Martin Collins, reminding us that God's love does not shield the believer from sickness, pain, sorrow, or death, focuses on several scriptural contexts in which Jesus shed tears and expressed grief. Though no wimpy sentimentalist, Jesus chose to experience the often disrupting vicissitudes of human life, having the capacity to feel empathy. Like all of us, He felt weariness and exhaustion, grew in wisdom and knowledge, and felt anger and indignation. The short clause, "Jesus wept," conveys both His anger at the consequences of sin and His compassion for those who suffered, prompting observers to say, "He loved." Jesus was made like us so He could empathize with our weaknesses, qualifying Him to be our High Priest and Mediator. Unlike the religion of Ancient Greece, or Judaism, God's true religion shows God as having the capacity to feel, to empathize, and to have love for others. God meticulously keeps track of our tears and promises to wipe them away in the fullness of time. But, before God transforms our tears of sorrow into tears of joy, He commands that His called-out ones be the same kind of living sacrifices as were Moses, the apostle Paul, and Jesus Christ.
Ryan McClure, taking us on a journey leading 20 trillion miles from earth, asks, "Is God personally involved with His Creation?" Deists believe they can prove the existence of God from His public revelation, that is, Creation itself. However, they assert that God has left this marvelous complex and interdependent creation to manage itself. Through the private revelation given to His called-out ones, God has provided ample assurance that He is actively involved in the maintenance of His creation, a revelation which includes the accounts of His direct interface with Adam and Eve, His instructions to Noah, and His interactions with Abraham, Isaac, Jacob, Hagar, Gideon, and with Samson's parents. Jesus assures us that even the hairs of our head are numbered. For God's called-out ones, the receptacles of His Holy Spirit, we carry His mind and thoughts with us continually. We can be sure that the omniscient God is not far off and will never leave us.
Martin Collins, examining Jesus' purposeful delay in going to Lazarus' side as His friend succumbed to death, reminds us that 1) God's delays are always motivated by love, 2) His delayed help always comes at the right time, and 3) God's best help is never delayed. We dare not project the human traits of obstinacy and pre-occupation on God's delay. If God delays in answering a sincere prayer, His purpose is to increase faith, as in the case of His delay in providing Abraham with a son through Sarah. Similarly, our faith grows when God forces us to wait. We should never judge God's use of time against our uses of it, since God has not equipped us to know the beginning from the end. Like our Elder Brother, God gives all of us a certain amount of time and will not cut it short until we have fulfilled His purpose for us. Even though we have sufficient time, we cannot afford to waste a minute. Because time is precious and our life-span determined by God, we must walk circumspectly, redeeming the time, using this window of opportunity to do good. The lesson of the resurrection of Lazarus teaches us that, because Christ has the power to regenerate life, physical death is no terror to the believer, but is only a temporary rest before eternity. Paul assures us that, for God's called-out ones, death will never separate us from the love of God which is in Christ Jesus our Lord.
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.
David Grabbe warns us that the Day of the Lord will be a fearful time of judgement, darkness, and horror. The Scriptures provide no grounds for anyone to assume that God is on his side during this time; misguided self-assurance is the sole basis for the presumption that God will provide His people protection from every evil of this period. The ancient Israelites, as described by Amos, smugly believed that God was on their side because He was, in their minds, their birthright. They were blind to the fact that they practiced vast social and religious sins. Like the mainstream Protestants, they inculcated the doctrine of Eternal Security based on a fallacious belief in an unlimited credit line of grace. Many assume they have incurred God's favor because they have prospered, not realizing that God often blesses both the good and evil. Others think they have God's favor only because God has not yet punished them for their sins. Every passing day, these peoples' false sense of security and self-satisfaction grows. But God will not favor those who defile His covenant. The lack of immediate punishment springs from God's longsuffering and from His desire that we repent. Paul warns all of us not to assume that we stand, lest we fall. For that reason, God's called-out ones should not look eagerly for the Day of the Lord, but should instead humbly cultivate humility, perseverance, having poverty of spirit, beseeching God to protect us from the hour of trial.
