Place of Safety

Martin Collins reflects upon a existence of manmade underground burrows which Pentagon and government officials vainly regard as their 'place of safety' in the event of nuclear holocaust. Because these subterranean complexes, such as Cheyenne Mountain located near Colorado Springs, Raven Rock Mountain Complex in the Blue Ridge Mountains, and a handful of others, are several thousand feet below the earth's surface, surrounded by sheer granite, their designers smugly reckon that they can smoothly run military and governmental programs from the security of their 'gopher holes.' In the aftermath of the Day of the Lord (the ultimate response to mankind's endless sinning), these pitiful complexes will provide no security for their occupants, who, in stark terror, will desire the boulders to crush them alive (Luke 23:30; Revelation 6:16). God's called-out ones should realize that the only place of safety is a personal relationship with Almighty God (Psalm 4:8; Proverbs 29:25).

John Ritenbaugh reiterates the emotional state of the American people, especially those who understand the seriousness of the times, averring his conviction that they will never see good times again, but will fall more and more into a permanent condition of hopelessness . God's called-out ones can feel the relentless pressures of the prince of the power of the air as he works to wear out the saints. We cannot afford to lose our focus as the pressures rise, but must be thankful for the heads-up of the Olivet Prophecy, which gives us cautions and signposts on our spiritual journey. We are not guaranteed a pass to a place of safety, but are subject to what God has planned for our life-script and repertoire of experiences. Only one of Christ's disciples escaped martyrdom; we must be willing to do what God has purposed for us, realizing that God will always supply our needs for the situation, even the wherewithal to endure martyrdom. Our Christian journey is not going to be a walk in the park. During these critical times, when judgment is out on God's church, it behooves us to emulate Olympic athletes such as Simone Manuel, who submitted to super-rigorous discipline of muscles and mind in order to qualify to participate in the 2016 Olympic games. Drawing a spiritual analogy, we must decide whether we want to commit to the goal presented by our calling. Our primary goal, as Christ the Revelator presents it to the seven churches of Revelation, is to overcome, to displace our carnality with spiritual behavior. Once we commit. we must be highly disciplined, never losing focus, while at the same time being aware of distractions which could severely retard our overcoming. Faith, hope and love are spiritual gifts which safeguard us from discouragement and depression, giving us a mature perspective which will last eternally.

John Ritenbaugh, reiterating that there is a malaise of hopelessness, anxiety, and dread permeating this nation like never before, systematically explains: (1) how we arrived at this crisis, (2) why God has ordained that we live in these conditions, (3) how bad choices by the trillions eroded the moral foundation of our culture, and (4) why we need these horrific times to learn the consequences of these foolish decisions in order to ensure that nothing like this happens ever happens again. Modern Israel resembles the Prodigal Son who squandered the inheritance bequeathed to Father Abraham's descendants. The founders of this nation, though they were not true Christians, nevertheless placed many biblical principles in the Constitution, and were for the most part far more moral and God-fearing than the despicable crop of public servants holding office today. Approximately 80 years ago, our leaders began turning their backs on Constitutional principles as well as any respect or reverence for God and His laws. Proverbs 29:18 teaches us that when there is no revelation (from God's communication and guidance) people will run wild, casting off moral restraint, rejecting all of God's counsel, preferring to elevate so-called science, fashioned on the deleterious foolish theory of evolution. Humanism attempts to elevate science over God's Law. Where there is ignorance of God's word, crime and sin run wild. Harvard, an institution founded as a Puritan Theological seminary, is now a hotbed of godless humanism, elevating carnal, perverted human reasoning over God's law. Moral foundations are on the verge of destruction; internal stability is already moribund. We need to place our entire faith in God, not allowing the pervasive negativism of this world's culture to poison us as Job became dispirited by the counsel of his friends. Realizing that none of us are guaranteed passage to a place of safety, we should be willing, if required, to glorify God by martyrdom.

John Ritenbaugh, reflecting on the unpleasant prospect of overhearing hurtful gossip about us from someone we have trusted, observes that, in all likelihood, our tongue has been just as detrimental against someone who may have trusted us. What goes around comes around; we reap what we sow. Even though the best defense is not to be guilty, we know that because of our toxic self-centeredness there is no infallibility in any of us. As God gives gifts to us, we must, as Solomon did, fine-tune them, realizing that seeking out wisdom is simultaneously a glorious and a burdensome task, requiring labor-intensive exercises which initially seem to yield diminishing returns. God does not instantaneously reveal everything we need to learn or everything we need to experience. We have the responsibility to seek out wisdom, understanding that it is the costliest commodity anywhere, having a price far beyond gold. Wisdom keeps us from sin, folly, and madness. Wisdom and understanding unveils for us the purpose of trials, solving the paradoxes and conundrums that erode our faith. Truly wise judges are humble, demonstrating that they do not know everything; humility will make us more cautious in our judgments about others and ourselves. As we put forth effort to pursue wisdom, the fruit will be holiness. Our goal is beyond salvation; it involves preparation for service in God's Kingdom. The search for wisdom carries with it a downside, the tendency to boast of our accomplishments, even though in our heart of hearts, we realize we have nothing that has not been given. As God's stewards, we must, like Solomon, blend sagacity and practical wisdom together, taking precautions against the allurements of the world, which have the tendency to short-circuit godly wisdom.

