Mark Schindler draws an analogy from the My Fair Lady, a musical adapted from George Bernard Shaw's play Pygmalion, in which Phonetics professor Henry Higgins changes a Cockney working-class girl into a cultured member of elite aristocratic society by altering her pronunciation and other speech patterns. Higgins ultimately falls in love with his creation. Jesus is also transforming His Bride (the Church) into something exquisitely beautiful, mirroring His godly character. He is preparing us as First Fruits, ready and equipped to carry out our responsibilities. God has deliberately chosen the foolish and the base (like the guttersnipe of Pygmalion) to bring to shame those who are, in their own eyes, wise. Proverbs 31 provides an important key to understanding the role of Christ's Bride. The passage, beginning in verse 10, reveals a woman displaying the seven Christian virtues listed in 1I Peter 1:5-7. The composite picture of Proverbs 31 represents God's view of the Bride of Jesus Christ, excelling all other heroines of the Scriptures, the end-product of a meticulously executed transformation which theologians term "sanctification."
Ted Bowling, focusing on Deuteronomy 21:10-14, a passage giving instructions for the treatment of female prisoners-of-war, contends that, far from being a blatant example of sexual exploitation (as some 'progressives' have characterized it), this passage demonstrates God's protection of the most vulnerable among us. In the event an Israelite soldier became infatuated with a female prisoner-of-war, God protected the woman from a "one-night fling" in an effort to prepare her for an honorable marriage. She was to shave her head, removing any temptation from the young man, and enabling the woman to mourn for her family for thirty days. During this time of transition, she is given lodging as a guest in her captor's home, given new clothes and initiated into the laws, customs and practices of her new people. At the culmination of this time, the soldier makes the calculated choice of marrying her or setting her free. This thirty-day transitional period severs her from her pagan past and prepares her to enter as a full partner in the marriage relationship. Like the female prisoner-of-war, God's called-out one represent the lowly, rescued from the bondage of sin, experiencing a transition period of sanctification, during which time he is cleansed from his sins, as he awaits a future marriage to the One who has conquered, redeemed, and sanctified him.
Ronny Graham, acknowledging that God has chosen the weak and base things of the world to confound the wise, analyzes the commonalities of heroes who have emerged from common people and who sacrifice their personal concerns for the greater good. We recognize first responders (policemen, firemen, and soldiers) who routinely risk their lives to help others. Irena Sendler, the brave woman who smuggled 2,500 Jewish children from the Warsaw Ghetto, Henry Erwin, scalded by a flare he pulled out of the failed bomber hatch, and Arland Williams Jr, who assisted in the saving of the survivors of a downed aircraft but who drowned before rescuers could reach him, all exemplify heroes. The Roman historian Plutarch identified compassion for others as the common link for all acts of heroism. Sympathetic compassion for others motivated Winston Churchill, Joseph, Jephthah, and most significantly, Our Savior Jesus Christ, who sacrificed His life to redeem humanity. We need to emulate our Elder Brother Jesus Christ, making the exercise of sacrificial compassion a daily activity.
David F. Maas: In the previous essay, we learned that God, in His supreme wisdom and sovereignty, carves out a singular role for rejects, off-scourings, and castaways. ...
David F. Maas: Have we ever wondered why God seems to delight in choosing the weak and base things of the world to demonstrate His work? In our reflective moments, do we ponder the significance ...
John Ritenbaugh, observing that the entire world is under the sway of the wicked one, asserts that if mankind were left under the control of its own choices, the world would revert to the condition before the Flood, totally inspired by the great deceiver—Satan the devil. This predilection toward evil is revealed by such classical political satires as Wizard of Oz, Alice in Wonderland, and the Time Bandits, depicting Satan as continually stirring the pot of carnality. In this chaotic world, God's called-out ones can never leave God out of the picture, remembering that God is already implementing His own program which will totally reverse—engineer all of mankind's Satanically-inspired systems. Satan's aspirations, a series of "I wills" listed in Isaiah 14:12-14, are checkmated by God's aspirations in Genesis 12, a series of "I wills" establishing the destiny for Abraham and his offspring forever. Abraham was God's friend, and as such perhaps the second—most important personage after Jesus Christ. Abraham had to grow and overcome like everyone else, but he set the bar high when it came to obedience, continually realizing that God was the molder and that he was the artifact, acquiring the distinction as the father of the faithful, exemplifying trust and dependency on God, a trait absolutely necessary in all those called out of this world. Following in Abraham's footsteps, once we are called out of the world, we must live our entire lives trusting God, faithfully exercising the spiritual gifts God has given us. Abraham, whose physical walk with God mirrored his spiritual walk with God, symbolizes the walk each spiritual offspring of Abraham must take. Before we receive the blessings promised to Abraham's children, we pass through this world's decaying culture as aliens, seeking God by faith, the most important characteristic we could acquire.
