John Ritenbaugh, reiterating that the adjective preternatural refers to 1.) something beyond nature and to 2.) something well-planned in advance, maintains that God intended the majority of human beings to be saved. When we measure the ripple effect of all the sins committed from the time of Adam and Eve until now, we realize how greatly the sacrifice of Jesus Christ is needed. The promise given to Abraham that his descendants would number more than the sands of the seashore certainly points to the requirement of a preternatural intervention. Indeed, the majority of Abraham's descendants, along with the Gentiles, have polluted themselves with lawlessness, incurring the wrath of God. Simeon recognized the uniqueness of the infant Jesus—a human whom God would prepare unlike any before Him to bring about reconciliation of mankind with God the Father, achieved through an unnatural crucifixion of a sinless Being. Jesus was the only individual equipped to carry out the project God the Father had sent Him to accomplish—equipped though His birth as a fleshly human being and through His position as the only begotten of God, having the Holy Spirit without measure. From His birth in a stable to His agonizing and unnatural crucifixion, Jesus faced persecution His entire life. Destined for the fall and rising of many, His words would pierce many, repelling as well as drawing. Because of His sinless life, Jesus' death was unnatural, abnormal, unreasonable, but all that was God's preternatural solution for the salvation of mankind.
John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us highly vulnerable to sinning—and highly vulnerable to the natural consequence of sin, death. As it worked out, all God's creation is now under the curse of sin—death. God, before He created Adam and Eve, preternaturally (that is, using forces outside those of the natural world) and meticulously planned the death and resurrection of Jesus Christ in order to save humanity from this horrible curse. With the sacrifice of Jesus freely given to justify us initially, plus the on-going gift of the Holy Spirit to sanctify us, we have the ability of overcoming and growing in godly character—growing into the image and likeness of God. Christ, until His very last breath, with clarity of thought, went forth as a willing sacrifice, not as a victim. Christ gave His called-out ones the "blueprint" of the changes needed to transform into His image. Not judging it robbery to be equal with God the Father, He nevertheless emptied Himself of His Divinity, humbly taking on the role of a fleshly bond servant, willing to accept whatever God the Father gave Him to do. On our spiritual trek, we must assimilate the same mindset, loving God with all our heart, and others as ourselves.
David Grabbe, reiterating that the two goats of Leviticus 16 make a composite sacrifice for sin, reminds us that every sacrifice in the Levitical sacrificial system was an unblemished animal. The first goat in Leviticus 16 was to satisfy God's demand for justice with a covering of blood. The second goat symbolizes the removal of sin, expunging its memory from the camp of Israel and from God's mind, transferring it into oblivion, symbolized by an uninhabited wasteland- as far as East is from the West. The live goat was a substitutionary sacrifice for the whole nation. The goat of departure bore the sins of the entire people, carrying the sins out of sight and out of mind. Christ, as a substitutionary sacrifice, bore the sins of all of humanity, carrying them out of sight. Satan, because his sins are numerous, cannot be a substitutionary sacrifice for anyone. The sins have been blotted out, totally erased from the mind of God. Sin is disannulled, neutralized, cast off, and obliterated, removed from consciousness and conscience. Satan has no role in this process.