A common scriptural refrain—and especially in the book of Deuteronomy—is God's admonishment to be careful to observe His commands. Pat Higgins applies the principle of being careful to observe to two verses that have great significance to us as we near the end of the age, as our carefulness in living by God's every word may have life-or-death consequences.

The prophecies of the Minor Prophets are frequently overlooked, and Joel's prophecy—a slim three-chapter book—is no exception. Mike Fuhrer contends that church members are likely to misunderstand the literal meaning of the prophecy of Joel 2, in which God's mighty army sweeps across the countryside and into the city without serious opposition.

Richard Ritenbaugh, focusing upon Book IV of the Psalms, corresponding with the fall festivals, singles out the Feast of Trumpets for its themes and imagery, as well as the Summary Psalm 149. Trumpets could be considered the opening salvo of the fall feasts, beginning with a blast of the trumpet or shofar, reminiscent of the event on Mount Sinai in which God visited His people, brought the Law, and brought righteous judgment—an event which depicts another judgment coming upon the earth following the Seventh Trumpet and the seven trumpet plagues or bowls of judgment in which God will shake the earth and destroy those whose goal has been to destroy the earth, and a time when Christ will claim His Bride and the Marriage of the Lamb will commence. Psalm 91 anticipates the Day of the Lord, the return of Christ coming for judgment, and destruction, but also putting a protective hedge around His people. Psalm 90, written by Moses, wistfully asks how long it will be before this condition of temporariness can be turned to eternal life. Psalm 91, perhaps also written by Moses, discusses a kind of place of refuge in which the protected saints can view the destruction of Satan's evil system. Psalm 94 seems to reflect the point of view of saints not in a place of safety, anxiously waiting for the end of times of tribulation. The key to weathering these fearful times is drawing close to God with a view of emulating His life and getting to know Him, preparing for rulership in His Kingdom.

Martin Collins, referring to the complex prophecies of Daniel 11 and 12, suggests that much of the interpretation of many parts of this prophetic passage, except for the fulfilled prophecy in Daniel 11:2-39, has not emerged clearly, and has been subject to speculative distortion. The exploits of Alexander the Great, his four generals, Antiochus Epiphanes, and Judas Maccabees are recorded in this narrative, providing types for future events. The detailed fulfillment of prophecy indicates that the Bible is God's Book and that He is able to keep His promises in perpetuity. The prophecies yet to be fulfilled do not contain enough geopolitical data to make clear distinctions possible at this time, but the context of the prophesied events provides instructions how the end-time saints should live their lives, in order to make their calling and election sure. God gives the saints wisdom because they fear and keep His commandments. Several types of the abomination of desolation have occurred in history, including the desecration of the temple by Antiochus Epiphanes and the Roman legions. The latter fulfillment has not yet occurred, but the responsibility of God's called-out ones is purification in the backdrop of a hopelessly corrupt society, having abundant knowledge but virtually no understanding. Without the knowledge of God, civilization automatically spirals downward, given over to reprobate and debased minds. Thankfully, the over-riding theme of Daniel is the replacement of these debased systems of mankind with God's righteous government. The prophecies of Daniel should motivate God's saints to a life of purification and overcoming, glorifying God in the process, reflecting God as the moon reflects the sun, enabling the world to see a clear reflection of God.

Most converted Christians realize that God is sovereign, or they at least recognize His sovereignty over all things intellectually. But sometimes the Bible reveals something about God that makes them uncomfortable. John Ritenbaugh asks if we truly accept His sovereignty without reservation despite our lack of complete understanding.

Members of the churches of God often ponder and discuss going to a Place of Safety to be protected from the ravages of the Great Tribulation and to be prepared for the return of Christ. Taking his cue from Ezekiel 5, Ronny Graham speculates that those whom God hides will be few—and some of them may be "thrown into the fire" before the end!

It is an entirely human reaction to attempt to avoid anything that might be unpleasant, and this is especially true of an event as destructive as the Great Tribulation. David Grabbe posits that, if we show patient endurance now, overcoming and growing, God may bless us with protection from that horrible trial.

We may not put our hope in a secret rapture, but could we be guilty of the same assumed-infallibility with regard to a place of safety? Is our hope in a telephone call announcing that it is time to flee? Is our trust in being on good terms with the physical organization that is "guaranteed" to be whisked away and protected from every inconvenience? ...

The Bible reveals a definite pattern of God's displeasure with acts of presumption. John Ritenbaugh expounds several of these circumstances, showing that God's justice is always consonant with His righteousness—and that we should be grateful for His mercy, as we are all guilty of this sin.

Over the past few generations, orthodoxy in virtually every aspect of life has been discarded, indicating how perverse human nature is in its determination to rebel against God. John Ritenbaugh uses several examples from real life to illustrate human presumption, a tendency which we all share—and one God takes a serious stance against.