David C. Grabbe: In Part Two, we began to consider the Parable of the Barren Fig Tree: "He also spoke this parable: "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none...."
Richard Ritenbaugh, observing that the civil Festival of Purim in the Jewish community, commemorating the deliverance of the Jews from virulent anti-Semitism in ancient Persia, explains that this festival is celebrated with a notable spirit of merriment because it depicts a miraculous rescue from a hopelessly impossible situation brought about by a perennial, anti-Semitism. In terms of plot of the Book of Esther, the writer uses a chiastic X-like pattern, in which a situation grows grave and hopeless in the first half of a narrative, leading up to a peripeteia (that is, the axis point or the center of the X), in which a sudden reversal takes place, turning everything around from hopelessness to joy. This ubiquitous pattern of a sudden reversal recurs throughout scripture, demonstrating how God deals with the children of Israel, humbling them into repentance in order that He may bring them good in the end. This pattern of reversal-of-fortune provides an insight as to how God deals with us individually. God allows each of us to experience trials and tests to humble us, leading us to repent, obey and trust. Going through this process we learn to be steadfast and to endure. The axial moment in the Book of Esther seems to be a series of mundane events beginning with the king's inability to sleep—- mundane, yet leading to Haman's execution, Esther and Mordecai's advancement and the salvation of the Jewish people. These seeming coincidences (a powerful "unseen hand" reveals God's sovereign protection over His godly seed, which ultimately produced Our Savior Jesus Christ, who currently protects the godly spiritual seed (comprising the Church or the Israel of God, the Bride of Christ), descendants of Abraham through God's Holy Spirit.
Martin Collins, focusing upon the poetic prayer-song at the end of Habakkuk 3, concludes that this passage is one of the most inspiring parts of God's Word. The moving prayer-song, asking God to revive His work in the midst of years, and to temper judgment with mercy, provides a model of an effective prayer. Though the prophet began his dialogue with God with distressful angst and bitter complaints, expressing incredulity that God would allow a vile nation to be His corrective instrument, the prayer-song of Chapter 3 demonstrates that the prophet has calmly acquiesced to God's righteous judgment, remembering His sterling record of faithfulness, humbly asking God to remember to have mercy.Our time is like that of Habakkuk , when horrendous and pandemic sin invite God's wrath. We may initially find the means God uses to correct our people horrifying and discouraging, but when we place His actions in context with His overall plan and purpose for mankind, we will find peace in God's absolute sovereignty, justice, and compassion. Humility and repentance are absolute prerequisites for answered prayer. After repentance, adoration and reflection on God's attributes and on the history of His providence should make up the contents of our prayers. Finally, our specific petitions should be exclusively within the context of God's will, remembering that God's work of fashioning a new creation takes precedence over our petty concerns; like Habakkuk, we need to subordinate our work to God's overall plan, asking God for renewal in the midst of bad times, remembering that strong faith is not incompatible with fleshly weakness. Knowledge of God, as recorded in His Word, (that is , bearing in mind His promises, previous interventions, and characteristic providence) gives us fortitude in horrific times, enabling us to know that God will save His people and stand by His promises. As Habakkuk lived up to the etymology of his name habaq, meaning to embrace or cling, we must cling tenaciously to God as we enter the disastrous times
Martin Collins, focusing on the Prophet Habakkuk, whose name means "one who embraces" or "one who clings," suggests that a major theme of the Book of Habakkuk is the importance of clinging to God regardless of the vicissitudes of life. Habakkuk's prophecy seems to be up-to-date when describing God's called out ones today, who are compelled to cling to God as evil change agents threaten to destroy our civilization. Habakkuk evidently lived following the times of Josiah's massive reforms, a time of spiritual decay following the bright times of Josiah, a transitional time something like we are experiencing today, a time the law is powerless and justice no longer prevails. We should never be tripped up when we see bad things happen to good people or vice versa, realizing that history is indeed following God's timetable. God's timing is perfect. We should never doubt the justice of God, remembering that terrible events cannot separate us from the love of God. When we feel overwhelmed, we need to (1) stop and think, refraining from rash speaking, (2) calmly restate basic principles, (3) put events in their right context, and (4) return to God for further clarification. Habakkuk followed this formula as he reflected upon every attribute of God, realizing that God had been continually faithful to His people and that the impending invasion of the Babylonians was not the last event in God's plan, but only a tool in bringing about God's ultimate purpose. Like Habakkuk, we must detach ourselves from the problem at hand, return to the ramparts and seek God's counsel, staying in the watchtower, seeking God in prayer and study until God gives us the answer, remembering that the just shall live by faith.
