John Ritenbaugh reiterates the emotional state of the American people, especially those who understand the seriousness of the times, averring his conviction that they will never see good times again, but will fall more and more into a permanent condition of hopelessness . God's called-out ones can feel the relentless pressures of the prince of the power of the air as he works to wear out the saints. We cannot afford to lose our focus as the pressures rise, but must be thankful for the heads-up of the Olivet Prophecy, which gives us cautions and signposts on our spiritual journey. We are not guaranteed a pass to a place of safety, but are subject to what God has planned for our life-script and repertoire of experiences. Only one of Christ's disciples escaped martyrdom; we must be willing to do what God has purposed for us, realizing that God will always supply our needs for the situation, even the wherewithal to endure martyrdom. Our Christian journey is not going to be a walk in the park. During these critical times, when judgment is out on God's church, it behooves us to emulate Olympic athletes such as Simone Manuel, who submitted to super-rigorous discipline of muscles and mind in order to qualify to participate in the 2016 Olympic games. Drawing a spiritual analogy, we must decide whether we want to commit to the goal presented by our calling. Our primary goal, as Christ the Revelator presents it to the seven churches of Revelation, is to overcome, to displace our carnality with spiritual behavior. Once we commit. we must be highly disciplined, never losing focus, while at the same time being aware of distractions which could severely retard our overcoming. Faith, hope and love are spiritual gifts which safeguard us from discouragement and depression, giving us a mature perspective which will last eternally.
Martin Collins, focusing on the designation of six cities of refuge in Exodus 21:12-13, finds a spiritual parallel outlined in God's annual Holy days, beginning with Christ as a refuge for us in the Passover and our making a refuge for others during the Feast of Tabernacles. The institution of cities of refuge, havens for those who have committed unintentional manslaughter, highlights the great importance God placed on the sanctity of life, especially in beings created in God's image. In the Ancient world, where blood revenge was widely practiced; a large number of people died violently. The cities of refuge prefigure Christ's final refuge from death, protecting us from Satan's murderous intentions. The elders of the city, Levitical priests, trained to counsel individuals in the ways of God, would examine the weapons used in the killing and would investigate the history of prior relationships between the killer and the victim in order to determine whether the verdict of manslaughter or murder be handed down. If the seeker of refuge were exonerated, he was confined to the city of refuge until the death of the High Priest, at which time he could return home. When Christ, our High Priest, died for our sins, we were set free and allowed to reconcile with our Heavenly Father. Besides providing refuge for the twelve tribes of Israel, these cities became a refuge for non-Israelites who had killed another person unintentionally. The cities of refuge did not provide protection for premeditated murderers, unlike the bogus 'sanctuary cities' created by liberal progressives, which protect law-breakers and felons instead of protecting the innocent. The code of law in God's sanctuary cities is universal, not one set of standards for one ethnic group and one for another. Christ is our place of safety; we have refuge in Him at all times. The names of these cities all represent aspects of Christ's character. For example, Kedesh signifies setting apart as holy (Passover) while Golan represents joy and dancing in the Millennium.
John Ritenbaugh, reiterating that there is a malaise of hopelessness, anxiety, and dread permeating this nation like never before, systematically explains: (1) how we arrived at this crisis, (2) why God has ordained that we live in these conditions, (3) how bad choices by the trillions eroded the moral foundation of our culture, and (4) why we need these horrific times to learn the consequences of these foolish decisions in order to ensure that nothing like this happens ever happens again. Modern Israel resembles the Prodigal Son who squandered the inheritance bequeathed to Father Abraham's descendants. The founders of this nation, though they were not true Christians, nevertheless placed many biblical principles in the Constitution, and were for the most part far more moral and God-fearing than the despicable crop of public servants holding office today. Approximately 80 years ago, our leaders began turning their backs on Constitutional principles as well as any respect or reverence for God and His laws. Proverbs 29:18 teaches us that when there is no revelation (from God's communication and guidance) people will run wild, casting off moral restraint, rejecting all of God's counsel, preferring to elevate so-called science, fashioned on the deleterious foolish theory of evolution. Humanism attempts to elevate science over God's Law. Where there is ignorance of God's word, crime and sin run wild. Harvard, an institution founded as a Puritan Theological seminary, is now a hotbed of godless humanism, elevating carnal, perverted human reasoning over God's law. Moral foundations are on the verge of destruction; internal stability is already moribund. We need to place our entire faith in God, not allowing the pervasive negativism of this world's culture to poison us as Job became dispirited by the counsel of his friends. Realizing that none of us are guaranteed passage to a place of safety, we should be willing, if required, to glorify God by martyrdom.
