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.
David Grabbe warns us that the Day of the Lord will be a fearful time of judgement, darkness, and horror. The Scriptures provide no grounds for anyone to assume that God is on his side during this time; misguided self-assurance is the sole basis for the presumption that God will provide His people protection from every evil of this period. The ancient Israelites, as described by Amos, smugly believed that God was on their side because He was, in their minds, their birthright. They were blind to the fact that they practiced vast social and religious sins. Like the mainstream Protestants, they inculcated the doctrine of Eternal Security based on a fallacious belief in an unlimited credit line of grace. Many assume they have incurred God's favor because they have prospered, not realizing that God often blesses both the good and evil. Others think they have God's favor only because God has not yet punished them for their sins. Every passing day, these peoples' false sense of security and self-satisfaction grows. But God will not favor those who defile His covenant. The lack of immediate punishment springs from God's longsuffering and from His desire that we repent. Paul warns all of us not to assume that we stand, lest we fall. For that reason, God's called-out ones should not look eagerly for the Day of the Lord, but should instead humbly cultivate humility, perseverance, having poverty of spirit, beseeching God to protect us from the hour of trial.
David Maas, noticing a recurring theme this past month in messages throughout the greater Church of God, a theme concerning the differences between the faithful and evil servants in the last verses of the Olivet prophecy, focuses on imagery from the Earnest Hemmingway short story, "A Clean, Well-lighted Place," hauntingly emblematic of the dark events of the 1930's, an epoch following World War I, the Great Depression, and the preface to World War II, exemplary of the birth pangs Christ warned about in Matthew 24. The year 1933 seemed to be the watershed year, introducing events that would both haunt, as well as provide inspiration for, those living in the graveyard shift, awaiting the return of our Savior. In the dark days of the Great Depression, FDR provided an inspiring model of servant leadership, encouraging and bolstering the frightened citizenry, comforting them in the midst of the darkness of the Depression and impending war, encouraging people not to seek to be ministered to, but to minister to themselves and others. Herbert W. Armstrong lit a flickering candle in 1933 going on a tiny 100 watt radio station in Oregon, eventually leading to the establishment of institutions training ambassadors for God's Kingdom and the Wonderful World Tomorrow. The ambassador without portfolio has been in his grave for 29 years, and Christ has not yet returned. As ambassadors for God's Kingdom, we have the responsibility not to outguess our fellow servants about the significance of world events as they relate to prophecy, nor to browbeat them by establishing litmus tests for doctrinal purity, but instead to be lights to our fellow servants and the world, quietly modeling God's Law in our lives by exemplifying the fruits of God's Holy Spirit on a day-by-day, minute-by-minute basis. As the collective Bride of Christ, we have the responsibility to "keep the home fires burning," maintaining a clean and well lit embassy for the Kingdom of God, providing light, comfort, and assurance for those sitting in d
John Ritenbaugh, declaring the Feast of Tabernacles to be seven days, states that the eighth day (what we have called the Last Great Day) is actually a separate festival, typifying the resurrection of billions of people to a physical resurrection, woefully needing the Spirit of God.In the narrative of John 7, a woman was caught in the act of adultery, the physical equivalent of idolatry, or faithlessness to God. Jesus healed a man born blind; in the Great Throne Judgment billions of spiritually blind people will be resurrected. John 7-10 describes the events of what we have termed the Last Great Day, an event which took place in 31AD (corroborated by the Hebrew calendar). If we value something, we will pay attention to it. The church is clearly a teaching union, and we must be a part of it, proclaiming the Gospel to the world, and magnifying it to the flock. We must battle the world's influences every day, even more-so as we enter the last days when deception and confusion will abound. Richard Trench defines aion as all the thoughts, opinions, maxims, speculations, impulses, and aspirations present in the world at any given time, which may be impossible to accurately define but which still constitute a real and effective power—the moral or immoral atmosphere we breathe. Aion could be considered a synonym for Zeitgeist or spirit of the time. Satan can fine-tune this aion or Zeitgeist, customizing the course depending on whom he may seek to murder. Even though Satan is out to get us, God will never leave us or forsake us; because the world is filled with evil forces, we need to be thinking and vigilant children of God.
As He was finishing His Olivet Prophecy, Jesus charged His disciples, "And what I say to you, I say to all: Watch!" (Mark 13:37). It is an intriguing command because He does not specify in so many words what we are to watch. Pat Higgins argues that the evidence points to the fact that watching has everything to do with spiritual preparation.
A survey of the New Testament reveals that, though we may recognize the "signs of the times," we will not be able to determine when Jesus Christ will return. David Grabbe pursues the concept of Christ's second coming "as a thief in the night," and what this means to Christians in this end time.
