John Ritenbaugh, focusing on Ephesians 2:1-3, cautions us that, although God has sanctified us, we share the same spiritual roots as every other human being, namely, carnal nature, which Scripture defines to be at enmity with His law, walking according to the sway of the world and the prince of the power of the air. Satan has taught mankind well the art and craft of war between nations, within families, in politics, in sports—everywhere. The descendants of Jacob have brought military dominance—a warfare culture—to a whole new level in the modern world. As God's called-out ones, we must resist being dragged into partisan battles, the spirit of which, encourages us to hate other individuals to the extent of wanting their destruction. The dynamics of the two-party system is rooted in conflict, with a never -ending pattern of divisive hatred toward " the other side." Chaos has become the order of the day. Christ admonishes His Children against taking sides in political battles, as involvement in sectarian conflicts draws our attention away from our primary objective—overcoming and being sanctified for service in God's Kingdom. Current events are not happening accidently or randomly, but with deliberate planning on the part of Satan. Though we might sympathize with the expressed goals of certain political factions, we should not align ourselves with worldly causes, as they find their roots in Satanic belligerence. The instructions God gave to the kings of Israel in Deuteronomy 17:14-20 (that is, the prohibition of appointing non-Israelites to the office and the injunctions against the king's accumulation of wives, horses and wealth) are practical guidelines to protect Israel (past and present) from returning to Egypt-a type of slavery and sin. Had Israel obeyed God, she would never have needed to develop a military-industrial complex because God promised to care for His covenant-keeping people.
Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us—that is justifying us - before God. Through one man (Adam), mankind was condemned, but through Christ (the second Adam) we are justified and reconciled. After reconciliation, there can finally be a meeting of minds as we are fashioned into a new creation, invited to sit in heavenly places. As a work in progress, created for good works, we will ultimately be just like Him. If we faithfully use His Holy Spirit, we will be part of the first-born, qualified to receive our inheritance of eternal life in the family of God. Christ's work at Calvary reconciled us to God, setting in motion a process which will eventually bring the entire creation into reconciliation with God the Father. Currently, the entire creation groans in agony awaiting the liberation from corruption. The Feast of Trumpets anticipates the return of Jesus Christ to this earth, having resurrected the dead saints and receiving the living saints at His coming, a day which harkens back to the time when the Law was originally given to the Israelites, a time when Mount Sinai was covered with smoke, when trumpets resounded, and the people were terrified, shocked to learn how powerful their God really was. The events preceding Christ's return will be exceedingly terrifying to those who oppose Him, but welcome to the displaced remnant who will finally be allowed to return to their homeland. God will then pour out His spirit upon them, rendering their hearts pliable, submissive, and deeply repentant for their transgressions.
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our carnal human nature, which absolutely abhors any change which leads to self-sacrifice or to growth. Human nature is comfortable with the status quo, accepting the domination of Satan's influence and the world. Human nature is enmity (hatred and hostility) against God and His Holy Law. Human nature has instinctive antipathy to anything good. Most of the biblical luminaries, including Moses, Jonah, David, and Gideon demonstrated resistance to God's prompts, indicating that they initially feared men more than they feared God. When we are called, repent, and are baptized, our sins are washed away, but the baggage from our human nature stays with us. Like Gideon, we are tempted to put God repeatedly to the test, in spite of Christ's warning that an evil generation looks for a sign. When we resist God, we, like Peter, risk inadvertently channeling Satan. To actively overcome resistance, we must: (1) not forget God's laws, but etch them on our heart, (2) practice justice, mercy, and lovingkindness, (3) trust God and have faith in Him, and (4) remain humble, running from evil as we would run from a nest of angry hornets. We must put on the whole armor of God in order to stand.
David C. Grabbe: ... Another aspect of reality, then, is that God puts people where He wants them and gives them the responsibilities that He desires them to fulfill. That was true for Israel, just as it is true for the Body of Christ. ...
Joe Baity reminds us that we live in a world divided, as seen in the impending implosions of the two major political parties, the fragmentation of the European ‘Union,’ fratricide among the Islamic factions, race wars, gender wars, class wars, and bitter vitriol, anger, and resentment rule the day. People are no longer hearing one another, but only their own amplified, distorted, and poisoned perceptions they carry of others. Babylon is blinded with bitterness. The Church of God has not escaped the poison of resentment and bitterness following the death of Herbert W. Armstrong, leading to the wholesale apostasy and diaspora which followed. Our ability to discern falsehood is directly related to our ability to recognize truth and act on it. Emotions such as pride, stubbornness, resentment, and envy (a root of bitterness influenced by the culture around them) have split congregations, dividing brethren more than doctrinal disputes. We are implored to seek and pursue peace with everyone. Resentment unresolved can make us physically and spiritual sick. Carrie Fisher contends that “Resentment is the poison you swallow hoping the other person will die.” When resentment goes underground, it raises havoc with our nervous system as well as jeopardizes our salvation. It is okay to get angry—just as long as we do not stay there. As God’s called-out ones, we must learn how to take the hit and turn the other shoulder.
