John Ritenbaugh, reiterating that God works in mysterious ways, assures us that, because of God's calling, we have a far clearer understanding of His purposes than those yet uncalled. Powered by the spirit in man, no individual is able to understand God, as witnessed by the consistently antagonistic reaction of the Pharisees and scribes to God's truth, as explained to them by Christ. To those called, the Bible is no mystery, but to the world at large, it seems inscrutable. For His Own reasons, God has chosen not to reveal His plan to those the world considers wise, but, instead, to work with the weaker sort of mankind. God told Cain how to overcome sin when He rejected his offering: Namely, we must wrest the control sin has over us at the formative stage of desire. Timing is crucial. We should never allow sin to escape its incipient stage of desire. Most of 'Christendom' fails to realize that God has called us to do battle with our carnal natures, a cross we bear until He resurrects us as spirit beings. At our baptism, He counsels us to soberly count the cost, asking ourselves if we are willing to give up everything, including our lives, to conform to Christ's image, becoming a new creation in the process. Even with God's initial gift of His Holy Spirit, we cannot form an on-going, growing relationship with God unless He continually strengthens us with additional gifting—more grace.
Richard Ritenbaugh shows that, at the time surrounding the birth of Jesus, there existed considerable messianic fervor. Simeon the priest, Anna the prophetess, and many others, including the Samaritans, were looking for the Messiah. Andrew and his brother Peter were looking for the Messiah and were prepared to follow Him instantaneously. There were many prophecies of the Messiah, included the ousting of oppressors, the evil Edomites, and the permanent establishment of David's dynasty and the Kingdom of God forever. Without God's Spirit, people would pick and choose from the prophecies, concentrating on the militant aspects of the Messiah's work, but ignoring the other aspects of the Messiah's work. The Jews were looking for a military leader like Jehu, a furious, hasty, callous, impetuous man with a temper, having as his express purpose, totally eradicating the legacy of Jezebel. Jehu's campaign proved to demonstrate blood-thirstiness and wrath, but he did not heed the law of God. Consequently, peace did not accrue, but he isolated Israel for its ultimate fall, a fall which Israel would not recover from until Calvary
Abel brought an offering that was acceptable to God, while Cain—who must have been given the same instructions—did not. One possible explanation for Cain's inappropriate offering can be inferred from Genesis 3:13-15 ...
Near the beginning of his gospel, John makes an astonishing declaration. ...
Jesus Christ came to this earth with a message of salvation, which the Bible calls 'the gospel of the Kingdom of God.' John Ritenbaugh, in setting up the final article in the series, describes just what Christ's gospel is and its relationship to Christian works.
When the Son of God was born into the world, one of the greatest events of all history occurred. Richard Ritenbaugh describes the birth of Jesus and the angel's announcement to the 'shepherds abiding in the fields,' perhaps the first preaching of the gospel to mankind.
Richard T. Ritenbaugh: One of the most popular series of advertisements in recent years has been MasterCard's "Priceless" commercials. ...
Martin Collins focuses upon the dark period in history called the Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, a time of intense political and intellectual fermentation. Internally, the terrible cataclysms gave rise to literature containing ardent Messianic expectation- including the Septuagint, with Malachi serving as the connecting link making a smooth transition between the Old and New Testaments. This time also marks a proliferation of law in the pharisaical tradition exalting the letter at the expense of the spirit- calling for a New Covenant antidote or solution in which minute regulations give way to principles.
