John Ritenbaugh, reiterating that the reality of God is not a mathematical formula beyond the reach of garden-variety human reason and observation, warns us that God's reality is not the root of the human problem. Rather, the powerful pulls of our carnal nature, innately hostile to God's law, prevents us from believing Him or obeying Him. The deadliest enemy to our spiritual well-being is within us. God calls the weak and base of the world to put the intellectual and strong to shame. To provide a counterweight to the destructive carnal nature, God provided His Holy Spirit—as well as spiritual gifts—in order to enable His called-out ones to put to death their carnal natures, as they refocus their attention to things above, bringing about a life-giving fellowship with the Creator. God does not create character by fiat, but has ordained that His true children exercise their power of choice to build an intimate relationship with Him, a task not impossible, but not easy. God has providentially given us trials to build character, proving beyond a doubt that we believe Him and have a burning desire to be at one with Him. We exercise these spiritual gifts in order to kill our carnal nature, not to win salvation. Unlike the first Adam, who yielded to his carnal lusts, choosing to please himself, we must follow the second Adam, Jesus Christ, who always submitted to the will of the Father. All people are without excuse when it comes accepting God's existence. Refusal to believe or obey God puts blinders of foolishness on the ungodly, preventing them from knowing God. When one observes the consistently law-governed Creation, it is foolish to embrace atheism.
Clyde Finklea, focusing on Psalm 19:1, which proclaims that the heavens (the firmament) proclaim the glory of God, and on Isaiah 6:3 which avers that the entire earth reveals God's glory and perfection, reminds us that the pinnacle of God's Creation, beings created in His image started out as mud sculptures, into which He breathed the spirit of life. The vastness of the universe has not even been tapped with the accuracy of the Hubbell telescope, which helps us to estimate that it would take eight minutes to travel to the sun at the speed of light and 20 billion light years to travel to the edge of Milky Way, not even scratching the surface of Creation. David proclaimed that we are awesomely made, with the human brain, for example, containing 10 billion nerve cells. God is bringing many sons to glory, implanting His character traits through the means of His Holy Spirit, including the multiple aspects of love described in I Corinthians 13. As our sanctification process comes to full term, we will see our Creator as He is, having attained the same glorified state. In response to this, all we can say is "Wow"!!!!!!
John Ritenbaugh, reiterating that human carnality keeps humanity separated from God, warns us not to trivialize carnal nature, but consider it a sure generator of death. Yielding to any carnal thought is potentially as dangerous as committing murder and, if not avoided beforehand or repented of afterwards, places us on a trajectory into the Lake of fire. God, having no competitive teacher, forearmed Adam and Eve against Satan's wiles, but they willingly yielded to their own carnal lusts which were in sync with Satan's subtle suggestions. Sinning increasingly hides God's purposes from the sinner. When God calls us, placing His Holy Spirit in us, He gives us a measure of added protection that our original parents did not have, infusing us with a desire and ability to overcome our carnal nature, if we choose to so by obedience to Him. Carnality at its core is self-centeredness, pride, and greed. God's gift of faith—one aspect of His Holy Spirit—bequeaths to us the desire and the power to control and subdue our carnal nature. The daunting mystery that confounded Nicodemus, insight into God's plan and purpose, grows crystal clear if we use God's gifts to soften the hardness of our heart. Most of humanity demonstrates total ignorance of God's purpose and plan. God's called-out ones have the privilege to understand both, but must be willing to swim upstream against a powerful current of unbelievers to whom they will appear as oddballs and fools. God purposed this seemingly untenable condition so He could systematically test the genuineness of our faith. God's mysteries have been in plain sight from the beginning of time, but carnality has obscured them from mankind. Though we carry our carnal nature with us continually, we cannot allow its tentacles to strangle us, separating us from God.
John Ritenbaugh, reminding us that God does not do things uselessly, and certainly does not need our physical goods, examines the role of the offering and sacrifice rehearsed at each Holy Day. The nouns offering and sacrifice derive from two separate Greek words meaning "to bring forth" and "to kill" respectively. In Romans 12:1, God demands a living sacrifice which constitutes our reasonable service. The offering reminds us that we are to bring something forward to the altar to be sacrificed. We must choose to be killed through our obedience, daily mortifying the old man, who ghoulishly struggles to come back to life. We must be diligent in slaying our carnal nature and diligently loving God by keeping His commandments. The Apostle Paul gives us a success formula in presenting ourselves as a living sacrifice in I Corinthians 9:23-27, where he states that: (1) We must realize the challenges we face are beyond our understanding and natural abilities, (2) We must determine to trust God. (3) We know we are not now perfect, but we must give our all. (4) We must understand that though God is merciful, we dare not squander our calling. (5) We race against ourselves and should allow ourselves no excuses for failure. (6) We must envision the reward, realizing that we will be rewarded on how well we do. (7) We need to know that Christ is with us the entire way. Being a living sacrifice produces successful living.
