Richard Ritenbaugh reminds us that some prophecy buffs have concluded that the end of the world is on the horizon, citing the media's sniping at President Trump, North Korea's hydrogen bomb threats, and the succession of three destructive hurricanes. When analyzing the overblown coverage of the hurricanes, for example, one must factor in the motives of the Weather Channel , including the insidious political motive of fostering a belief in climate change, and the materialistic motive of boosting ratings by playing on people's fears. God's called-out ones should not look to the media when seeking truthful information. What God reveals in His Word is more reliable than the evening news. God's people do a disservice to the cause of truth when they allow the media-hype to trigger a false hope about Christ's imminent return. We have no absolute guarantee that Christ will come in our lifetime; studying numerology or secret biblical codes will not speed up the event. No one, not even Jesus Christ Himself, knows when He will return; the Father alone has this knowledge. Many of the signs of Jesus coming are perennial, such as deception, wars and rumors of wars, famines and natural disasters. To be sure, Christ averred that the both the density and the intensity of world events would increase before the end, but one cannot build a prophetic marker on a series of natural events, many of which have been over-hyped by irresponsible media outlets. When we are commanded to watch and pray, Christ expects the faithful servant to be watching the progress of his spiritual growth, regardless of whether His return is imminent or far off. The recent disasters should be a wake-up call not as a pin on a chart measuring prophetic fulfillment.
Every Christian longs for the return of Jesus Christ, and we search for fulfillments of the signs signaling that wonderful prophetic event. The seemingly rapid increase in natural disasters and heavenly spectacles can excite us to a fever pitch. Richard Ritenbaugh cautions that we need make sure that our understanding and interpretation of such signs align with what the Bible says about them.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheless, Joel, whose name means Yahve is God, in the middle of his prophecy, promised a marvelous blessing which would satisfy His people. This prophesied blessing, which became Peter's first words of his Pentecost sermon on Pentecost in 31 AD, was that God would pour out His Spirit, prompting young men to prophesy and old men to dream before the awesome Day of the Lord. Only a type of Joel's prophecy was fulfilled in 31AD and much more is yet to be fulfilled. Joel described a gruesome locust infestation that totally ruined the economy of the nation, placing the citizenry in a state of hopeless, panicked despair. Because Judah had taken God's blessings for granted, He removed His hand of protection, something we see happening in our morally bankrupt culture today. God, in His sovereignty, is guiding His creation to its ultimate purpose, including the devastating plagues and afflictions, designed to motivate repentance and obedience. God represents both mercy and justice. When sin becomes a dominant condition of God's people, God's judgment is not far away, either in the form of political oppression or natural disaster. For a repentant people, there will be restored fellowship and tranquility. The 1915 AD locust plague in Palestine had all the biblical proportions, including the sky darkened with adult locusts, eating everything in their paths. The locust plague Joel described is only a foretaste, symbolic of a more devastating judgment to befall the earth in the future Day of the Lord. Both disaster and grace are tools God uses to motivate repentance, and the wise will act accordingly, turning to God in sincere, contrite, humble, heartfelt repentance, rending their hearts rather than their garments, leading to total conversion and change of mind.
John Ritenbaugh 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 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.
Jesus Christ's Olivet Prophecy provides a handful of specific signs of His return, one of which seems particularly obscure. David Grabbe analyzes His saying, "Wherever the carcass is, there the eagles will be gathered together," in Matthew 24:28, explaining that it is a warning that Jesus will come back in judgment against those who resist Him.
Richard T. Ritenbaugh: The Bible contains an interesting phenomenon, one found especially in the Old Testament, in which God coordinates events to place one of His servants in a position of high visibility and sometimes great power at the center of world events. ...
The twelve books of the Minor Prophets are often overlooked, squeezed between the "important" books of the Major Prophets—Isaiah, Jeremiah, and Ezekiel—and the "vital" four gospels of Matthew, Mark, Luke, and John. Richard Ritenbaugh summarizes four more of these brief but intriguing and helpful books: Amos, Obadiah, Jonah, and Micah.
The twelve small books at the end of the Old Testament are often overlooked in the shadow of the much longer prophetic books of Isaiah, Jeremiah, and Ezekiel. However, Richard Ritenbaugh argues that the Minor Prophets contain vital messages for today's Christians facing the time of the end.
