to browbeat and give orders. (5) The pastor's job description is to be a shepherd, guiding, protecting, feeding, and walking in front of the flock, leading them rather than driving them.
Richard Ritenbaugh recounts the bitter feud which took place between two brothers, Adolph Dassler (founder of Adidas® shoes), and Rudolph Dassler (founder of Puma® shoes), stemming from a misunderstanding during a time Adolf took shelter in a bomb-shelter with his brother, who had exclaimed “Here come those dirty bastards back again,” referring to Allied bombers. Adolf mistakenly thought his brother was referring to his family. Sadly, the two brothers went to their graves unreconciled, but the employees buried the hatchet after a friendly soccer game. Similarly, the breach or the separation between us and God the Father has been repaired by the blood of Christ shed for us. We have been predestined to be adopted as full children in God’s family, receiving unmerited favor from God, chosen for His honor. We must remember what we were and how far God has brought us out of that place, pulled out of the muck and brought into His glory. We should find joy in the fellowship of God, thirsting for it. Of all the people on earth, only God’s called-out ones have the right to interact with the God of Heaven.
When Jesus declared His purpose to the Jews in Nazareth (Luke 4:18-19), the theme of His comments focused on liberty so that humanity can be reconciled and at-one with God. Austin Del Castillo posits that we human beings tend to work at cross-purposes to God, imprisoning ourselves and others in our adversarial relationships. The key to our cell is true forgiveness, for it is only through this means that we will be reconciled to God and to each other.
Our culture appears to be in steep decline, a fact we can see in the undermining of marriage throughout society. Despite having served mankind well down through the millennia, the institution of marriage is crumbling under a three-pronged attack engineered by Satan the Devil. John Ritenbaugh teaches that marriage is vital to understanding God's purpose and learning to live in harmony with one another.
John Ritenbaugh, continuing his comparison of the timid, insignificant sparrow with the virtually unnoticed, timid Church, reiterates that God has complete oversight over the awesome plan of creating offspring in His image. Consequently, we should not fear Satan, his demons, or the world, but we should fear and respect the One who has complete involvement in our lives. The calling of God the Father, compelling us to conform to the image of Christ, is in fact, a calling to participate in the ministry of reconciliation, reuniting mankind with God the Father through Jesus Christ. God's called-out ones, selected and predestinated before the foundation of the world, continue to submit to His instructions, while other professing 'Christians' throw out whole portions of His Law, including the Sabbath, a major tenant in both the Old and New Covenants, created, like light, water, air, and food, as a benefit and blessing to mankind. As God called out the Jew and the Greek, He began with the least significant of all people (including us) that no flesh should glory in His sight. Whatever gifts or assignments God has given us are to be used boldly for God's glory, not our own. We are undergoing sanctification, set apart for a special purpose of being refined into His likeness, a process which takes a lifetime, honing skills of endurance and resisting sin. Currently, the scattering of the church has furnished us a measure of protection, but Satan is doubling down on his plans for persecution, and we will (with God's Spirit dwelling in us) resist his pulls as did our Elder Brother before us. The battle lines have already been drawn between the seed of Satan and the seed of Eve, with the separation of the line of Seth from the line of Cain. At least in part, God instituted marriage to reproduce, something angels cannot do (Luke 20:36). Though the sons of God have a natural fear of Satan, God has, in a sense, provided Satan to us for resistance, in order to develop godly character, becoming like Him, becoming one, as husband and
John Ritenbaugh reflecting on the curse imposed upon Satan and the enmity created between the serpent's seed and Eve, asserts that, paradoxically, this curse could be considered a blessing for those called of God, providing a practical means by which God creates character in those whom He called out before the foundation of the world. This understanding runs counter to the faulty dispensationalist theory which assumes that God, as a somewhat absent-minded tinker, must continually adjust His method of giving salvation (moving away from works to grace), making it easier and more inclusive. Dispensationalism assumes too much randomness or chance in God's plan, overlooking the intense purpose and planning of God's mind, having pre-planned or pre-destined all of us individually before the foundation of the world. Christ has full control of the church. Everything of consequence, including the development of our character, is engineered by Him; we did not find God by ourselves, but were chosen. The mystery of His plan, hidden from the world, has been revealed to the saints. The God who designed complex cells, molecules, and atoms certainly has the savvy to design a viable plan of salvation. God has had the same plan from the beginning of the world, having chosen us as the weak of the world so that no flesh could glory. The called-out church was not a passing fancy of God, but an entity which has been on His mind from the very beginning. Nothing happens randomly; God is in total control; the death of a sparrow (a rather insignificant and drab creature) does not occur without His full attention. We, like the sparrow, are undistinguished and drab by the world's standards, but given a glimpse of the mystery that God is reproducing Himself, bringing us altogether into one family in His Eternal Kingdom, at which time mother Eve's seed, from the line of Seth to the present, will be glorified.