Richard Ritenbaugh, cuing in Psalm 118, the sixth and final halal or pilgrimage psalm, proclaiming, "This is the day the Lord has made, let us rejoice and be glad," emphasizes that this prophetic psalm, demonstrating God's sovereignty over all events, motivates us to have optimism, realizing that God can make lemonade out of any lemon. The miracle of our calling demonstrates God can take something weak and base and transform it into something strong and mighty. The late Norman Vincent Peale in his runaway best—seller The Power of Positive Thinking stressed that optimism provides multiple physiological and psychological benefits over pessimism, enhancing a person's quality of life. Dr. Suzanne Segerstrom added that optimistic people have better control of their emotions, are better communicators, get more done, are more resilient during hardship, and are focused on their goals. The spiritual benefits of optimism transcend the physical benefits, enabling us to see the big picture, the trek to eternal life. When adversity strikes, we can see its context in God's eternal plan, enabling us to see that with grounded optimism, effort, and God's help, we can conquer any obstacle. When the Lord lifts His countenance upon us, it serves as a counterweight to any doom and gloom we may currently experience. The entire creation groans in futility anticipating the arrival of the sons of God, following the pattern of Jesus Christ's transformation from flesh to spirit. The apostle Paul wrote some of his most optimistic and buoyant letters from prison, anticipating the possibility of execution, but absolutely convinced that ultimate victory was imminent. We need to have that same assurance in our current trials, exercising the same optimism, confidence, patience, joy, and a hope that will not fade away.
Mark Schindler, maintaining that it is indeed a privilege to be in the body of Christ, cautions us to be mindful of our calling, and to remember that we are indeed the weak of the world, still seeing through a glass darkly, having incomplete knowledge as to how God is using us. We do know that the most intelligent and wise of all human beings is no match for God. Having God's spiritual gifts should not incline us to exercise any measure of pride because we have nothing that has not been given to us by God. We should not consider ourselves superior to others because we have been gifted. Satan wants us to fail by allowing our spiritual gifts to make us prideful. The only thing we dare boast about is what God has done. How we handle our opportunity of having these priceless gifts of understanding makes a big difference, especially when we realize that judgment is now out on the Household of God. The apostle Peter serves as a type of all those who have been gifted by God, occasionally needing to be redirected to a humble approach after falling. As we yield to God more, and rely on ourselves less, we mature spiritually, achieving wisdom and understanding. We will always have what we need if we submit to God's wisdom. No matter how many spiritual gifts we have been given, all glory belongs to our Great God.
Even though Christians have been called to follow Christ, their journey to the Kingdom of God is preparation for leadership under Him. John Ritenbaugh explains that the covenants play a key role in this godly preparation. They not only show us what God requires of us in our relationship with Him, but they also instruct us in the minute details of God's way of living and ruling.
John Ritenbaugh reflecting on the curse imposed upon Satan and the enmity created between the serpent's seed and Eve, asserts that, paradoxically, this curse could be considered a blessing for those called of God, providing a practical means by which God creates character in those whom He called out before the foundation of the world. This understanding runs counter to the faulty dispensationalist theory which assumes that God, as a somewhat absent-minded tinker, must continually adjust His method of giving salvation (moving away from works to grace), making it easier and more inclusive. Dispensationalism assumes too much randomness or chance in God's plan, overlooking the intense purpose and planning of God's mind, having pre-planned or pre-destined all of us individually before the foundation of the world. Christ has full control of the church. Everything of consequence, including the development of our character, is engineered by Him; we did not find God by ourselves, but were chosen. The mystery of His plan, hidden from the world, has been revealed to the saints. The God who designed complex cells, molecules, and atoms certainly has the savvy to design a viable plan of salvation. God has had the same plan from the beginning of the world, having chosen us as the weak of the world so that no flesh could glory. The called-out church was not a passing fancy of God, but an entity which has been on His mind from the very beginning. Nothing happens randomly; God is in total control; the death of a sparrow (a rather insignificant and drab creature) does not occur without His full attention. We, like the sparrow, are undistinguished and drab by the world's standards, but given a glimpse of the mystery that God is reproducing Himself, bringing us altogether into one family in His Eternal Kingdom, at which time mother Eve's seed, from the line of Seth to the present, will be glorified.