Charles Whitaker, acknowledging that evil change agents have threatened to destroy society as we know it, suggests that these nefarious forces are no longer on the fringe, but receive widespread support from political parties, banks, and judges. These agents include feminists obsessed with child murder, climate change environmentalists determined to lower our standard of living to that of cave dwellers, globalists working to destroy manufacturing jobs, replacing them with service sector jobs and homosexual activist groups determined to undermine the family. These evil people, who have replaced conscience with communitarianism, have proclaimed themselves the movers and shakers of our civilization, disdainfully referring to the rest of us as country bumpkins. As God's called-out ones, whose citizenship in Heaven, we realize that activism is not the godly response to social ills, just as playing dead is not God's way either. During the time of Judges, when the moral malaise of Israel resembled that of today, God's people regularly called out to Him, and received a measure of relief from the otherwise oppressive evil. Similarly, we are obligated to regularly call out to God in an intercessory role for our nation—- and for the Brethren as they are impacted by evil doers. God responds to the heart-felt petitions of His people, and He can intervene in what otherwise seems like hopeless situations, giving us peace and quiet. Regardless of the moral turpitude of our leaders, God has commanded us to pray for them so that our lives be peaceful. We need to be eternally vigilant of our surroundings, avoiding unsavory people, praying for insight or a way of escape as well as the courage to take the way of escape, and to see God's hand at work in our life. We need to repeatedly thank God that He is undisputed Ruler of creation.
How often have we heard—or cried ourselves—"How long, O Lord?" Our great hope is in Christ's return, but despite His assurances that He is coming quickly, it seems as if that time is delayed. David Grabbe, keying in on II Peter 3, cautions us not to be distracted by scoffers or cunning arguments, but trust that Christ will return at exactly the best time.
David Grabbe, cuing in on II Peter 3, asserts that there are good reasons why Christ has not yet returned, reminding us that scoffers and false teachers will test the faith of those who once accepted the truth. Some will yield to their natural desires, finding an excuse to forget about their commitment to God. In their desire to live for the moment, the warnings of the prophets will fade into ineffectiveness. We are in danger of becoming desensitized to righteousness. We need to keep a long-term perspective, suffering long while our Elder Brother Jesus Christ tends to our process of repentance until we finally become fully in His image. Jesus Christ will not wrap things up until we have completed our process of salvation. All material things will dissolve, to be replaced with a new Heaven and Earth in which righteousness will dwell. This world is passing away; we must focus on permanent spiritual priorities, reflecting God's righteousness in our lives. When Christ returns, we cannot be at odds with Him in any manner, but must have been following through on the salvation process, putting our spiritual houses in order.
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's population, warns that "Pentecostalism," with its emphasis on the emotions, the intuitive, the sensational as being more important than the intellectual, meditative, and reflective, carries some serious dangers to a true believer. When examining the early ministry of the prophet Elijah, it seems that he had succumbed to a kind of emotional, self-centered, charismatic "Pentecostal" mindset, petulantly assuming God would provide a cornucopia of miracles for him. Elijah really felt on top of his game after God consumed his sacrifice in the contest with the prophets of Baal, indicating (to Elijah) that God would intervene at his will and desire. Elijah needed to learn that God was in charge of the relationship, not the other way around. Our forebears on the Sinai were stiff-necked, imposing their will on God, practicing wrong-doing to see if God were watching, acting carelessly (presumptuously), assuming God was duty-bound to take care of them, all the while twisting God's word to suit their plans. Elijah evidently was up-ended by Jezebel's threatening response, and felt a compulsion to run for his life, drifting ultimately into a near-catatonic depression, evidently indifferent to God's intervention and protection. God is more interested in quietness and meekness than in bombastic displays of power.