John Ritenbaugh focuses on the apostle Paul's response to the bitter altercation between Euodia and Syntyche, women church leaders at Philippi, who succeeded in polarizing the congregation by their contentious pride, placing their obsessive desire to be right over unity. Paul urges them to follow the example of Christ, who emptied Himself of His divinity, assuming the role of a bond servant, exalting others over Himself, prompting God the Father to exalt Him above all others. Godly leadership is a function of submitting to the covenants God has made with us, including the marriage covenant, setting the proper pattern of all forms of institutions, including educational, governmental, medical, and religious institutions. Secular, progressive humanists, inspired by Satan, in their hatred toward God's covenants, through their endorsement of moral relativity and the new morality, fostering adultery, fornication, as well as feminism, homosexuality, polygamy, and transgender aberrations, have savagely attacked God's marriage covenant. Progressive humanists over the years have succeeded in making divorce as easy as falling off a log, and murder on demand (abortion) a convenience attended with no longer any trace of resistance. Paradoxically, hedonism, a philosophy which holds that pleasure is the highest aim in life, can never lead to real pleasure, but seeking to please God by serving others brings maximum pleasure. The marriage relationship, becoming totally one with one another as God the Father and Jesus Christ are at one with one another, provides the pattern of the true meaning of love—not feelings, but actions (consisting of serving and caring). Keeping God's Commandments demonstrates the highest form of love. Along with all the other gifts in the universal Edenic Covenant, identifying God as our benevolent Creator, who designed this earth for mankind to tend and keep, providing the marriage covenant as a God-plane relationship, the Sabbath Day educates us for service in God's Kingdom.
John Ritenbaugh maintains that becoming equipped for leadership requires that we discipline ourselves in following God's way of life, allowing the mind of Jesus Christ to be in us in order to please and glorify God. As we are imprinted with the character of God the Father and Jesus Christ, we become a beacon and positive help for others. A covenant is an agreement between two parties in which the solemnity of God's presence is invoked and those who make the agreement do so voluntarily, aware of the responsibilities either implicitly or explicitly entailed in the covenantal relationship. Though they seem complex, covenants impart unambiguous instructions. Of all the biblical figures, aside from Jesus Christ, no one exemplified faithfulness to God's covenants more than Moses, faithful as a shepherd, military leader, governor, statesman, minister, and negotiator with God. Moses also proved the humblest of any other human leader. Leadership requires faithfulness, not only hearing but doing, receiving the implanted word and acting upon its prompts. The Edenic Covenant, a universal covenant, was made with all mankind, a covenant displaying the awesome gifts of the Creator, including the marriage covenant, the building block for the family. Man and Woman (together designated as mankind) were both created in God's image, both incomplete without each other and meant to complement what the other lacked; she was Adam and he was Eve. Husband and wife are to cleave or cling to one another, providing a model or type of our desperate need to cling to and to become one with God the Father and Jesus Christ.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
Bill Onisick, reminding us that we have experienced a taste of the Millennium, announces with the blast of the shofar that freedom and liberty will abound with the approach of the 50th year Jubilee. People will be released from their debts and land will be returned to its original owner. The Jubilee was designed to keep the family whole. When Israel went into captivity, God provided a land Sabbath for the land they had left behind. The Jubilee provided guardrails to prevent them from obsessing about acquiring wealth. In Jesus Christ's inaugural message, He trumpeted the arrival of the Jubilee Year, preaching deliverance to those in bondage to sin, and to restore oneness so that God can be all in all. We must be holy as God is holy. Through God's foresight, He built the Sabbath to give us God-confidence. When we keep the Jubilee, we must trust God to provide. When Satan is removed, we will have ultimate universal freedom. Can we hear the sound of the Jubilee shofar in our lives?
