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.
Richard Ritenbaugh, after reviewing the parallels of the five books of the Psalms with the five summary psalms at the conclusion, the five seasons, the five books of the Megillot, and the five books of the Torah (or Pentateuch), affirms that recurring patterns and themes can be seen throughout the psalms and throughout the entirety of scripture. Book one, parallel with the spring season, occurring during the Passover and Days of Unleavened Bread, focus on the Messianic prophecies, revealing God's plan to redeem Israel by crushing the serpent's head (emblematic of totally obviating the power of Satan the adversary) by establishing a dynasty of kings from the house of David (safeguarding the scepter in the tribe of Judah) to the ultimate fulfillment in Shiloh (code word for Messiah - the Lawgiver, Peacemaker, Redeemer, King of all peoples) who will establish God's Kingdom forever. The prophecies in Isaiah 9:6-7 and Jeremiah 23:5-6 reveal the identity of a child born to become a scion or Branch (simultaneously a root and shoot) of David, the Prince of Peace, Mighty God, having all of the governments upon His shoulders, ultimately turning them all over to God the Father. David, in his prophetic psalms (especially Psalm 22) did not experience the full measure of suffering he described, but served as a prophet (along with Isaiah and Jeremiah), graphically portraying the agony that would befall his offspring. When Christ divested Himself of His divinity and power, He was temporarily a little lower than the angels, a vulnerable human being like us, but nevertheless in continuous prayerful contact with God the Father, having a full measure of Holy Spirit, enabling Him to focus on the enormous task set before Him to raise up a group of saints to follow Him as first fruits. Christ continually expressed delight in His church, His affianced Bride, whom He loves passionately and with whom He wants to share His inheritance. As Christ ascended to the Father, those He left behind continued His work, writing the Gospels and
In thinking about David son of Jesse, we immediately bring to mind that he was King of Israel, a shepherd, a warrior, a psalmist, and a man after God's own heart. But we often fail to realize that, among his many other accomplishments, he was a significant prophet. Richard Ritenbaugh examines Psalm 22, a most clearly recognizable prophecy of Christ's suffering among the many psalms of David.
What was Jesus thinking about during His last hours as a human? It seems highly unlikely that our pure and sinless Savior spent much time thinking about our sins. The gospel accounts reveal what Jesus knew about His suffering, death, and resurrection, as well as His relationship with the Father.
"While [Jesus] was being tortured, hated, and crucified, was He 'thinking' of all the dirty sins for which He was dying?" asked a correspondent. The Bible shows that Jesus' thoughts were elsewhere—and more constructively—engaged.
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 that the calculated Hebrew calendar reflects God's faithfulness in providing His Spiritual offspring a reliable calendar. To concoct one's own calendar with errant human reason and assumptions equates with the presumptuous way of Cain. Some of the bedrock American values such as competition and individualism, when applied to changing established doctrine and established ordinances, bring an automatic curse of scattering and a seared conscience upon those who do these things. We cannot take the community's laws into our own hands, tweaking them for our own advantage, and still be a good Christian. Challenging the calendar is tantamount to challenging the laws of the Commonwealth of Israel (including its calendar) and challenging the sovereignty of Almighty God.
Can a book like the Song of Songs contain prophecy that is applicable to today? Richard Ritenbaugh shows that, far from being just a book about married love, the Song of Songs relates to the present condition of the church.
In this sermon on the death, resurrection, and ascension of Christ, Richard Ritenbaugh, using three consecutive Psalms (22-24), affirms that Jesus Christ was the antitype, perfectly fulfilling the Old Testament types, slain as the Lamb of God on Passover, Nisan 14, resurrected with the cutting of the wavesheaf at the conclusion of the Sabbath, and ascended to His Father at the time of the waving of the sheaf.
John Ritenbaugh marvels that human beings, having been given free moral agency, can accomplish what God had intended them to do all along. The apostle Peter, using the details of fulfilled prophecy (couched in David's psalms), convicts the crowd of their culpability (as we all need to be convicted) in the death of Jesus Christ. Peter clearly establishes the Messiahship of Jesus, showing His connection to David's prophetic psalms (such as Psalm 16) and David's lineage. The formula for receiving God's Holy Spirit—repentance and baptism is explored—and compared to current practice. The early church experienced a high level of cohesiveness by continuing in doctrine, fellowship, sharing meals, and praying together.
John Ritenbaugh reiterates that Jesus was placed on trial not for what He did, but for what He claimed about Himself. John has provided at least eight separate forms of witness, establishing the veracity of Jesus Christ's identity as God in the flesh. Fulfilled prophecy from the Old Testament (over 300 separate prophecies) concerning Christ's identity and the events of His life is overwhelming, compelling, and mathematically irrefutable (The chance of fulfilling only eight of those prophecies would be 1 in 10 to the 17th power or 100 quadrillion). John makes a compelling proposal for belief and faith. The last part of the first chapter of John focuses upon the work of John the Baptist, a physical cousin of Jesus, the forerunner of Christ, who witnessed the Holy Spirit descending upon Christ at His baptism, again establishing Christ's identity as the Lamb of God.
John Ritenbaugh focuses upon the episode in Matthew 20, in which Jesus was deep in thought, reflecting on the prophecies leading up to His crucifixion. At this point, His disciples were not converted, but displayed considerable carnality. The mother of two of the disciples asked for places of honor for her sons; none of the disciples had even an inkling of servant leadership. True greatness does not come from dominance but from serving and sacrificing with the attitude of a slave. Love is sacrificial. Willingness to sacrifice self is the secret to success in God's plan for us. If we would sacrifice instead of attempting to dominate one another, our marriages would be successes. Drinking ones cup is emblematic of enduring whatever we must go through, different for every human being. Our cup is to follow Christ in any situation, supreme sacrifice or lifelong commitment, acting how He would act. No one can really count the cost in advance. When the opportunity comes to learn spiritual truths, we must seize the opportunity as aggressively and boldly as the two blind men sought healing, rejecting any inkling of timidity. In our prayers, we must come before the throne of God boldly and then show gratitude for His response. God is not against doing something dramatic once in awhile in order to make an impact. When He made His entry into Jerusalem, it possibly attracted the attention of 2 ½ million people, most of them visitors. Evidently this event had been planned rather than done on the spur of the moment. His arrival prompted the overwhelming response "Hosanna" or "save now." The crowd was selecting the Lamb to be sacrificed. [NB: This series of Bible Studies from 1981-82 is incomplete.]