John Ritenbaugh, reflecting on the lyrics of Bob Dylan's war protest song in 1964 "With God on Our Side," analyzes the conundrums Dylan proposes, "If God is on our side, is He as murderous as we are?" "If God is really on our side, what does that do with our perception of God's character?" The clear majority of professing Christians who claim they know God really do not because they have no relationship with Him—and most have rejected the Sabbath. As God's called-out ones, we are required to be doers as well as hearers, walking in His steps. Historically, the Israelitish nations have been talkers, but not doers. When ancient Israel wanted a king to be like the gentile nations, they virtually stripped God of His power, in doing so receiving the curse of a darkened, reprobate, animalistic mind. Humanists are foolish ignoramuses about what really matters in life. The framers of our Constitution were sincere educated men, but they were unconverted. Having experienced the turmoil of the Catholic—Protestant clash in Europe, they did not want any sect dictating religious doctrines or practices. A follower of Christ is mandated to: (1) follow Christ; (2) walk with Christ; (3) imitate Christ; and (4) walk in Christ's steps—doing exactly what Christ does. Consequently, as physical Israel is still reeling from the curse of I Samuel 8 (rejecting God's rule to replace it with a tyrannical Gentile-like government), we need to guard against the multitudinous distractions, realizing that God is sovereign, totally regulating the political and cultural upheaval, shaping it to accomplish His ultimate purpose.
Martin Collins, continuing the exposition of the Book of Joel, reiterates that the locust plague serves as a vivid precursor to the impending Day of the Lord. Joel assures the victims of the devastating plague that, if they would repent of their sins, returning to the covenant, the land would become refreshed, prosperity would return, the political threat would be averted, and the years lost to the devastation would be restored. What God promised to physical Israel He promises to the Israel of God—the Church. On Pentecost, 31 AD, God typically fulfilled Joel's prophecy of His Spirit being poured out on all flesh; in the Millennium, He will finally fulfil it. Throughout the Old Testament, God's Spirit was poured out on selected servants who had specific commissions to lead and warn God's people. In the future, a healing of the land, national security, and the restoration of lost years will accrue to the remnants of Israel and ultimately to all mankind. As members of God's royal priesthood, we need to humbly look out for the wellbeing of others, not like Diotrephes, who desired to have pre-eminence, but rather like Jesus Christ, who willingly sacrificed Himself for others. When God's Holy Spirit dwells in us, the most convincing manifestation is our repentance and yielding to God's direction, as manifested in the servant who always carried out his master's will faithfully.
Richard Ritenbaugh, reflecting on the widespread belief in many pagan cultures that local tribal deities claim territoriality over their adherents' land, maintains that God had to disabuse Israel from believing such nonsense, using scattering and exile to partially accomplish His purpose. God is sovereign over the entire earth; His power is not venue-dependent. When Nebuchadnezzar had enough of Judah's rebellion, he transported the entire ruling class to Babylon, including Daniel and his companions. God used this event to scatter Judah and Benjamin through the prominent cultures of the earth. Jeremiah sent a letter in 597 BC, giving specific instructions to the captives as to how to conduct themselves in Gentile cultures, assuring them that they would be in this predicament for seventy years, after which God would rescue them. They were to improve their skills, buy houses, plant gardens, raise families, and be model citizens. Although they were not to assimilate inwardly, they were to blend in wherever God's Law was not violated. They were not to make a nuisance of themselves by proselyting, a principle still in effect today for God's called-out ones. In post-exilic times in Persia, God used concealed Jews (exampled by Mordecai and Esther) to ascend to levels of prominence on behalf of their people. Esther (her Persian name, a variety of Ishtar) and Mordecai (his Persian name, a variety of Marduk, a Babylonian deity) served as a kind of protective covering, enabling them to quietly carry on God's purpose. Paul applied the essence of Jeremiah's letter to Christians living in this present evil age, admonishing them to lead a quiet life, mind their own business, stay aloof from governmental affairs and set a godly example through diligence and good works.
