Kim Myers, observing the worsening moral, economic, political, and cultural climate in America, speculates that the time when the offspring of Jacob are going to pay the piper is rapidly closing in. With a national debt of 23 trillion dollars, far larger than the combined GDP of a dozen developed nations, America is on the cusp of paying dearly for her abrupt turn to immorality, when murder and sodomy has become established as the law of the land. The advocates of "political correctness" (Satanic doublespeak) have increasingly criminalized righteous dialogue. Censorship of religion has waxed fiercely out of control. The LGBT community has become increasingly assertive and litigious, forcing the tolerance of perverted sexual lifestyles, paving the way for pedophilia and bestiality to enter the mainstream. Young people have adopted a dependent, entitlement orientation, refusing gainful employment on any terms. Food processors are poisoning our food at the same time that they have corrupted our seed stock—vital for the health of any people. The result is the pandemic increase of a host of degenerative diseases. Opioids, a relatively marginalized threat two years ago, now snuff out over 72,000 American lives a year. People high and low today call good evil and evil good; we cannot avoid reaping what we have sown. As God's called-out ones, we need to cultivate a sense of urgency in the enhancement of our relationship with God.
Ted Bowling, reeling from the blasphemous portrayal of Noah in the 2014 movie, reports that it is a Satanically inspired advertising of a vastly skewed view of God. The movie portrays Noah as a person both anti-God and anti-family. The movie, by assassinating the character of a just man who walked with God, joins company with the mockers, trashing God for the sake of mammon. Some of the biblically-unsupportable lies the movie tells include: (1.) Rock people, representing fallen angels, help Noah build and protect the ark, earning a redemption into heaven; (2.) Methuselah, a mentally deranged witch doctor, heals Shem's wife of barrenness; (3.) Noah is a psychopath who entertains finishing off the human race by murdering his grandchild. The movie quickly becomes a revolting distortion of the Scriptural account, highlighting instead Satan's wish-list for the destruction of mankind, the dissolution of marriage, the disintegration of the family, the worship of the environment and the universal perception of God as distant and uncaring. Sadly, world events have come full circle to Noah's time when the thoughts of mankind have become evil continually. God's called out ones will be standing alone, like the Patriarch Noah, forced to endure endless scoffing, awaiting the intervention of Almighty God to destroy evil and bring us through the horrendous flood of Satan's lies, establishing His Kingdom under the rulership of Jesus Christ.
John Ritenbaugh maintains that the quality of leadership makes a difference in the morality and well-being of a nation. That insight explains why the quality of family leadership trickles up to civic and governmental leadership. Noah, while not a warrior or king, was nevertheless a stellar model of parental leadership, teaching by example (rather than authoritarian bluster) obedience to, and faith in, God. This blue-collar worker doggedly assembled a boat during persistent ridicule from his sophisticated, 'progressive' neighbors. God placed Noah in the same league with Job and Daniel in terms of character, decidedly elite company. Although not the most charismatic figure in the Bible, Noah demonstrated steadfast faith as God bounced him and his family around like ping-pong balls in a dramatic, terrifying ark ride. Noah, the first man with whom He made a covenant, was also the first man to personally witness God's judgment, as he came to realize there was no dickering games with God. The purpose of God's covenants has never altered from the beginning (Adamic or Edenic covenants); mankind's responsibility toward these covenants has never altered from the beginning. Salvation has never been a matter of works, but always a matter of grace, which should promote good works rather than license to commit more sin. The covenant God made with Noah reaffirmed the Adamic and Edenic covenants (sealed with the sign of the rainbow) and therefore applies to every human being and to all creatures.
John Ritenbaugh, reflecting upon the episode of God's rescuing of Noah and his family from the devastating flood, marvels about the perennial biblical patterns that never change, serving as an unambiguous teaching device. That rescue indicates God has never saved anybody by works. Everything, the physical and spiritual creation, begins with God, including the establishment of a family line from Seth to Noah to Abraham to Moses to David to Christ. Paradoxically God writes comparatively little about the first, and perhaps the greatest hero of faith, the father of all mankind after the rest of the world disappears, save for the evaluation that he did according to all God commanded him. What Noah built became the means of salvation of his family. Genesis 8-9 could be considered an overview of the entire plan of salvation. The time preceding the great flood parallels the time we are living through right now. The narrative demonstrates that clearing out an entire population of troublemakers did not solve the endemic and recurring problem of the deceptive, evil human heart. Only God's calling to each of us individually, followed by repentance and a rigorous conversion/sanctification process, will safeguard us from the fiery holocaust which will envelope this entire world. As God demonstrated grace by motivating Noah to build an ark to transport his family to safety, God has similarly provided a protective ark for His called-out ones today, namely His Church. Just as Noah's family had to help build the ark, we have been placed in the church with specific spiritual gifts, just as Noah had received, to help build up and edify the body or our place in the ark. Are we going to help build the ark or watch others build it? As Noah never forgot the Source of grace, we also should never forget that everything depends on God's generosity. We must emulate father Noah's humility, rejecting Satan's puffed up pride, remembering that just as God gifted Noah, He will also gift us for the specific task we have to do.