John Ritenbaugh expresses alarm that within one generation tolerance for homosexuality and same-sex marriage has gained national approval. Behavior such as exhibited in our current culture is identical to the shameless, greedy culture described by the prophets Amos, Isaiah, and Jeremiah. After the 1960's, the sense of shame in America rapidly eroded as the Hippie Movement emerged. President Clinton's re-election was a clear referendum for sin. Today, President Obama lies continually about political policies, aided by a willing liberal media. End-time modern Israel is following the same trajectory as ancient Judah and Israel. We are destined to be conquered and scattered because of a hopeless lack of knowledge (Hosea 4:6) demonstrated by modern "Churchianity's" tolerance for sin and compromise, deliberately ignoring the righteousness of God, even though the Bible is readily available. The mega-churches grow on smooth talk, glitz, and show-biz, while disobeying God's laws, mimicking the pagans. The fear of God does not come naturally; it must be learned by purposeful effort and meditation. Modern Israel has a form of religion, denying God's power and doing its own thing. Consequently, God feels compelled to severely punish modern Israel as He was compelled to 'blow apart' and 'scatter' the dysfunctional Worldwide Church of God. God is sovereign; He has Satan on a tight leash. We must develop our faith by assimilating the Word of God, making it a part of our lives. Since God is sovereign over His creation, we need to be careful about reviling someone in authority, even someone who may have been appointed to bring evil. We must learn to implicitly and explicitly trust God's decisions, yielding unconditionally to God's sovereignty.
Richard T. Ritenbaugh: I Samuel 12 is instructive on the subject of finding a still, quiet place in a hectic world. ...
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
Richard Ritenbaugh, suggesting that nothing is more dramatic than the blast of a trumpet, notes that alarm or warning is a primary function of a horn. Israel, spread out over a huge area, used a complex system of trumpet blasts to convey lifesaving information. Silver trumpets were used to call assembly, to direct movement, to call to war, to signal days of gladness, Holy days, new moons, sacrifices and offerings, announcing Jubilee, worship, and the coronation of a king. One of the reasons for the blowing of trumpets is a memorial of a past significant event, Yom Teruah, depicting the covenant relationship with God, a time to glorify and praise God. The second reason was to give direction, to advance into battle, or to take refuge. The third reason to blow the trumpet was to make an announcement, announcing a significant event like the Jubilee or the first and second coming of Israel's king and Messiah. A fourth use of the trumpet blast is to provide warning, motivating us to repent and to protect us from cataclysmic upheaval and the dreadful Day of the Lord and God's wrath, a time no one can endure without God's supernatural protection.
Similar to the old E.F. Hutton commercial, when the preacher speaks on prophecy, everyone listens. Studying prophecy is good, argues Richard Ritenbaugh, but doctrine and Christian living are far more necessary and helpful to our practicing and growing in God's way of life right now.
Richard T. Ritenbaugh: Not too long ago, in doing some tidying up around the house, I came across a bottle of red wine that we had opened for a dinner party who knows when. ...
Prophecy has many purposes, but it is never intended to open the future to mere idle curiosity. Its much higher purpose is to furnish guidance to the heirs of salvation. John Ritenbaugh explains how the tumultuous sixth-century BC prepares us for the time of the end.
John Ritenbaugh explores what the Bible teaches on the function of the prophet. Through Biblical contexts, we learn that a prophet is one who speaks for God, expressing His will and purpose in words and signs. The office of a prophet is to forth-tell God's purpose through His Law and tell people God's words. A true prophet, never losing sight of the law of God, deals with local situations, events of the Messiah, events of the future, and events that are dual in application. The prophet, described as coming from outside the system (who brings new truth building it upon the foundation of old truth) is contrasted with the priest who conserves old truth (given to them by a prophet). A prophet goads people to urgently commit themselves to a righteous course of action, forcing them to make clear and often painful choices. Elijah and John the Baptist clearly fulfilled the role of prophet.
Richard Ritenbaugh discusses the pivotal holy day, the Feast of Trumpets, a day looking back to three holy days in which God deals with individuals and looks forward to three holy days in which God works with progressively larger groups. This day is a memorial of shouting or blowing of trumpets. Teruw'ah (the shout of the shofar) is often associated with the sound of war, symbolizing the Day of the Lord, the real war to end all wars, the time Christ will subdue and render judgment to all the evil hostile forces (governments under Satan's influence) on the earth, bringing rewards to His called out ones. Although these events will take place with relative quickness and speed, the whole time sequence will take some time to completely unfold. If we remain faithful, this day will have a positive outcome.
Over the years, we have been told many times that we are on the gun lap. What is this gun lap? Using his track experience, Mike Ford shows how we must give our all to reach our finish line!
In concluding this series, Richard Ritenbaugh explains that before the Beast kills the Two Witnesses, they will have accomplished their work. Revelation 11:7-14 contrasts the Beast (a disciple of Satan) and Christ's Two Witnesses, showing stark diametrical contrasts between righteousness and defilement. The 'great city' where they die must be Jerusalem (called in this context 'Sodom' and 'Egypt' for its sinfulness and ungodliness). Humanity, totally given over to carnality, will feel short-lived relief at the Witnesses' death—whom they consider to be tormentors—but stark terror at their resurrection, when 7,000 are exterminated, perhaps many of whom are prominent supporters of the Beast. The glorification of the Two Witnesses will follow the pattern of Jesus Christ.