Richard Ritenbaugh, reflecting on the bloodiest battle ever fought on American soil, the Battle of Gettysburg, focuses upon the turning point of the third day, a time when the retreating Union forces, aided by significant errors made by the Confederate forces, were able to rally, become newly inspired, and turn the tide of the battle—and of the War Between the States. Biblically, the third day carries much historic and prophetic significance. When Christ began His ministry by reading from Isaiah 61, He "closed the book" before getting to the part which focused on a time of renewal and restoration, a time when the resurrected saints will assist Christ in repairing the breach. The law of first mention in the account of creation indicated that God separated the light from the darkness, preparing for a dramatic revelation of an explosion of life, a kind of eukatastrophe (that is, a good catastrophe) where things that previously looked hopeless take on a decidedly joyous cast. Plants, animals, and humans began to procreate after their kind, God makes life appear from what appeared to be dead, as bleak world of lifeless water. God is stronger than entropy and death. When King David foolishly brought on a curse by conducting a census, he prayed that God would spare the people from his misguided foolishness. He made a sacrifice on the threshing floor of Aruna. On the third day of the judgmental plague, God relented. Out of this black episode came a good thing: God indicated to David where Solomon was to later erect the Temple.
John Ritenbaugh, reflecting on Mike Adam's article evaluating the mental state of this nation as we enter this explosive election, with a nation divided as never before, suggests that the people everywhere seem frazzled, distressed, and terrified as a dark, evil, sinister force seems to be engulfing the world. The continued angst from dealing with this continual pathogenic zeitgeist threatens to render all of us, including God's called-out ones, into a state of hopelessness, apathy, , depression, with absolutely no reason to ever expect a positive outcome. The church must forcefully deal with this overwhelming feeling of hopelessness or it too will succumb to this terrifying vortex of despair. We live in the same kind of cultural milieu as Noah before the world perished in the Great Flood. Over the past few centuries, and especially the last 70 or 80 years, the 'liberal', 'progressive' humanist philosophers and educators have successfully hi-jacked the minds of our populace, steering them totally clear from any reliance upon God by poisoning their minds with the patently illogical theory of evolution, forced upon unwary, naïve minds as fact and truth. The Day of Trumpets militates against this foolishness by restoring hope (a constant expectation of an unseen reality) for the establishment of God's Kingdom which will permanently terminate decay, sin, and death. As God's called-out ones, we are fish swimming against a violent current, compelled to turn to God and keep His Commandments when the rest of the world rejects Him. As God gave the original Promised Land to Jacob's children, He also gave the North American continent (largely virgin territory) to the descendants of Jacob. In 240 years, we have indulged in affluence, but forgetting its Provider. "We are no longer a free nation, but controlled by oligarchs."
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.
Clyde Finklea, asking us what identifies a person as a true disciple of Christ, points to the command in John 13:34, commanding that the disciples love one another as Christ loved us—loving to the extent that He would give up His life. God is composed of love, as described in its many facets in Galatians 5:22 and I Corinthians 13. Two positive facets identified in I Corinthians are longsuffering (the opposite of retaliation and vengeance), as exemplified by David in his response to Saul, and kindness or compassion, as expressed by David to Jonathan's heir. As Christians, we must exercise longsuffering and kindness to all, including to those that have done ill to us. The only way we can be considered disciples of Christ is if we love one another with His standard.