Richard Ritenbaugh, examining the Apostle's Creed, a formulated statement of the chief articles of Christian belief, in probability crafted by believers of the first century as a memory tool summarizing what the apostles taught, points out that absolutely no concept of a trinity appears in this document (a notion that did not appear in Catholicism or Orthodoxy until the 4th Century at the Council of Nicaea). Further, the Apostle's Creed provides a powerful affirmation of the Resurrection and Eternal Life as a cardinal doctrine. In the formative years of our previous fellowship, the death of Christ and putting away sin was emphasized, but His Resurrection from the Dead was sadly de-emphasized because it was felt that it brought to mind Protestant, Catholic, and Orthodox associations with Easter worship. The doctrine of Christ's resurrection is of paramount importance to us, because Christ alone has the keys to our own resurrection and eternal life as First Fruits. The reality of Christ's resurrection permeates the New Testament from John's vision of the resurrected, glorified Christ to the boldness expressed by Christ's disciples and other eye-witnesses to this miraculous event recorded in the Gospels. Paul's encapsulation of the Resurrection in I Corinthians 15 was perhaps the template for the Apostle's Creed. Paul assures the Corinthians that if Christ has not risen from the Dead, paving the way for our resurrection, our whole practice of religion is futile and useless. But the reality of the Resurrection is: (1) Jesus became our Mediator and High Priest, (2) allowing us to have a relationship with God the Father. Through the New Covenant, He has put His Laws into our hearts and minds. As the Second Adam, the First Born resurrected from the dead, He has opened the door of the resurrection and eternal life for those who believe. There is absolutely no resurrection apart from our active relationship with Jesus Christ, striving to emulate Him in every area of life, enduring to the end, when we too will be chan
Richard Ritenbaugh, after reviewing the parallels of the five books of the Psalms with the five summary psalms at the conclusion, the five seasons, the five books of the Megillot, and the five books of the Torah (or Pentateuch), affirms that recurring patterns and themes can be seen throughout the psalms and throughout the entirety of scripture. Book one, parallel with the spring season, occurring during the Passover and Days of Unleavened Bread, focus on the Messianic prophecies, revealing God's plan to redeem Israel by crushing the serpent's head (emblematic of totally obviating the power of Satan the adversary) by establishing a dynasty of kings from the house of David (safeguarding the scepter in the tribe of Judah) to the ultimate fulfillment in Shiloh (code word for Messiah - the Lawgiver, Peacemaker, Redeemer, King of all peoples) who will establish God's Kingdom forever. The prophecies in Isaiah 9:6-7 and Jeremiah 23:5-6 reveal the identity of a child born to become a scion or Branch (simultaneously a root and shoot) of David, the Prince of Peace, Mighty God, having all of the governments upon His shoulders, ultimately turning them all over to God the Father. David, in his prophetic psalms (especially Psalm 22) did not experience the full measure of suffering he described, but served as a prophet (along with Isaiah and Jeremiah), graphically portraying the agony that would befall his offspring. When Christ divested Himself of His divinity and power, He was temporarily a little lower than the angels, a vulnerable human being like us, but nevertheless in continuous prayerful contact with God the Father, having a full measure of Holy Spirit, enabling Him to focus on the enormous task set before Him to raise up a group of saints to follow Him as first fruits. Christ continually expressed delight in His church, His affianced Bride, whom He loves passionately and with whom He wants to share His inheritance. As Christ ascended to the Father, those He left behind continued His work, writing the Gospels and
Martin Collins, asking why Christians must endure such horrendous persecution and struggle, asserts that Paul warned in Acts 5 that the church would always be in danger of deception from within and opposition from without. "Opposition from without" in Peter's time came from the evil oppression incited by the Pharisees and Sadducees. Paradoxically, with the beginning of persecution, the Gospel spread exponentially beyond Jerusalem, much to the frustration of the Jewish leaders, consumed by jealousy and fear of losing power. The more the church is persecuted, the more of a witness the church will become. Angelic ministers even the playing field by limiting the threat from unscrupulous and power-hungry religious leaders bent on protecting their turf. Christians can always expect new challenges, and must never be content with standing still, but must be pressing on to spiritual maturity. God allows a great deal of agonizing suffering to His church, but His will is definitely destined to prevail. Christians cannot fully mature without the full counsel of God, embodied in the Old and New Testament, enduring persecution and thorns in the flesh.
Richard T. Ritenbaugh: As we count down the fifty days to the Feast of Pentecost, we have been considering the book of Ruth's Boaz as a type of Christ, first as a provider and then as a righteous judge. ...
This world presents us with a disordered array of religions of all kinds—from atheism to animism, ancestor worship, polytheism, Buddhism, Hinduism, Islam, Judaism, Christianity, and many more besides. Where can we find the true religion, the true church, in all this confusion? John Ritenbaugh reveals that only one religion with its one true church has the answers to salvation and eternal life—the church Christ founded and heads today.
John Ritenbaugh focusing upon the topic of camouflage, concealment, or deception, warns that Satan, the grand master of deception, has provided what appear to be plausible alternatives to Christ's sacrifice for salvation. We are saved through a combination of the sinless life of Jesus Christ, His sacrifice, and His intercessory work as our High Priest. Some believable counterfeits, which (in many people's minds) compete for Christ's sacrifice and His intercessory priestly work are: (1) service in behalf of the brethren, (2) making a positive change or "turning over a new leaf," (3) right thinking, (4) denying ourselves (asceticism), and (5) sacrifice (even the supreme sacrifice). Though they are required of us, they do not save us. Salvation is the work of Jesus Christ.