When a society falls into chaos and blatant immorality, as the Western world seems to be on the verge of doing, it is evident that there is a crisis in leadership. While warning us of the times just ahead, John Ritenbaugh turns the focus of leadership toward the church, exhorting us to learn the lessons of godly leadership now because our positions in the Kingdom of God will require their use.
John Ritenbaugh, reflecting on the "blessings of the Lord" descriptor in Deuteronomy 16:16, reminds us that though many of us are not well off materially, nor are we counted among the great of the world, we have nevertheless been given a priceless calling and a spiritual conduit (through His Holy Spirit) which more than compensates for our base and foolish position from which we were called. Because we do not have an abundance of material blessings, we are gently forced to go back to Almighty God for our sustenance, much the same way as He did for our forebears on the Sinai. To the world, we are anonymous numbers: to God we are family members who share in the blessings. When King David went into battle, he made sure the entire family (or body) shared in the spoils of the enemy. Each member of the body is a vital necessary part. One of the primary blessings we receive from God is the intimate relationship He has created with us. Bearing the name Christian is the highest honor ever conferred on anyone. We are co-heirs with Jesus Christ of every imaginable blessing.
Richard Ritenbaugh, reflecting on the difficulties in translation from Greek and Hebrew to English, as well as comprehending spiritual truths with a fleshly mind, maintains that it is only through God's Holy Spirit we can comprehend those truths at all. Even with God's Holy Spirit, we have difficulty. Our minds are too finite, earthbound, and dumb to comprehend what God is trying to get across to us. We are not equipped to comprehend the width, length, and breadth of the knowledge of God. Few of us are truly wise, knowing as we do only the rudiments of what is contained in the Bible. All of us are stumped on different biblical concepts. The concept of joy may provide difficulty, as it has a broad range of meaning from spiritual to physical extremes. Even certain unsavory elements in society may bring people joy. Godly joy (New Testament) is on a higher plane than happiness and pleasure, what C. S. Lewis would describe as an "unsatisfied desire to be in total union with God." Joy comes from anticipating the future with Godly hope. The fruits of the Spirit mortify and transcend the works of the flesh through the power of God's Holy Spirit. Without God's Spirit, the fruits of the Spirit (including joy) are unattainable. Godly joy buoys people in the midst of grave trials, providing hope for a future eternal reward, depending on the absolute faithfulness of God. A Christian (who by definition has Christ's mind in him) can express joy because he sees God, as well as precious things God has not even revealed to angels. If God is in us, we have all the power we will need, giving us exceeding joy, a positive perception of reality generating hope, ultimately seeing beyond any event to our incredible, inexpressible, eternal reward. Joy constitutes the pure elation of spirit that revels in knowing God, knowing that His eternal plan will culminate in our ultimate salvation.
John O. Reid: Back when many of us were called, it all seemed so simple. Our big tests were keeping the Sabbath and holy hays, attending church, and making sure that we tithed and gave offerings ...
Richard Ritenbaugh focuses on the movie the King's Speech as an example of a man who is reluctant to step into the role which circumstances thrust upon him. Do we as God's called-out ones find ourselves reluctant heirs to the throne or priesthood? We are all commoners, not yet equipped for rulership. The Parables of the Minas and the Talents indicates that we need to be faithful over what we have been given to do, and if we do, we will be given more responsibility in the future. God chooses the base and the weak because they are more pliable and teachable, more productive soil. We are getting the absolute best training in rulership or leadership in the Church of God finishing school, a virtual university of leadership. Much of our training derives from profiting from our mistakes. Thankfully, we have the ability to go right to the Father to ask for wisdom. If we keep the lines of communication open, through Bible Study and prayer, this wisdom (the hidden wisdom of God) is being inculcated into our character. The Holy Spirit is given to all of us (who are currently all over the map) binding us all together in one body. God desires us to acquiesce and defer to His Wisdom in all things. In this context, we should not be reluctant to take up our thrones or future responsibilities. We will be an essential part of God's blessing on humanity, as an extension of Jesus Christ. God will provide us all the power and know-how we will need.