Austin Del Castillo, recalling a dream in which monk-like apparitions asked him, "Are you are free as you think?" reminds us that the only way to achieve true freedom is through affiliation with our great Father in heaven. The Pharisees who confronted Jesus were living in a fantasy land, believing that they had never been in bondage to anyone, forgetting that their forbears had lived 400 years serving the Pharaoh and their contemporaries were under bondage to the Romans as well as under abject bondage to sin, as is all of mankind. Sadly, independence, as practiced by many, is actually a form of enslavement to the carnal lusts and pulls of human nature. Our Elder Brother, Jesus Christ, was no 'independent,' but was totally aligned with God the Father's purposes. Ideas of independence apart from God emanate from carnal human nature which is aligned to the rebellious mind of Satan. Being 'independent' is a false freedom which does not produce healthful fruits of repentance, but only gratifies carnal lust. Robinson's Richard Cory had unfathomable riches, but no relationship with God. The Ultimate Power in the universe wants us in His Kingdom; all we have to do is yield to God and allow Him to calibrate us.
John Ritenbaugh, continuing his exposition on the source of the Church's characteristics, reiterates that Jesus Christ is the architect, suggesting that the created institution or body must take on the characteristics of the builder, following assiduously His Commandments, hallowing the same Sabbath and Holy days that He did, and reflecting His character. Jesus Christ has handpicked those He wanted, gifting them with abilities to carry out their responsibilities, a process that has been underway for 2000 years, leading to a cumulative 144,000 beings, constituting the First-fruits and Bride of Christ, prepared to assist Him in governing. Those whom God has called are created in His image, but they are not yet of the God-kind until they receive a tiny portion of His Holy Spirit, enabling them to resist the carnal human nature with which they have been born. As God's Spirit displaces carnality, we become a new creation in Christ, born from above, developing godly character and displacing human nature. In developing and building character, we must voluntarily choose to obey, but God does virtually everything, giving us the will and power to work with His Holy Spirit. Spiritual birth occurs within the human heart—a total transformation of the human heart by the immaterial power that motivates us to acquire His characteristics. This transformation does not take place all at once but requires a lifetime to remove all the impurities. As the impurities are refined out of our character, the world will begin to hate the new creation being formed in us and will feel compelled to hatefully persecute us. We have no idea what God is doing with us as He begins to shape and mold us, but we need to remember that He owns us. As Adam contributed nothing to his physical creation, we contribute nothing to our spiritual creation except for our willingness to yield to His workmanship. The characteristics of the Church are being (and have always been) formed from on high.
John Ritenbaugh, asking the questions "Who are we?" and "Where do we fit in?" examines the process of sanctification, comprising the state we are in because of God's action, a continuous process. The end result is that we will possess absolute holiness in every aspect of our life. Sanctification began beyond our control, and is an honor bestowed on a few out of billions, indicating that we are special to the Giver—an honor so valuable we do not want to lose out, motivating us to keep His laws, statutes, and judgments. Our calling, attended with spiritual gifts, could make us susceptible to the same dangerous pride Satan succumbed to if we do not exercise extreme caution. Satan knew he was gifted, but let his self-centered goals eclipse God's purpose for him. To Satan, God was the bad guy, thwarting his plans. God has placed us all in the body where it has pleased Him. We dare not imitate Satan by not appreciating where God has placed us. In order to benefit from the motivating power of the treasure, we must develop a single-fixed vision or goal, maintaining clear focus as if we were watching the movement of a ball in a team sport. We must exercise care about how we perceive ourselves against the backdrop of the world, constructing a worldview which takes in the preciousness of our calling. Seven truths which should be components of our world view are: (1) The church was planned before the foundation of the world (Ephesians 1:3-6); (2) The church cannot be randomly joined; one must be called (John 6:44); (3) The Church is the Body of Christ (Ephesians 2:19-21); (4) Through the spirit of adoption, we become members of God's family (Romans 8:14-20); (5) Mankind has an impulse to worship; the correct way must be revealed; (6) The nation of Israel is a worldly institution; the Church is the Israel of God; and (7) God considers the Church as His treasure, giving His personal protection in order not to lose us. Our worldview should be a process of clarifying this treasure.
