John Ritenbaugh insists that nine steps had to be included with the Passover process, including the eating of the lamb, all within the house until the morning. The time frame designated for Passover was ben ha arbayim—a period of time between the going down of the sun and complete darkness (dusk), totally within the confines of the designated day, in this case the fourteenth, as God had commanded. To use scholarship that contradicts the Bible—relying upon tradition rather than God's Word—is not unlike carrying the Ark of the Covenant in the oxcart.
In this sermon on reconciliation, John Ritenbaugh insists that if mankind is separated from one another, it is also separated from God. Moreover, atonement with God will occur when mankind loves one another, loving as an action rather than simply a feeling. Contrary to the antinomian position taken by many Protestants, repentance—something that Christ does not do for us alone—is something we must do with the precious free moral agency God has given us. As sin brought a change in perspective and separation to our parents Adam and Eve, repentance, in one sense, brings us back to Eden—to the tree of life (via God's Holy Spirit). Reconciliation is an ongoing process enabling us to draw closer to what God is, having His mind installed in us.
In this Atonement sermon on Division, Satan and Humility, John Ritenbaugh describes the prevailing mindset in human society as one of contention, division and disagreement. The source of division and separation from the source of life is sin that has become practiced as a way of life. Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences (James 4:1-2). The Day of Atonement pictures the means to bring back unity with God- the covering of our sins with the blood of Christ. Satan, the author of confusion and misinformation, hates this day above all days because he is fingered as the source of sin. Virtually none of the world's spiritually malnourished churches (sincere and zealous as they are) realizes the significance of the Day of Atonement. We are encouraged to humble ourselves before God, resisting pride, the propelling force of sin.
John Ritenbaugh warns us that because of our close proximity to a materialistic world filled with man's works, our faith cannot take root. The Sabbath is the day consecrated by God for building faith, energizing our minds for fellowship with God. We dare not defile, profane, offer blemished sacrifices, or put to common use this holy time. Our approach to the Sabbath needs to be quality, whole-hearted, aimed at perfection rather than slipshod, lackadaisical, or "Dutching" it just to get by. The Sabbath contains three principal themes or motifs, focusing upon the past (creation), the present (redemption) and the future (prefiguring the Kingdom of God). We must diligently strive to enter this rest.
In this sermon focused on the meaning of the Fall Feast, John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
In this Atonement sermon, John Ritenbaugh, taking issue with the heresy that the Azazel Goat represents Christ, examines both the causes of the separation between God and His people and the conditions for reconciliation. Not all reconciliation requires blood (Hebrews 9:22), but forgiveness of sin requires the shedding of blood (I Corinthians 11:25). The author of sin (Satan), symbolized by the Azazel goat is led into the wilderness, depicting the habitation of demons (Matthew 12:43, Jude 13). The Azazel Goat did not give up its life, nor was it burned symbolically to blot out all remembrance of sin.(Leviticus 16:21). Christ only, symbolized by the sacrificed goat (Leviticus 16:15-16, Hebrews 9:11-14) reconciles us, giving us the ability to come into the holy place before the throne of grace.
John Ritenbaugh reiterates that the entire Old Testament was written with the New Testament church in mind. Certain temporary ceremonial sacrifices, washings, and rituals were set aside when the spiritual reality—such as Christ's sacrifice replacing animal sacrifices and God's Holy Spirit and His Word replacing physical washings (Hebrews 9:18; Ephesians 5:26)—added a spiritual dimension. All biblical law, including the ceremonies, comes from God. Paul never taught any Jew to forsake the Law of Moses, the constitution and civil code, but he did rail against Pharisaical additions for the expressed purpose of attaining justification. Even though a change occurred in the administration of existing law, no laws were done away. Instead, they are written in the hearts of the converted (Hebrews 8:10; 10:16).
Atonement, when we are commanded to afflict our souls through fasting, is a time of self-evaluation and repentance. This is the only way to have real unity with God.
Atonement, a day of fasting, pictures the binding of Satan and man's resultant unity with God. This study shows why this step in God's plan is so vital!
John Ritenbaugh suggests that being poor in spirit (a precursor to humility) is a necessary, foundational spiritual state one must have to qualify for God's Kingdom. As the polar opposite of pride, poor in spirit describes a condition of being acutely aware of ones dependency and unworthiness. Because of this deep inner felt need and want, those who are poor in spirit are primed to receive and apply the Gospel's instruction to their lives. Poor in spirit (not a product of human nature) does not equate with physical poverty (there is often much pride in indigence), but instead a spiritual state of felt need in which one renounces his smug self-sufficiency, recognizing his intense dependency upon God for all things.
In this vital Atonement message, John Ritenbaugh embarks on a new series focusing on unity, stressing that unless the splinters of the greater church of God repair their mangled relationships with the Almighty, recoupling will be impossible. A major contributory factor in the scattering is the deceitful heart of man (Jeremiah 17:9) and carnal nature (Romans 8:7) which attempts to substitute charm and social skills (passing it off as conversion) for sincerity and a contrite heart (Psalm 51:17, Isaiah 66:3). Because God's scrutiny penetrates right through to the inner heart (I Samuel 16:7), it is foolish and pointless to use the same duplicity toward Him as we use to deceive others and sadly, even ourselves.
In this sermon on the significance of the Day of Atonement, Richard Ritenbaugh teaches that on this day we do no work because most of the work of atonement is done by God Almighty. We fast, afflicting our souls, reminding us how much we depend upon God both physically and spiritually, enabling us to lighten our loads and other people's loads. Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom and His family.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
David Grabbe, acknowledging the longstanding controversy over when to keep the Passover, asks the question of why Jesus Christ was crucified late on the 14th day instead of at the beginning of the 14th. Not having the correct answer to this has led some to keep the Passover at the incorrect time. The afternoon of the 14th is significant because of God's covenant with Abraham as recorded in Genesis 15, which foreshadowed the release from bondage on the self-same day 430 years later, and the crucifixion of our Savior (an event taking place outside of a Holy Day, and apart from the time of any commanded sacrifice) which occurred once, displacing the multiple sacrifices required in the Old Covenant, which were only types of the Heavenly Original. We keep the Passover on the beginning of the 14th day because Jesus Christ commanded us to do that and set that example. The timing of Christ's sacrifice late on the 14th points back to the covenant God made with Abraham for his spiritual descendants to be justified by faith, be given eternal life, and be part of a holy nation.