Richard Ritenbaugh, focuses again on Book Two, aligned with Exodus, Ruth, and Pentecost, emphasizing the wave loaves made of beaten down flour with leavening and baked with intense heat—loaves which symbolize us and our preparation for the Kingdom of God. Eight of the psalms of Book Two were not written by David, but by Asaph, the sons of Korah, and Solomon. These psalms have more of a group or corporate emphasis. Some scholars have suggested that David wrote the psalms to the sons of Korah (who were Levitical musicians). Psalm 44 describes God's merciful acts of deliverance of Israel (and by extension, the Israel of God), but also unmerited persecution by the world. Psalm 45 extols and glorifies God as Messiah and King, as well as the future Bride of Christ, an Old Testament version of the marriage of the Lamb. Psalm 46 teaches that God is a solid refuge amidst chaos, confusion, and destruction, the river symbolizing God's Holy Spirit comforting us as we weather horrendous trials. Psalm 47 is a song of praise, emphasizing that God is in control, subduing the people under us, totally sovereign over everything. Psalm 48, another psalm of praise, highlights the New Jerusalem (composed of Christ's Bride). Psalm 50, written by Asaph, expands the theme that God is the Judge of His people. If we remain faithful, He will judge us as faithful. Solomon's Psalm 72, the last psalm in Book Two, is a prophecy of God's Millennial Kingdom, when Christ will reign.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can worship God in the desert." Egypt has long served as a metaphor of sin and bondage. We all have our personal Egypt which could be defined as anything that holds us in bondage or abject servitude. We have to learn to rely on God to get us out of strait and difficult situations, realizing that God may want to develop some backbone and intestinal fortitude in us to mature spiritually, but most importantly to yield to the sovereign God of the Universe, who has our best interests at heart. As Joseph's brothers had to be subjected to three patterns of necessity: (1) nature, (2) the tyranny of man, and (3) circumstances beyond their control, we need to stop trusting in our own savvy and street smarts, but instead turn the controls over to God, realizing that as Joseph's brothers and father matured through these intense gut-wrenching, terrifying trials, we also can escape the most dire circumstances by placing ourselves under God's control.
Richard Ritenbaugh, reiterating the five symmetrical and correlative sets of documents and events (the Torah, the Megilloth, the books of the Psalms, the summary psalms, and the five seasons), focuses on second set (comprising Book 2 of Psalms, Exodus, Ruth, Psalm 147, and the Pentecost season). In this section, the psalmist David invariably uses the term Elohim, or Creator, connoting power, strength, and infinite intelligence. As Creator, God has undertaken a physical and spiritual creation that is continual and ongoing. The psalmist want us to see the Creator who is in the process of preparing a spiritual creation, through the means of His law and His Holy Spirit, treading through a formidable wilderness, culminating in the Bride of Christ. David as a prototype Christian faced multiple trials requiring trust and dependency on God. Like the psalmist David, when we experience severe trials, we must learn to trust God, anticipating that things will eventually turn around for our good. We can distill valuable insights and lessons from the trials we go through, enabling us to grow in character, and to thrive even as we suffer for righteousness sake.
Jesus' miracle of walking on the water contravenes everything we know about natural law, showing that God is sovereign and more powerful than the laws He made to govern His creation. Martin Collins examines Peter's test of faith as well as the other disciples' reactions to this astounding demonstration of Christ's divinity.
Because we are human—and want to be seen in a good light by others—we try to project an image of ourselves that people will like and respect. John Ritenbaugh explains that, unfortunately, the image we project is often based in pride. The Old Testament story of Job provides us an example of a man whom God forced to see himself as he really was, and his true self-image paved the way to a spectacular leap forward in spiritual growth.