John Ritenbaugh, reiterating that the times we are about to go through will be unparalleled history, suggests that we need to keep our vision before us. We have the obligation to be loyal to Jesus Christ. We cannot, as our forebears did on the Sinai, harden our necks in disbelief and disobedience as a result of flagging faith. Our forebears were charged with enthusiasm as they left Egypt, but their faith ultimately waned. Our current day fellowship faced a similar attenuation of faith, leading to a precarious decline in membership. We have an obligation to place our faith in a Living Being. Christ is not going to draw back from us, but we might allow something to come between us and our High Priest. The people of Hebrews, like us, were living in an end time, prior to the destruction of the temple. For the recipients of Hebrews and for us, faith is a use it or lose it proposition. God sought us out; we didn't find Him by our seeking. What God has given us He has given to very few people. Humility must be at the foundation in the relationship between us and Jesus Christ. The church exists solely because what God has purposed and done, not because anything we have done. When pride exists within us, God can do nothing with us. God dwells with those who exhibit contrite and humble hearts. In His spiritual creation, God has demonstrated extraordinary planning and foresight, planning and caring for the destinations of billions of individuals. With God, nothing happens randomly; even mistakes we have made can work for our ultimate good. As God's called-out ones, we are special.
John Ritenbaugh contends that our pilgrimage began with our calling and ends with our destination in the Kingdom of God as members of His Royal Priesthood. It seems to have been God's choice to call foolish, base, and despised individuals to confound the wise and mighty. Fortunately, God did not abandon our forbears in their weaknesses and shortcomings, nor will He abandon us. We become strengthened spiritually as we come to know God, becoming elevated to members of His family, thinking and behaving just like the Father and the Son. In the meantime, we are aliens living in a foreign country, keeping our citizenship in the Kingdom of God. We are pilgrims, continually on the move to a holy place. We must not follow through on our physical lusts or we will put down roots in this world, becoming worldly. The metaphors Peter uses, such as stone, priesthood, nation, and family, all demand that we fit into a larger unit or entity, fulfilling a particular role or responsibility. Even though we currently have citizenship in God's Kingdom, we are not there yet. We must have the vision of the world tomorrow, as had Abraham, Isaac, and Jacob, conducting our lives as though we were already there, making moral and ethical decisions accordingly. We can conduct our lives appropriately because Jesus Christ lives within our minds, allowing us to tap into the reservoirs of His experience. We also share His suffering, realizing that glory follows suffering, if we suffer for righteousness sake. This suffering may involve enduring hardship, deprivation, duress, and outright boredom. Suffering, a kind of refining fire, (for righteousness sake) comes with the territory of qualifying for the Kingdom of God.
The Gospel of Mark (one of the Synoptic Gospels) has some characteristics which distinguish it from the others. Scholars believe that Mark was the first gospel which the other gospel writers lifted from and added things to, focusing on different audiences and different purposes. The text of Mark is the shortest of all the gospels, with the emphasis on action more than narrative or long discourses of the others. The apostle Peter had a kind of paternal relationship with Mark, who perhaps had knowledge of Aramaic, Greek, Hebrew, and Latin. Papius writes that Mark served as Peter's interpreter. Clement of Alexandria states that the early church commissioned Mark to provide a permanent record before memories would grow dim. Mark as the spokesman for Peter, wrote bluntly and forcefully, addressing a Gentile audience, providing them with a primer for new Christians who had little or no knowledge of Jesus Christ, completed probably before the Council of Jerusalem. Mark describes the miraculous transformation of crude 'unwashed' disciples (who nevertheless responded enthusiastically) to develop (under Christ's meticulous tutelage) into mature converted teachers and fishers of men. Mark emphasizes that Jesus hand-picked 12 individuals from the marginally accepted groups of society, an aggregate who would become a brand new family, united by righteous action. Mark demonstrated Jesus' exasperation and frustration with His disciples for their slow comprehension and their rudimentary development of faith and spirituality. Nevertheless, at the conclusion of this gospel, they are ready for marching orders.
Jesus' healing of the leper in Mark 1:40-45 exhibits His compassion for those suffering the repulsive effects of sin. Martin Collins examines how the cleansing of this horribly diseased man parallels the spiritual cleansing that prepares us for salvation.
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and Enoch to illustrate the pattern of faith through which God walks His people.
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 the world, it is common practice to use whatever means necessary to grasp the brass ring, but such selfish ambition should be absent from the church. In light of the example of Korah, have we allowed ourselves to be led by men or are we really following God?
During the spring and summer of 1980, Terry Fox pursued his "Marathon of Hope" to raise money for cancer research, running in effect 143 consecutive marathons. His experience contains similarities to a Christian's life, and we can extract lessons that apply to our long journey to God's Kingdom.
John Ritenbaugh explores what the Bible teaches on the function of the prophet. Through Biblical contexts, we learn that a prophet is one who speaks for God, expressing His will and purpose in words and signs. The office of a prophet is to forth-tell God's purpose through His Law and tell people God's words. A true prophet, never losing sight of the law of God, deals with local situations, events of the Messiah, events of the future, and events that are dual in application. The prophet, described as coming from outside the system (who brings new truth building it upon the foundation of old truth) is contrasted with the priest who conserves old truth (given to them by a prophet). A prophet goads people to urgently commit themselves to a righteous course of action, forcing them to make clear and often painful choices. Elijah and John the Baptist clearly fulfilled the role of prophet.
