Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us—that is justifying us - before God. Through one man (Adam), mankind was condemned, but through Christ (the second Adam) we are justified and reconciled. After reconciliation, there can finally be a meeting of minds as we are fashioned into a new creation, invited to sit in heavenly places. As a work in progress, created for good works, we will ultimately be just like Him. The penalty of our sins, not God's Law, was nailed to the cross. If we faithfully use the gift of His Holy Spirit, overcoming our sins and developing godly character, we will be part of the first-born, qualified to receive our inheritance of eternal life in the family of God. Christ's work at Calvary reconciled us to God, setting in motion a process which will eventually bring the entire creation ( the "animal, mineral, and vegetable" into reconciliation with God the Father. Currently, the entire creation groans in agony awaiting the liberation from corruption. The Feast of Trumpets anticipates the return of Jesus Christ to this earth, having resurrected the dead saints and receiving the living saints at His coming, a day which harkens back to the time when the Law was originally given to the Israelites, a time when Mount Sinai was covered with smoke, when trumpets resounded, and the people were terrified, shocked to learn how powerful their God really was. The events preceding Christ's return Christ will be exceedingly terrifying to those who oppose Him, but welcome to the displaced remnant who will finally be allowed to return to their homeland. God will then pour out His spirit upon them, rendering their hearts pliable, submissive, and deeply repentant for their transgressions.
Bill Onisick, reminding us that we have experienced a taste of the Millennium, announces with the blast of the shofar that freedom and liberty will abound with the approach of the 50th year Jubilee. People will be released from their debts and land will be returned to its original owner. The Jubilee was designed to keep the family whole. When Israel went into captivity, God provided a land Sabbath for the land they had left behind. The Jubilee provided guardrails to prevent them from obsessing about acquiring wealth. In Jesus Christ's inaugural message, He trumpeted the arrival of the Jubilee Year, preaching deliverance to those in bondage to sin, and to restore oneness so that God can be all in all. We must be holy as God is holy. Through God's foresight, He built the Sabbath to give us God-confidence. When we keep the Jubilee, we must trust God to provide. When Satan is removed, we will have ultimate universal freedom. Can we hear the sound of the Jubilee shofar in our lives?
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.
Richard Ritenbaugh, suggesting that nothing is more dramatic than the blast of a trumpet, notes that alarm or warning is a primary function of a horn. Israel, spread out over a huge area, used a complex system of trumpet blasts to convey lifesaving information. Silver trumpets were used to call assembly, to direct movement, to call to war, to signal days of gladness, Holy days, new moons, sacrifices and offerings, announcing Jubilee, worship, and the coronation of a king. One of the reasons for the blowing of trumpets is a memorial of a past significant event, Yom Teruah, depicting the covenant relationship with God, a time to glorify and praise God. The second reason was to give direction, to advance into battle, or to take refuge. The third reason to blow the trumpet was to make an announcement, announcing a significant event like the Jubilee or the first and second coming of Israel's king and Messiah. A fourth use of the trumpet blast is to provide warning, motivating us to repent and to protect us from cataclysmic upheaval and the dreadful Day of the Lord and God's wrath, a time no one can endure without God's supernatural protection.
Richard Ritenbaugh, reflecting on the significance of the Day of Trumpets, asserts that it is characterized by shouting or a memorial of blowing of trumpets (teruah), signifying alarm, joy, or excitement. Before the commandment to keep this feast, only one event involving trumpets had occurred to the Israelites, namely the giving of the Covenant on Mount Sinai, when God spoke audibly to Moses and the people, intentionally intimidating them to test their faithfulness, to instill the fear of the Lord in them, and to keep them from sin. Most Israelites soon forgot the magnitude of God's power. When the psalmist Asaph remembered God's power, he was motivated to worship Him properly. This fear enables us to learn to walk in God's ways, acquiring wisdom and understanding, avoiding and hating evil, loving and finding refuge in God, ultimately attaining the reward of eternal life. The fear of the Lord is the basic attitudinal setting for a Christian, called by Jesus "poor in spirit."
Using The Poseidon Adventure as an analogy, Richard Ritenbaugh suggests that just as it took one swimmer to go through the submerged vessel with a rope giving his life for his fellow passengers, Christ gave his life serving as our forerunner through life's trials. Paul encourages the Thessalonians by giving them the details of Christ's return including a shout and a trumpet blast. The saints then and now will be with Christ forevermore. Our hope is based on the fact that Jesus Christ arose from the dead. In 1 Corinthians 15, Paul reveals that our hope is Christ's resurrection, witnessed by over 500 witnesses including Paul. If there is no resurrection, our faith is worthless. If Christ did not rise, we are still under condemnation. Paul believed that to put his own life in jeopardy for the sake of the gospel was stupid and useless if there were no resurrection. Death will be overcome when Christ appears on the Day of Trumpets.
Richard Ritenbaugh focuses upon the memorial aspect of the Day of Trumpets, especially the blowing of trumpets and shouting. One major incident involving the blowing of trumpets, occurring at the outset of Israel's incursion into Canaan, was the fall of the city of Jericho (Joshua 5-6), when Joshua (a type of Christ) meets the Commander of the Armies of the Lord (Yahweh, the one who became Christ), whose sword is drawn in a posture of judgment. Jericho, undoubtedly the most invulnerable fortress in all of Canaan, nevertheless was delivered (as an inheritance) into the hands of God's chosen people through the blowing of trumpets or rams' horns (announcing the presence of God). The battles of Jericho and Armageddon provide the opening salvos establishing God's chosen people in occupied territory, driving out the abominable influence of the previous occupants.
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.
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).
In this Feast of Trumpets message, Richard Ritenbaugh indicates that God (sometimes referred to as the Lord of Hosts) will marshal an army of resurrected saints who will wage a just war. Trumpets represent a cry of alarm and a call to action. The only time warmaking is just is when God decides, indicating that man's conscience has become so defiled, seared, and perverted that no other solution is possible. God also wages war to defeat His people's enemies (such as the Amalakites) and to put down the Satan-inspired end-time rebellion (Revelation 19:15; Joel 2:1-11).
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.