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
John Ritenbaugh asserts that we keep the Days of Unleavened Bread, not just as a memorial of the Passover and Exodus event, but because of what the Lord did to bring us out of sin (typified by Egypt). What God does sets everything in motion, significantly eclipsing what we are required to do. God continually does battle for us, breaking down the resistance of Satan (typified by Pharaoh). While God compels us to make choices, He is with us all the way, leading us out of our abject slavery to sin into freedom and eternal life. It is God's calling that makes a difference; no one ever volunteers to follow Him. All that God did to get physical Israel out of Egypt into the Promised Land served as a type of what God does for us, calling us out of this world into the Kingdom of God. God is sovereign, necessitating that we diligently seek Him in order to be like Him, yielding to His sanctification, getting rid of all our false gods, worshipping Him in spirit and truth. As a branch attached or grafted to a vine, we cannot do anything without Jesus Christ, who alone enables us to produce or bear fruit through God's Holy Spirit, the Spirit of Truth, and Christ's own Spirit dwelling in us. God is exclusively the God of His people and no one else.
John Ritenbaugh, focusing upon the statement of Almighty God in Psalm 50 that He needs absolutely nothing from us, proclaims God's absolute sovereignty and power over everything. Surprisingly, mankind refuses to acknowledge God in their daily dealings. Unfortunately, mankind will marshal their 'brilliance' and 'intelligence' in technology to nearly wipe life off the face of the earth. Young people (and all of us) must make a choice in favor of God's will for us. We have the freedom of choice to set our destiny, and must bear the consequences of our choice. The book of Deuteronomy is perhaps the most important guide to Godly choices. God has urged that we choose life (keeping God's commandments), requiring an act of the will as we are confronted with alternatives. Only those who choose to live life as God lives will live eternally. Life consists of a constant stream of choices, leading to the development (or destruction) of character. Young people must choose: (1) the right set of standards to live by, finishing high school, refraining from premarital sex, and staying faithful to our lifelong partners once we become married. (2) To work to develop a continuous relationship with God- the source of eternal life. (3) To develop a strong relationship with their parents, submitting in respectful humility. (4) Their friends wisely. (5) Carefully choose the occupation they will go into, making proactive preparations, choosing according to our talents, and (6)Have the right relationship with the opposite sex.
Richard T. Ritenbaugh: Secular Americans snicker at insurance policies that refer to hurricanes, floods, tornadoes, and other natural disasters as "acts of God," when they, in their scientific arrogance, prefer to call them "acts of nature" or "weather events." ...
John Ritenbaugh highlights a dangerous flaw in our evaluation of religious truth. If the God of the Bible (who cannot lie and is not a God of confusion) were involved in the religions of the world—mainstream Christianity and Islam - there would be no strife between them. The bitter fruits indicate that the god of both of them is not the God of the Bible, but instead the ruler of this world, Satan the Devil, who inspires warfare and adversarial relationships. The false teachings of this world's belief systems can adversely erode and destroy the faith in members of the greater church of God. "The Way" is distinct from the world's belief systems, polluted by the tolerant and inclusive attitudes of the liberal far left - a position shockingly embraced by a large segment of evangelical, born-again Christians.
We sometimes mistake faith for certainty about God's will. However, faith is not knowing what God will do in a situation but trusting Him to do what is best for us.
We may not realize it, but our Christian lives are constantly under construction. It is this point of view that will make it easier for us to deal with both spiritual setbacks and progress.
God's sovereignty and free moral agency set up a seeming paradox. John Ritenbaugh shows just how much choice we have under God's sovereign rule.
Is God sovereign over angels? mankind? John Ritenbaugh explains that God's sovereignty is absolute as He directs events toward the culmination of His plan.
God not only rules in heaven, but He is also sovereign on earth! He is not an absentee landlord, but One who is actively involved in administering His creation.
John Ritenbaugh takes issue with those who feel that the perennial calendar controversy was never understood, investigated or resolved by Herbert Armstrong. After a lengthy study in the 1940s, he concluded: (1) there are not enough rules in the Bible to establish a calendar. (2) God had given no authority to anyone outside the Bible to establish a calendar. (3) The oracles of God had been committed to the Jews (Romans 3:1-2), and nobody else. The issue is not mathematical or astronomical, but instead a matter of trust in God's faithfulness, authority, sovereignty, oversight, or ability to govern. If we did not have revelation (including the provision of a calendar) from God, presumptuously trying to establish a calendar independently has led to, and will continue to lead to chaos and confusion.