John Ritenbaugh shares the significance of Herbert W. Armstrong's role in the church. Increasingly, some fail to realize Herbert Armstrong's stabilizing role in God's church. The scattering we have experienced since his death has been a blessing from God, revealing our collective, pitiable spiritual deficits. God deliberately engineered the scattering to save us from our precarious spiritual condition. Like the virgins in the Parable of the Ten Virgins, we have all slumbered. In the meantime, God has been working on His spiritual creation, fashioning us in His image. At this juncture, we are not being scattered because of persecution, but because of punishment brought about by our wholesale lack of obedience, requiring loving, firm corrective action. We are not victims of Satan, but bear much of the responsibility for this dismantling from our failure to discern false doctrine. The division of Israel and Judah (between Jeroboam and Rehoboam), occurring because of disobedience, was engineered by Almighty God, and was designed as a lesson for us. If we sin, God will scatter us. He who scatters the church will re-gather it in His good time. Herbert Armstrong, while not perfect, not infallible, and not sinless, nevertheless served as the custodian of the precious truths of God - occupying the role of God's servant and messenger. To reject the message from God's messenger is to reject God. We need to collectively repent and go back to the first works and the faith once delivered to the saints.
Why was Jesus transfigured on the mount? What did it mean? What was it designed to teach the apostles? Richard Ritenbaugh shows the significance of this wonderful miracle.
Peter warns us that prophecy is not "of any private interpretation" yet speculation runs rampant. Richard Ritenbaugh explains how harmful misguided speculation can be—it even led to Christ's betrayal and death!
The law says a matter is established out of the mouth of two or three witnesses. Charles Whitaker contends this can also be two different trips or appearances by the same person. The second coming of Christ will be a second witness, and the same kinds of people will either accept or reject Him. Into which of these groups do you fit?
John Ritenbaugh asserts that to someone who has been called, there is a unique difference in the understanding and thinking processes not available to most of mankind. Without revelation from Almighty God, the heart becomes calloused and insensitive, having an enmity to the truth of God. Our responsibility is to freely choose to follow the revelation He has given us, overcoming the baggage and the doubtful resistance we have absorbed from the world's cultures. Until God removes the blinders from our eyes, we cannot use our free moral agency to develop the character, resisting the flood of deception spewed out by the deceiver.
John Ritenbaugh suggests that people who opt for a fifteenth Passover do not do so from a pure motive for seeking the truth, but instead reflects an irresponsible grab for power. Unfortunately, major reinterpretations and alterations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events. Even major Protestant theologians realize the drastic changes which placed humanly devised practices on the same status as the commands of God. Beside rendering themselves blind to the true significance of Christ's sacrifice, proponents of the fifteenth Passover (old and new) unwittingly follow Jeroboam's precedent of leading his people into rank paganism.
John Ritenbaugh insists that it is the Word of God that is to be trusted—not the records nor the traditions of a people who were supposed to be custodians of God's law, but who liberalized and blurred the distinctions between right and wrong. The Passover was to be kept on the twilight of the fourteenth, while the Days of Unleavened Bread began on the fifteenth. Reliance on the Word of God supercedes reliance on heritage.
John Ritenbaugh focuses upon the persecution of the apostles in the fourth chapter. Peter, inspired by God's Holy Spirit, demonstrated exemplary boldness and courage before the Sadducees (zealous influential movers and shakers of the Jewish community, descendents of the Maccabees), religious leaders who feared losing their power and influence. Peter, John, and the early church had confidence in God's absolute sovereignty, realizing that no human authority could thwart God's power. This powerful conviction gave them confidence to endure their trials, submitting to whatever God had prepared for them, realizing that God uses trials to further His ultimate purpose for them. The last portion of this chapter illustrates the exemplary, voluntary generosity exhibited in the early church.
John Ritenbaugh focuses on the final instructions Jesus gave to His disciples following the Passover meal preceding His death. Jesus provided sober warnings in order to prepare the disciples for unpleasant eventualities, including being ostracized from the religious and cultural community. Jesus warned that in the future sincere religious zealots, not knowing God, will consider it an act of worship to kill people who obey God. It was to the disciples' advantage that Christ returned to His Father because: (1) they would not learn anything until they did it themselves; (2) they would learn to live by faith; (3) and, they, by means of God's Holy Spirit, would receive continual spiritual guidance, becoming convicted and convinced that all problems stem from sin, leading or inspiring them to repent and practice righteous behavior, modeled after Jesus Christ, and guiding them into all truth required for salvation and into insights into God's purpose, allowing them to glorify Christ as Christ glorified His Father. Christ told the disciples about his imminent crucifixion and resurrection, but they were unable to comprehend until after the events had happened. Though Christ knows that we will inevitably fail, He knows He can pull us through as long as we yield to Him. Chapter 17 constitutes the prayer of our High Priest, asking that we would take on the Divine Nature and name of God, determining our future destiny.
