Richard Ritenbaugh, reflecting over his priceless racing memorabilia, broaches the subject of limited atonement as opposed to unlimited or universal atonement believed by a large number of Protestant evangelical theologians. To yield to the Protestant assumption of universal atonement nullifies the necessity of repentance, overcoming, and sanctifying. Atonement is indeed limited, confined to certain parameters and applies to certain conditions. The proof texts for universal atonement immediately break down when the conditions are spelled out, namely the necessity of the Father's individual calling rather than blanket salvation or amnesty for all who mention the name of Christ, whether they repent or not. The parable of the man cast out of the wedding feast for not having the right garment indicates that there are conditions for salvation. The prospect of atonement and salvation is available to everybody, but only those called by the Father—not by an evangelical altar call—are eligible. After the calling, a cleaning up process (sanctification) is needed to transform the crude clay prototype into a dazzling clone of God. People are called and resurrected in a specific order, when the Father can be sure of the maximum probability of spiritual success. Those who are called are expected to yield to God's precious law to the extent that they will be totally composed of Holy Spirit (Hebrews 8:10; Jeremiah 31:31, God's Law in action). Currently, Jesus Christ is working with a small selected group of individuals (the Israel of God, Galatians 6:16) for the expressed purpose of helping in an infinitely larger harvest during the Millennium and the Great Throne Judgment. Even though Christ's sacrifice was made at a specific historical time, the callings and atonements are made in stages, dependent upon compliance to God's standards.
Kim Myers maintains that, while many people in the world likes some of God's laws, such as the proscriptions against murder and theft, they like to pick and choose when it comes to the rest, preferring a blend of their own preferences with some of God's laws added in. The penalties that result from breaking God's laws are sure and exacting, as we witness in homes in which adultery or fornication has taken place. Breaking any of God's laws is the height of stupidity. The experiences of those who have once committed to God's ways and then started to compromise have not been pleasant or successful. Young people, unfortunately, seem to be oblivious to painful cause-and-effect relationships. One does not conceal his foolishness in a vacuum, but it is on display for everyone to see. Our nation has felt the incremental effect of God's curses as it systematically replaces tenets of God's Law with foolish laws concocted from human reason. God's called-ones must not follow suit, deciding which of God's laws we keep, and which to discard. We must embrace the full counsel of God, trembling before His every Word. We want to have joy by living by every word that comes from His Mouth.
Richard Ritenbaugh, describing a horrific case of child abuse occurring in Pennsylvania in 2012, and the judge's decision as to its resolution, eliciting a mixed review of condemnation and approval, asks us, as future judges in God's Kingdom, if we have the biblical savvy to come to an equitable judgment. Are we ready, at this stage in our spiritual growth, to apply chapter and verse all the biblical principles that apply in this case. In the last message, Richard Ritenbaugh enumerated seven such principles: (1) All authority for law and justice resides in God, (2) the breaking of any law incurs a penalty, (3) sinful actions have inherent cause-and-effect consequences, (4) God has relegated the execution of judgment to constituted authority, (5) everyone is equal under the law, (6) everyone must obey the same laws, and (7) jurisdictions should organize courts in a hierarchical manner to handle cases of increasing difficulty. In this sermon, Richard Ritenbaugh expands his enumeration of principles of godly jurisprudence. The principles of justice in Exodus 21:22-27, sometimes simplified to the "eye for eye' principle or lex talionis, that the punishment should fit the offence , has been applied differently from culture to culture, with the Muslims applying it literally, chopping off a hand of a thief, while the Israelitish cultures apply the principle of proportional or monetary restitution. Jesus Christ applied a much higher standard in the Sermon on the Mount, based upon mercy and forgiveness—a standard that not even His followers, burdened with human nature, can yet attain. The monetary penalties prescribed by Old Testament law were intended to serve as deterrents to crime, as were the stern laws imposed on false witnesses and any form of perjury. Mob or vigilante behavior was outlawed, as well as partiality in judgment and bribery. The judge, in the interest of truth, had to have the intestinal fortitude and the strength to withstand the pressures of errant public opinion. God's judicial system purp