John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
Austin Del Castillo maintains that the reason we are here is to learn our part in God's plan to reconcile the whole of mankind to Himself. We need to get to know God in order that we feel like Him, think like Him, and act like Him. Without Jesus Christ's atonement, we would be part of the walking dead. God forgives us more than once a day, renouncing His anger and absolving us from a payment of debt. In the Parable of the Unmerciful Servant, we must compare ourselves to the servant who was forgiven 10,000 talents (approximately 200 million dollars), a debt far higher than anyone will ever owe to us. We are fellow incarcerated prisoners, both beholden to God through the very expensive sacrifice of Christ's blood. We are expected to forgive others as God has forgiven us. In Jesus' prayer the night of the Passover, He wasn't just acknowledging that He and the Father are one; He is also expressing the desire that we, His church (and eventually, all of mankind) also be one with them. Forgiveness is something we, like our Heavenly Father and Elder Brother, dispense daily. Lewis B. Smedes, Professor of theology at Fuller Seminary in Pasadena, CA states, "To forgive is to set a prisoner free and discover that the prisoner was you." Forgiving and being forgiven are part of being a family, something that is not forced or coerced, but given freely from the heart. We cannot badger someone into forgiving us, otherwise it is not felt. If we set our minds to never forgive someone even if he is impossibly obnoxious, it erodes our compassion and tenderness, possibly keeping us from entering God's Kingdom. If someone asks us to forgive him, we have the power to dramatically change the world for good.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
John Ritenbaugh states that Atonement is the least looked forward to holy day. The word atonement alters in meaning as we change the context in which it is used. When we parse the morphology, looking at the suffix "-ment" which changes a verb into a noun, suggests the means by which something is altered or changed, we find that atonement denotes the way something bad done in the past can be made good, or the means to which harmony is achieved, making the entire world at one or reconciled with God. Sin has separated mankind from God, forcing God not to listen to them. Man's estrangement is wholly beyond dispute, and totally man's fault. We cannot expect to reconcile to God on our own terms. Man is not God's equal; His sovereignty must be recognized at all times. The context of "covering" in the Old Covenant did not get rid of or purge sins, but merely covered them. The sacrifice of unblemished animals typified the type of life that Christ would lead: sinless. Sadly, our forebears kept these holy days mechanically, not regarding the significance or the meaning of a "sinless" offering. No heart to heart contact was every made with God; no atonement could be achieved if they never repented or changed. Sin could be considered a violation of relationship, brought about by idolatry, adultery, or fornication. When we realize that God alone can forgive sin, we understand that human love in Proverbs 16:6, does not atone for sin, but it allows the person offended the opportunity to protect or safeguard the reputation of the offender. The context of atonement in the New Covenant is to totally purge or wipe away the sins, only possible through the blood sacrifice of a perfect life, namely Jesus.
John Reiss: Last June, my wife Mariela and I were treated to an orchestral performance at Northwestern University in Evanston, Illinois, where we had some nice seats in the balcony. ...
John Ritenbaugh, reflecting on our calling, gives a Scripture-by-Scripture account of our Divine destiny. God's called-ones have been given the ability to decipher the scattered concepts, revealing the purpose of their destiny throughout the Scriptures. God has allowed us to become familiar with His secret purpose, a purpose fashioned before the foundation of the world, but He has not yet revealed it to the rest. God's plan is being worked out in two stages: the animated clay model stage subjected to death and decay and a spiritual anti-type composed of Spirit, constituting the expansion of the God family. As God's called-out ones, we are metaphorically part of His body, His building, or His family. In the Garden of Eden, mankind was designated as having been created in the God-kind. Mankind is different from the other aspects of creation, having been given authority and dominion over it. Man has been given the mandate to make decisions about good and evil through the use of reason, analyzing cause and effect relationships. Mankind has been fashioned to marry, becoming one with another human being. Ultimately, through a marriage, we will become one with God. We are fashioned to be capable of sin, as well as given the power to resist its influence. We are modeled after our Creator in shape and form, but not yet of the same spiritual substance. All of mankind has been created after the God-kind, but some at this time have been selected to go beyond the animated model stage.
People resist God because of their pride, but pride can be neutralized by humility, a character trait that allows a person to submit to God and have a relationship with Him. John Ritenbaugh provides many examples to reveal that God wants us to evaluate ourselves and recognize our dependence on Him, which draws God's attention and favor.
