Charles Whitaker focuses on the phenomenon of clouds as an emblem of God's ability—and penchant—for hiding Himself from some people, revealing Himself to others. As such, clouds—sometime referred to as the Shekinah—symbolize the dichotomy of revelation and concealment; God is in total control of what He reveals—and hides—at any time. We only learn of Him through His grace, not as a result of our intelligence. God's cloud grabs our attention, signaling His presence. His cloud serves as a lens of His glory. Historically, God used the Pillar of Cloud to illuminate His people and discomfort the Egyptians. He used them to lead His people through the Wilderness form the time of Sinai until they entered the Promised Land. Clouds provide a means of transportation for God, conveying His throne (Ezekiel 1). They were present at Christ's Transfiguration; they transported Him to heaven at the time of His ascension; they will accompany Him at His return. Massive displays of clouds will characterize the year-long Day of the Lord. Just as Christ presided over the Great Deluge, burying the entirety of a corrupt civilization as He "terror-formed" a new world, so will He preside over the year-long Day of the Lord from His Cloud, taking vengeance on His enemies as He builds a new topography. As in the time of the Flood, God will protect those He selects for entry into the Millennial age.
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Mike Ford focuses on Ecclesiastes 11:7-8, proclaiming that light is sweet and that it is a pleasure to see the sun. Even though still don't know a lot about the nature of light, God has revealed its cause and symbolic meaning in His scriptures. Light symbolizes God, righteousness and purity, while darkness symbolizes ignorance, evil, and depression. With day comes perception and hope, darkness brings fear and despair. When darkness spreads its pall over people's minds, they mistakenly believe God does not see their sins. Satan, the adversary dedicated to destruction, is the ruler of darkness and death. The Apostle John repeatedly emphasizes that God is light, and in Him there is categorically no darkness at all. If we keep His Commandments, we are walking in the light. If we hate our brother or if we become enticed by the ways of the world, we are living in darkness. Satan disguises himself as an angel of light and provides bright—but deadly—lures to his dens of sin. In the New Jerusalem, the luminosity (symbolic of righteousness) of God the Father, Jesus Christ and His Bride will obviate the light of sun and moon. It behooves God's called-out ones to walk in the light of righteousness, keeping His laws and commandments. We must not let the pulls of the flesh and the world conceal the light we reflect as we walk in the light of His Truth.
Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omniscience (knowing everything). These attributes will never become descriptive of God's people. But there are other, transmittable, attributes which we can make a part of our new nature. These include love, forgiveness, compassion, and longsuffering. God commands that we emulate Jesus Christ, who sacrificed Himself for us. He instructs us to humble ourselves, giving our entire self as a sacrifice of love. Paul explains that light symbolizes the regeneration of the new creation, totally separate from the old creation, lying in darkness. There must be a regenerative change in what we are, how we think, and the way we think. With God's help, we must obliterate our evil, carnal nature, replacing it with purity and holiness, both of which will be evident to those with whom we associate. They will observe that no filthiness or course speech comes from us, as we radiate God's behavior (symbolized by light) in a murky world of darkness. Just as God characterized the Prophet Danial as being a light, He has also called us to be lights to the world, to radiate His attributes of forgiving, giving, and living.
Richard Ritenbaugh, reflecting on the recent solar eclipse, reminds us that in the peoples of past cultures believed that solar and lunar eclipses were omens of impending tragedy, leading to rituals to combat their influence. Although the Bible uses the imagery of the eclipse to portend the confusion at the end of the age, neither eclipses nor the warnings of the prophets caught Judah's attention. The only major event which got their undivided attention was the destruction of Solomon's Temple and the subsequent captivity of Jerusalem, an event sonorously described in Lamentations, a Megillah chanted on the 9th of Av, in the summer season, focusing on summer fruit, having the themes of affliction, God's judgment, correction, cursing, trials, with a hope in God's redemption and restoration. The most likely author is Jeremiah, the weeping prophet, but it also could have been composed by Baruch, Jeremiah's secretary. The Book's five acrostic songs (chapters) answer the question, "Why did this happen?" God brought the punishment on Judah, explaining that the basket of bad figs was destroyed (that is, the population of Jerusalem decimated) because Judah embraced idolatry, indulged in perverse sexual sins, failed to take care of the needy, and meted out corrupt judgments, forsaking the only support that would sustain them—Almighty God. Sadly, these deplorable characteristics describe the nations of modern Israel today. As God's called-out ones, we need to take to heart the warnings of Lamentations.