Martin Collins, focusing on Habakkuk's stance of assuming the position of a watchman, being willing to accept God's ultimate judgment on his people even when the circumstances seem to contradict revelation, emphasizes that all of God's called-out ones are also watchmen, needing to live continually by faith, discerning, listening to, and responding to God's instructions, not only hearing them, but taking them to heart. Without having faith like Abel, Abraham, Noah. and Enoch, judging by faith rather than outward appearances, we cannot please God. Abel, Enoch, and Noah all believed God and were willing to endure temporal loss for a greater reward. Faith constitutes unshakable belief and confidence in God that He will do everything He has promised. Like the apostle Peter, we must learn that human faith, at its best, is not sufficient; Godly faith cannot be worked up, but is a gift from God which we must constantly put to use. This kind of faith comes by hearing God's Word. God holds His called-out ones to a much higher level of accountability, but He has also provided the necessary tools for overcoming and as well as for producing spiritual fruit. In spite of doubts arising from negative appearances, we need to cling to God's promises, even in the worst of times, realizing that all iniquity will be punished eventually. Like the heroes of faith, all of which had to do something to demonstrate their faith, we must be productive in our faith, understanding that faith without works is stone dead. Faith is not a preference, but rather a commitment. Even faith as little as a mustard seed is an open door to God.
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to pick up the pattern of God's dealing with His creation. The great worldwide Flood has to be looked at through God's perspective, a merciful intervention preventing humankind from becoming hopelessly conditioned by Satanic orientation, to the point of no return. At the time of the Flood, all of mankind's thoughts were continuously evil. We are reaching that point again. Sin in exponentially compounding and every intent of the heart is evil continually, contaminating the outer behavior, fashioning millions and millions of beings in Satan's image. With the Flood, God rescued these hapless beings from becoming irretrievably depraved. There will be no more floods to wipe out the entire population of the earth, but the future cleansing and purging will be by unquenchable fire, when all evil will be dissolved to make way for new heavens and a new earth. The first use of the word grace in Scripture is in context with the rescuing of Noah, a preacher of righteousness from the line of Seth, including Lamech and Methuselah (whose name means "when he is gone, then he will come"). None of the line of preachers of righteousness (all converted people) perished in the flood. After Methuselah had died, Noah, the tenth in the line of the preachers of righteousness, whose name means comfort, provided physical deliverance for mankind, enabling it to survive the flood. When we realize that everything God has done from the creation of the earth (with its habitable environment and its resources) to the present time is a demonstration of His grace, we realize that salvation is His ultimate gift. As Noah's family was saved from the destruction of water, those living in the post-flood epoch, when they receive and answer God's calling, can escape the horrible holocaust (that is
John Ritenbaugh, reiterating that godly leadership is lacking in Israelitish countries, maintains that grace is the single most important gift God gives us, and without this gift we would still be a part of this world—a world which has become equally as sinful as the times of Noah, when every thought of man was evil. From the time of the creation to the Flood was 1650 years, roughly about the same timespan as from the fall of the Roman Empire (classically taken to be 476 AD) until today. In both epochs, the population of mankind exploded, making it possible to develop the God-given resources placed at its disposal. God gave human beings long lives and brilliant minds to take advantage of the earth's resources. When we consider that in the last 150 years, mankind has advanced from travel on horsebacks to rocket ships, we can only speculate as to how advanced the world's technology was at the time of the Flood. God, who is not coldly mechanical in what He does, moved with calculated mercy, executing the destruction mankind brought on itself, snuffing out the reprobate minds before they self-destructed, rendering later rehabilitation impossible. As creatures with carnal minds, we realize, along with the apostle Paul, that we are in a continual life-and-death battle with sin. The only way out of this predicament is to keep God in our hearts rather than carnality. The previous course correction for sin involved water; the future course correction will involve fire. We are again in the societal context in which seemingly every thought of mankind is evil, driven by carnality and raw lust. As God sanctified our father Noah, saving him from the flood waters, we must trust God to sanctify us, protecting us from the holocaust of fire which will burn this earth to a cinder, in preparation for a new earth and heavens. As father Noah, sometimes identified as the Roman god Janus, who could see before and after the Flood, so we, living at the conclusion of this age, have a similar vantage point. God wants to see how we wil