These two parables are linked because they are the answers to the disciples' question, "Who is the greatest in the kingdom of heaven?" Jesus' answer explains the value He places on those who follow Him.
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself a slave of righteousness. God's grace is manifested by His giving gifts, carrying us forward, making it possible to be transformed into the image of His Son. Our responsibility is to walk where God leads us, realizing that He is the one always out in front doing the creating, putting forth energy to make something happen—the change of our heart. Only those yielding themselves to the New Covenant will receive this transformation—a miraculous new creation, patterned after Christ's spiritual image. In the whole sanctification process, it is God working in us to will and to do.
One aspect of sovereignty that causes some confusion is predestination. John Ritenbaugh explains how God's sovereignty does not remove a person's free moral agency.
Richard Ritenbaugh, expounding upon the principle that it is more blessed to give than to receive, suggests that the things we ardently desire for ourselves we should be willing to give to others, including forbearance and forgiveness. Following the Apostle Paul's example to the Corinthians, we ought to forgive and comfort one who has genuinely repented. Godly character includes the capacity to forgive and exercise forbearance. Within the body of Christ, we consist of interdependent cells, dependent upon each other. By failing to forgive our brother, we jeopardize the health or well being of the entire body. Extending forgiveness to a repentant brother is a godly characteristic, strengthening the entire body, leading to unity. Our Elder Brother's example should be our standard.
Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative effort did not end with the physical creation or our election, but God continues to work, giving His called out ones the motivation and the power to do His will (Philippians 2:13) to the end that we might exemplify His workmanship (Ephesians 2:10)- a new spiritual creation shaped and patterned after God's image, having the ethical and moral character of God.
John Ritenbaugh, reflecting on Daniel's prayer, observes that there are no hollow threats with God. Confusion, disorder and scattering (the current state of the greater church of God) are the automatic (God-engineered) results of sinning against His law. Under the current scattering, we must acquiesce to the responsibility that God has called us to, and not presumptuously attempt to do something we were not appointed to do. Success in spiritual things does not consist in growing large and powerful, but humbly living by faith, overcoming, being faithful, and yielding to God's shaping power, establishing a dynamic relationship with Him. Unity will only occur when we are yielded to God's leadership. If we were scattered because of sin, we will be unified because of righteousness.
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you? Believe it or not, you are already developing those skills!
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedience are not predestined nor are they part of God's will. Acts 13:48 and Romans 8:29-30 indicate that predestination (an ordained divine appointment) is part of the conversion process. Considering our calling (I Corinthians 1:26-27) as weak, base, and foolish, we need to develop the proper humble recognition of whom and what we are in relation to the Sovereign, making choices based upon the value we place on God's love and His Revelation to us.
John Ritenbaugh warns that those who have made a covenant with God can be seduced or corrupted unless they make a concerted effort to know God. Knowing God means to realize that God has the right and the power to do with any one of us as He pleases. John the Baptist, when he saw his influence waning, graciously and humbly acquiesced to God's desire, realizing who was in control. Like David and Christ in Psalm 22:6, metaphorically comparing themselves to worms, we must humbly acknowledge our insignificance as well as our gratitude for our calling.
Matter interacts with energy in a different way at the atomic level than it does at the macro level. Earl Henn show that in a similar way human reason and logic are practically useless as tools in determining the nature of God. Only the Bible gives a complete revelation of God.
John Ritenbaugh reiterates that disciples of Christ should expect persecution, often from people we normally would feel comfort and protection from, such as members from our own family. The two-edged sword (the Word of God) divides families because receptivity of this word is not a given- especially if one has not yet been called. Many more people ridicule God's Word than keep it. God's called out ones have to love God's Word more than family. Service in the work of God will inevitably bring persecution, but it will also bring reward. Chapter 11 focuses upon the ruminations of John the Baptist, who even though he was close to Christ, may have misunderstood the nature of Christ's true mission. John the Baptist, labeled as "none greater" never performed a miracle. It will take a great deal of expended energy to make it into the Kingdom of God. We cannot afford to be negligent or complacent about our calling, or our willingness to yield to His teachings, letting it dissipate like the ancient Israelites, the people of Bethsaida or Chorazin - or the Laodiceans . We must be teachable and adaptable, willing to take Christ's yoke, not tripped up in intellectual vanity or pride. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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