Richard Ritenbaugh reiterates that the Two Witnesses seem to have carte blanche authority from God to annihilate those who interfere with their work as well as power over weather patterns and natural elements in the spirit, power, and manner of Elijah and Moses. These miracles dramatize just how far mankind has turned from God. The lack or pollution of water signifies the lack or the defilement of God's Holy Spirit. The pattern of two witnesses (God often works in pairs) was established as a precedent from the very beginning (Genesis 1:26; Deuteronomy 19:15), and is repeated many times throughout the scriptures.
Continuing the exploration of Revelation 10-11, Richard Ritenbaugh expounds the bitterness Ezekiel and John experienced from ingesting the little book. God's truth may bring about sadness, astonishment, anger, and bitterness to the one delivering the message. James and John, displaying violent somewhat destructive zeal, serve as the prototypes of the Two Witnesses, who will have developed controlled, purified zeal (Mark 3:14). A major role of the Two Witnesses is to measure the spiritual Temple, evaluating the condition of the church, purifying its worship, and ensuring the people are pure before God.
In beginning a series on the Two Witnesses, Richard Ritenbaugh, wary of previous abuses of prophecy, asserts that God wants us to recognize them as they occur or shortly after they have occurred. For individuals to cling dogmatically to an interpretation before the events happen has perennially led to debate and missing vital details. It is more important to know the prophecies than their interpretation. This sermon explores Revelation 10:8-10 and Ezekiel 2-3, focusing on the symbolism of eating the little book (ingesting God's Word) and its link to the ministry of the Two Witnesses of Jesus Christ.
In this special address following September 11, 2001, John Ritenbaugh warns that America, like ancient Israel described in Amos 4-5, has drifted so far from God's way that they do not have a clue as to what to repent of. Tuesday morning, the leadership of America (both political and spiritual) essentially absolved itself from any culpability, refusing to acknowledge that our national collective sins were at least a contributory cause for this horrible occurrence. This tragic disaster, hideous as it was, provides a wake up call to the nation, but more importantly to God's church (Joel 2:17) to provide a witness.
Richard Ritenbaugh, addressing our current scattered state as a form of exile, asserts that exile has been a form of punishment God has used from the very beginning, with our original parents through the patriarchs, through the ancient kingdoms of Israel and Judah, right up to the present time. God exiles to punish for sin, separating individuals and groups from Him in order to spur repentance. There is something to exile that God finds very good. God has scattered the greater church of God (keeping the bad figs from contaminating the salvageable ones) because He loves us and wants us to begin rebuilding as much as lies within us, getting our relationships right with God and our fellow exiled brethren, bearing fruit and seeking peace.
God's sovereignty is one of the most important issues a Christian must consider. Is God supreme in all things? Have we acknowledged that He has total authority over us in particular?
John Ritenbaugh stresses that we must avoid distractions and keep our lives focused on God and His Holy Word. The prophetic messages in Revelation 2 and 3 are designed for the end times, shortly before the Tribulation and the Day of the Lord. All seven churches—with their unique attitudes—will be extant contemporaneously at the end time. If a message ("he who overcomes," "I know your works") is repeated seven times in two chapters, God must want us to understand these concerns. Nothing is more important than repentance and overcoming, producing mature, committed, loyal disciples displaying exemplary conduct and good works, avoiding the distractions of Satan (Ephesians 6:12) and the allurements of this world (I John 2:15).
John Ritenbaugh reiterates that the "favorite-son status" of Israel was conditional, based upon accepting the terms of their covenant with God. Unfortunately, both ancient and modern Israel have placed their trust in wealth or material things rather than God. God's anger has been aroused as a result of Israel's physical and spiritual defilement—refusing to become sanctified, separate from the ways of the world. God's holiness sets Him apart from everything else, and like Him, His people must become totally different from the world. Instead, our defilement, stemming from our desire to please the self at the expense of others, separates us from Him! The root of sin or immorality lies in man's desire to live his life in self-centered independence from God. We must enlist God's Spirit to kill our self-centered ego, yielding to God's transforming power.
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken, the stalking roar will turn into a growl of contentment, the lion having consumed its prey. At the time of Amos's message, Israel was: 1) threatened by the imminent displeasure of God; 2) lacking repentance and true spirituality; 3) full of corruption; 4) departing from the truth; 5) proud, complacent, and self-satisfied; 6) setting itself on a pedestal; and 7) smugly prejudiced against the world. Like ancient Israel, modern Israel (including the Israel of God) cannot see the connection between its own faithlessness to her covenant with God and the violence and tumult of society that mirror her spiritual condition.
John Ritenbaugh begins by explaining that Amos means "burden bearer," characterizing the message he delivered. Like a hawk circling around in tightening circles, Amos gives a series of dire warnings beginning with Israel's arch-enemies but concluding with a blistering indictment on Israel herself—appearing religious, prosperous, and formidable on the outside but rotting from self-pleasing idolatry and cancerous moral decay on the inside. This situation parallels modern Israel and the current situation in the church of God. Privilege (God's calling) brings grave responsibility, and judgment (God's plumb line) begins at the house of God. Amos is speaking to us.