David C. Grabbe: Last time, we saw that the verses typically referenced regarding the four lunar eclipses—"blood moons"—are actually describing the Sixth Seal of the book of Revelation (Revelation 6:12-14). ...
Bill Onisick, tackling a conundrum which appears to some people as a contradiction, examines Jesus Christ's statement in Matthew 26:29, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom." If we look at the episode of His tasting the sour wine with gall shortly before He gave up His spirit, and the episode of eating with His disciples before His ascension, one would initially experience some confusion. However, when compared to the prophetic Messianic Psalms (especially Psalm 22) when the gruesome details of Christ's suffering and crucifixion are highlighted, the reason for the sour wine, the separation from the Father, the yielding of His spirit, the darkness, and the significance of His perfect sacrifice are all made clear. When we consider that in the annual observance of the Passover, Jesus Christ is with us in Spirit, we realize that we are already participating in a foretaste of this event right now, while the ultimate fulfillment will occur during God's coming Kingdom.
Many Bible students scratch their heads over the timing of Christ's crucifixion, believing that it should have coincided with the Passover events in Exodus 12. David Grabbe explains that the timing of our Savior's death reaches even further back, into the life of Abraham, the father of the faithful, and the covenant God made with him.
Joe Baity, reflecting on the electromagnetic spectrum, observes that the visible part of the range is a very small part of this continuum. We are only able to see when light rays bounce off luminous matter. There is much, much more that we cannot see—a kind of invisible connective tissue throughout the universe. More is unknown than is known. The luminous matter constitutes less than 5% of the universe. What we cannot see may constitute unseen spirit or spirit energy. Light is a metaphor of truth. In this world of darkness, we must walk in God's truth, seeing the spiritual path a little bit at a time until we arrive in the New Jerusalem, needing no external illumination. Eventually we will be like God the Father and Jesus Christ, seeing Them as They are
Human history proves that individuals quickly absorb the course of the world, losing their innocence and becoming self-centered and deceived like everybody else. John Ritenbaugh contends that Christians must continue to fight against these anti-God attitudes long after their calling to deepen and strengthen their relationships with God.
Bible students do not often consider Christ's parables to contain intrigue, but His Parable of the Wheat and the Tares has its share! Martin Collins explains this story of a sinister enemy sowing his agents among the saints.
John Ritenbaugh reiterates that when human beings are born, they are a blank slate with a slight inclination toward self-centeredness. But after living in this world, we become incrementally influenced by both evil spiritual influences and worldly influences. The Apostle Paul describes the gravity of these contrary pulls in Romans 7. Our carnal nature—-the sensual fleshly pulls—unfortunately will pursue us right to our very grave. God commands us to come out of Babylon, giving us spiritual tools and resources to do so, including faith, vision, hope, and love. The media through which these will be supplied are the relationships we have with the Father and the Son. Co-existence with sin is absolutely out of question in the life of a Christian; there is no middle ground. In regard to fornication with the world, God says, "save yourself for our marriage." Sin has an addictive quality incrementally hardening our hearts. Knowing God is the key to eternal life. As communication with God increases, communication with the world must decrease. We, like the Apostle Paul, must follow God's directions and do exactly what we are told, submitting and yielding totally to His will. The only thing that Babylon can communicate to us is sin; we must meticulously extricate ourselves from the world, and continue in the process of communicating with God until we are totally conformed to His image. Everything depends upon who we communicate with through prayer, Bible Study, and meditation.
Sometime in the not-too-distant future, the sixth seal foretells of the sun turning black and the moon turning red, stars falling, the sky rolling back, and a terrible earthquake moving mountains and islands. Richard Ritenbaugh examines this final judgment that announces the imminent Day of the Lord.
Richard Ritenbaugh discusses the pivotal holy day, the Feast of Trumpets, a day looking back to three holy days in which God deals with individuals and looks forward to three holy days in which God works with progressively larger groups. This day is a memorial of shouting or blowing of trumpets. Teruw'ah (the shout of the shofar) is often associated with the sound of war, symbolizing the Day of the Lord, the real war to end all wars, the time Christ will subdue and render judgment to all the evil hostile forces (governments under Satan's influence) on the earth, bringing rewards to His called out ones. Although these events will take place with relative quickness and speed, the whole time sequence will take some time to completely unfold. If we remain faithful, this day will have a positive outcome.