Charles Whitaker, focusing upon the phrase in Ecclesiastes 3:7 that there is a time to tear [or rend] and a time to sew [or mend], delves into the Middle Eastern cultural practice of tearing garments as an expression of grief or despair. When God became upset with Solomon, the kingdom was torn in two as a torn garment. In the Amos 9 millennial prophecy, God declares that He will ultimately mend the torn garment upon Israel's repentance. When Saul, in panic, seized Samuel's mantle tearing it, Samuel used the tearing as a symbol, indicating the kingdom would be torn from Saul. The practice of rending clothes symbolizes sorrow, agony, despair, and hopelessness, a realization that God alone can restore the profound loss. When Job lost his family to death, his natural reaction was to rend his garments. Joshua and Caleb, not high priests, tore their garments in despair at the testimony of the evil spies. Ezra tore his garments when he learned that his people had been desecrating and polluting God's Holy Law. Mordecai tore his clothes in despair for the imminent demise of his people. Hezekiah and Josiah tore their clothes as a sign of repentance in an effort to demonstrate to God that they felt profound disgrace at the collective sins of the people and were intending to make the crooked ways of their ancestors straight again. Paul tore his clothes in horror when people were attempting to worship him as a Greek god. Because the office of priest was to embody hope, priestly garments, under no circumstances, were to be torn. Aaron was forbidden to tear his priestly garments at the death of his sons for using profane fire. The high priest Caiaphas blasphemously defied God's prohibition against rending priestly garments. Because Christ, our High Priest, never gave into hopelessness, His garments were not torn. The prophet Joel, admonishing us to rend our hearts in repentance, rather than our garments, assures us the even in the fearful, dreadful Day of the Lord there is hope if we turn to God.
The author of Hebrews 12:5-11 teaches us not to despise the rigors, the difficulties, that come from God, but to take them as evidence of God’s work with us: "And you have forgotten the exhortation which speaks to you as to sons ..."
David Grabbe, assessing the impact of struggles, pressures, and tribulations of our spiritual journey, reveals that Christ's followers will have to endure afflictions and fiery trials as He prepares them for His Kingdom. Some detractors have tried to preach that "godliness is a means of gain," implying that if we were better people, we would never enter into tribulation. That assumption is not true. God uses both blessings and tribulations to shape His people. Our peace comes from God's grace, not a life of ease and smooth sailing. Those who have peace with God will also have hardship. The rigors God puts us through are not to crush us, but to shape us, transforming us from carnal to spiritual—the new man we are putting on. True spiritual gain is walking through the anguish in victory. As long as God is involved in our life, we are already experiencing the love of God. We do not have to be dismayed about the transformative pressures from the mortar and pestle of our lives.
Richard Ritenbaugh, reiterating the five symmetrical and correlative sets of documents and events (the Torah, the Megilloth, the books of the Psalms, the summary psalms, and the five seasons), focuses on second set (comprising Book 2 of Psalms, Exodus, Ruth, Psalm 147, and the Pentecost season). In this section, the psalmist David invariably uses the term Elohim, or Creator, connoting power, strength, and infinite intelligence. As Creator, God has undertaken a physical and spiritual creation that is continual and ongoing. The psalmist want us to see the Creator who is in the process of preparing a spiritual creation, through the means of His law and His Holy Spirit, treading through a formidable wilderness, culminating in the Bride of Christ. David as a prototype Christian faced multiple trials requiring trust and dependency on God. Like the psalmist David, when we experience severe trials, we must learn to trust God, anticipating that things will eventually turn around for our good. We can distill valuable insights and lessons from the trials we go through, enabling us to grow in character, and to thrive even as we suffer for righteousness sake.
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.
Jeremiah 30:5-7 alerts us to consider that the time of the end will be unique and horrific to experience, but it concludes with a comforting hope that we can persevere through it: For thus says the LORD: "We have heard a voice of trembling, of fear, and not of peace. ...
John W. Ritenbaugh: It may sound impossible, but we can have hope in the face of the monumental problems facing, not just the United States, but also the entire world. ...
Using The Poseidon Adventure as an analogy, Richard Ritenbaugh suggests that just as it took one swimmer to go through the submerged vessel with a rope giving his life for his fellow passengers, Christ gave his life serving as our forerunner through life's trials. Paul encourages the Thessalonians by giving them the details of Christ's return including a shout and a trumpet blast. The saints then and now will be with Christ forevermore. Our hope is based on the fact that Jesus Christ arose from the dead. In 1 Corinthians 15, Paul reveals that our hope is Christ's resurrection, witnessed by over 500 witnesses including Paul. If there is no resurrection, our faith is worthless. If Christ did not rise, we are still under condemnation. Paul believed that to put his own life in jeopardy for the sake of the gospel was stupid and useless if there were no resurrection. Death will be overcome when Christ appears on this Day of Trumpets.
