Martin Collins, reflecting on Jerusalem's current reputation for violence, murder, immorality, multi-culturalism, and conflict, looks at the city's history and at its prophesied status as the capital of God's Kingdom. The reputation for the City of Peace derives from Abraham's tithing to the King of Peace, Melchizedek. Mount Moriah was the site of Abraham's aborted sacrifice of Isaac as well as Jesus Christ's sacrifice for our sins. David conquered this territory and made Jerusalem his capital. Paradoxically, Jerusalem has not been a city of peace, but a magnet for conflict, a situation which will not end until Christ returns. Three factors which impressed David about Jerusalem were: (1) its unity, closely compacted together, (2) its role in dispensing godly judgment, and (3) its role in bringing peace through adherence to God's judgment and statutes. These three characteristics have not described the city of Jerusalem over the past millennia but will accurately come to describe the New Jerusalem coming to Mount Zion, a venue where there will be no more sorrow or death—the peaceful city of the Great King.
The "God of the Old Testament" receives a great deal of criticism from some quarters because, allegedly, He makes statements that contradict New Testament teaching, and He also seems cruel, especially toward non-Israelites. Examining a question that brings both of these criticisms into play, David Grabbe argues that God's command for Israel to execute total war on the Canaanites has a rational—and yes, Christian—explanation.
Richard Ritenbaugh, reminding us that the ninth of Av, occurring at sundown tonight, July 25,2015, a time when the Jewish community will commence the fast of Tisha b'Av, recounts the horrific disasters which have embroiled Judah/Levi over the years, including the destruction of both Solomon's Temple and Herod's Temple, the first Crusade, in which Jews and Muslims were slaughtered by "Christians," Germany's declaration of war on Russia, unleashing a virulent strain of anti-Semitism there, and the mass deportation of the Warsaw Ghetto to Treblinka. Book Three of the Psalms addresses the compulsion to fast and to mourn. In Zechariah 7, God reminds Judah that their faithlessness and disobedience brought about the horrific destruction of Jerusalem, and if they would get with the program He has outlined for them, curtailing their pity parties, their fasts would be more productive and actually would transform into periods of rejoicing and praising God. If we keep God's Commandments, He promises to help us. If we sin, having the knowledge of His Commandments, we are asking to be crushed more than anyone else, because we should have known better. We should fast for the right reason-to get closer to God—and not to "get Him to do something for us." If we seek God's Kingdom first (life is more than the fulfilment of physical things which will not last for eternity), we will have no need to weep and mourn. If we repent and draw close to God, all of these fasts could be turned into periods of thanksgiving. After we beseech God, we must discipline ourselves to wait for Him to act.
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with sanctification being a difficult road. Works are not only required during sanctification, but they determine to a great degree the magnitude of our ultimate reward. We are God's creation, created for good works. As the clay, we must allow God to mold us into whatever He wants, cooperating with Him until we are fully in the image of His Son, a brand new spiritual creation. Until then, we are commanded to make life-and-death choices, with the emphatic admonition of choosing life or putting on Christ and putting off the old man. We are begotten children of God, protected within the metaphorical womb of the church, until the spiritual birth at our resurrection. We are also metaphorically a work in progress, as in the construction of parts of a building. Ultimately, all individuals who have ever lived will be judged according to the quality of their works; people will be judged according to what they do after they make the covenant with God. Works are required and rewarded.
Despite the many blessings God bestows upon His saints, real Christianity more resembles a running battle against persistent, hostile forces than a leisurely stroll down the path of life. John Ritenbaugh uses the example of ancient Israel in the wilderness to illustrate that God prepares us for spiritual war against the enemies that would keep us from His Kingdom.
Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus Christ Himself says He came to give His disciples abundant life (John 10:10). Richard Ritenbaugh reveals the big 'secret' in living the abundant life.
What happened to the Israelites after their captivity by Assyria? Charles Whitaker provides biblical evidence to show where they were driven and from where they will return. Includes the sidebar, "Deferred Promises are Not Forgotten Ones."
As he aged, Solomon listened to his foreign wives and fell into idolatry. For this, Charles Whitaker shows, God divided his kingdom between Israel and Judah, but promised that a king of Judaic lineage will alway rule Israel—another search criterion in the quest to locate modern Israel.
Charles Whitaker continues the search for criteria to determine where the people of Israel are today. The covenant God made with Israel at Mount Sinai provides important clues to their whereabouts.
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance and thus qualify for the Lake of Fire. By denigrating the role of works in repentance and building character, the proponents of the "no effort, no works, love Jesus only" idea ignore the lessons of Scripture and mock God's plan for mankind, suggesting that He requires nothing productive of His contractual partners. Salvation is not unconditional. If we deliberately choose death (Deuteronomy 30:19), rejecting God's covenant, He is not responsible for our breach of contract.
Richard T. Ritenbaugh: As we saw in the last issue, Moses was the Renaissance Man of his day: prince, general, freedom-fighter, shepherd, leader, prophet, law-giver, and psalmist. ...
In this message on God's promises of protection and healing, Richard Ritenbaugh identifies several conditions for receiving them, including God's sovereignty, God's purpose, and one's level of growth. A way to see things "God's way" involves replacing our carnal, egocentric viewpoint with outgoing concern. We must transpose our "me first" attitude with a "you first" one. Nonetheless, God's promises stand, and He is very willing to fulfill them for us.
In this companion piece to his "Willingness to Believe" message, Richard Ritenbaugh provides an effective antidote to gullibility and simple-minded credulity. Both tendencies emerge from time to time in the greater church of God. Like advertising—which relies heavily on deception, hiding the down-side or defects and exaggerating the efficacy or desirability of a product—religious hucksters use deceptive tactics, using the bait or temptation of self-gratification, selling non-essential, twiggy or downright heretical positions. Like highly trained U.S. Treasury agents, the elect keep themselves undeceived by knowing the real article inside-out. If one knows the real article, the counterfeit will become readily apparent. Like a lamp rolling back the darkness (Psalm 119:105), the truth, revealed by God's Word, provides the best defense or antidote against deception and error.
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