Richard Ritenbaugh acknowledges that it is a tough time to be a parent, especially with leftist 'progressive' draconian child endangerment laws, threatening to confiscate offspring if parents dare to publicly discipline them. Recently, the University of Virginia's Institute on Advanced Culture identified four current parenting styles ,(1) the faithful, (20% of the population) sticking to religious principles, talking about religion, (2) the engaged progressives (21% of the population), focusing on teaching children responsibility and decision-making, but leaving religion out, relying on personal and subjective experience , (3) the detached-hands off, non-interfering, laisses-faire style, (19% of the population), and (4) the over-indulgent American Dreamer style (27% of the population), putting their children on a pedestal, super-inflating their egos. British Nanny Emma Jenner, explaining the failure in modern child-rearing practices, suggests that parents now (1) have a fear of their children, not wanting to upset them, (2) have lowered the expectation bar, making no demands on them, (3) have lost support from the public in terms of instilling respect for authority figures, (4) have relied on shortcuts such as television and video games instead of genuine interactive supervision, and (5) have become worn-out slaves of their children. To counteract these deleterious practices, parents must take three actions. (1) They must establish their authority—the earlier the better, realizing that the biblical line of command consists of God the Father, Jesus Christ, the husband, the wife, and the children as subjects, and not the other way around. (2) Parents must also be consistent and on the same page, refusing to be manipulated by crafty dividing tactics of their offspring. (3) Finally, parents must be involved with their offspring, staying at post all the time, supervising their maturation into God-fearing people.
John Ritenbaugh, continuing his exposition of Ecclesiastes as he focuses on a paradox which initially provides a measure of grief and anguish to believers, the paradox which shows an unrighteous man flourishing and a righteous man suffering, points us to the solution of this conundrum in Psalm 73. There is grave, ever-growing danger when one combines envy and discontent, calling God into question for allowing evil circumstances to occur. People react to this 'disappointing' paradox in opposite ways, both leading to eternal death. One may be tempted to give up on God's laws totally, living according to the lusts of the flesh. But the opposite extreme is just as deadly because it arrogantly accuses God of having a deficiency in His regimen for mankind, and attempts to make 'improvements' in God's plan by establishing stringent regulations and strict asceticism, trying to impress God with 'over-righteousness.' When we are vexed with the apparent ease of the unrighteous, we should (1) resolve to continue in faith despite our suffering, (2) pray fervently for God's solution to take effect, (3) firmly reject the idea to solve the problem by self-administered shortcuts, (4) quit misjudging the circumstance any further, and (5) realize that God will guide us through the valley of the shadow of death. We have the responsibility to stir up the gift of God's Holy Spirit, giving us some sound-minded perspective of judging our life circumstances. Veering to either the left or to the right is not a viable solution because both extremes militate against God's grace and any chances of a relationship with God. Super-righteousness arrogantly puffs us up, making us odious to God, but humility and the willingness to serve makes us desirable to God. Super-righteousness divides people because the narcissism that motivates it can never be satisfied. The solution is to fear God, know God, and maintain faith in God.
Richard Ritenbaugh, continuing his exposition of the parallels between the divisions of the books of the Psalms with the Torah, Megilloth, and seasons, focuses again on Book II of the Psalms (written largely by David and showing how he reacts to some gruesome trials by surrendering to God's redemption). He points out that some of the emergent themes in this work consist of redemption and deliverance (paralleled by the book of Ruth with Boaz as a Christ figure, as well as the great grandfather and Ruth as the great grandmother of David and a progenitor of our Savior Jesus. The Psalms David wrote in this section describe his humbling experience caused by his own sin (Psalm 51), betrayal by Doeg the Edomite (Psalm 52), feigning madness to escape from the Gathites (Psalm 56), hiding from Saul (Psalm 57) metaphorized as escaping from lions (Psalm 58), the betrayal by Ahitophel , and the helpless feeling experienced by a tired and spent senior citizen (Psalm 71). His experiences, as well as our experiences in our symbolic 50-day walk through our spiritual journey to sanctification, is symbolized by the Israelites' baking of two loafs to be offered to God on Pentecost. This journey to sanctification is the focus of Book II of the Psalms, the Books of Exodus and Ruth, as well as the Feast of Weeks.