Richard Ritenbaugh urges us to look upon the Passover as a beacon of hope in an otherwise hopeless milieu. The book of Job, initially a seeming extended treatise of hopelessness, turns into Job"s speculation about a possible resurrection, realizing from his prior experience that God enjoys the company of men and wants men to be like Him. Hope can be defined as "confident, enduring expectation," and the heart of hope is faith in God. The strength of our hope depends upon how deeply we know God. Abraham, after 50 years of experience trusting God, knew He would provide despite the visible circumstances. Jesus provided hope to His disciples at His last Passover, exuding confidence and hope, despite His knowledge of what was immediately ahead. In Hebrews, we are counseled to emulate Jesus, who endured due to the joy before Him. We can have rock-solid hope that God will provide despite the intensity of our trials.
Martin Collins, reflecting upon the impatience demonstrated in the world's holidays, concludes that most of mankind has a serious patience deficit. Demonstrating or developing patience, a cardinal characteristic of God, in the face of trying events is a clear indication that we are developing genuine godliness. We must learn to turn trials into positive growth opportunities, as did Jacob, who had to develop patience in the midst of myriad, frustrating delays. We must learn to endure patiently, with the help of God's Spirit, waiting for God to accomplish His purpose in us. After identifying 18 negative consequences of impatience, the sermon offers five steps to developing patience: 1) staying focused on the goal, 2) learning to think before speaking, 3) looking for ways to give our service to others, 4) working out our conflicts with others, and 5) working with God through the Spirit to develop godly patience in us, developing a calm, positive attitude and peace of mind.
John Ritenbaugh, reflecting on the writings of Malachi Martin, suggests that as the Catholic College of Cardinals have a large number of prudent agnostics within their ranks, we also have a great many fence sitters within the church of God, demonstrating an alarming deficit of faith. In times of intense stress and uncertainty, many become extremely apathetic, unwilling to persevere, unwilling to work at overcoming. We are on the threshold of the greatest period of testing ever to come upon mankind. We need to be developing a sense of internal hope and faith through the motivating power of God's Holy Spirit, striving to keep our focus on our calling (God sought us out purposefully), passionately striving for goodness. The apostle Peter wrote an entire epistle (I Peter) on the subject of hope—stressing that what we really need, God will not hold back—including shaping trials. Thankfully, we are not left without resources.
Life sometimes seems to be one trial after another. However, Pat Higgins asserts that God has revealed an astounding facets of our relationship with Him that should give us the faith to soldier on despite our many trials.
John Ritenbaugh warns us that in the turbulent and uncertain times ahead, we will need extraordinary fortitude and courage. From the confusion and anxiety of our trials, we run, hide, fight, or patiently work through the difficulties. Not much in this world inspires hope or permanent relief. As our Designer and Producer, God has designed us to run or function smoothly and productively on a godly formula of faith, hope, and love. Trials, when rightly handled with this powerful formula, produce a higher level of spiritual maturity, a higher level of perfection, improving perseverance or active endurance, motivating a person to overcome and grow in holiness. Our entire hope and faith (to be conformed and resurrected in Christ's image) must be anchored in God (the Promise Maker) 'with Christ's mind placed within us.
Hope conveys the idea of absolute certainty of future good, and that is exactly what the Bible tells us we have upon our calling and acceptance of God's way. John Ritenbaugh shows that, because the Father and Son are alive and active in their creation, our hope is sure!
John Ritenbaugh, focusing on the processes of developing faith and hope, indicates that the rules for making the calendar, a very complex activity, are not contained in the Bible. To put ones efforts into such a project (especially with limited or elementary knowledge of astronomy or mathematics) constitutes foolish, misguided zeal. Using errant human assumption, some in the greater church of God have concocted no less than nine conflicting calendars. The preservation of the oracles (including the keeping of the calendar) has not been entrusted to the church but to the tribe of Judah (Romans 3:2). Some of the anti-Jewish bias in the would-be calendar makers smacks of anti-Semitism. We need to have faith in God's ability to preserve a working calendar, believing Him unconditionally as Abraham did.
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is the key to unlocking the treasuries of salvation, wisdom and knowledge. Paradoxically the fear of God, because it unlocks knowledge, wisdom, and spiritual growth, should draw us toward God. Conversely, if we do not respect God, reciprocally God will not respect us. In order to reverence God, we must know Him. Christianity is experiential; we must live it to understand it. Our concept of God (and our fear of God) needs to come from observing His creation and absorbing His revealed word rather than the precepts of men.
