John Ritenbaugh, endeavoring to build an intensified appreciation for God's Holy Spirit, maintains that our sense of responsibility should also intensify when we realize that our calling was not random. The term "spirit" is associated with wind in both Greek and Hebrew, indicating a power that is invisible but forceful. God gave mankind distinctions no other animal ever received, including being fashioned in His image, enabled to manage the resources of the earth, having communication skills and memory, having the capacity to marry and express love and finally, realizing that sin carries a punishment. God has singled each one of us out individually, calling us, gifting us with capabilities, and preparing us for eternal life as members of His family. The birth Christ described to Nicodemus could be rendered both "from above" (as the wind comes from above) or "again" (referring to a totally new spiritual creation). If we are in Christ, having His mind, we are indeed a new creation. God is creating us and gifting us as we move along. We require the Holy Spirit to aid us in this transformative sanctification process. In this process, God might very well place us in situations we feel are above our head but He will also always supply the tools to accomplish the work He has given us. . Like the apostles Paul and Peter, we could not get by without the gifting of God's Holy Spirit. As we use the prompts and gifting of the Holy Spirit, realizing that God has initiated everything, we (as the early disciples) become elevated from servant to friend to sibling of our Elder Brother Jesus Christ.
David Grabbe, focusing on the two goats of Leviticus 16, cautions that there is not a clear definition scripture for the word "azazel." In tradition, Azazel is the name of a fallen angel. The roots of the Hebrew word indicate a goat of departure, or "going away," "disappearance" or "complete removal." Scripture warns us not to base a doctrine on a meaning of a word because a word's meaning can change. The two goats of Leviticus 16:5 represent one sin offering. Importantly, though, this offering represents something beyond the payment for sin. Jesus Christ was and is our perfect sacrifice for sin. The idea that Christ fulfilled the role of one goat, Satan the role of the second goat, is not viable. Because the Bible is consistent in its use of symbols, and because God Himself is consistent, the Bible interprets itself. If Christ fulfilled all the other offerings rehearsed in the Book of Leviticus, the offering of the second goat, the one rehearsed in Leviticus 16, would be a major departure from all the others. In the Pentateuch, there were 40 injunctions that the animals selected for offering be without blemish. Because the priest had to cast lots to decide the fate of these animals (indicating that God alone would decide their fates), we can surmise that both these goats were without blemish or defect, symbolism that could not be applied to Satan, as he is totally unqualified to be represented by an unblemished sacrifice. The first goat is a blood sacrifice to pay for the sins of the people; the second goat is led away and freed (not bound by a chain). In the Scriptures, no one is bound for our sins. The problem of sin is not solved by only paying the death penalty. The function of the second goat will be explained in a future installment.
John Ritenbaugh, rehearsing our father Abraham's thought processes as he contemplated God's "I will" promises to him, concluded that Abraham realized he would be long dead before their fruition in the fullness of time. Nevertheless, he realized he needed those unspecified blessings applied to him, blessings that would apply to a descendant far greater than himself, a descendant which would be the source of the blessing—the Lord reincarnate, with whom Abraham had been communicating. Abraham realized that his descendant could not possibly be a mere human being, but the Creator Himself. Both Abraham and his descendent David reached the same conclusion, perceiving that fulfilment would be far into the future. Further, they both realized the promised seed (originally proclaimed to Eve, beginning a lineage from Seth to Abram, Isaac and Jacob) would be born into their family line. God promised Abraham that all peoples of the earth would be blessed by him, including those non-Israelite gentile peoples who would be grafted into the commonwealth of spiritual Israel though God's special calling, followed by receiving the Holy Spirit, becoming holy seed within the dynasty of Jesus Christ. No one is physically born into this family, but must be separated spiritually from the rest of the world by a special calling from God.
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
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.
The subjects of God's calling and predestination can be confusing at times, especially the idea that many are called but few are chosen. Why does God not just choose everyone? John Reid explores the Parable of the Wedding Feast to discover some answers to these vital questions.
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.
John Ritenbaugh indicates that we are being fitted as lively stones into an already formed Kingdom, being conformed to the image of Christ, who has been designated as the Cornerstone. As God's future priests, becoming living sacrifices, we will constitute God's department of health, education, and welfare, serving and helping humanity. The Israel of God becomes God's firstborn, being set aside as a chosen generation to help the High Priest, Jesus Christ. This role as Christ's assistants is what we are being prepared for, a role which will call for rigorous discipline. This rigor will enable us to be totally transformed from the inside out, bringing about a renewal of our minds and a change of character. We are appointed on men's behalf to deal with things pertaining to God. We will become the link between men and God. We will offer sacrifice, largely consisting of intercessory prayer. We have to have compassion, sympathy, and empathy with mankind, realizing the repertoire of our own weaknesses. Like Christ, we must learn from the things we have suffered, making us able to aid those who have been tempted. God has hand-picked or chosen us as forerunners because He loved us; we dare not squander this precious calling of training for the Royal Priesthood. The more we know God, the stronger and more insightful we will get, enabling us to build one another up in Godly love, thinking with the mind of the Father and Jesus Christ, with His Law written in our hearts.
John Ritenbaugh focuses upon Paul's impressive credentials and pedigree, which Paul considered rubbish, compared to his conversion and God's dramatic intervention in his life. Paul's writings, because of their complexity, have become the target of unscrupulous, antinomian twisting and equivocating by the carnal mind with its natural anti-law bias. By denigrating God's law, the unconverted presumptuously set their own standards. God's holy and righteous law was never designed to justify but only to identify sin and align one with the right standards—guiding one along the path to God's righteous purpose. Everyone who is saved will be a keeper of God's law. Paul used his life to illustrate our indebtedness to God and to caution about the law's limitation (or misapplied function) to justify, a function met only by Christ's sacrifice.
What is a parable? How are we to understand them? John Ritenbaugh uses the Parable of the Pearl of Great Price to explain how they apply to the church.
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 focuses upon God's management of mankind. God has consistently moved His creation toward its ultimate purpose, setting the bounds of nations, motivating rulers (Proverbs 12:1) to pursue a certain course of action, sometimes against their will. It is God's will that we submit to governmental authority (legal or illegal), obeying God, of course, rather than men (Acts 5:29) to the end that by doing good, we provide a good example, silencing the foolish accusations of men. God has chosen a tiny fragment of weak individuals, rescuing them from Satan's rebellious mindset (Ephesians 2:1-3) to fashion into obedient and submissive vessels of glory.
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.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
John Ritenbaugh focuses on the deeply felt sense of obligation we feel knowing that a ransom has been paid to redeem us from the death penalty. While we have been justified through grace by faith, good works are the concrete and public reality of this faith. Because we have been bought with an awesome price, we have no right to pervert our lives, but are obligated to look upon our bodies as sacred holy vessels in His service. In John 15:16 Christ teaches that He has appointed us to bring forth fruit. Christ's special calling produces a sense of gratitude, loyalty, and intimate friendship in which we feel an abhorrence of letting Him down.