John Ritenbaugh concludes the series on Christ's sacrificial death by asserting that it was, first, Preternatural (planned before the foundation of the world), second, Natural (as He died of blows to His body), third, Unnatural (as He was totally sinless), and fourth, Supernatural (as He displayed more-than-human power in leading His life and controlling His death). Christ's life and death were supernatural in that He had God's Holy Spirit from the get-go, giving Him power of things animate and inanimate, as well as the ability to knock Satan's lies in the head with undeniable logic. His identification as the Good Shepherd places Him in a unique category, far superior to any other human shepherd (that is, minister, teacher or lead). When He stressed that He would lay down His life voluntarily for His flock, He meant He would give it in expiation, atoning for sin. His death was not a suicide; rather, it was planned with the approval of God the Father, who had the power to resurrect Christ. Jesus was never a victim but was totally in control of the situation throughout the ordeal, consciously fulfilling every Messianic prophecy. From the time of His betrayal to His final breath, Jesus controlled the unfolding of events. At the end, He bowed His head, giving His Spirit to His Father at exactly the right time. The image of a delirious, semi-conscious, almost comatose Jesus is a mendacious fabrication spawned by Satan. Christ modeled for us how we must be willing to give ourselves voluntarily for God, yielding to the shaping power of His Holy Spirit, the mind of Christ.
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
Martin Collins, reflecting on an administrative decision about care of the widows in the early Church (mentioned in Acts 6:1), suggests that dual languages and dual cultures (Greek and Hebrew) led to at a perceived "double standard" in the way welfare was distributed to Jewish and Hellenistic widows. The solution was to select deacons with leadership or organizational capabilities. These deacons were largely of Greek extraction. The necessary qualities of deacons are patterned on the servant-leadership model established by Jesus Christ; a deacon is a servant. Christ does not want His staff to exercise Gentile patterns of tyrannical, top-down leadership, but to humbly serve people without striving for greatness. Jesus taught His disciples how to be servants by washing their feet. Stephen proved himself one of the most effective witnesses, forgiving his enemies just as Christ had previously given the example. His recorded sermon proved a powerful witness outlining the connection of the Old Testament (Israel's History) to the teaching of Christ and the New Covenant, as well as launching the Gospel to the Gentiles. Throughout Israel's history, prophets have been persecuted; Moses had been rejected by his people. According to Stephen, the Jewish leaders had taken on the rebellious attitude of Joseph's brothers. They had murdered the prophets, resisting the Holy Spirit, and had not followed the Law of Moses (as they claimed to have done). The day of the physical temple, according to Stephen, had ended; God is omniscient and omnipotent, dwelling in all locations, choosing representatives from all peoples of the world. Stephen was full of faith, grace, power, light, scripture, and love. Jesus stood as an Advocate and Mediator for Stephen. He will do no less for us. God will, through His Holy Spirit, provide the extraordinary strength we need, giving us the power to be living sacrifices and true witnesses.
Throughout its recent history, the "born again" or "begotten again" doctrine has time and again been a point of controversy in the church of God. Clearly an important principle, it is the subject of Jesus' first discourse in the book of John, a gospel made up of our Savior's expansions on vital, spiritual subjects. John Ritenbaugh explains that "born again" is entirely a spiritual matter, a fact that Nicodemus misunderstood and one that continues to elude many even today.
The Bible clearly explains that Jesus of Nazareth's father was God and His mother was Mary, a human. What, then, was His nature? Was He a man? Was He divine? John Ritenbaugh urges us to understand Him as the Bible explains it.
The nature of God, especially of the Word, has been a bone of contention in the church recently. John Ritenbaugh explains that the phrase "fully man and fully God" does not have biblical support. Christ's real nature is much more meaningful!
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