John Ritenbaugh asserts that all the hopes of a Christian revolve around the Day of Trumpets, placed like an axle or fulcrum, right in the middle of the Holy Days. Our entire lives revolve around the hope of a resurrection from the dead, a powerful motivator to walk in righteousness. Of the three major characteristics of God (faith, hope, and love), Hope, deriving from Christ's Resurrection, gives the other two impetus and energy. Our hope consists of living the quality life God lives forever, knowing Christ intimately, sharing all of His experiences throughout eternity (Psalm 17:15; Philippians 3:10; John 17:3; Romans 8:17; Revelation 19:7-8)
In this Feast of Trumpets sermon, John Ritenbaugh, reflects on Malachi Martin's book, The Final Conclave, which claims that, not only are 60% of the College of Cardinals not firm believers, but that a hard core 27% are functional but prudent agnostics, hedging their bets. Some of us, facing the stress and uncertainties of the time, may also be going through the motions but losing every vestige of faith. The Day of the Lord, like a claw hammer, has both a business end (return of Christ) and a wrecking end (destruction, mayhem, and tribulation). In this stressful time, we had better have our convictions in order, realizing that not only is God preparing a place for us, He is also preparing us to be conformed to the image of His Son.
John Ritenbaugh, drawing a parallel from human physical love provides an eight-point checklist to determine whether our love for Christ is genuine. If we love another person, we will (1) think about (2) like to hear about (3) like to read about (4) seek to please (5) be with the friends of (6) be jealous of the honor of (7) like to talk to, and (8) always want to be with this person. Like the Ephesian church, in the wake of mounting disappointments, frustrations, deferred hopes and pressures, we cannot become weary of well-doing, allowing our first love and devotion to deteriorate, looking to the world to gratify our desires. We desperately need to redirect our energies (Colossians 3:1; Galatians 6:6-8), to rekindling our first love.
The world really hasn't the foggiest idea of what love really is. Of all God's spiritual gifts, love is the preserving agent preventing any of the other gifts such as prophecy, knowledge, or tongues to become corrupted. Love, an attribute of God Almighty, needs to be the driving force of everything we do. Without love, some normally positive attributes like drive, courage, and determination become brittle and self-seeking. God is the sole source of love; mankind by nature does not have it. It is only by knowing God that we can have this love. Love can be described as a cycle, which God initiates. As we give it back to Him, He gives more to us because we are growing and our love must be perfected. Love is not feeling but action. As God loves us, He expects us to reciprocate back to Him and out to our fellowman, and by so doing we become credible witnesses for God.
John Ritenbaugh teaches that God has given us a checkpoint against which we can check ourselves in times of despondency and despair, so whether we doubt, fear, or the self—whether the problems are moderate or deep—we can go back to see whether we are keeping God's commands and working on developing our fellowship with Him. God has created mankind with the need to face challenges—the need to overcome—or we quickly become subject to boredom or "ennui." Our major responsibility is to govern ourselves scrupulously and conscientiously within the framework of God's Laws, overcoming negative impulses by the knowledge and Spirit of God, seeking a total relationship with Him in thought, emotion, and deed, extending to our relations with our brethren. Fellowship with God is the only antidote to overwhelming feelings of despair, doubt, and self-condemnation.
John Ritenbaugh emphasizes the importance of exercising faith and hope, patiently plodding along day-by-day toward our spiritual goal. Many of the pillars of faith had to wait many years (Abraham, for example, waited over 25 years before he saw the beginning of the fulfillment of God's promise) for the fruition of their faith's target. With godly hope, we need to envision the possibility of successful accomplishment of God's purpose for us, realizing that God has bound that promise with an oath and that Jesus Christ (having empathy for us) intercedes for us as High Priest. Melchizedek, a prototype as well as equivalent of Christ, establishes the validity and dignity of Christ as High Priest. The divine appointment of Jesus as our High Priest precedes our divine calling, more important than genealogy or external physical characteristics.
John Ritenbaugh stresses that without continuous maintenance and attention, it is difficult to maintain a spiritual mind in a carnal physical body. We, like Christ, were made a little while lower than angels to be made perfect through suffering. He has blazed a trail, showing us a pattern for qualifying (through intense suffering and resisting temptation) for our ultimate responsibilities as future kings and priests—or bridge-builders, reconnecting man and God. As Christ endured the suffering and temptation successfully, we are exhorted to hold fast, activating the hope to endure to the end.
The Berean: Daily Verse and Comment
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