Martin Collins, focusing on the Prophet Habakkuk, whose name means "one who embraces" or "one who clings," suggests that a major theme of the Book of Habakkuk is the importance of clinging to God regardless of the vicissitudes of life. Habakkuk's prophecy seems to be up-to-date when describing God's called out ones today, who are compelled to cling to God as evil change agents threaten to destroy our civilization. Habakkuk evidently lived following the times of Josiah's massive reforms, a time of spiritual decay following the bright times of Josiah, a transitional time something like we are experiencing today, a time the law is powerless and justice no longer prevails. We should never be tripped up when we see bad things happen to good people or vice versa, realizing that history is indeed following God's timetable. God's timing is perfect. We should never doubt the justice of God, remembering that terrible events cannot separate us from the love of God. When we feel overwhelmed, we need to (1) stop and think, refraining from rash speaking, (2) calmly restate basic principles, (3) put events in their right context, and (4) return to God for further clarification. Habakkuk followed this formula as he reflected upon every attribute of God, realizing that God had been continually faithful to His people and that the impending invasion of the Babylonians was not the last event in God's plan, but only a tool in bringing about God's ultimate purpose. Like Habakkuk, we must detach ourselves from the problem at hand, return to the ramparts and seek God's counsel, staying in the watchtower, seeking God in prayer and study until God gives us the answer, remembering that the just shall live by faith.
Martin Collins, observing that President Obama's speech immediately following a prior address by Pope Francis to the United Nations, occurring simultaneously on the beginning of the Feast of Tabernacles, was perhaps the keynote speech of a sinister new world order (a Satanic counterfeit of God's coming Kingdom) in which the sovereignty and liberties of individual nations would be extirpated, replaced by a greatly strengthened United Nations committed to climate change legislation and a Marxist-style redistribution of wealth. In this emerging toxic socio-cultural milieu, God's called-out ones have been warned not to be conformed to the world, but to become transformed into the glorious likeness of Christ. The world view of God's church and the world's view are antagonistic toward each other. The secularist progressive humanist proponents are highly narcissistic, placing human pride and achievement over God's sovereignty, introducing relativism, a philosophical belief that all truth and standards of morality are relative. The consequences of the humanistic mindset (the mindset of the prince of the power of the air) has enervated and sickened the helpless inhabitants of the earth, subjecting them to war, degenerative diseases, and an insane reprobate mind. The entire creation groans for the Millennial Harvest, when God's resurrected saints will assist in administering God's standards of mercy, justice, and peace. When God's Holy Spirit will be poured out on mankind, mankind will rejoice.
John Ritenbaugh reflects on two recent news items in which individuals foolishly initiated altercations with police and lost their lives in the process. As a matter of common sense, it seems the height of idiocy to challenge constituted authority. Solomon reminds us in Ecclesiastes 8:17 that we are not privy to God's operations under the sun, but we must nevertheless leave room for God's operations, realizing that He has the prerogative to impose both blessings and calamity, the latter as a response to man's disobedience. God wants us to witness difficulties and the natural consequences of sin. In these difficult times, we need to be mindful that God is carefully watching us. As we yield to God, and apply godly wisdom, analyzing, calculating, observing, etc., our knowledge increases and we add an extra dimension of character as we morph into God's offspring. One of the difficult lessons we must process is that God backs up constituted authority, regardless of the governmental structures that placed it into office. We must realize that whether we are dealing with federal representatives, city council members, the policeman on the beat, our employer, our teachers, or our parents, we owe them the same deference and respect we would give to God. The human family was given by God as the building blocks of all governmental structures. As the beginning of wisdom is fear of Almighty God, we humans learn to fear, giving deference and respect to our parents, and then transfer this deference to civil government and other governmental structures of society. We must continually remember that we are strangers, pilgrims, and sojourners in an alien land. Even if we consider ourselves ambassadors of a heavenly kingdom, our latitude to participate in the governmental structures in this world has been greatly restricted. Nevertheless, we are obligated to render respect, deference, and honor to constituted authority as though we rendered it to God.
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.
Most Bible students are not familiar with the prophet Hananiah—or perhaps he should be called a false prophet. In his interactions with Jeremiah, a true prophet of God, Hananiah made a significant mistake: prophesying good when God had called for destruction. David Grabbe explains that, while God's will is to do good—eventually—the timing of matters makes all the difference.
The lives of the Minor Prophets span the latter part of the history of the kingdoms of Israel and Judah and extend into the post-Exilic period. As witnesses to the decline and fall of these two unrepentant nations, the prophets report the conditions and attitudes that led to their defeat, captivity, and exile. In Part Three, Richard Ritenbaugh focuses on Nahum, Habakkuk, Zephaniah, and Haggai.
