Martin Collins, reflecting that Satan's perverted desire to ascend to the apex of the universe was totally opposite to Jesus Christ's desire to empty Himself of His divinity, becoming a human being and assuming the role of a bondservant, concludes that their ultimate fates are opposite as well, with Christ receiving glory and Satan receiving utter contempt. Jesus Christ, in His pre-incarnate state, was in the form of God, possessing all of God's attributes-omniscience, glory, and radiance. As a human being, Christ was subjected to the same experiences as the rest of us human beings, having the appearance, the experiences, the capability of receiving injury and pain, and the temptations of a human being. Yet, because He possessed God's Holy Spirit without measure and never yielded to sin, Christ provided us a pattern as to how to live a sinless life, enduring disappointment, persecution, and suffering for righteousness. Jesus manifested the glory of God by continuing in absolute obedience to the will of God and in maintaining a special relationship with the Father. We can begin to approach that glory as we reflect Christ's behavior in us by our obedience and Christ-like behavior, developing a special relationship with God the Father. Someday, we will be transformed into a similar glory as Christ received at His ascension, having the glory of divine moral character.
Korah and his ilk make common cause with their fellowman as a means to achieve their own ends. Theirs was a message of equality and populism, but all they were really concerned about was their own positions. ...
John Ritenbaugh reiterates that Elohim is a plural noun indicating more than one personality. Elohim could be considered a genus—a God-kind, parallel to human-kind, animal-kind, etc. Jesus Christ, as the second Adam, is the beginning of the spiritual kind. The creation has switched from physical to spiritual as God reproduces His kind. God the Father and Jesus Christ are two separate personalities, with the Father having pre-eminence. The Bible contains no shred of evidence to substantiate a third person in the God family, let alone a third co-equal being in a closed trinity. The Holy Spirit as a person did not enter the Roman Catholic Church until well into the 4th century. The doctrine was developed out of speculation, deduction, and human reason, ignoring and displacing scriptural evidence. The trinity doctrine is read into, rather than read out of the, scripture. The Holy Spirit has been designated as the "power of God" in the angels' announcement to Mary. According to the scripture, people will be immersed in the Holy Spirit, and it will be poured out on people, it will fall in people, it will fill a room, etc. In the salutations in the epistles from Paul, James, and Peter, the Holy Spirit is never mentioned as a personality or a part of the God family, and never mentioned in the chain of command. In Psalm 139, the Holy Spirit was designated as the power of God, the means through which He accomplishes His will, HIS very spirit! The communion of the Holy Spirit makes it possible for us to have fellowship with God and Jesus Christ, and it provides an invisible communication network to connect all of Christ's body simultaneously. When one looks at the figurative applications of the Holy Spirit (metaphor, simile, imagery, personification, anthropomorphism), the idea of the Holy Spirit as a person becomes increasingly absurd.
John Ritenbaugh observes that for over 50 years the Worldwide Church of God had no confusion about the nature of God, but in 1993, with the publication of the "God is..." booklet, the understanding of God as a family was surreptitiously replaced by the trinity doctrine, designated by the Roman Catholic Church as the most important doctrine in Christendom. The true understanding of the concept of Elohim thoroughly dismantles the entire trinity argument. What people worship is important to the quality of life within a nation, determining the ethics, art, fashions, and their vision for the future. As Emerson avers, we become what we worship. Unfortunately, there are many gods which compete for the loyalty we owe to the Almighty God, the God over all. God revealed Himself to Israel, but Israel has forsaken the legitimate knowledge of His nature, turning instead to vain Christological speculation. As late as 325 (at the Nicean conclave), the Catholic church could not find consensus with the trinity doctrine; not until more than 126 years later, in 451 AD, before the doctrine became accepted, as the people who would not accept it died off. Elohim wanted us to know that more than one personality (working in unity and harmony) was responsible for the creation of man. Jesus declared that the Son of Man came to reveal the Father of the spiritual creation, revealing how mankind can become children of God. God is recreating or reproducing Himself; we are being prepared to become a part of Elohim. To insert a third co-equal personality in the Godhead denies our opportunity for membership in the God family, and denies Christ's insistence that the Father is greater than He.