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously for forty years above the Tabernacle. God has appeared to many people in various forms and in various degrees of glory. We dare not fixate or limit God's appearing to one form or another. Ultimately, God's glory is His awesome goodness and righteous character, embodied in Jesus Christ, full of grace and truth. His glory is composed of all those things that are part of God's way and character. Remarkably, these godly attributes may and should (by means of the Holy Spirit, Christ in us) be transferred to us, unifying us with the Father and the Son, our hope of eternal glory.
Richard Ritenbaugh, reflecting on the shock and awe bombardment in Iraq, focuses upon the original shock and awe display on Mount Sinai, as well as the ultimate shock and awe campaign the world will experience at the second coming of Christ. Descriptions of this calamitous event abound throughout the Psalms and prophecies, depicting in awesome graphic detail the carnage and destruction of the Day of the Lord—the time of which no one knows! When these events begin to unfold (like a thief in the night), they will occur at meteoric speed. We dare not be caught sleeping but must show continual vigilance.
John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn. The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11). The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
Peter describes Satan as "like a roaring lion." What made him make this comparison? Mike Ford shows that Peter's choice of predator is a very apt analogy of our Adversary.
John Ritenbaugh examines the metaphor of light as a symbol of God's truth or God's Holy Spirit, convicting us of our self-deception, rescuing us from ignorance, and demonically inspired philosophies, leading us into a wholesome relationship with God. Without the Spirit of God, looking at God's truth resembles looking into the darkness. We see shape and forms of things, but without the Spirit of God, the things (the truths that make up all the mechanisms of God's purpose), all of the doctrines, all of the teachings'none of these make sense or give us a clear picture of what God is doing. With the Spirit of God (the light of God), we see the true shape and form of things and reality appears as something we can see clearly.
John Ritenbaugh asserts that understanding comes through sacrifice and that our lives alternate between light (understanding) and darkness (confusion). Abraham's experiences teach us not to try to force God's will by contrivances of the flesh. When any sin or self- will is involved, the fruits of such an endeavor will be bitter and disappointing (as was the incident involving Abraham and Hagar). Abraham's righteousness equated with his acquired humble unflinching trust in God rather than his skill at law keeping. The gift of grace comes only to those who yield to God by faith, establishing a warm working relationship with Him, performing righteousness through the power of His Holy Spirit.
John Ritenbaugh focuses upon Abraham's example of going to war. Even though God does not glorify war, there are spiritual parallels we can learn from it, including discipline and self-sacrifice. Abraham was willing to lay down his life to rescue his nephew Lot. His sacrifice shows us what kind of effort and sacrifice is needed to wage spiritual war, getting the Gospel out despite the militant resistance of Satan and his demons. They are masters of keeping us off balance, keeping the pressure on us, dogging our heels, trying to make us miss the mark, and preventing us from rescuing others held captive. Anyone involved in the work of God is in a spiritual war, often experiencing enervation and temptation to compromise. God provides faith and energy in those occasions to overcome and endure.
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God could not identify these characteristics in people appropriating His name. God's called out ones are obligated to avoid defilement from any source whatsoever, taking special care not to mix God's truth with worldly tradition and rank paganism, forming a syncretistic religion. Amos, using the unflattering image of cows of Bashan, censures the women of Israel (normally the safeguard for the family morality) for abandoning morality, living exclusively for pleasure, materialism, and self-centeredness (often at the expense of the poor and needy), while practicing devoutly a form of syncretistic religion. God, through His prophets, warns that God (with a motive of love) will chasten His people with increasing severity until they repent and begin to reflect His characteristics.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reactions of, crystallization of, assurance for, rejection of, and vindication of belief, as well as a dedication of those who believe to the work of God. John, a physical first cousin of Jesus, emphasizes the truth, genuineness, or reality of Jesus as the Logos (a word revealing hidden thought) the manifestation of God in the flesh, emphasizing His pre-existence, His fellowship with God the Father, His divinity, His omniscience,and His creative power. Jesus is portrayed as the fountainhead of everlasting life, demonstrating how to live abundantly as God lives, exercising instinctively the fruits of God's Holy Spirit. As the Light of the world, Jesus Christ reveals our character flaws and illuminates the pathway to quality eternal life, displacing the darkness and ignorance of this world. John focuses upon the multiple ways that Christ bore witness to the scriptures and to the people with whom He came in contact, providing iron - clad evidence that God is reproducing Himself.
Can a Christian commit a sin, and still be a Christian? Or would this be "the unpardonable sin"? Or would it prove he never was a Christian? Thousands worry, because they do not understand what IS the sin that shall never be forgiven.
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