God's sovereignty is one of the most important issues a Christian must consider. Is God supreme in all things? Have we acknowledged that He has total authority over us in particular?
A reason lies behind the devastating wars that have plagued mankind since the beginning. John Ritenbaugh gives the uncomplicated solution: Men have broken the sixth commandment!
John Ritenbaugh warns that those who emphasize one trait of God at the expense of the others (or one doctrine at the expense of the others) run the risk of distorting the truth, creating a grotesque caricature. Almighty God, having both a good and severe nature, much like a loving parent, will move Heaven and earth, including using a rod of correction, to see that His offspring conform to His will and purpose. We need to adopt the humble, unassuming characteristic of a little child to make sure we yield to His awesome sovereignty.
How does God define the church? What comprises it according to the Bible? The ekklesia, the Greek word translated "church" in the Bible, is not a humanly defined corporation, but the mystical body of Christ, having the Spirit of God. The true church of God is an invisible, spiritual organism, of those people that have and are led by the Spirit of God. And such a person will not turn away from the teaching delivered by the apostles.
John Ritenbaugh focuses upon God's management of mankind. God has consistently moved His creation toward its ultimate purpose, setting the bounds of nations, motivating rulers (Proverbs 12:1) to pursue a certain course of action, sometimes against their will. It is God's will that we submit to governmental authority (legal or illegal), obeying God, of course, rather than men (Acts 5:29) to the end that by doing good, we provide a good example, silencing the foolish accusations of men. God has chosen a tiny fragment of weak individuals, rescuing them from Satan's rebellious mindset (Ephesians 2:1-3) to fashion into obedient and submissive vessels of glory.
John Ritenbaugh focuses on God's active administration of His Creation. Like manufacturers and builders, the Master Builder of the universe also has precise schedules and deadlines. Some have mistakenly assumed that after God fashioned His creation, He turned the whole operation over to laws of nature working automatically and consistently without His intervention. Natural laws, left unattended tend toward entropy leading to chaos and disorganization. Sin greatly speeds up this entropic process. God not only upholds, but also guides and propels His creation, periodically overruling man's mismanagement, using floods, fires, winds, and earthquakes to adjust man's errors and defilement of the creation.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into sharp focus the proper picture of God as governor, manager, and controller of all nations from the big picture to the minutest detail, having elaborate back-up plans and fail-safe mechanisms. Nothing and no one can thwart God's purposes. None of us, in or out of the body of Christ, have any control over the gifts, powers, experiences, or events that He prescribes for us. We need to develop the faith to yield and conform to His will as clay in the potter's hands.
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.
The book of Amos is an astounding prophecy, closely paralleling the conditions in modern Israel today. This first part deals with introductory materials, Israel's covenant responsibilities, God's judgment and how unrighteousness affects society.
John Ritenbaugh warns that, as the calamitous events of the end times intensify, we need to be able to determine what is important and what is marginal, devoting our energies to what Christ is most concerned: overcoming human nature and developing faith in God's ability to provide. Will we trust God in the basic areas of life—food, clothing, and water—or compromise, accepting the mark of the beast to save our physical lives (Revelation 13:11-17)? Doing this would indicate our acceptance of the beliefs of the great false religious system and brand us an enemy of God. The mark on the forehead and hand signifies submission of mind and deed to this foul system (contrasted to Deuteronomy 6:8), willfully disobeying God's commandments (particularly the Sabbath - Exodus 31:13) and denying Christ.
John Ritenbaugh poses the question of whether technology really improves our character or quality of life. Are we really better people because we ride around in cars rather than walk? Technology, because of the spin it puts on expectations, can be a great source of discouragement and disillusionment when applying this heightened sense of expectation to God's seemingly slow and deliberate performance. Technology makes us susceptible to the 'quick fix' mentality, expecting dramatic miraculous solutions to all problems, making us susceptible to frauds and even deceptive demonic influence (Matthew 24:24; II Thessalonians 2:9-10; Revelation 13:13). When it comes to developing character, a quick fix miracle will not substitute for patient overcoming. God only works miracles consistent with His purpose (bearing witness to truth), not for any selfish desires on our part.
