Because of his deeply expressed emotions regarding the decline and fall of Judah, Jeremiah is often called the "Weeping Prophet." He can perhaps also be called the "Complaining Prophet" on account of his two major complaints to God about his nation's situation. Tackling the second of those complaints, Charles Whitaker completes his study of the prophet's grievance and crisis of faith.
God's prophets have a difficult job. They see the world around them through God's eyes, and they are tormented by the rising tide of sin and the coming destruction it will bring. Charles Whitaker focuses on a few of Ezekiel's visions to reveal what is really happening behind the scenes and how God's people should respond to it.
The most prestigious international organization dedicated to peace on earth is the United Nations, but such a name can be true only in the most vaguely hopeful way. Nations and the people who comprise them are tragically disunited. John Ritenbaugh shows what we must do, personally and individually, when calamitous events—in the world and in the church—are taking place.
The Bible warns us that a great False Prophet will soon arise to sway mankind into idolatry. In addition, numerous passages speak of other false prophets and false teachers in the church and in the world. David Grabbe, in exposing the differences between false prophets and true ones, explains what we need to look out for as the end nears.
Despite the greatness of the Old Testament prophets, Jesus declares that none was greater than His cousin, John, known as "the Baptist." John Ritenbaugh explains that Jesus clearly says that John fulfilled Malachi 4:5-6 as the prophesied Elijah to come.
John Ritenbaugh, focusing upon Matthew 17:13 and clearing up some misconceptions about the resurrected Elijah coming before the arrival of Christ (a mission fulfilled totally by John the Baptist in Christ's time), cautions us to apply duality of prophecy carefully and cautiously rather than indiscriminately. With this admonition in mind, the sermon focuses upon a major world event even secular historians have termed a dramatic axial period, occurring within the sixth century B.C. -a time faithfully described by the prophets beginning with Jeremiah- a time sometimes referred to as the time of the Gentiles- reckoned to be the origin of the present Babylonic system or world order. Paradoxically, this system has been embraced and perpetuated by the modern house of Jacob. A new axial period, beginning with the testimony of the two witnesses, will again turn this world upside down, replacing the present decadent Babylonian system with God's government.
John Ritenbaugh reiterates the characteristics of a prophet, showing that both Moses and Aaron fulfilled this role. Jesus described John the Baptist as the greatest of all the Old Covenant prophets, distinctive by his austere dress and diet. Highly esteemed by the common people, John was unusually vital and strong, and consciously prepared the way for the Messiah. Although by no means a wild man, John, like the prophets of old, experienced alienation from people, especially the entrenched religious and political leaders within the system. His greatness lay in 1) the office he filled, 2) the subject he proclaimed, 3) the manner in which he did it, and receding into the background, 4) the zeal in which he performed his office, 5) the courage he demonstrated, 6) his lifetime service, and 7) the number and greatness of his sacrifices, performed in the spirit and power of Elijah, by which he restored and repaired family values, enabling people to see God.
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.
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.
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 interpretion 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.
Who is the Prophet of Deuteronomy 18? This article takes an in-depth look at this prophecy, showing that its greatest fulfillment is in our Savior, Jesus Christ.
John Ritenbaugh insists that the voice, perhaps more than the fingerprints, makes an individual unique, articulating the depths of emotion. The voice of God, whether expressed through thunder, events of His providence, handiwork of creation, or the preaching of His truth by His ministers, has a unique quality about it, a ring of authenticity, making it recognizable to His called out ones as a shepherd's voice is to the flock. The Apostle Paul affirms that faith comes from hearing the voice of God- spoken through a duly ordained messenger of God. God alone designates the messenger who bears His message.
John Ritenbaugh, insisting that God is not the author of confusion, affirms that God, throughout the scriptures, has used a consistent pattern of appointing leaders over His called-out ones. God has invariably chosen one individual, working with him until it becomes obvious through his fruits that God had intended him to lead. After choosing the leader, God brings the people to him, placing within them an inclination to voluntarily submit to him. Rather than a cacophony of discordant voices, God designates one individual (Abraham,Moses, Peter,etc.) to serve as a representative, taking a pre-eminent role as spokesman.
A little-known character from the book of Jeremiah shares the stage with more well-known figures and teaches them a lesson we can learn from today.
John Ritenbaugh focuses upon the watchman responsibility as defined in Ezekiel 33:2 and Isaiah 62:6, consisting of both physical and spiritual aspects. Part of the pastor's responsibility is to carefully observe economic, social, meteorological, and political trends, warning the flock to take prudent precautions, including making a prayer offensive, making careful and thoughtful self-examination, actively repenting, submitting to God, looking to God's providence for a possible way of escape, but realizing that the place of safety has conditions attached to it. The exact standards of qualification for a Philadelphian have been left purposely vague to keep the prod to spiritual growth fairly intense. Our focus should be to seek God's kingdom, reciprocating God's love, committing ourselves to a life of service fulfilling His purpose for us, doing so without complaining, or comparing our lot with others, realizing He will supply exactly what we need.
A Statement of Purpose and Beliefs of the Church of the Great God
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's holy and spiritual law, describing and defining His standard of holiness, His character, nature, or essence, serves as the template into which our character needs to be formed or molded. The combination of the redeeming and the law-giving aspects of God's nature determines the plumb line against which all of us are judged. Jacob's descendents, embracing false religion (after the idolatrous, syncretistic manner of Jeroboam I) have severely placed a strain upon God's patience. As members of the Israel of God, we must assiduously measure up to God's plumb line, insisting upon positive moral purity in all our thoughts and behaviors, avoiding sin by doing good—a course that will put us totally out of sync with the rest of society—a society ripe in sin and immorality, begging for harsh correction.