Martin Collins continues his analysis of Malachi's appeal to the lethargic people of Judah, an appeal emphasizing God's love, reminding them that their lack of blessings emanated from their abandonment of their Covenant with God. Malachi assures them that if they will repent, God's favor will resume, but if they continue defiling the Covenant, a day of reckoning will inevitably come. There are frightening parallels to our current society, which has publicly trashed God's Covenant in its laws and in the anti-God curriculum in the public schools and universities. The leaders, clergy, and common people, rejecting the fatherhood of God, are all responsible for the hideous curses falling on our people. All men and women, made in the similitude of God, are the offspring of God in their created natures. God the Father is specifically the Father of Christ. Jesus Christ, as the Logos, became manifest in somatic form as Melchizedek, King of Peace, High Priest of God, a Being who had existed eternally. The title "Son of God" expresses a unique relationship that Jesus Christ has with God the Father, a unity of substance with the Father. When applied to the First Fruits, the title "Son of God" describes a relationship of equality. The title "Son of God" describes Christ's role as the Revealer of God, the sole mediator of knowledge of God. God is the Father of all who believe in Christ in a special sense (removed from grim condemnation to privileged son-ship) that does not apply to unbelievers. The treachery against God's Covenant has a parallel with the men of Judah divorcing their mates and marrying pagan wives. In our marriage relationships, purity is maintained by attention and constant vigilance. Divorce is invariably attended by treachery, deceit, hypocrisy, hostility, and violence. Marriage can only be terminated on the grounds of death, sexual sin, and desertion. God created the marriage covenant for the purpose of godly seed to establish a spiritual family, emblematic of Christ's relation
Richard Ritenbaugh, reflecting on the famous "Man in the Arena" speech of Theodore Roosevelt, observed that Roosevelt lived his life with vitality and energy. Whether hunting wild game or entertaining at an embassy party, he conducted his behavior with effervescent zeal. Quiet only when he was reading or studying, Theodore Roosevelt loved boxing, sparring, hiking, hunting, riding, ranching, fighting, and exploring. Roosevelt believed in living vigorously and zealously, pursuing life with all the energy at his disposal, giving his absolute all. His exemplary life provides a model for zeal, ardor, and enthusiasm. Zeal has often been discredited as the tool of the huckster or the charlatan. Christians, however, must develop passion and zeal for the Christian way of life and the prospect of the Kingdom of God. The Laodicean does have a form of zeal, but it is focused on material goals rather than spiritual goals. Consequently, it comes across to God as lack of zeal and commitment, appearing as apathy and detachment. God demands that our zeal be boiling hot, exuding ardor, fervency, and intensity focused single-mindedly on a goal, leading to a motivation to action or motivation to do something specific to please our God. Jesus Christ demonstrated godly zeal and fervor when He drove the moneychangers out of the temple. Wherever Jesus went, huge crowds pressed Him to heal the sick; He obliged them wholeheartedly. God's work provided His food. The apostle Paul's misguided zeal was (in the blink of an eye) sublimated into godly zeal at his calling on the road to Damascus, keeping him motivated in God's service for the rest of his life. Any Christian act we can do we should do with zeal.
Martin Collins suggests that the world is becoming angrier. Anger, whether explosive or smoldering, can lead to high blood pressure, migraine headaches, or can ultimately lead to our spiritual demise. God gets angry with the wicked every day, but is solution oriented. Jesus had anger toward the Pharisees for the hardness of their hearts as well as for the money changers defiling the temple. We ought to have indignation and anger at our own sin with righteous or godly sorrow. If we love God we must hate evil motivated by a hopelessly debased, reprobate mind. While we are commanded to be indignant or angry, we can not be angry in a sinful manner, allowing ourselves to become provoked or irritated, seething with rage. Anger should not be nursed until it becomes an entrenched condition. We parents dare not provoke our children to wrath, discouraging them. Several wrong ways to deal with anger are to try to bury anger, to bottle it up, or to ventilate it. We must ask God for the power of the Holy Spirit to remove uncontrolled anger.
The sixth commandment, forbidding murder, is rare among the Ten Commandments in that a clear and short line can be drawn between its commission and its horrible consequences. Yet, as John Ritenbaugh shows, some people—even nominal Christians—find ways to justify killing their fellow human beings, as well as themselves.
The Bible's most comprehensive prophecy about Edom appears in the twenty-one verses of Obadiah. Richard Ritenbaugh introduces this "minor" prophet and his inspired predictions concerning the descendants of Esau.