John Ritenbaugh stresses that God emphasizes the rather pessimistic theme of Ecclesiastes during the Feast of Tabernacles to show the consequences of doing whatever our human heart has led us to do. Without incorporating God's purpose (Ecclesiastes 12:14), our lives, even with all the creature comforts satisfied to the maximum, are absolutely meaningless. Solomon, by continuously evaluating the causes and effects of his calculated pleasure- or meaning-seeking experiment, records many shrewd, commonsense observations about the meaning of life. Even with vast materialistic, artistic, or academic accomplishments, life without the purpose of God is depressingly hollow, disappointing, meaningless, and vain. These disillusionments force God's called-out ones to live by faith. Consequently, God can turn something formerly disappointing and meaningless into something meaningful, purposeful, and profitable for those who fear and trust Him (Roman 8:28).
John Ritenbaugh reveals that the spirit in man God has given us is initially good, but capable of being molded, influenced by the spirit of this world, and surcharged with Satan's negative attitudes. Consequently, God makes available His Holy Spirit to discern those things we cannot detect by our five senses. Angels are continually working within our environment, stirring up the human spirit, and making sure God's purposes are being established. By God's Spirit, we can detect the subtle influences of Satan, who concentrates on the lusts of our flesh, broadcasting self-indulgent impulses to those who are tuned in. The only way to block this signal is to tune him out (Galatians 5:19-21), discerning the bitter, sullen fruits of his thinking.
John Ritenbaugh probes into the reasons the book of John had to be written and the major differences distinguishing the book of John from the other Gospels. John omits entirely certain topics which the other gospels go into detail. Where the other Gospels have short narratives, John goes into lengthy descriptive and quantitative detail, providing in-depth characterizations of the disciples. From the perspective of an eye-witness to the events, a Jew (from a well-to-do family) having been thoroughly acquainted with Hellenistic culture, John, a physical cousin of Jesus, is able to bridge the gap explaining the significance of these events to an emerging gentile population not acquainted with Hebrew culture or tradition, but familiar with Greek patterns of thought- including the Platonic (and Gnostic) dichotomy of real and corporeal. Building on this concept, John presents Jesus, not as a phantom emanation, but as the reality—transcending the shadows represented by the temporal physical life. John presents the miracles of Jesus (not so much as acts of mercy) but as signs of the reality of God- indicating the way God works and thinks.
John Ritenbaugh reiterates that chapter 21 describes Jesus Christ's public announcement of His Messiah-ship, when the crowds would select Him to be the Paschal sacrificial Lamb of God. After overturning the money changer's tables and cursing the fig tree, Jesus relates a parable about a man (symbolizing God) who planted a vineyard (symbolizing Israel and Judah), turning it over to some husbandmen (symbolizing the religious leaders who were responsible for the education of the nation), who later proved to be unfaithful, beating the owners servants (symbolizing the prophets) and killing the owner's son (symbolizing Jesus Christ). The responsibility for tending the vineyard was removed from those wicked husbandmen (symbolizing the priests and Pharisees) and given to new servants who would tend it faithfully, bringing about quality fruit replacing physical Israel with the Israel of God- or the Church. If the Church fails in its responsibility, God will take it away again and give it to someone who will bring forth fruit. When God gives us a responsibility, He gives us all the tools we need to carry it out as well as the freedom to decide how best to do it. God wants to see how we do with what we have been given. As future kings, we must learn how to solve problems. We are going to be accountable for the outcome. Jesus Christ as the cornerstone of the Kingdom of God will either be a sanctuary or a stumbling block or grinding stone to those leaders, peoples, or nations He encounters. We cannot allow the cares of the world to run interference with our calling. Spiritual goals, including nurturing our spouses and families, have to come first. Prayer and Bible study must be regarded as our lifeblood in establishing a relationship with God. Walking by faith (rather than walking by sight) will help us establish the right priorities. Our betrothal to Christ at this time does not have a specific date for the actual marriage; we must be prepared at all times. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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