In this pre-Passover sermon, John Ritenbaugh compares God's flawless works to the imperfect works of mankind. In addition to being flawless, God's works have a multiplicity of purposes, while man's works have limited utility and many flaws. Like air, having multiple uses, God's Word also has many uses; any one scripture can be used in dozens of different applications. The closer one looks at the multifaceted aspects of Christ's offices (Creator, King, Redeemer, High Priest, Savior, etc.) the more we realize the preciousness of His life and the high cost of the sacrifice for our sins. The focus of our self-examination should not be self-centered or comparing ourselves with others, but on the awesome significance of His sacrifice.
Richard Ritenbaugh, focusing upon Peter's Pentecost sermon, suggests that the accompanying signs attracted attention, confirmed God's Word through His servants, and provided symbolic meaning to the unseen effects of the Holy Spirit. Both wind and fire have destructive potential, providing threat or negative reinforcement. The positive reinforcement or motivating power of the Holy Spirit consists of God's Word—or the still small voice, preached through His messengers. If we continue undergoing the sanctifying process and exercising righteous judgment, we will not have to worry about the negative reinforcement (the Day of the Lord). We have the choice of falling under God's wrath or calling out to the Savior for protection, yielding to His Holy Spirit, preparing ourselves for His Kingdom.
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 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.
In this sermon on the death, resurrection, and ascension of Christ, Richard Ritenbaugh, using three consecutive Psalms (22-24), affirms that Jesus Christ was the antitype, perfectly fulfilling the Old Testament types, slain as the Lamb of God on Passover, Nisan 14, resurrected with the cutting of the wavesheaf at the conclusion of the Sabbath, and ascended to His Father at the time of the waving of the sheaf.
John Ritenbaugh focuses on Luke's message of Christ the man, the son of man, the high priest of man, and the savior of man, having all the feelings, fears, anxieties, compassions, and aspirations of man. In this account, Luke emphasizes the universality of the message (Gentiles as well as Jews), emphasizing the common concerns of humanity, highlighting many lowly circumstances. Luke, demonstrating Jesus' humanity emphasizes His frequency in prayer, reflecting His total dependency upon God the Father. Jesus, as the pattern man, learned by obedience, by the things He suffered, qualifying as our high Priest and savior, providing a model of perfect man for us to emulate.
John Ritenbaugh reiterates that Jesus Christ remained totally in control of the events of His trial, including His own prediction that He would be crucified under Roman law. The hate-obsessed Jewish leaders had to pull a bait-and-switch technique as they maneuvered the trial from the high priest, Caiaphas, to Pontius Pilate, surreptitiously changing the spurious charge from blasphemy to insurrection. Pilate, who realized that Jesus was innocent, caved into the Jewish leaders' demands because of political expediency and fear of mob insurrection. Pilate's attempts at appeasement led to the scourging of an innocent man and the release of a hardened criminal. Jesus had compassion upon Pilate, realizing that the well-meaning, frustrated, and intimidated procurator was only a victim of predestined circumstances. Ironically, these hypocritical Jewish religious leaders, while meticulously keeping themselves ceremonially clean for the Passover, contemplated the vilest murder imaginable. Sadly, all of us have a part in this murder. The sacrifice (the hideous crucifixion) that Jesus purposed Himself to undergo justifies all of us of sins we have committed in the past, reconciling us with the Father. As we continue to confess our sins to our High Priest and follow the life of Christ, we are saved from the second death. The soldiers who callously gambled for Christ's garments (while their God died) constitute a microcosm of humanity. Persistence in refusing to pay homage to our Savior constitutes the unpardonable sin.
John Ritenbaugh reiterates that Jesus was placed on trial not for what He did, but for what He claimed about Himself. John has provided at least eight separate forms of witness, establishing the veracity of Jesus Christ's identity as God in the flesh. Fulfilled prophecy from the Old Testament (over 300 separate prophecies) concerning Christ's identity and the events of His life is overwhelming, compelling, and mathematically irrefutable (The chance of fulfilling only eight of those prophecies would be 1 in 10 to the 17th power or 100 quadrillion). John makes a compelling proposal for belief and faith. The last part of the first chapter of John focuses upon the work of John the Baptist, a physical cousin of Jesus, the forerunner of Christ, who witnessed the Holy Spirit descending upon Christ at His baptism, again establishing Christ's identity as the Lamb of God.
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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