John Ritenbaugh focuses on the apostle Paul's response to the bitter altercation between Euodia and Syntyche, women church leaders at Philippi, who succeeded in polarizing the congregation by their contentious pride, placing their obsessive desire to be right over unity. Paul urges them to follow the example of Christ, who emptied Himself of His divinity, assuming the role of a bond servant, exalting others over Himself, prompting God the Father to exalt Him above all others. Godly leadership is a function of submitting to the covenants God has made with us, including the marriage covenant, setting the proper pattern of all forms of institutions, including educational, governmental, medical, and religious institutions. Secular, progressive humanists, inspired by Satan, in their hatred toward God's covenants, through their endorsement of moral relativity and the new morality, fostering adultery, fornication, as well as feminism, homosexuality, polygamy, and transgender aberrations, have savagely attacked God's marriage covenant. Progressive humanists over the years have succeeded in making divorce as easy as falling off a log, and murder on demand (abortion) a convenience attended with no longer any trace of resistance. Paradoxically, hedonism, a philosophy which holds that pleasure is the highest aim in life, can never lead to real pleasure, but seeking to please God by serving others brings maximum pleasure. The marriage relationship, becoming totally one with one another as God the Father and Jesus Christ are at one with one another, provides the pattern of the true meaning of love—not feelings, but actions (consisting of serving and caring). Keeping God's Commandments demonstrates the highest form of love. Along with all the other gifts in the universal Edenic Covenant, identifying God as our benevolent Creator, who designed this earth for mankind to tend and keep, providing the marriage covenant as a God-plane relationship, the Sabbath Day educates us for service in God's Kingdom.
David Grabbe, contending with the popularly held assumption that the days preceding Christ’s return would be characterized by near-apocalyptic, cataclysmic disaster, points to the Scriptures that people will be eating, drinking, and marrying as in the days of Noah and the days of Lot, indicating that there will be enough relative normalcy to allow for commerce and “business as usual” for much of the world. Right up to the day of the flood and the firestorm on Sodom, people were carrying on with mundane everyday activities, with a certain amount of ease in committing sins of self-indulgence and complacency, with people having enough security to kick back and bask in protected mediocrity as their work ethic eroded. Like Sodom and ancient Babylon, modern Babylon’s obsession is with materialism and guaranteed security, as government, union, and many academic positions protect—even encourage—mediocrity, incompetency, and malfeasance. God is not against prosperity unless it leads to materialism and self-indulgence, displacing godliness, righteousness, and contentment. Our current moral and economic state is not terribly unlike the days of Noah and the days of Lot.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Waldo Emerson that "an institution is but the lengthened shadow of one man." The book of Isaiah was written in Judah, castigating the people for their lack of leadership, but the book of Ezekiel was written to the House of Israel, long after the Northern Kingdom had gone into captivity, intended for the modern nations of Israel. Individually, we must become leaders in our own families, protecting them from the curse and scourge that is already falling on our nation. We have the solemn obligation to fear God, to refrain from being hypocrites, and to thoroughly repent, allowing ourselves to become pliable clay in God's hands. In this context, we must: (1) establish that the covenants are a gift from God, designed for our freedom, (2) understand that a covenant is a legal agreement between us and the unseen God, (3) understand that the covenant is not cold and legalistic, and (4) understand the Covenant was offered by the True God, who has never failed in His obligations. The New Covenant, promised in Hebrews 8:10 for the entire nation, has commenced as a forerunner in the Israel of God. As Christ's affianced Bride, God's called-out ones must not emulate the example of physical Judah and Israel, who shamelessly committed adultery (which is spiritual pornea—absorbing Pagan idolatrous practice), but must remain chaste in the keeping of the Covenants. Breaking God's covenant is the equivalent of adultery.
John Ritenbaugh reminds us that we are approaching the end of a seven year cycle, the seventh year on the Hebrew calendar, a time of the year of release, when the Law was publicly and solemnly read. This event has always proved more solemn with a sense of urgency than the services of a regular Feast of Tabernacles. In the current grim background of the accelerating decadence of the western democratic democracies, we must remember that for God's called-out ones the responsibility for a life of faith is not the church, but rather on the individual. Because none of us are privy to the time of Christ's return, we must continually seek God's counsel rather than being distracted and mesmerized by the Zeitgeist around us. During the time of Noah, there was a lengthy witness from a preacher of righteousness before God's hammer of judgment (in the form of the flood) fell upon the world's populace. We must be continually aware and alert to our own spiritual condition, remembering that the times would be identical to Noah's, when people were absorbed into the spirit of the time, failing to heed God's warning. God's called-out ones must remain single-minded, fortifying their spiritual reserves with Bible study, prayer, and meditation, maintaining a vigilant, watchful eye out for the surreptitious lures of Satan's decadent socio-cultural milieu.