At times the paradox is painful, but it is nevertheless true. True Christians "receive power when the Holy Spirit has come upon [us]" (Acts 1:8), yet even with that divine power there is much that we would like to do but cannot. ...
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,
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual conflict. Choosing between these two opposite poles is something we have to contend with daily. If we choose the spiritual pole, moving toward unity with God, we will become unified with others who similarly strive for these same spiritual goals. Without this spiritual contact, we subject ourselves to the second law of thermodynamics: entropy, chaos, and disorganization, but with God's Holy Spirit, we do not have to succumb. According to Lamentations 2, God scattered Judah for their sins. Likewise, God scattered the Worldwide Church of God (possibly using Satan as His agent) mercifully administering painful chastening for our own safety and protection, putting us in venues where we actively have to love and forbear one another. Pride condemned Satan to a fate of using or manipulating rather than serving. This presumptuous self-centered trait belonging to Hillel (later Satan or adversary) creates disunity and ultimate destruction. Unfortunately, several leaders of church groups have adopted these presumptuous competitive traits, arrogantly and disdainfully looking down on other groups within the greater Church of God, completely antithetical to the behavior of John the Baptist, the Apostle Paul, and Jesus Christ. We must follow the example of Abel, humbly doing things on God's terms, rather than the example of Cain, presumptuously doing things on his own terms. Likewise, when we have nothing acceptable to offer to God (Exodus 23:16, Leviticus 22:25, Joshua 5), we cannot presumptuously make an offering.
John Ritenbaugh, reflecting on Jesus Christ's prayer for unity in John 17, insists that unity with our brethren is impossible without unity with God first. Adam and Eve severed this unity by yielding to Satan's influence, stimulating their minds with a novel diversion. Sin automatically separates us from God. The key to overcoming rests exclusively in our relationship with God. We are placed in the Body of Christ at His discretion, and are obligated to subject ourselves to His workmanship, keeping Him continually in our thoughts, night and day. We do not produce any fruit unless we are attached to the vine. As members of Christ's body, we must function for the good of the whole body, not competing with other organs or limbs. We must continually see God and function as a son of God. As with our Elder Brother, if we do those things that please our Heavenly Father, He will be there for us. Not responding to God and treating our brethren shabbily, brings harsh judgment upon us. Unity in the Body is brought about by yielding to and using the love of God shed abroad in our hearts, enabling us to love our brother as God has loved us. The more we have in common, the greater will be unity and peace.
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, as Jesus is unified with the Father. If we aren't unified with our Heavenly Father, we can't possibly be at one with (or a functioning member of) the Body of Christ. Each member of Christ's body must choose to function in the role God has ordained to produce unity, emulating our elder Brother always doing those things that please the Father by keeping His Commandments (statutes, judgments, and ordinances), enabling us to become at one with Him. Unity with our Heavenly Father leads to unity in the church or the Body of Christ. Failing to discern the Lord's Body- the church (by refusing to engage in rigorous self-examination) leads to eating and drinking damnation to ourselves. The disunity which Paul described in 1 Corinthians 12 has an antidote in 1 Corinthians 13, namely love in all of its manifestations, resulting in physical and spiritual healing and peace, the ideal environment for the growth of spiritual fruit. If we are separated from God the Father and Jesus Christ, we cannot be unified with the church, as was demonstrated by the devastating destruction and Diaspora of the Worldwide Church of God. The disintegration will never be repaired except as individuals voluntarily submit themselves to the rule of God the Father.
Beginning with Acts 3:21, John Ritenbaugh speaks of a future time of refreshing and restitution after things get a whole lot worse, a time when the Beast would attempt to wear out the saints. God has a plan to recreate Himself, bringing mankind into at-one-ness with Him. Peter preached to the called out ones to repent and yield to God through His Holy Spirit. We need to be in awe of the cost of Christ's sacrifice for us, demonstrating reciprocity as we wholeheartedly yield to God. Mankind has separated itself from God, having followed the example of our parents, Adam and Eve. God's solution to mankind's separation was sending a second Adam, Jesus Christ to make reconciliation and justification possible. Believing Christ and His message has the effect of making a repentant person at one with God. Through sanctification, a person in Christ becomes a new creation. Fasting not only emphasizes that we can resist a powerful bodily drive, but shows us plainly our dependence upon God.
