Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the "hard" sciences. Instead of resolving basic interior problems, modern psychology treats the symptoms rather than the ailment by masking the consequences of sin with drugs. A notable exception to the general defect of psychology are recent developments in crisis and grief counseling. It is altogether feasible to see the Book of Lamentations as a form of crisis counseling, facilitating stricken Israel's coming to grips with waves of grief. The crisis itself—Jerusalem's fall to the pagan Babylonians—represented an intervention from God, as He tried to turn Israel away from her sins. The Book of Lamentations provides strategies to cope while moving toward repentance, including (1.) creating awareness, delving into possible causes, (2.) allowing catharsis, that is, expressing emotions, (3.) providing support, assuring Israel that her responses are natural, (4.) increasing expansion, that is, helping Israel overcome tunnel vision, (5.) focusing upon the specific cause of the crisis, (6.) providing guidance in overcome hurdles, (7.) providing mobilization, that is, pointing out peripheral support, (8.) implementing order, that is, putting Israel on a manageable routine, providing her with a sense of control, and (9.) providing protection from self-inflicted injury. In chapter 2, the narrator (speaking as the voice of Godly reason), uses some of these strategies. Sadly, however, at the chapter's end, Lady Jerusalem sidesteps godly repentance, opting instead for self-centered recrimination against Almighty God. Though God has actively brought about Judah's tribulations, the root cause of her troubles lay with her breaking her covenant with God.
Jesus Himself instructs us to live by every word of God (Matthew 4:4; Luke 4:4), advice that is also useful when we study the Bible. Most of the passages that describe Christ's return to earth in power and glory at the end of the age contain the same detail: that He will come in, on, or with clouds. David Grabbe provides biblical background to help us understand why this detail is significant.
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.
In concluding this series, Richard Ritenbaugh explains that before the Beast kills the Two Witnesses, they will have accomplished their work. Revelation 11:7-14 contrasts the Beast (a disciple of Satan) and Christ's Two Witnesses, showing stark diametrical contrasts between righteousness and defilement. The 'great city' where they die must be Jerusalem (called in this context 'Sodom' and 'Egypt' for its sinfulness and ungodliness). Humanity, totally given over to carnality, will feel short-lived relief at the Witnesses' death—whom they consider to be tormentors—but stark terror at their resurrection, when 7,000 are exterminated, perhaps many of whom are prominent supporters of the Beast. The glorification of the Two Witnesses will follow the pattern of Jesus Christ.
John Ritenbaugh, prior to the study of Lamentations, explains the significance of the handwriting on the wall in Daniel 5:25, referring to a systematic calculation of time. The key is to convert the monetary measures into units of time, employing the day-for-a year principle established elsewhere. This calculation provides a clue for the resurrection of Babylon. In Lamentations 3, the narrator looks at the horrible affliction of his people and sees ultimate good coming from this tribulation, realizing that it has been God's tool of correction. Our responsibility in such a context is to submit to the yoke God has prepared for us, and to be willing to follow God's will, realizing that chastening has been for our ultimate good.
John Ritenbaugh explores the possibility that the book of Acts, in addition to its role in continuing and advancing the Gospel or Good News, could well have been assembled as an exculpatory trial document designed to vindicate the Apostle Paul and the early Church, demonstrating that Christianity was not a threat to the Roman Empire as Judaism had asserted. The book of Acts also serves as a conciliatory, unifying tool, endeavoring to heal breaches that had emerged in the church through rumor or gossip. A key theme of Acts (appearing more than 70 times) concerns the particulars of receiving and using God's Holy Spirit. Acts also provides insights on the Commission to the Church, the relationship of Jesus with His physical brothers, significant contributions of women in the Church, and the emerging roles, organizational patterns, and responsibilities of the disciples.
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