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 cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and standing in awe of Him, honoring Him, and conforming to His standards. We must always look for the spirit and intent of what God commands rather than look for a specific "thus saith the Lord" clause. The liberal mindset looks for loopholes or strategies for circumventing God's commands, but the Godly mindset fears transgressing the intent and spirit of the law. Formality and decorum (in terms of dress and behavior) are part of godly standards and sanctity.

John Ritenbaugh warns us that in the turbulent and uncertain times ahead, we will need extraordinary fortitude and courage. From the confusion and anxiety of our trials, we run, hide, fight, or patiently work through the difficulties. Not much in this world inspires hope or permanent relief. As our Designer and Producer, God has designed us to run or function smoothly and productively on a godly formula of faith, hope, and love. Trials, when rightly handled with this powerful formula, produce a higher level of spiritual maturity, a higher level of perfection, improving perseverance or active endurance, motivating a person to overcome and grow in holiness. Our entire hope and faith (to be conformed and resurrected in Christ's image) must be anchored in God (the Promise Maker) 'with Christ's mind placed within us.

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 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.

The subject of a remnant occurs 540 times in the Bible! What is a remnant? How does it apply in this end time? How does it apply to the church?

The Seventy Weeks Prophecy is a bone of contention among prophecy experts. Richard Ritenbaugh shows that simply taking the Bible at face value makes the meaning of this prophecy crystal clear!

John Ritenbaugh reiterates that what a person believes is a major driving force of his conduct, determining the outcome of his life. At the time of the end, iniquity is going to be so pervasive and so compelling a force that our only resource for enduring its influence will be our contact and relationship with God. Faith is the foundational building block (II Peter 1:5-8) in this lifelong process. Everything in Christianity flows from the relationship we have with God, a relationship having trust or faith as its foundation or starting point. Walking by faith implies a responsibility to use the spiritual tools God has given us to overcome, grow, and to show our love by keeping His Commandments. God enables us to believe, to live by faith, but He will not do our part of the responsibility for us

John Ritenbaugh focuses on eight conclusions regarding fleeing and the Place of Safety: 1) There will be a geographical separation of the church. 2) We can be worthy to escape the Tribulation. 3) Lukewarm fence-sitters will go into the fire of tribulation for purification. 4) Faithful people are generally assured protection from the hour of trial. 5) The Bible is purposely vague about the specifics of the Place of Safety. 6) Obsessing about the Place of Safety is a sure way to disqualify oneself from it. 7) God calls some faithful, zealous ones for martyrdom during the Tribulation. 8) If we make the Kingdom of God our focus, being faithful day by day, yielding to God's purpose for us, He will faithfully supply all our needs.

John Ritenbaugh stresses the importance of making preparations, gathering our thoughts, and turning our lives around while there is still time, rather than squander our opportunities like the foolish virgins (Matthew 25:3) and the timid Shulamite (Song of Solomon 5:3). The Apostle Paul gives two significant warnings, signaling the impending Tribulation: (1) The falling away or Apostasy and (2) the appearance of the man of sin who exalts himself above God, ultimately setting up headquarters in the temple in Jerusalem (II Thessalonians 2:3-4). Because of the immense international geopolitical significance of this personage, it is unlikely that an errant leader of a small church, as speculated by some, could remotely fulfill this role.

John Ritenbaugh takes issue with a misguided teacher in the W.C.G. who claimed that fleeing is nothing more than a "cop-out," using Psalm 91 as his proof-text. Many biblical examples, including Jesus, David, and Jacob all fled for their lives in a prudent common sense move(proving that discretion is often the best part of valor.) On the other hand, Noah, Lot, and Enoch received forcible nudges from God. Scriptural hints seem to indicate a literal location (Revelation 12:13, Isaiah 42:11, Isaiah 16:3-4) for a refuge protecting a remnant of the church. God wants us to use both faith and common sense, recognizing that God's purpose may run counter to what we may think is best for us.

John Ritenbaugh asserts that prophecy seems to be a well-orchestrated, interdependent series of events moving toward the logical intervention of Jesus Christ. The events that unfold—of a scope as massive and deadly as the Great Flood, a time when no flesh would be saved alive—seem to call for spectacular intervention and protection. God has the ability to protect and save in a variety of methods, but one has to consider both the practical and biblically outlined purposes for intervention, protection, and prudent escape (Psalm 91). Christ promises to deliver from the hour of trial only one remnant of His end-time church (Revelation 2:10; Ezekiel 5:3).

John Ritenbaugh asserts that it has always been a pattern of Satan to counterfeit celebrations of those true celebrations God has given to us. Both kings Ahaz and Manasseh went headlong into Baal worship, sacrificing their own sons to Baal, giving their flesh to the priests of Baal (origin for the English word "cannibal.") The temple Passover instituted by King Hezekiah in II Chronicles 34 was a very unusual circumstance in which the king in a national emergency centralized the worship (establishing martial law) enabling him to keep track of what the people were doing, stamping out paganism which the religious leaders had allowed to creep in, defiling the meaning of the true Passover. Those who attempt to use this episode as a precedent for a 15th Passover fail to see the true purpose of Hezekiah's emergency measures.