Focusing upon Galatians 4:6, John Ritenbaugh reiterates that Jesus Christ constitutes that Spirit that had been designated to dwell within us. There is no third person in a closed trinity. Jesus Christ and God the Father are one in spirit and purpose, purposing to draw us toward that same kind of unity that currently exists between them. The word Elohim is not limited to god-beings, gender, or family. There are two God beings working in such harmony (John 10:30) that they are one family. The Father and the son are both of the God-kind (group, class, family)- creating, ruling beings. Absolute can be considered a synonym for supreme; there is no one to whom God the Father must submit. Jesus Christ did yield to the Father and had as His function revealing the Father. By Jesus' own testimony, Jesus recognized the Father as greater (or superior) than He (John 5:30; 6:38; 8:29; 12:49-50; 14:28). Paul recognized that the Father was superior to Christ in rank (I Corinthians 15:27-28). Revelation 3:12 The lesser is submitting to the greater. As fully spirit, Jesus still recognized the Father's superiority; Jesus was admitting He was not the Absolute God, even though both were equal in terms of their kind. In terms of function and responsibility, God the Father is superior (I Corinthians 8:6, Ephesians 4:4-6, I Timothy 3:17); God's family has hierarchy. Jesus, subject to the Father- the Absolute God, is our Lord, Master, and Savior, and High Priest, and entirely worthy of our worship (Matthew 9:18, John 9:38).Jesus, His cousin John the Baptist, and the Apostle Paul gave substantiation to Christ's eternal pre- existence (John 1:1-2,30, 3:13, 8:58, 1 Corinthians 10:9, Hebrews 11:27)The God of the Old Testament was Jesus Christ. Jesus begotten siblings, once born into the God family as God-beings, are worthy of worship (Revelation 3:9); they are NOT the God head.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or personified in many diverse ways such as truth, adoption, anger, courage, grace, faith, (states of mind or emotion, character, or personality) etc. In every instance it is preceded by the words "spirit of." Spirit applies to an invisible force or power within man or beast or angelic being making them unique. Our hope of glory is the "indwelling of Christ" and is used interchangeably with "Spirit of God" and "Spirit of Truth." Jesus promised a spirit of power from on high made available for His disciples (as diverse spiritual gifts) to witness of Him. The Holy Spirit, as a force or power dwelling in us, enables us to keep God's law and to receive our new nature. Pneuma and ruach represent that invisible power applied in many diverse ways manifesting in us the power of God making it possible to have an intimate family relationship with God the Father and Jesus Christ, perfectly unified in purpose and composition, analogous to the relationship of husband and wife—at one in a family relationship. Ruach Ha Kodesh or Pneuma Hagion (Christ in us) provides the metaphoric glue to make this cleavage possible - making our God-family relationship manifest.
Members of God's church usually come home from the Feast of Tabernacles with renewed spiritual vigor. Yet, we are painfully aware that some fall away each year. John Ritenbaugh shows that we must actively seek God and His righteousness to ensure that we will be around to enjoy next year's Feast.
John Ritenbaugh, focusing upon I Corinthians 4:6, examines the contexts in which human reason has been misapplied to God's nature. The Catholic Encyclopedia admits that there is scant biblical evidence for a trinity, but that it is "substantiated" by "Christological speculation" only. This fallacious doctrine claims there are three co-equal Beings in the God-Head. Yet, A.E. Knoch in Christ as Deity, drawing more closely on Scripture, affirms that the Father is the source of everything, and the Son is the channel through which He carries out His purpose. By His own words, Christ asserts that the Father is superior to Him (though They are one in purpose and mind). Christ is the only means through which we can receive the knowledge of God, revealing the image, mind, purpose, and character of the invisible, immortal Father. As the Son projects the image of the Father, God wants to fill the entire universe with images that conform to the Son.
John Ritenbaugh focuses on the Day of Atonement and our responsibility toward God in afflicting our souls. The intent of this process (made clear by the Hebrew verb'awnah'cowing or browbeating our human nature into submission) is to deflate our pride (the major taproot of sin), the biggest deterrent to a positive relationship with God. In humbling us, God causes us to lose our sense of self-sufficiency and pride. As lumps of clay, we cannot be transformed unless we endure the pain of pounding, shaping, and molding. The Day of Atonement adds the dimension of self-inflicted pain, modeled by Christ as He voluntarily endured, submitting himself to His Father's will. Pride caused our separation from God; humility will heal it. Pride generates self-sufficiency, blinding people to their real needs and to others' needs, making a person hard and non-resilient, predisposing him to destruction, shame, and disgrace. Fasting helps to restore at-one-ness with God.
