David Grabbe, reminding us that the apostle Paul had to caution the Thessalonian congregation against jumping to conclusions about the return of Christ, asserts the scattered Church of God has a similar penchant for jumping to conclusions, some identifying Joseph W. Tkach (a man who hardly demonstrated any wondrous miracles) as the man of sin, occupying the holy place. While biblical types come in all colors and flavors, the stark reality of II Thessalonians 2 is far more grave than any parochial upheaval. Like the Thessalonian congregation, we cannot afford to let anyone deceive us. The scope of this event is obviously international, affecting the entire world, involving a dramatic global rejection of God's truth. Our culture has been witness to this international apostasy, in viewing the acceptance of godless evolution over creation. A decrepit nominal Christianity has been challenged by a virulent radical Islam, which teaches that the notion that God has a son is blasphemous. Shockingly, for all its moral decline, America is the most 'Christian' country of any Israelitish nation on the globe; in Britain far, far more attend mosques than churches. Meanwhile, in 'Christian' America, Wicca and New Age earth worship surges in popularity, while a full one-fifth of the population has abandoned previous beliefs. In the mainstream religions, belief has become so anemic with such shallow ideas of righteousness that the truth of God cannot be translated into real life experience. We must realize that the falling way will be universal; every 'tribe' will be dismayed. Because this on-going apostasy has not occurred overnight, we must safeguard ourselves against the danger of adapting ourselves to the new normal of evil and wickedness, compromising ourselves into mortal danger by gradual neglect, allowing the plague of secularism to infect us little by little.
At creation, God sanctified only one day, the seventh, as a day of rest. At Sinai, He once again sanctified it as a holy day, connecting it with creation and freedom. John Ritenbaugh expands on these concepts, showing that God wants us to keep the Sabbath to support our continuing spiritual creation and freedom.
John Ritenbaugh reflects on a Catholic Priest's answer to a question about why the Sabbath was allegedly changed from Saturday to Sunday. The priest, in his reasoning was 99% wrong. God has determined what and how we worship. The world's religions, in this context, can be considered an outright curse, because they have exchanged the truth of God for the lie. We cannot exchange anything God has given to us for something else, or it becomes idolatry. While the first three commandments focus on what, how, and the quality of our worship, the fourth commandment was provided for mankind as a means of unified instruction to initiate a spiritual creation. God Almighty, not man, created, sanctified and memorialized the seventh day Sabbath from the time of creation, intending that man use this holy time to worship God. The Sabbath is the very crown of the creation week, when God shifted from a physical to a spiritual mode of creation, a time when God commenced reproducing Himself. Mankind cannot make the Sabbath holy, but man can keep the Sabbath holy. If we want to be in God's presence, we must meet at the time God has appointed. The Sabbath must be kept in the manner God has prescribed in order for this day to be properly sanctified. God uses the Sabbath to educate His children in His ways. To use the Sabbath in any other way is an abomination to God. Sabbath breaking and idolatry go hand in hand; the best protection against idolatry is to keep God's Sabbath.
John Ritenbaugh claims that the harshest criticism we receive is for our position opposing the doctrine of eternal security, having the audacity to suggest that works are required for salvation. I Timothy 1:8 indicates that the Law is good only if we use it lawfully. Philippians 2:12 indicates that work is required. Romans 13:11 indicates that salvation is not yet a done deal. Satan, having a perennial pattern to his deceptiveness, first proposes this deadly eternal security doctrine in the Garden of Eden, assuring Adam and Eve that they need not fear death (evidently because they had immortal souls). To one having God's Holy Spirit, committing sin is more dangerous because there is far more on the line. The Firstfruits will not get a free pass into God's kingdom. As the past history of creation unfolded, God demanded that choices indicating willingness to obey be made within the family of angels. When human beings were created, they had to pass a similar test, making life and death choices whether to obey or not to obey God's Government. We have a reciprocal responsibility in the wake of Christ's sacrifice to love God and keep His Commandments, living by every word of God. The God of the Bible is a working God never running out of useful and exciting projects, overseeing His works and creating dynasties, progressively working salvation in the midst of the earth, providing us an example and a mandate to participate in His endless creative work.
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of eternal security, the total depravity of man, unconditional love, irresistible grace, and the "once saved always saved" mentality. These pernicious, surreptitious teachings are designed to remove personal guilt and the necessity for personal responsibility or works (anathema to antinomian, "rule-hating," syncretistic, evangelical teaching), casting aside the law of God and substituting personal standards. Without a demonstration of works (prompted and empowered by God's Holy Spirit), it will be impossible for God to judge whether we will actively adhere to His standards, steadfastly walking in the footsteps of Christ. Finally, the amazing history of the rejection of the Sabbath and the embracing of Sunday is explained.
John Ritenbaugh focuses upon the big lie ('you will not surely die'—Genesis 3:4) of inherent immortal life (an immortal soul). This dangerous false belief, held by the majority of Christian-professing denominations, has led to an acceleration of sin and the danger of eternal oblivion. Sin kills, and we are not immortal. Contrary to Socrates and Plato's misconceptions about inherent immortality, only God can give eternal life, and it has specific conditions (overcoming sin and growing spiritually). Death is not a friend or a liberator, but as Jesus understood at the time of his crucifixion, a bitter enemy, a tool of Satan, and a cruel instrument of separation. Only through God's divine act of resurrection can we hope to attain eternal life. We desperately need to do a thorough self-examination, properly discerning Christ's sacrifice, and strive mightily to overcome sin, the destroyer of life.
The fourth commandment is the one that most people think is least important, but in reality it may be one of the most important! John Ritenbaugh explains the Sabbath commandment and its vital teaching.
In Matthew Christ likens end-time events to the time of Noah's Flood. John Ritenbaugh gives insight into how this end time flood might manifest itself and what we can do to avoid being swept up in it.
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in all four Gospels is that a parallel exists between our lives and what Christ experienced on the earth. As part of Christ's body (I Corinthians 12:14-15), we all experience together what Christ experienced (crucifixion, burial, resurrection, and glorification- Romans 8:17). The death of self (Romans 8:13 and Galatians 3:5) must absolutely precede the resurrection to life (Romans 6:5).
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle, whose ability to soar, having keen eyesight and the ability to transport its offspring out of harm's way, gives Christ His proper God-dimension. John realized that he had been in the presence of God Incarnate—a Being indescribably transcendent?the very source of eternal life. Christ provides a model of how to live a godly life in the flesh, living life the way God lives it. Using His light, we can negotiate our way in this dark, hopeless world, finding eternal life and partaking of His divine nature.
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