John Ritenbaugh reiterates that God based the awesome promises He gave to His friend Abraham on the patriarch's proclivity to believe Him even when he had only partial and sometimes disturbing information. Abraham remained a lifetime sojourner, owning no land except for Sarah's tomb. His offspring, after some 400 years, received the promised land, the vital resource from which the Israelite nations would produce unbelievable wealth, especially during the time of Solomon. The promises made to Abraham's descendants (of making them a great nation with descendants as numerous as the stars) were unconditional, even though most of the physical Israelites have turned their backs on, or have compromised, the precious covenantal relationship of their forefather. God had absolute confidence that He could change this man who responded to His call, even though Abraham and his offspring probably pondered how that change could be possible. God is confident that He can change those whom He has called if they have the faith Abraham exhibited. If we have a similar relationship with God, we realize that it is impossible for Him to lie. If God can change Abraham, he can change us as well. The 14 chapters dedicated to the father of the faithful, when examined from our own unique historical perspective, gives us testimony that God has faithfully kept His promises. Because many of the people of modern Israel have rejected God's Sabbath, they have lost their knowledge of their identity as part of Israel. Abraham demonstrated to us, as his descendants, that having visible proof is not the key ingredient of faith. Thirty-five-hundred years after Abraham, we, as his spiritual descendants spread throughout the world, are similarly commissioned to believe God, to do what He says, and to keep His commandments, realizing that salvation is by grace through faith in what the Savior says.
Most readers of the Bible make an understandable but unwarranted assumption when considering the people of Israel: They believe that today's Jews are the biblical children of Israel. Pat Higgins, however, explodes this erroneous assumption with multiple passages from Scripture that show that modern-day Jews are just a fraction of those whom the Bible calls "Israelites." This is a distinction we must understand if we wish to grasp vital truths in God's Word.
Richard Ritenbaugh, pointing to I and II Chronicles as the most overlooked and most infrequently cited book, a document the Greeks referred to as a miscellaneous compilation of 'things omitted' from I and II Samuel and I and II Kings, maintains that Chronicles looks upon history with a different perspective, a different take on the subject matter, on how Judah's successes corresponded to the degree the people submitted themselves to God. The facts, compiled by a writer having the complete Old Testament documents in hand, living in the volatile Intertestamental period, seven or eight generations after Zerubbabel, reached some powerful theological conclusions never broached by the writers of Samuel or Kings. His mode of delivery resembles more of a thesis paper with theological conclusions, an extended commentary on blessings and curses, containing inspiring examples of answered prayers in examples like Jabez, whose mother had apparently cursed his future by giving him an uncomplimentary name, and in the dramatic turn-around in Rehoboam's military exploits when he humbled himself before God. The thesis of the entire book seems to be that when God's people seek Him in repentance and humility, God comes to their aid; if they keep the terms of the covenant, they succeed; if not, they fail. God responds to those who seek Him and helps those who stay in alignment with His will. The themes of Chronicles are calling upon the Lord, seeking Him, and remembering His works.
Mike Ford, reflecting on the inordinately high casualties of the American Civil War, far more extensive than all of the other wars combined, compares the devastation to another civil war between Judah and Israel, recorded in 1 Kings 14 and II Chronicles 11, a tragic war where more than 500,000 soldiers lost their lives because the leadership turned away from God, embracing disgusting forms of idolatry. After Solomon's death, his son Rehoboam, after seeking unwise counsel, provoked a split or secession of the northern tribes of Israel under the leadership of Jeroboam, who promoted the worship of golden calves in a counterfeit Feast of Tabernacles in Bethel and Dan and appointing his own unscrupulous priests to administer the pagan services, which promoted sodomy and male temple prostitutes. When King Abijah earnestly appealed to God at the beginning of a devastating siege, repenting of the foolish God-rejecting policies of his father's administration, God heard his intercessory prayer; Rehoboam's army was soundly routed, suffering 500,000 casualties, and Judah basked in a short-lived peace. Abijah had three good years but was suddenly cut off because the victory went to his head, and he didn't move forward, removing the idols and outlawing the disgusting pagan religious practices. One successful act of faith is only something to build on, not merely a motivation to rest on laurels. We need to make sure that we move forward in our spiritual battles, extirpating any idol that comes into our lives, separating us from God.
David C. Grabbe: In the record of the kings of Israel and Judah, God typically inspired the writer to summarize in a sentence or two what He thought of the particular leader, such as “He walked in all the sins of his father,” or “He did what was right in the eyes of the LORD, as did his father David.” ...
John Ritenbaugh, reflecting on the scripture commanding the saving of second tithe, focuses on the admonition that we learn to fear God, having awe, respect, with a certain measure of dread. We are admonished to internalize the book of Deuteronomy in preparation for our future leadership roles. In one sense, Deuteronomy serves as the Reader's Digest Condensed Book or the Cliff Notes, outlining the details for our salvation, providing us instructions for our relationship to God and our guidebook to the Promised Land. Deviating from this set of instructions leads to apostasy, idolatry or spiritual adultery, a situation in which physical Israel perennially found itself, having become repeatedly immersed in degenerate heathen religious practices. Ezekiel 16 is directed to modern Israel, a people who have outstripped their ancestors in their zeal to defile themselves in a moral and spiritual cesspool. Unfortunately, all of us have been tainted by this degenerate culture. Modern Israel's major sin is idolatry. Once the First Commandment is broken, the others topple like a house of cards. Most of the world worships pictures or sculptures of gods and lords. Those who trust these false entities are as good as dead. There is no alternative to worshipping the one true God. Israel's propensity for idolatry is deeply ingrained in them, impatiently and emotionally clamoring for something they could see—a malleable idol. Unfortunately, this propensity toward idolatry is part of human nature, a natural extension of self-centered coveting; transforming ourselves into the god we serve. God will not brook competition under any circumstances, demanding total destruction of all alternative forms and methods of worship—no form of syncretism with anything pagan whatsoever.