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 asserts that if Jesus Christ is not who He said He is, He would be the most successful charlatan in the history of the world. The understanding that Jesus Christ is the God of the Old Testament has always been challenged. God's called-out ones do not have pre-eminence in intellectual prowess, but God has made the truths of the Bible clear through the Holy Spirit, making available the spiritual gifts of faith and understanding, enabling us to decipher the mysteries of the Bible. Jesus' point of origin (having been with the Father and coming down from heaven) gives Him credibility that Moses or any other religious leader could never have. The Son (having inhabited eternity with the Father as a member of the God-kind) was also known as the Word, by whom the world was created. In this capacity, He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler of creation.
In this follow-up sermon on the antidote to presumptuousness, Richard Ritenbaugh asserts that a person who is truly content is never presumptuous. Korah and Abiram were not contented with where God had placed them in the body, but, in a spirit of pride-filled competition, wanted to arrogate to themselves the office of Moses, as Heylel wanted to arrogate to himself God's office. God is very quick to punish presumptuous sins. Self-exaltation leads to debasement. Following the cue of our Elder Brother, we ought to humble ourselves, content to be nothing, allowing God to do the exalting. We need to be content in whatever position God has called us (Philippians 4:11-13).
John Ritenbaugh reiterates that the humble, serving, or footwashing attitude exemplified by Jesus in John 13 provides a clear insight into the mind of God. Jesus humbled Himself, pouring out His divinity to serve mankind, providing an example for us to also serve others. The loving way in which Jesus appealed to Judas leaves us further insights about Jesus conscious choice to accept His Father's will, glorifying His Father through His sacrifice for man's benefit. The Father likewise glorifies His Son by resurrecting and honoring Him. God expects us to follow Christ's example of loving others, with all of their flaws and weaknesses, more than ourselves. This kind of love does not come naturally, but must be acquired through God's Holy Spirit. In chapter 14, Jesus, anticipating His imminent death, provides encouragement, comfort and assurance to His disciples (all of us actually) that they would have a role in His future kingdom. Jesus, by His example, teaches us not to get discouraged if we don't see immediate results from obeying God or carrying out His will. The results may not be realized this side of the grave. By following Christ's example, we follow in the Way of truth, leading to Eternal life and glorification.
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.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
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 reiterates the startling uniqueness of John's message that God could become flesh in the person of Jesus Christ. In order for Christ to be our savior, He had to become subject to the pulls of the flesh in order to empathize with those He would later serve as High Priest and Advocate. Those who would become sons of God (qualifying for roles as kings and priests) must learn to trust or rely on Him, conducting their lives according to His name, conforming to the character that name represents. If we follow the living example of Jesus Christ, using the gifts of God's Holy Spirit, we will find inexhaustible resources for overcoming, serving, and growing in grace and knowledge, conforming to Christ's righteous and genuine character. Those who wrote the Gospels were eyewitnesses to the spectacular events (none of them done in a corner) in the life of Jesus Christ, providing a testimony that we may believe and develop iron-clad faith. Many extra-biblical sources such as Tacitus, Seconius, Justin Martyr, Pliny, and Josephus substantiate, corroborate, and validate the veracity of the biblical accounts of the historicity, identity, and divinity of Jesus.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reactions of, crystallization of, assurance for, rejection of, and vindication of belief, as well as a dedication of those who believe to the work of God. John, a physical first cousin of Jesus, emphasizes the truth, genuineness, or reality of Jesus as the Logos (a word revealing hidden thought) the manifestation of God in the flesh, emphasizing His pre-existence, His fellowship with God the Father, His divinity, His omniscience,and His creative power. Jesus is portrayed as the fountainhead of everlasting life, demonstrating how to live abundantly as God lives, exercising instinctively the fruits of God's Holy Spirit. As the Light of the world, Jesus Christ reveals our character flaws and illuminates the pathway to quality eternal life, displacing the darkness and ignorance of this world. John focuses upon the multiple ways that Christ bore witness to the scriptures and to the people with whom He came in contact, providing iron - clad evidence that God is reproducing Himself.
The Berean: Daily Verse and Comment
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