Charles Whitaker, focusing upon Deuteronomy 29:4, where God reveals that He had not given the ancient Israelites an understanding mind "until that very day," discusses His revelation in Deuteronomy 29 and 30. These chapters have four salient themes: 1.) Today, with its counterpart "tomorrow," the future generations of Israelites; 2.) The land—"this land," referring to the land of promise, and "that land," referring to the land of exile of future Israelites; 3.) The "Covenant," with its attendant blessings for obedience and curses for disobedience and 4.) the concept of "revelation," that God reveals hidden matters to the end that people may obey His law. Historically, when Israel obeyed God, she received blessings; when Israel disobeyed God, she was cursed. This axiomatic truth is so evident to the gentiles that they will marvel that the hapless descendants of Jacob could not understand the cause-effect relationships of obedience and disobedience. Sadly, we live in a time when Abraham's offspring have rebelled mightily, waxing just as evil and perverted as ancient Sodom and Gomorrah. If modern Israel (including the Israel of God) disobeys the terms of the covenant, the fact that God made a covenant with them will not deflect the full impact of God's judgment. As God's called-out ones, having additional revealed knowledge and the gift of God's Holly Spirit, we are instructed to choose life "right now, this very day," just as were our ancient forbears.
Richard Ritenbaugh, creating a hypothetical scenario in which God sends the Russians- to devastate America and reduce it to a vassal state, suggests that such a catastrophe would resemble the conditions described by the Book of Lamentations. The Scriptures describe the Chaldeans as a bitter and hasty nation, ruthless and tempestuous, riding roughshod over everyone in their relentless thirst for power and plunder, often compared to wolves, leopards and other predators. When God chose to punish Judah and Israel, He sent the absolute worst of the heathen. The Lamentations show poignant before-and-after vignettes of former happy times contrasted with the horror of the present. Because of Judah's harlotry, God exposes the lewdness of her faithlessness and the cruelty of the lovers she whored after. Judah has become abhorred, as was Hosea's Gomer, who symbolized the faithlessness of God's people. The Day of the Lord unfolds nothing but disaster, darkness, and stark terror, with each trial worse than the one before. God is longsuffering, but He will not allow multitudes of infidelities. Like ancient Judah, the current offspring of Jacob have squandered the blessings given to Abraham. It appears that, just as Judah did not repent until it had hit bottom, modern Israelites will not repent until the fruits of their own sins nauseates and gags them. God is a merciful God, but His justice must be satisfied sooner or later.
John Ritenbaugh, lamenting that the course that America is taking has destroyed her virtue, claims that breaking the first commandment is the worst sin because its violation is the epitome of self-centeredness, putting the self before God, the most blatant form of idolatry. The secular humanists, infiltrating education, entertainment, and government, boldly placing their reprobate minds above God's holy law, have undermined the virtue and sullied the purity of America. In 1972 and 2003, the satanically inspired Supreme Court of the United States respectively "legitimatized" murder (of innocent unborn babies) in the name of 'women's rights' and sodomy (calling same-sex marriage a right in the Constitution) as the law of the land. The seven things God absolutely hates, recorded in Proverbs 6:16-19, have been boldly practiced by secular, humanist, 'progressive' leftist media, educators, entertainment, politicians, and judges for the last 50 years. This nation is a mere shell of its former greatness, and has been begging for God's wrath. Our Heavenly Father will not keep His patience forever.
Richard Ritenbaugh observes that incidents of terrorism are on the rise, occurring two to three times a day, many of which are not reported by the Mainstream media. These gruesome incidents, perpetrated within the Israelitish nations by foreign immigrants with a Satanic, insane, Jihadist agenda, are exponentially on the increase. Many have blamed the spike in terrorism on religious fervor or tolerant left-wing politics, but the most compelling explanation of all is that God is allowing these acts of terrorism as punishment for our peoples' forsaking the Covenant with Him and despising His holy law. Part of the curses listed in Leviticus and Deuteronomy identifies terrorism and harassment from the strangers in Israel's midst. If our minds are continually seeking God and trusting His providence, He will provide protection, allowing us to dwell in the secret place of the Most High.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheless, Joel, whose name means Yahve is God, in the middle of his prophecy, promised a marvelous blessing which would satisfy His people. This prophesied blessing, which became Peter's first words of his Pentecost sermon on Pentecost in 31 AD, was that God would pour out His Spirit, prompting young men to prophesy and old men to dream before the awesome Day of the Lord. Only a type of Joel's prophecy was fulfilled in 31AD and much more is yet to be fulfilled. Joel described a gruesome locust infestation that totally ruined the economy of the nation, placing the citizenry in a state of hopeless, panicked despair. Because Judah had taken God's blessings for granted, He removed His hand of protection, something we see happening in our morally bankrupt culture today. God, in His sovereignty, is guiding His creation to its ultimate purpose, including the devastating plagues and afflictions, designed to motivate repentance and obedience. God represents both mercy and justice. When sin becomes a dominant condition of God's people, God's judgment is not far away, either in the form of political oppression or natural disaster. For a repentant people, there will be restored fellowship and tranquility. The 1915 AD locust plague in Palestine had all the biblical proportions, including the sky darkened with adult locusts, eating everything in their paths. The locust plague Joel described is only a foretaste, symbolic of a more devastating judgment to befall the earth in the future Day of the Lord. Both disaster and grace are tools God uses to motivate repentance, and the wise will act accordingly, turning to God in sincere, contrite, humble, heartfelt repentance, rending their hearts rather than their garments, leading to total conversion and change of mind.