As seen previously, the Creator is a God of unity and division. While God's ultimate goal is for His children to be united together with Him in His Family, in the meantime, instances will occur when the Sovereign judges that division is the best tool for bringing His perfect will to pass. This is especially true when salvation is under threat. ...
At some point in the near future, the modern descendants of Israel will learn of their true identity—and have to face the consequences of that knowledge. Using the prophecies of the Second Exodus, David Grabbe reveals that God will do what is necessary to bring Israel to the spiritual condition and the physical location that He has purposed for her.
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.
Most commentators identify Babylon the Great, the Harlot of Revelation 17 and 18, as either a church specifically or a broader cultural system. John Ritenbaugh, however, produces biblical evidence that the Harlot is overwhelmingly portrayed as a powerful nation that dominates the world at the end time.
The northern tribes of Israel, having rejected Davidic rule, chose Jeroboam as their king, and he soon led the Northern Kingdom into apostasy. Charles Whitaker shows that after just over 200 years, Israel fell to Assyria, and it people were taken captive and transported to Media. Judah lasted about a century and a half longer, falling to Babylon in 585 BC.
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.
How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
Even though the march of globalism seems irresistible, tribalism is rearing its head in many parts of the globe. Charles Whitaker also shows that tribalism played a major rolei n Israel's history of rebellion.
John Ritenbaugh takes issue with the popularly held notion that preaching the Gospel to the world as a witness is the sole identifying mark of God's church. There is a vast difference between "preaching the Gospel to the world" and "making disciples"- the major focus in Matthew 28:20. The largest portion of the great commission demands that the lion's share of time, money, or energy ought to be invested in feeding the flock. With the present scattering of the church, engineered by Almighty God (not Satan) in response to our sick, rebellious, and unsound condition, our major obligation at this time should be to heal its wounds and to point it in the direction of repentance, overcoming, and growth. God indeed wants unity, but it has to be on His terms.
John Ritenbaugh shares the significance of Herbert W. Armstrong's role in the church. Increasingly, some fail to realize Herbert Armstrong's stabilizing role in God's church. The scattering we have experienced since his death has been a blessing from God, revealing our collective, pitiable spiritual deficits. God deliberately engineered the scattering to save us from our precarious spiritual condition. Like the virgins in the Parable of the Ten Virgins, we have all slumbered. In the meantime, God has been working on His spiritual creation, fashioning us in His image. At this juncture, we are not being scattered because of persecution, but because of punishment brought about by our wholesale lack of obedience, requiring loving, firm corrective action. We are not victims of Satan, but bear much of the responsibility for this dismantling from our failure to discern false doctrine. The division of Israel and Judah (between Jeroboam and Rehoboam), occurring because of disobedience, was engineered by Almighty God, and was designed as a lesson for us. If we sin, God will scatter us. He who scatters the church will re-gather it in His good time. Herbert Armstrong, while not perfect, not infallible, and not sinless, nevertheless served as the custodian of the precious truths of God - occupying the role of God's servant and messenger. To reject the message from God's messenger is to reject God. We need to collectively repent and go back to the first works and the faith once delivered to the saints.
The history of Israel is not only a fascinating study, but it also reveals important facts and principles necessary for proper understanding of prophecy. Once Isreal is identified prophetically, Bible prophecy opens up and God's plan becomes plain!
John Ritenbaugh warns us that in our relationship with God, we must emphasize principle over pragmatism, because pragmatism inevitably leads to idolatry. Jeroboam, in setting idolatrous shrines and festivals at Dan and Bethel, appealed to the carnal desire for practical convenience (I Kings 12:26-33). These practical compromises eventually led to the desecration of the Sabbath and the holy days, ending in the captivity of Israel. When doctrine is diluted, it turns into outright idolatry. Like ancient Israel, we have to guard against the tendency to gravitate toward ministers speaking smooth and pleasant things at the expense of turning from the truth. If we are led into deception, it is because our carnal nature wanted it that way (Jeremiah 17:9).
John Ritenbaugh asserts that keeping the Feast of Tabernacles in a central location enables us to realize that we are involved in something larger than our own salvation- part of a universal and eternal mission, giving us unity toward God's purpose. Jeroboam, motivated by political ambition and self-centered fear, incrementally and surreptitiously established a more convenient idolatrous festival, replacing the Levites, and establishing new centers of worship in order to prevent his people from keeping the legitimate Feast of Tabernacles in Judah. The modern parallel seems quite clear.
John Ritenbaugh suggests that people who opt for a fifteenth Passover do not do so from a pure motive for seeking the truth, but instead reflects an irresponsible grab for power. Unfortunately, major reinterpretations and alterations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events. Even major Protestant theologians realize the drastic changes which placed humanly devised practices on the same status as the commands of God. Beside rendering themselves blind to the true significance of Christ's sacrifice, proponents of the fifteenth Passover (old and new) unwittingly follow Jeroboam's precedent of leading his people into rank paganism.
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's holy and spiritual law, describing and defining His standard of holiness, His character, nature, or essence, serves as the template into which our character needs to be formed or molded. The combination of the redeeming and the law-giving aspects of God's nature determines the plumb line against which all of us are judged. Jacob's descendents, embracing false religion (after the idolatrous, syncretistic manner of Jeroboam I) have severely placed a strain upon God's patience. As members of the Israel of God, we must assiduously measure up to God's plumb line, insisting upon positive moral purity in all our thoughts and behaviors, avoiding sin by doing good—a course that will put us totally out of sync with the rest of society—a society ripe in sin and immorality, begging for harsh correction.
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.]
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