John Ritenbaugh, exploring the account of the man infested with a legion of demons, explores the subject of minds divided against themselves, severely hurting and destroying their possessor as well as those around them. In order to one to fulfill his purpose in life, a person needs to be singularly focused on what he wants to accomplish. Divided minds either result in no activity or productivity or, worse yet, devastating and hurtful consequences. Division (especially division within oneself) destroys. In group dynamics (from marriage to larger entities), unity is better than singularity. All of us, to some degree have divided minds- all of us, to some degree, are insane (or un-sane). Israel has a proclivity for fickleness and an insatiable desire for variety, totally at variance with the changelessness and steadfastness of God. God desires that we become at one with Him- conformed to His image- constant in our character- living as God lives- (motivated by thankfulness and desire) rather than being conformed to the world.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
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.
John Ritenbaugh asserts that because of our collective lack of self-discipine and our lack of willingness to guard the truth, we have allowed our theological, philosophical, and attitudinal base to deteriorate under the persuasion of the the world, hopelessly scattering us into myriad fragments and splinters. Liberty without self discipline has produced this chaos. In order to regain the unity we have lost, Paul lists four elements of character we must all exercise: humility, meekness (or lowliness of spirit) patience, and forbearance, counteracting the pernicious pride, vanity, and competitiveness which have driven us apart.
John Ritenbaugh reiterates that walking worthy demands a balance between doctrine and application or between doctrine and conduct. Unity demands both. It is impossible to make a corporate union of all the splinters of the greater church of God because doctrinal, attitudinal, philosophical, and policy differences have grown increasingly disparate. Unity has to come from the inside out with God raising a leader which people, having their minds opened by God's Spirit, will voluntarily submit to. We can prepare for this unity by submitting to God's doctrines and living in accordance with them. Only when we have willingly gone back to our first love can we again attain family identity and spiritual unity.
John Ritenbaugh emphasizes that God's Spirit is the essence of God's mind rather than a third person of a trinity. With this Spirit, God opens our minds, dwells in us, and implants or transfers His Family characteristics into us through His Word (Romans 8:9-10; I Corinthians 2:10; Hebrews 8:10; 10:16). Just as a family member can live on another continent and still literally be in a family, so can Christ, the Father, and His called-out ones be "in one another" (John 17:21-22) united by the same Holy Spirit.
Focusing upon Psalm 133 as the 14th step of 15 degrees of ascent, Richard Ritenbaugh suggests that in our spiritual pilgrimage, unity will be perhaps one of the last objectives to be accomplished. Upon the anointing or setting apart of our High Priest Jesus Christ, and our own anointing with God's Holy Spirit, we receive the means to attain this unity. Like the descent of the dew of Hermon and the fragrant oil, unity comes from God through His Son to us by the anointing of His Spirit, covering us from head to toe. Unity comes only through the initiation of God. It is our responsibility to respond to His command to be unified, humbly walking worthy of His calling, willing to render our reasonable service to one another, motivated by His Holy Spirit. If we would follow the practical suggestions given by Paul in Romans 12, we could do our part in promoting unity in God's church.
John Ritenbaugh defines the world as the aggregate (total, mass) of things seen and temporal, having a powerful magnetic appeal to the carnal mind (or the spirit in man), including entertainment, fame, academic knowledge, material possessions, etc. Because we find ourselves immersed in this world's system (constituting a virtual Trojan Horse within our minds), we must realize we are walking on a razor's edge with the Kingdom of God on one side, and the world with all its sensual magnetic charms on the other side. Our marching orders are to seek the Kingdom of God (Matthew 6:33) and to walk by faith rather than by sight (II Corinthians 4:18).