Richard Ritenbaugh focuses upon the awesome cost of bringing two former enemies together. Reconciliation is the product of a sacrifice made by a person to pacify the wrath of an offended person. We are to imitate Christ in His approach toward hostility from others (1) taking abuse patiently, (2) committing to God's righteous judgment, and (3) sacrificing for the good of the other party. From the point of our justification, we must participate in the reconciliation process through our sanctification, reflecting the righteousness of God- taking on His perfect character. Our reconciliation with God leads to our reconciliation with other members of the body of Christ.
Martin Collins, citing compelling statistics proving a greater causal connection between exposure to media violence and commiting acts of violence than between cigarette smoking and lung cancer, poses the question, "Are we inadvertently conditioning ourselves to sin?" The defilement which begins in the heart (Mark 7:20-21) is shaped, molded, and conditioned by the media, training people to override their natural impulses of conscience (Romans 2:14), desensitizing themselves to violence, feeling no compunction to brutally maim and kill. Once our hearts are rendered cold and brittle through the saturation of sin, it will take intense, fiery trials to make them malleable again. It is wiser to avoid the evil conditioning in the first place than to force God to put us through these trials to decondition or deprogram us from this cumulative hardness.
John Ritenbaugh stresses that unless the splinters of the greater church of God repair their mangled relationships with the Almighty, recoupling will be impossible. A major contributory factor in the scattering is the deceitful heart of man (Jeremiah 17:9) and carnal nature (Romans 8:7) which attempts to substitute charm and social skills (passing it off as conversion) for sincerity and a contrite heart (Psalm 51:17, Isaiah 66:3). Because God's scrutiny penetrates right through to the inner heart (I Samuel 16:7), it is foolish and pointless to use the same duplicity toward Him as we use to deceive others and sadly, even ourselves.
Persecution is not a subject we normally like to think about, but it is a fact of life for a Christian. John Ritenbaugh explains why Jesus says we are blessed if we are persecuted for righteousness' sake.
John Ritenbaugh emphasizes the spiritual dimension of the mark of the beast, warning that because we have been immersed in Satan's system (Ephesians 2:1-2), we already have the mark branded into our minds and behavior (Romans 8:7). Our concern after our calling is to, with the help of God's Holy Spirit, overcome and get rid of that foul spirit's enslaving hold on us. Anger and hostility, driven by self-centered competitive pride constitute Satan's family characteristics, his spiritual mark on us (John 8:44), dividing nations, ethnic groups, families, as well as the greater church of God. Contrasted to the hostile, cunning, predatory nature of adversarial beasts (leopards, lions, serpents, and fire-breathing dragons), our Elder Brother, serving as our example, adopted a lamb-like meekness, making peace right to the death. (I Peter 2:21-23).
Focusing upon the rising tide of societal incivility, Richard Ritenbaugh warns that discourtesy and ugly in-your-face attitudes (fruits of the flesh) have also manifested themselves in the greater church of God. These disgusting works of the flesh (Galatians 5:19-21) are exactly the opposite of what God expects of us- the opposite of Agape love. Good manners (minor morals or the small change of virtue) are the fundamentals of love for others and love for God. Unfortunately, good manners and courtesy do not come naturally, but have to be learned and continually practiced. The common denominator of etiquette is to esteem others more and making ourselves less. When we show courtesy to others, we imitate God.
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 focuses upon the intent or purpose of the scripture in Deuteronomy 23:2 prohibiting offspring from illegitimate unions (often carrying psychological baggage and irreversible physical damage) from holding offices of responsibility in physical Israel for ten generations. Acts 14 begins with the people of the Lycaonian cities of Lystra and Derbe mistaking Paul for Hermes and Barnabas for Zeus. When Paul convinces the crowds that he and Barnabas were not gods, they were treated with contempt rather than adoration. The church, it seems, has always been forced to live in hostile environments. At the beginning of chapter 15, the question is posed whether a Gentile must undergo circumcision in order to be saved or keep the law in order to become justified. Lawkeeping in the present does not justify past sins, nor is it intended to be a vehicle for salvation. This understanding does not do away with God's law, which must be kept in the spirit. Following the Council of Jerusalem, God now begins His spiritual work through the church, taking His Word out to the nations.
John Ritenbaugh probes into the reasons the book of John had to be written and the major differences distinguishing the book of John from the other Gospels. John omits entirely certain topics which the other gospels go into detail. Where the other Gospels have short narratives, John goes into lengthy descriptive and quantitative detail, providing in-depth characterizations of the disciples. From the perspective of an eye-witness to the events, a Jew (from a well-to-do family) having been thoroughly acquainted with Hellenistic culture, John, a physical cousin of Jesus, is able to bridge the gap explaining the significance of these events to an emerging gentile population not acquainted with Hebrew culture or tradition, but familiar with Greek patterns of thought- including the Platonic (and Gnostic) dichotomy of real and corporeal. Building on this concept, John presents Jesus, not as a phantom emanation, but as the reality—transcending the shadows represented by the temporal physical life. John presents the miracles of Jesus (not so much as acts of mercy) but as signs of the reality of God- indicating the way God works and thinks.