Richard Ritenbaugh, reflecting that the greater church of God is different from nominal Christianity in that it embraces the 'Jewish' holy days and ignores Christmas, Halloween, and Easter, rejects the concepts of the Trinity, ever-burning hell, the immortal soul, and eternal security, asserts that many are afraid to associate with us because we appear as a weird and heretical cult. Even our concept of original sin is different from 'mainstream' Christianity. While Calvinists have depicted mankind as totally depraved, we believe that mankind is a mixture of good and evil. We have the ability to do some good. Even those without God's Law have some basic standards of human decency. Calvinists, straining at a handful of 'proof-texts,' believe that original sin is transmitted through blood and genes. Our human nature is neutral at birth, but inclined toward sin because we are born into a sinful environment and are driven by Satanic forces; it is not programmed into our genetic make-up. When Adam and Eve were given the death sentence by God, they also received hope that through the offspring of Eve a Savior (who would bring mankind abundant spiritual life) would be born to crush the head of the serpent, which had previously deceived her. God made coverings for Adam and Eve concealing their shame and guilt, prefiguring the covering for sins which would occur later, and adorned them with raiment, prefiguring the garment of righteous salvation. Our sins have put a barrier between us and God; He has provided a means of reconciliation through the blood of Christ. There is no possibility of a relationship with God where sin exists.
John Ritenbaugh, reflecting on the movie The Sound of Music, reports that the screenplay distorted the real events depicting the Von Trapp family. It seems that the god of this world has taken every art form, distorting, and twisting the underlying truth. Every Christian has to endure a similar fate, bearing a cross of resisting falsehood, slander, and deception. We carry around in our own hearts the components that threaten to defile us. We must endure this destructive carnal nature and the wiles of the devil, until we enter the Kingdom of God. The world's churches blame God for infecting human nature with original sin; this lie was concocted by Satan, even though God, through His sovereignty, has certainly allowed Satan some latitude. Adam's sin was presumptuous and deliberate, and has directly infected all of his offspring. The second Adam, Jesus Christ, rectified this fatal error of our first parent. Though we inherited the proclivity to sin from Adam, he did not "make us sin;" we are individually responsible for our own sins and for the consequences of our sins—death. Everyone is equipped with a rudimentary conscience having a clear grasp of the essential law. Human nature is the adaptation of Satan's nature by the neutral nature—the spirit in man given by God as standard operating equipment. Our objective is to battle or deflect this carnal nature by means of God's Holy Spirit.
Richard T. Ritenbaugh: When we are first born, our nature is essentially neutral, not having been affected one way or the other by outside influences. ...
Jesus' born-again teaching has been prone to misunderstanding since Nicodemus first heard it from Christ's own lips almost two thousand years ago. John Ritenbaugh shows that we must understand His instruction entirely from a spiritual perspective. Interpreting Jesus' symbols physically obscures necessary truths about how God sees His children and how we see ourselves.
Of all the fruit of the Spirit, God may have left the most difficult for last! Has anyone, other than Jesus Christ, really exhibited self-control? In the end, however, this is the ultimate aim of growing in the character of Almighty God!
Romans 7, verse 4, says that we are 'dead to the law through the body of Christ.' What does this mean? Earl Henn explains the meaning in its context, showing that it refers to the 'old man' which perished at our baptism.
John Ritenbaugh asserts that the trials of Joseph are a clear exposition of the principle of Romans 8:28 that "all things work together for those who love God, to those who are called according to His purpose." Even allowing for mankind's free moral agency, propensity to sin, stumbling, and getting into difficulties, God continues to work out His purpose (making lemons into lemonade) even when people do not know it is for their good (Genesis 50:20). The key to Joseph's greatness is that he allowed his affliction and hardship to humble him, giving him a Christ-like character.
John Ritenbaugh reveals that the spirit in man God has given us is initially good, but capable of being molded, influenced by the spirit of this world, and surcharged with Satan's negative attitudes. Consequently, God makes available His Holy Spirit to discern those things we cannot detect by our five senses. Angels are continually working within our environment, stirring up the human spirit, and making sure God's purposes are being established. By God's Spirit, we can detect the subtle influences of Satan, the god of this world (Ephesians 2:2-3), who concentrates on the lusts of our flesh, broadcasting self-indulgent impulses to those who are tuned in. The only way to block this signal is to tune him out (Galatians 5:19-21), discerning the bitter, sullen fruits of his thinking.
The Berean: Daily Verse and Comment
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