Richard Ritenbaugh, aligning Book Three of the Psalms with the hot summer months, the Book of Leviticus in the Torah, the Book of Lamentations in the Megilloth, and Summary Psalm 148, indicates that this portion of Scripture deals with the somber theme of judgment on a people who have rejected their God and have produced a plethora of rotten spiritual fruit. Summer suggests military campaigns that have switched into high gear, a time when plowshares have been reshaped into implements of war, bringing on God's judgment on a faithless, rebellious people who should have known better. The 9th of Av, occurring this year the eve of July 25 and the day of July 26, constitutes the anniversary of the destruction of the first and second temples, bringing captivity for Israel and Judah for their overweening pride and vile sins. The major theme of Book Three of Psalms is that God wants repentance; He absolutely cannot tolerate sin. The keynote psalm, Psalm 73, describes the reaction of discouragement of a faithful person witnessing the prosperity and ease of the wicked person, while the righteous seem to be facing endless trials and harassments. When we finally see God's perspective from the tranquility of His sanctuary, we realize that the respective ends of the righteous and the wicked will be vastly different. We come to understand that not all who are in Israel are Israel, but only the ones with which God is working. The evil are currently in slippery places, destined for destruction, while God's chosen people, the Israel of God, are being groomed for a priceless inheritance. If we stick with God, we will acquire our inheritance in the fullness of time.
Charles Whitaker, citing British philosopher Arnold Toynbee's warning that when a civilization responds to a challenge successfully, it survives, and when it does not, it commits suicide, proclaims that because America, over the last several decades, has not responded to the challenge, the die is cast for its destruction. History could be characterized as "a panoply of responses" from forceful, extreme, wimpy, or Band-Aid and non-existent. King David, because of his botched-up, indulgent, child-rearing practices, failing to deal with pride, rebellion, and self-centeredness of his offspring, brought havoc upon the nation of Israel. Responses on the macro or national level must begin on the micro or family level; there cannot be national governance unless there is first successful individual governance. In the 1930's, the comic book and the movie cartoon arrived on the American scene, exploring and traversing the boundaries of decency. Bimbo's Initiation is an example of this low level of decency. Conservative religious circles responded to the deterioration of moral values, forcing the comic book industry to police itself, more with the motivation of protecting their profits than from any twinge of conscience. In 1954, nevertheless, the descent into the cesspool was temporarily averted, at least for a couple of decades, when crime was punished instead of glorified, when policemen were respected instead of vilified, when females were drawn realistically, and sexual perversion was abnormal rather than normal as it is portrayed today by liberal progressive humanists. Since 1971, the comic industry has destroyed its own code, and smut and filth is the new normal. We have no bold Phineases today who are unafraid of political correctness. The die has been cast for morally bankrupt America (and modern Israel as a whole). As God's called-out ones, we must draw close to our God as our nation reaps the harvest of its crop of sin and iniquity.
Richard T. Ritenbaugh: This morning marked the eighth anniversary of the attack on the World Trade Center buildings in New York City by Islamic fundamentalists. ...
Martin Collins, reflecting on the tendency of society to prescribe drugs for every social malady, indicates that we often fail to see that the chastening we receive may be what God uses to sanctify us, preparing us as His spiritual children. When God starts a project, He finishes it; we must assiduously emulate that trait. If we are not receiving God's correction or chastisement, we should be alarmed. As Job was chastised by God, he learned submission and acquiescence, humility, silence, repentance, and that he had not seen the omnipotence of God. Chastisement focuses more on discipline and training than punishment. God uses circumstances such as financial loss or illness to steer us toward sanctification. Without godly chastisement, we may succumb to spiritual pride, self-confidence, self-satisfaction or smugness, but with godly chastisement, we attain humility, meekness, strength under control, and patience.
David C. Grabbe: ...By this accounting, it has been a pretty good year. For the time being, we can relax. We have "peace and safety." Right? It all depends on who or what is our biggest threat. ...
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 explores what the Bible teaches on the function of the prophet. Through Biblical contexts, we learn that a prophet is one who speaks for God, expressing His will and purpose in words and signs. The office of a prophet is to forth-tell God's purpose through His Law and tell people God's words. A true prophet, never losing sight of the law of God, deals with local situations, events of the Messiah, events of the future, and events that are dual in application. The prophet, described as coming from outside the system (who brings new truth building it upon the foundation of old truth) is contrasted with the priest who conserves old truth (given to them by a prophet). A prophet goads people to urgently commit themselves to a righteous course of action, forcing them to make clear and often painful choices. Elijah and John the Baptist clearly fulfilled the role of prophet.