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 focuses upon the special sacrificial extravagance of Mary, having expended a half-year's wages for perfume to anoint Jesus' feet, demonstrating extraordinary godly love and devotion, indicating that there are some areas of life where extravagance and waste are not even relevant. Judas, a man of talent and skill for fiscal management, but whose mind had become defiled through temptation, could not relate to or comprehend this sublime expression of love. The totally selfless sacrifice of Mary paralleled or prefigured the sacrifice Christ was later to make, giving His precious life for mankind. The key to the real abundant life and glorification is to follow our Elder Brother's example of forcing His will into submission to the Father's will, even to the point of death. We must guard against the precarious blinders of tradition and self-interest — blinders that prevented Judas, the Pharisees, the Sadducees, and the multitudes from comprehending or following the truth. Instead, we are admonished to walk in the light while we have the light, being willing to sacrifice ego and self-interest, unconditionally yielding to the Father's will in order that we may also become glorified members of the God family.
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ not only promises us life without end, but He also promises abundant life (eternal life; living life as God lives it) as well as protection from Satan. As Christ is one (in mind and purpose) with God the Father, we must be at one with God and other fellow believers through the medium of godly love, as opposed to the anarchy resulting from seeking our own way. Peace is produced by love; Christians are at unity with God and with each other when love is the driving force in our lives, prompting us to keep His commandments. An individual commissioned by God is God to Whom he is sent. With God's Holy Spirit, God sets His called ones apart, enabling them to live righteously and in unity with one another.
John Ritenbaugh, reflecting upon Jesus' calculation upon the time of arrival at the Feast of Tabernacles, indicates that Jesus carefully took into account many variables to maximize His effectiveness at this event. The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective. Jesus demonstrated that the only way to learn the doctrine of God is by doing it. He also taught us to look for God not only in the extraordinary, but also in the ordinary. Jesus warns the crowd [and us by extension] that the time to seek God is now, while we still have a sense of spiritual need (or hunger) lest we permanently miss out on the opportunity. Cuing in on a water ceremony performed daily at the Feast, Jesus drew a spiritual lesson, dramatizing the need for God's Holy Spirit without measure. Amazingly, throughout these dramatic encounters with the public, Jesus had deliberately chosen a course that would lead to His death rather than to immediate power and adulation.
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be contaminated. If our belief is grounded in Christ (our Spiritual Bread and our High Priest), we will have a relationship with God and access to eternal abundant life, leading to works (fruits of the Holy Spirit) that glorify God. The word "draw" in John 6:44 implies that there is some degree of carnal resistance or reluctance to accept God's calling. If we do not metaphorically eat the flesh of Christ and drink His blood, ingesting the Word of God daily, we will die spiritually. The moral and ethical demands of these Words often make them "hard sayings," but yielding to these demands (having an intimate relationship of God- living the way God lives in every aspect of our lives) will incrementally develop the character and the spiritual mind, bringing about eternal abundant life.
John Ritenbaugh reiterates that we, like the crowds who rejected Jesus' message, have unconsciously absorbed a whole pre-packaged set of behaviors or attitudes (human traditions) from our culture, sometimes dangerously inhibiting the assimilation of the precious truths of God's Word. One cardinal lesson we glean from the feeding of the five thousand is that when God calls us, He not only realizes our present limitations, but also has a vision of what we can become when we combine our meager capabilities with His infinite power. Unlike the crowds in John 6 who tried to get Jesus to serve their own selfish purposes, our relationship to God should be one of total submission to His will, patterning our lives according to His purpose. The storm the disciples encounter on the Sea of Galilee instructs us that when we are in the midst of a trial getting nowhere, if we invite Christ into the situation (having faith He is near), we will immediately have peace. We glean from Jesus' counsel to the crowd at Capernaum that any attempt to fulfill a deeply felt spiritual need with a physical solution will never give satisfaction, but will instead lead to addiction, perversion, frustration and despair. Our orientation should always be on the spiritual.