II Corinthians 5:7 is clear that God wants us to walk—live our lives—by faith, but our pride and vanity, mirroring the attitude of Satan the Devil, frequently get in the way. John Ritenbaugh delves into the depths of pride and its tragic results for the individual and for all mankind, most of all because it causes us to reject God and His Word.
The Bible tells us that the time is coming when God will regather His people Israel to the Land of Promise, a greater Exodus than that from the Land of Egypt. David Grabbe gathers the prophecies of this momentous future event, focusing on when it will occur.
Scattered within the Bible's pages are clues about the Beast, but one stands out: his frequent connection with war. Richard Ritenbaugh analyzes types of the coming Beast to build a composite picture of what we can expect of the coming world ruler.
John Ritenbaugh focuses on the Day of Atonement and our responsibility toward God in afflicting our souls. The intent of this process (made clear by the Hebrew verb'awnah'cowing or browbeating our human nature into submission) is to deflate our pride (the major taproot of sin), the biggest deterrent to a positive relationship with God. In humbling us, God causes us to lose our sense of self-sufficiency and pride. As lumps of clay, we cannot be transformed unless we endure the pain of pounding, shaping, and molding. The Day of Atonement adds the dimension of self-inflicted pain, modeled by Christ as He voluntarily endured, submitting himself to His Father's will. Pride caused our separation from God; humility will heal it. Pride generates self-sufficiency, blinding people to their real needs and to others' needs, making a person hard and non-resilient, predisposing him to destruction, shame, and disgrace. Fasting helps to restore at-one-ness with God.
John Ritenbaugh insists that a Christian's perspective or point of reference should always be from God's point of view, as determined by the pages of the Bible. Our human heart, looking and evaluating on the outward appearance, perpetually drawn to the world, must be replaced with the motivation from God's Holy Spirit- cleaning up character and removing defilement from within. How we dress and how we act on the outside is determined by what is in our heart. God desires that we dress, behave, and act according to His upgraded standards. Both clothing and hair length have been perennial flashpoints, signaling and reflecting areas of rebellion, defiled attitudes, and spiritual health providing a reliable barometer of a person's character, as in the cases of Absalom and Nebuchadnezzar. Casualness or carelessness in matters of hair length show rebelliousness in acceptance of covenant prescribed governmental or gender roles.
Mentioned in Matthew 2, the wise men or magi have been mysterious figures since their appearance two thousand years ago. Their visit to Bethlehem was more significant than most realize.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
Self-exaltation was one of the sins that got Satan in trouble—and we certainly do not want to follow his lead! Conversely, we are to humble ourselves so God can exalt us in due time.
John Ritenbaugh takes issue with those who feel that the perennial calendar controversy was never understood, investigated or resolved by Herbert Armstrong. After a lengthy study in the 1940s, he concluded: (1) there are not enough rules in the Bible to establish a calendar. (2) God had given no authority to anyone outside the Bible to establish a calendar. (3) The oracles of God had been committed to the Jews (Romans 3:1-2), and nobody else. The issue is not mathematical or astronomical, but instead a matter of trust in God's faithfulness, authority, sovereignty, oversight, or ability to govern. If we did not have revelation (including the provision of a calendar) from God, presumptuously trying to establish a calendar independently has led to, and will continue to lead to chaos and confusion.
That God is sovereign means that He IS God, the absolute governor of all things. This has profound implications for us—it means He chooses goodness or severity, according to His will and purpose.
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 addresses the controversial topics of conspiracy theories, Sovereign Citizenship and the New World Order. These, for too many, burn up countless hours of precious time in vain speculation and useless anxiety. The drive toward one world government is a transparent reality having several biblical prototypes (Genesis 10:8-13; Daniel 2:36-44), all inspired by demonic opposition to God's rule (Ephesians 6:12; II Corinthians 4:4: Jude 6; etc.) There is nothing new in this game-plan; conspiracy seems to be a part of our human nature. Satan, manipulating self-interest and pride in various groups and individuals, will only be able to hold his inharmonious confederation together for a short while. If our fear is not in God, this conspiracy will distract, immobilize, and paradoxically tempt us to compromise with it. Our fear ought to be in God who has sovereignty and the final say over all things (Isaiah 8:11-13).