We have learned that Jesus' command to pray always contains the advice Christians need to strengthen their relationships with God as the return of Christ nears. In concluding his series, Pat Higgins shows how praying always assists us in several other areas of Christian living.
Praying always and watching—or overcoming—affect every facet of a Christian's life. Pat Higgins relates how deeply examining ourselves for flaws and shortcomings, as we do each year before Passover, helps us to accomplish Christ's Luke 21:36 command.
In Luke 21:36, our Savior gives us two essential keys to being accounted worthy and escaping the terrors of the close of the age: watching and praying always. Pat Higgins explains the role of faith in the use of these keys, especially in our prayer life.
Many of us know Luke 21:36 by heart: 'Watch and pray always. . . .' We think we know what it means because the church has traditionally taught that it refers to watching world events. But does it? Pat Higgins contends that there is far more to this verse spiritually than meets the eye.
John Ritenbaugh, taking issue with the doctrine of eternal security—the idea that a called individual has absolutely no part in the salvation process—points out that passivity and complacency are deadly to spiritual survival. God does not owe us salvation on the basis of Christ's sacrifice. Like ancient Israel, we are called to walk, actively and forcefully putting to death our carnal natures, resisting the temptation to be complacent or timid. In the end time, the struggle becomes exponentially more difficult. Christ warns us not to be caught up in the cares of this world, burdened or overloaded with busyness and distraction. Preparation for future persecution includes being thoroughly convicted of doctrines, being conditioned to stand firm, and resisting the fear of sacrifice and self-denial while replacing it with unconditional submission to God, as sacrificial love is fear's antidote.
John Ritenbaugh, focusing upon an official poll administered by the Vatican, reveals that throughout the so-called Christian world, militant atheism may be decreasing, but religious indifference (or prudent agnosticism) is also increasing at even a more dramatic rate. People in both Roman Catholic and Protestant traditions feel smugly at liberty to reject major biblical doctrines, manufacturing their own private religions in their wake. If we refuse to follow Jesus' example (the Way- the system of doctrines once delivered to the saints), we will automatically lose the precious faith required for salvation. We need to (in Jude's admonition) ardently fight to hang on to the Way entrusted to us by God ' a way hated and vilified by the world. Christians have been increasingly stereotyped, marginalized, vilified, criminalized and persecuted by the political left, academia, and the left-dominated media. God will use persecution and tribulation to both purify and punish.
In this powerful conclusion of the sin series, John Ritenbaugh warns that, contrary to the syrupy, unctious Protestant teaching of Christianity as a warm fuzzy feeling- a cakewalk into eternal life, true Christianity is a life and death struggle- spiritual warfare against our flesh (Romans 8:7, Galatians 5:17), the world (1John 2:16-17) and a most formidable intelligent spirit being (I Peter 5:8). Using the abundant military metaphors of Paul and Christ, we must prepare ourselves for rigorous, continuous battle (Ephesians 6:11-17) waging a war against these three enemies, enabling us to eat of the tree of (eternal) life (Revelation 2:7).
Prior to the study of Lamentations, John Ritenbaugh, focusing upon the meaning of Matthew 24:40-41, contends that the separation that occurs does not apply to a secret rapture but, more probably, to a separation suggested by Revelation 13:10-16, in which a portion of the church is preserved in a place of safety and another portion is designated to endure the persecution of Satan. Lamentations 3 and 4 show the stark contrast of a once proud people (secure in their wealth, technology, and cleverness) suffering bitter persecution and humiliation at the hands of a people considered by them to be their moral inferiors. In the midst of this suffering, in which the ravages of famine have brought about a degradation of compassion and moral sensibility in Israel, the narrator (presumably Jeremiah) stresses that vindication and ultimate restoration will come only from God.
John Ritenbaugh reiterates that the false religions embraced by the descendants of Jacob are not preparing God's people for the harsh punishment God will surely bring to modern Israel. Amos indicts rampant dishonest practices in modern Israel, placing dishonest gain above honesty, morality, or ethics, and arrogantly and covetously exploiting the needy for profit. Competition-eat or be eaten- becomes the dominant business ethic in modern Israel. Amos suggests that a major contributory cause of natural disasters (earthquakes, drought, famines, and floods) is the epidemic of immorality omnipresent in the land of Jacob (totally neutralizing the otherwise positive effects of prosperity and technology)Prophecy should serve as a prod or motivation to prepare appropriately for the future, zealously guarding the truth against a counterfeit (politically active or influential) syncretistic pagan religion [patterned after the manner of Jeroboam I], safeguarding against an impending famine of the word. God will demolish this satanic religious-political system, re-gathering a repentant bruised and battered remnant of His people.
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