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 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.
[Editor's note: the Matthew portion of the Bible Study begins at the 20min-50sec mark] John Ritenbaugh examines the sobering events that occurred the evening of Jesus Christ's final Passover as a man, including the bitter circumstances of His betrayal and the abandonment by His disciples. Jesus knew in advance who was to betray Him, but continued to work with Judas to the very end, trying to get him to repent, just as God gives each of us ample time to repent and turn around. Jesus changed the symbols of the Passover, making a distinction between the old and new covenants. In the Old Covenant, blood sacrifice involving the slaughter of lambs and the killing of the firstborn of Egypt was the cost of deliverance from physical bondage. In the New Covenant, the deliverance from our spiritual bondage and permanent oblivion was the sacrifice of God's own Son, symbolized by wine and broken bread (signifying His shed blood and His beaten body) sacrificed for the sins of all mankind. Although Jesus realized the deficiencies and weaknesses of His disciples, He looked sympathetically at them, placing His confidence in God to lead Him through the horrible trials He would endure. The emotions Jesus felt were real, experiencing every agony, fear, anguish, desperation, disappointment, terror and temptation all of us would experience, yet without sin, preparing Him to be our compassionate High Priest..[NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh reiterates that chapter 21 describes Jesus Christ's public announcement of His Messiah-ship, when the crowds would select Him to be the Paschal sacrificial Lamb of God. After overturning the money changer's tables and cursing the fig tree, Jesus relates a parable about a man (symbolizing God) who planted a vineyard (symbolizing Israel and Judah), turning it over to some husbandmen (symbolizing the religious leaders who were responsible for the education of the nation), who later proved to be unfaithful, beating the owners servants (symbolizing the prophets) and killing the owner's son (symbolizing Jesus Christ). The responsibility for tending the vineyard was removed from those wicked husbandmen (symbolizing the priests and Pharisees) and given to new servants who would tend it faithfully, bringing about quality fruit replacing physical Israel with the Israel of God- or the Church. If the Church fails in its responsibility, God will take it away again and give it to someone who will bring forth fruit. When God gives us a responsibility, He gives us all the tools we need to carry it out as well as the freedom to decide how best to do it. God wants to see how we do with what we have been given. As future kings, we must learn how to solve problems. We are going to be accountable for the outcome. Jesus Christ as the cornerstone of the Kingdom of God will either be a sanctuary or a stumbling block or grinding stone to those leaders, peoples, or nations He encounters. We cannot allow the cares of the world to run interference with our calling. Spiritual goals, including nurturing our spouses and families, have to come first. Prayer and Bible study must be regarded as our lifeblood in establishing a relationship with God. Walking by faith (rather than walking by sight) will help us establish the right priorities. Our betrothal to Christ at this time does not have a specific date for the actual marriage; we must be prepared at all times. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh delves into the apostles' inability to drive out the demon in Matthew 17 indicates that faith is not a constant factor; it will deteriorate if it not constantly exercised through persistent prayer and fasting. Rather than promoting living faith, modern Protestantism emphasizes escapism and good feelings. Jesus' example of paying the Temple Tax by having Peter work for it (catching a fish) provided a principle for us that we cannot expect a miracle unless we do our part (being willing to work). Matthew 18 delves into the topic of the essence of personal relations, including having (1) an attitude of humility, (2) a sense of duty or responsibility, (3) a sense of self-sacrifice, (4) personal attention and care, (5) knowledge about correcting a person who is wrong, (6) a predisposition to forgive, and a (7) willingness to forgive. In human relationships, cooperation seems to produce greater results than competition. Like children, we must develop humility, dependency upon God and trust. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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.]
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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