In this keynote address of the 1997 Feast of Tabernacles, John Ritenbaugh warns that people are not going to understand the significance of prophecies until the prophecies are being fulfilled or have been completely fulfilled. Understanding prophecy is secondary in importance to overcoming, growing, developing character, and being in the image of God. One significant event, the scattering of the greater church of God, reflects a more general trend on the world scene—the disintegration of the major religions into millions of pieces (reflecting a general world wide disdain for hierarchical structure), making possible a post-modern syncretistic reconstruction of millions of personal private religions, incorporating feel-good palliatives and allowing for moral laxity. In the wake of this pernicious self-expression, we must desperately hold fast, contending for the faith once delivered to the saints (Jude 3).
In this Feast of Trumpets message, Richard Ritenbaugh, drawing parallels to present concerns, shows Habakkuk's remarkable transformation from pessimism to ironclad faith in the midst of seemingly disastrous circumstances. To the plaintive question, "Why does a loving God allow evil people to seem to get away with murder while the righteous suffer?" Habakkuk learns to look, watch, wait, then respond, realizing that God is sovereign and will send a Savior (Habakkuk 2:3; Hebrew 10:35), accompanied by judgment, terror, the Tribulation, the Day of the Lord, and the establishment of His Kingdom forever, rectifying all the injustices, destroying all evil, and flooding the earth with His life-saving knowledge. Like Habakkuk, we need to exercise patience, living by faith, sighing and crying for the abominations, silently trusting in God's righteous character.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
Nebuchadnezzar's image has always held a certain fascination with students of Bible prophecy. What do the various parts mean? How does it relate to the end time? Richard Ritenbaugh explains the image and its prophetic implications.
John Ritenbaugh reiterates that pride comes about in a person because of a perverted comparison—a comparison that will elevate one above another, make one feel better than another, or more deserving than others. Because of its arrogant self-sufficiency, it stands between our relationship with God, the source of all true spirituality and spiritual gifts. Pride, subtly elevating man to the same level of God (a perverted comparison) results in his rejecting the very gifts God would give him for his salvation. Our dependence upon God for what we are and what we know is essential for the production of humility. The truly humble, realizing their dependence, cry out to God continually for help—all the way through life into the resurrection.
John Ritenbaugh, after going through the history of Israel's incremental rejection of God's authority and putting themselves under the yoke of Satan's political system, asserts that God is establishing a spiritual kingdom from the dynasty of David, having Christ at the head installed beginning with the seventh trump when He will unleash the power of His Kingdom against the kingdoms of the world. Those who hear the good news of the Kingdom of God and respond to it (entering a covenant with God to become a part of it) are in the process of being built into a spiritual house that is also a royal priesthood (2 Peter 2:9). This royal dynasty will govern a holy nation bearing governmental rule over the earth as kings under Christ.
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals, sheep need the most care and are extremely vulnerable to predators, pests, and fear, leading to an extremely dependent and trustful behavior. From the viewpoint of a sheep, the narrator of Psalm 23 expresses gratitude and contentment for the shepherd's watchful care and continuous providence. Occasionally a sheep may not show contentment, "worrying a fence" to look for greener pastures, leading other sheep astray in the process. Shepherds have to deal decisively with this potential hazard. A shepherd realizes that a flock may be made to lie down only if they are free from fear, friction in the flock, pests and insects, and hunger.
John Ritenbaugh, expounding upon the sixth commandment, focuses upon the curious aberration of 'holy wars,' killing in the name of religion, or the motivation for waging 'just' wars. God has never given mankind the prerogative to determine whether war is just or not. Because God has supreme sovereignty and authority over all government, we are subject to (the sanctions and penalties of) all governmental authority, but are obligated to obey the highest authority- namely God Almighty. God promised the children of Israel that if they would obey Him, He would fight their battles for them- driving their enemies out. Ancient Israel's choice to go to war was not sanctioned by God. Likewise, God has promised to protect us upon the condition of our unconditional obedience to our covenant with Him. We have the responsibility to trust God unconditionally.
Why is the world's best selling book held in awe by some, in passive discredit by others, and understood by virtually none? Why do the many churches of traditional Christianity disagree about what the Bible says? Have you ever PROVED whether, as the book itself purports, it is the authoritative Word of the Creator God?
The BIBLE—Superstition or AUTHORITY? Did you ever stop to PROVE whether the Bible is the divinely inspired Word of God?
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