Richard Ritenbaugh, focusing on the concept of justice, asserts that real justice with fairness and equity (at least in the human sphere) is becoming rare. Divine justice, on the other hand, because Christ died for our sins, leans toward kindness and mercy. The Founding Fathers of the United States used biblical principles in the judicial system of the colonies, deriving 34% of their quotations and allusions from the Bible for their documents. The Puritans studied the scriptures assiduously, believing that if their principles would be incorporated into our laws, government would function smoothly and effectively. Sadly, those principles which were once implemented into our laws are being corrosively eroded and destroyed, as is manifest by the Supreme Court's endorsement of Roe vs. Wade, ushering in legalized murder on a massive scale. God created the universe, giving laws that would sustain life and promote happiness. All authority for law and justice resides in God; when God is taken out of the picture, darkness and chaos dominate. God clearly delineates good from bad and right from wrong. What He commands is good. The things which God forbids are bad for us. If God says something, it should never be thrown aside. Laws have penalties when they are transgressed. God, not a hanging judge, prefers that a sinner repents and gives them time to change and repent. God's laws, designed to create a better life and more perfect life and character, are not an end in themselves, but should become integrally a part of us. When sin becomes woven into our character, life becomes complicated; sin or crime has domino consequences, rippling through many generations. We never commit sin in a vacuum, but inevitably involve our family and ultimately bring curses to the rest of the entire human family. Sin destroys life. Execution of judgment is relegated to constituted authority, not presumptuous vigilantes or those who become involved in blood-feuds. The law should be executed with equity, with no partiality, favoritism, or
John Ritenbaugh, reiterating that the entire world is under the sway of Satan the devil (I John 5:19, Revelation 12:9, Ephesians 2:1-3), warns us to analyze and evaluate everything that enters our minds from the contaminated, mendacious media sources, media sources primarily promoting a leftist, secular humanist agenda, bent on pumping a deluge of lies into our helpless nervous systems, impacting our belief system, throwing us into a state of utter confusion. Recently, the impact of worldwide media has painted the rocket-firing Hamas as helpless victims and the Israeli's as Nazi exterminators. Ironically, both the Arabs and Jews are Semite peoples, but the collective leftist media wants to foment anti-Semitism in Western Israelitish nations. Satan hates God's chosen people and will do everything he can to destroy both Israel and the Israel of God. In a hateful world, thoroughly dominated with Satan's mindset, where the United Nations (in a vote of 33 to 1) condemned Zionism as equivalent to Nazism, God's called ones have a responsibility to analyze and evaluate everything through the sieve of God's Holy Scriptures, which the world we currently live in abhors with vehemence. We accept most of our opinions, prejudices, and beliefs unconsciously just as we acquire our dialects; we must scrutinize our own beliefs through the standards and principles of God's Holy Scriptures, making sure they are not contaminated and marinated with Satan's diabolical deception. God's people will be known for their fear of lying motivated by their fear of God.
John Ritenbaugh insists that this particular topic is attached to the Old and New Covenants, solemn agreements which are eternal (God's Word is eternal) and will not pass away, nor will they be 'done away.' Some things may be set aside for a while, but they are there for our purposes for learning how to judge. Some of the aspects which the world's religious claim are 'done away' will at a future time be brought back. We need to learn to judge in a godly manner, putting merciful restraints on our tendency to condemn or jump to conclusions. We need to inculcate the two great commandments: loving God and loving our fellow humans. We need to learn that sin has different levels of consequences. When it comes to judgment, one size does not fit all. Not everything is on the same level. God is going to judge each of us individually. Our ultimate destiny is to share rulership with our High Priest, Jesus Christ, judging righteously in God's Kingdom, rightly dividing the Word of God. God's Laws set the standards upon which righteous conduct is to be judged. It takes a lifetime to prepare to judge in the Kingdom of God. Learning to apply the spiritual dimension of the law is much more difficult than applying the physical dimension. But both of these dimensions are easier to keep than the traditions and regulations of men, inherently heavy burdens. When Gentile converts were admitted into the church, they were instructed to follow Old Covenant laws regarding the strangling of animals, eating of blood, or eating meat offered to idols. Clearly, the Old Covenant was not 'done away.' After Christ's return, some of the aspects of the Old Covenant, currently in abeyance (for example, circumcision and sacrifices), will be re-instituted. There is nothing evil about the Old Covenant; it provides insights on righteous judgment.
Many individuals are wracked with guilt over past words and actions that caused great pain to others. While, in our secular age, such guilty people often do not consider their wrongdoing to be sin, it is "missing the mark" of a certain set of standards. Martin Collins explores the subject of guilt, particularly its relation to sin and its long-term effects.