Observing that more controversy exists about the counting of Pentecost than for any of the holy days, John Ritenbaugh suggests the confusion may be a function of the works of the flesh (Galatians 5:19). Confusion, separation, and division have been our legacy since the Garden of Eden. The major reason for Christ's ministry was to put an end to the quarreling and division, enabling us to be one with the Father and with each other. Three of God's festivals (Passover, Atonement, and Pentecost) have a direct bearing on the principle of unity. As we individually strive to become unified with God, believing in His authority and His doctrines, we will ultimately become unified, in one accord, with our brethren. It is our individual responsibility, enabled by God's Holy Spirit, to follow those things that were revealed by God through His apostles, keeping God's Commandments, rather than following our own inclinations or private agenda.
Atonement, a day of fasting, pictures the binding of Satan and man's resultant unity with God. This study shows why this step in God's plan is so vital!
Have you ever wondered what "all in all" means in relation to God and Christ? John Ritenbaugh explains how this term has great significance to us today!
John Ritenbaugh insists that understanding Elohim teaches us a great deal about the nature of God, determining the direction of our personal lives. The trinity doctrine, admitted by the Catholic Encyclopedia as unsupportable by either the Old Testament or New Testament, but only through "Christological speculation" severely corrupts the truth of the scriptures. Elohim, used 2,570 times throughout the scriptures refers to a plural family unit in the process of expanding. God considers individuals with His Spirit to be part of the God family already, in unity of purpose and ultimately in composition. Like the term "United States of America," considered as one unit or institution, the family of God or the kingdom of God is a singular unit, consisting of many family members growing into the fullness of God.
John Ritenbaugh summarizes the true nature of God in contradistinction to the Trinitarian error: 1) God is not mere essence; both the Father and the Son have separate, substantive bodies. They are one in mind and purpose, just as we can be one with Them. Scripture indicates 2) He has the same body parts as ours. 3) He is located in one place at one time. 4) He moves about from place to place. 5) He becomes informed the same basic ways we do: evaluating, inspecting, and watching. 6) He limits Himself within the purpose of what He is accomplishing, respecting our free moral agency. 7) Having created us in His form and shape, He desires to develop us into His character image, so we can share life with Him on His level.
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), it is nevertheless real - able to be comprehended by spiritual receptors (II Kings 6:17, I John 3:2). The numerous figures of speech describing God's body parts substantiate that God has shape and form and occupies a specific location. Figures of speech always have legitimate grounds of comparison. The term omnipresent, rather than suggesting some ethereal grotesque omnibody, can be explained by being "in union with His spirit" as in John 14:19-20 in which God the Father, Christ, and the Called out ones are depicted to be "in" one another- one unit as analogous to a marriage union when two become one flesh through sharing combined goals, aspirations and a kindred spiritual presence.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
Throughout the generations, war has been mankind's solution to problems. Is there hope for the future? John Ritenbaugh gives the comforting answer: at-one-ment is possible with God!
One of our primary duties as Christians is to build strong, loving relationships with our brethren. These relationships are the "joints" between the members of Christ's body, the church. What are you supplying to the growth of the body?
John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
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.
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ not only promises us life without end, but He also promises abundant life (eternal life; living life as God lives it) as well as protection from Satan. As Christ is one (in mind and purpose) with God the Father, we must be at one with God and other fellow believers through the medium of godly love, as opposed to the anarchy resulting from seeking our own way. Peace is produced by love; Christians are at unity with God and with each other when love is the driving force in our lives, prompting us to keep His commandments. An individual commissioned by God is God to Whom he is sent. With God's Holy Spirit, God sets His called ones apart, enabling them to live righteously and in unity with one another.
John Ritenbaugh, reflecting upon the healing of the man at Bethesda, cautions that when God removes an infirmity or gives a blessing, He also gives a responsibility to follow through, using the blessing to overcome and glorify God in the process. As Jesus healed this man, He continued to reveal His identity as the prophesied Messiah, reflecting God the Father's proclivity to work ceaselessly on behalf of His creation, extending mercy and relieving burdens, traits we must emulate as God's children. Through total submission to the mind, will, and purpose of God the Father, Jesus (being totally at one in body, mind, and spirit) attained the identity and the power of God. Obedience (submitting to God's will) proves our belief and faith. If we compare ourselves to men, we become self-satisfied or prideful and no change will occur in our lives, but if we compare ourselves to God, we feel painfully discontent, and will fervently desire to yield to God's power to change us, transforming us into His image. Understanding the Bible will never take place until we yield unconditionally to its instruction. As metaphorical lamps ignited by God's Spirit, we must be willing to be consumed in His service.
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