John Ritenbaugh maintains that the best matrix for salvation (or to come out of Babylon) is to diligently seek God, a connection lost in the Garden of Eden. Christians must rigorously practice their faith, having their senses trained, growing from immaturity to maturity. Sanctifying implies growing into perfection. We cannot seek God by standing still, but must continually pray, study, meditate, and fast, growing daily in grace and knowledge. Our biggest danger at this time is to be lured into spiritual drunkenness by the pagan Babylonian system. Our God is not what we say we worship but whom we serve. We dare not be at ease in Zion, settling on our lees- tolerant of sin and blind to our spiritual state- practical atheism or prudent agnosticism. God teaches us that the uncleanness from this world can be transferred from one person to another, but holiness cannot be transferred from one person to another.
The September 11 bombings were certainly tragic and terrible. Some have since asked, "Was God involved? Is He to blame?" John Ritenbaugh soberly answers some of these tough questions, concluding that God certainly allowed them to occur for our ultimate and eternal benefit.
John Ritenbaugh reiterates that the real issue in the calendar controversy is not mathematical or astronomical computations, but faith in God's sovereignty, His providence, His right to assign responsibility, and His capability of maintaining an oversight over this responsibility. God has been faithful in providing a reliable calendar for over 1600 years. God remains consistent with His purpose, maintaining oversight and control. Like our ancient forbears, we dare not stray from things given or entrusted to us. We must hold fast, guarding the truth, honoring our father in the faith, refusing to forage after pernicious false doctrine. The preservation of the calendar was entrusted to the Jews, and specifically the Levites. No church group or private individual should presumptuously arrogate this responsibility to himself or herself.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
John Ritenbaugh focuses upon a singular disaster to befall modern Israel, involving captivity-largely as a result of its shameless toleration of rising violent crime. God ordained capital punishment, but because of the flawed legal system, with the exceptions for insanity, youth, and police mistakes, the deterrent value has been rendered ineffective in modern Israel. The prison system, actually producing academies for learning crime, is pitifully inferior to God's system of justice. Nevertheless, resisting civil governmental authority (a buffer against chaos) is tantamount to resisting God's authority. People who reinforce in themselves the habit of rebellion (resisting God's as well as man's authority) will be mercifully terminated in a lake of fire. Jesus, by emphasizing the spirit of the law, places deterrents on the motive- preventing the actual murderous deed from ever taking place. Brooding anger, bitterness, resentment, revenge, and scorn constitute the activating motives for actual murder. We need to develop the maturity and faith to allow God to take vengeance rather than presumptuously taking this prerogative upon ourselves. Christ teaches that we also need to learn to (with the help of God's Holy Spirit) proactively promote peace by attending to the physical needs of our 'enemies,' responding as Christ would respond.
Prior to the study of Lamentations, John Ritenbaugh explores the topic of visions and dreams from the biblical point of view. Visions and dreams, used very rarely by God to communicate to people (God does not play around with people's minds), must be corroborated by scripture or God's law to establish their veracity. The second chapter of Lamentations, preceding the first chapter in time sequence, describes the stunning and disorienting shock of seeing the total systematic devastation and utter destruction of something formerly considered indestructible, and realizing that God was responsible for the devastation. The prophets and the religious leaders bear the greatest blame for this destruction by providing a quasi-religion (with smooth and feel-good teachings condoning sin) and not teaching the Law of God.
John Ritenbaugh contends that while Scripture does allow for individuals to share their faults with one another for encouragement and brotherly advice, no man has the power to forgive sins or grant absolution, a prerogative retained by Christ and God the Father alone. Trusting human allies rather than God to also seems to be a main theme of Lamentations. An acrostic poem with highly structured multiple meters, Lamentations mimics the agitated talk of someone uncontrollably sobbing or crying. Personified as a grieved widow, Jerusalem recounts her sins as a nation, depending on her own strength or on her lovers (political alliances representing spiritual harlotry) rather than upon God, her Husband. Like Ezekiel, Lamentations also applies to modern Israel, which also has the faithless tendency to form adulterous political alliances with other nations rather than rely upon God, bringing the curse of captivity and mocking scorn.
John Ritenbaugh reiterates that the Gentile nations without God's revelation were held accountable for basic principles of humanity. Amon's barbarity, Tyre's faithlessness, and Moab's propensity for sustained anger (exemplified by burning the bones of Edom to lime) and the desire to take revenge - God punishes with severity. God warns us that vengeance is His exclusively and will not tolerate our taking the law into our own hands. God reserves the severest penalty for Judah and Israel because they had spurned the covenant God had made with them. To whom much is given, much is required. God is no respecter of persons. As the Israel of God, we need to take these admonitory words personally- making sure that we do not syncretistically mix pagan and Christian elements (lies and truth) together. If we cultivate a love for the truth and guard the truth, the truth will guard us.