Richard Ritenbaugh, describing the development of the Feminist movement from its beginning in England, France, and later in the United States, suggests that the strident demands for abortion and in-your-face demands for 'equality' have led to high degree of social chaos. Some of the grievances feminists have expressed were legitimate, but the support of mass murder (abortion) as a "woman's right over her body" has side-tracked and obscured the legitimate concerns. Spiritually, male and female have equal potential and should have equal rights under the Law. But rights and legalities are far less important than spiritual development, subject to God-ordained gender roles. Together, men and women are made in the image of God; God was the template for all humanity, producing clay models which would serve as prototypes for permanent, spiritual beings. God gave humankind His attributes and abilities, having dominion over the earth, but not over other people. God made humanity in two flavors, but they are both in His image, dividing His traits equally between them. Men and women mutually excel each other in their God-ordained roles. Each gender complements the other as one flesh —one whole unit unified by marriage, an institution hated by radical feminists and homosexuals alike. Marriage is a God-plane relationship, prefiguring God's family (a reproducing of the God-kind), made possible by being fruitful and multiplying—the ultimate human good. Adam and Eve's sin complicated, but did not stop, God's ultimate plan for mankind. Sin destroyed our first parents' innocence, making them susceptible to shame and guilt, separating themselves from each other, fracturing (but not destroying) the one-flesh principle, sowing the seeds for a perennial battle of the sexes, bringing about drudgery and hard labor for both women and men. If women put down their desire to control their spouses and men really love their spouses, it will begin to reverse the consequences of the judgment oracles (stated in Genesis 3:16-
John Ritenbaugh, synthesizing the topics God's sovereignty, Ecclesiastes, and God's will, observes that God does not prevent us from sinning, and furthermore judges sin on a sliding scale of seriousness, based upon intent and premeditation. God has distinguished, for example, murder and manslaughter. The latter offense receives a far less severe penalty. Adam and Eve's transgression has inflicted the death penalty on the whole human race. Thankfully, the Second Adam has provided a means to neutralize this horrible penalty. As all in Adam died, all in Christ shall be made alive. The book of Ecclesiastes teaches us that everything in life matters. God has over-riding purposes that He is working out, purposes that have been worked on since the foundation of the world. God hates sin, but God's purpose permits a person to sin, as well as allowing a person to experience the tragic effects of sin. Not all of God's will is revealed through the pages of the Bible; it is progressively revealed through time on a need-to-know basis. The secret things belong to God, but those things that are revealed (through the passages of the Scriptures) belong to us. God knows the end from the beginning, but He does not give us all the details at once, except as they are necessary for us to process in our journey through life's labyrinth. What will eventually emerge for us is a clear understanding of God's will.
The sin offering is the first of the non-sweet-savor offerings in Leviticus. John Ritenbaugh explains the atonement made through Jesus' perfect offering of Himself for us—and our obligations to Him as a result.
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.
For the past 40 years sexual sins have topped the list of social issues in America. Divorce is at an all-time high. John Ritenbaugh examines the seventh commandment, the penalties paid for breaking it and how to become faithful to God in the keeping of it.
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fire has an immediate benefit for those who, after having accepted Christ's sacrifice, might be tempted to sin (Hebrews 10:26-27, 12:26-29, II Peter 3:10-11). The future benefit of the Lake of Fire will be a thorough scouring of all evil, perversion and filth from the universe, ushering in an eternity without the pain or misery of sin (Zephaniah 3: 14-15,Revelation 21: 8, 27). As God's called out ones, our time of judgment (our Great White Throne Judgment) begins right now (I Peter 4:17, II Peter 1:3-11)
We often hear of "innocent victims" dying in some tragic way, but are they truly innocent? John Ritenbaugh discusses God's perspective of the sinful, human condition.
Solomon uses the analogy of burning oneself to describe sinning. "Can a man take fire to his bosom, and his clothes not be burned? Can one walk on hot coals, and his feet not be seared?" John Reid explains.
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 reiterates Christ's superior qualifications as High Priest. After the change from the Aaronic to the Melchizedek priesthood, it was also necessary to bring about a major change in the Covenant. The flaw in the Old Covenant was not in the law, but stemmed from the fleshly, deceitful, carnal hearts of mankind. All zealous rededications to the Old Covenant (such as that of Josiah) ultimately failed. In order to fulfill the New Covenant, God has had to perform a heart transplant operation, replacing the deceitful stony heart with a pure undefiled heart (a heart predisposed to keep God's law in both the letter and spirit by means of His Holy Spirit), enabling us to incrementally know God and to absorb His divine nature), an event prophesied by Jeremiah. The Old Covenant made no provision for the forgiveness sin, nor did it contain any means for man's nature to be transformed into God's divine nature.