John Ritenbaugh, reminding us that the depressing quality of life our culture is currently experiencing, with the secular progressives systematically destroying the sanctity of the family, relegating education and child care to the State, had its origins in the philosophy of Rousseau, a self-centered sociopath, who after fathering five children, placed all of them into orphanages. In his narcissistic, twisted genius, he crafted the blueprint followed by all proponents of communitarian, collectivist, welfare-state, socialist, communistic governments, disparaging any private property, free enterprise, and the sanctity of the family, hell-bent on making the State the official substitute for God and His Commandments. Satan's timetable is on schedule; thankfully, God's timetable is also meticulously on schedule. The days of leftist, liberal, 'progressive' secular humanistic governments are thankfully numbered.
John Ritenbaugh, suggesting that conspiracy blogs seemingly focus on similar sets of culprits from banking, politics, and corporations, points out that none of these blogs have any awareness of Satan's oversight of these sinister worldwide conspiracies. Living almost exclusively by sight, mankind is unable to see God or Satan, scoffing at all things pertaining to faith. The prince of the power of the air has been immensely successful over the past several centuries, taking control of secular education at major universities, via the philosophies entrenched in God-defying humanism. The Barna Group, monitoring church attendance in America and Britain, reports a massive hemorrhage of membership over the past 150 years. Today, Lesbian, Gay, Bisexual, and Transgender organizations—and their ilk— are salivating at the prospect of suing churches for hate crimes if these churches cite scriptures critical of immorality and perversion. Helping them get their way are journalistic and political Nephilim, powerful tyrant journalists, congressmen, and judges enforcing their reprobate, debased, perverted brand of 'morality' derived from the mind of Satan.
Martin Collins, acknowledging that people universally are curious about the future, asserts that prophecy is difficult and perplexing. Regardless of when Christ will return, we must be ready. False teachers, apostasy, and wars, as well as rumors of wars, will be a permanent part of the birth pangs ushering in Christ's Second Coming and the end of the world. Our challenge in the wake of the terrible things we witness now (an arena of passion and fury) must be to retain confidence that God is in control, even though our faith will be tried to its ultimate. The zeal we had at our calling cannot hold up to the current rigors. We need to learn to fear God more than those who persecute us. When we are ill-treated, we are persecuted for His sake—a high honor. God will give us special ability to witness for Him in the midst of gruesome trials and persecution. God's promises have conditions, namely, that we come to the stature of Christ. We are commanded not to be deceived, not to be afraid, and not to worry. Because Jesus will come unexpectedly and suddenly, we need to always live as though Christ will be returning tomorrow. God encourages us to stay settled in times of conflict, to stand firm in the faith, and to preach the Gospel to the world until Christ returns, an event which will be as the blink of the eye regardless of when we die. Consequently, we need to maintain a solid relationship with God, watching and praying continually, protecting our spiritual valuables. Until Christ returns, we must serve our brethren, using the spiritual gifts God has given us, in direct contrast to the evil servant, who is careless, cruel, and engages in carousing, believing he has plenty of time since Christ has supposedly delayed His coming. Faithless Christians will be judged more harshly than those who do not know Christ. To whom much has been committed, much will be expected.
John Ritenbaugh, comparing the events of the day of Noah with today's society, suggests that the explosion of knowledge taking place has an enervating and wearying effect. While the world's never-ending news is distracting us, Satan has another scheme operating, diluting Israel's integrity and power by the illegal immigration schemes devised by liberal 'progressive' and 'humanistic' mindsets. Foreigners that European countries invited in to help with the labor shortage brought in the radical Islamic culture, destabilizing the host culture. Economically, the alien has enslaved modern Israel by becoming the lender, putting an iron yoke around the necks of the people in the host nations, as described by the curses in Deuteronomy 28. The Tower of Babel provides a record of what happens when people mass together, combining their skills for an evil purpose. God set the Israelitish people in the choice parts of the world, giving them instructions to dress and keep it, giving the Gentiles other portions of the world, distributing the population in an orderly manner. Barack Obama has proved himself a Gentile leader, not qualified to serve as king over modern Israel, a leader loyal to Muslim principles, hostile to America, hostile to biblical principles and the covenant made between Israel and God. By voting in this regime, we have laid the groundwork for Israel's destruction. If things continue the way they are, Americans will be prisoners in their own homes, as Gideon was in the face of the Midianites. A precursor already took place in Paris, with the Muslims rioting in France in 2005. ISIS is on our doorstep, attempting to make America a Muslim nation under Sharia law. There is a spirit, steeped in abject hatred for the 'host' country, influencing the Jihadist mind. The Muslims know who they are; secular Americans (who have glommed onto multi-culturalism) do not have a clue. Strangers who assimilate into God's way of life are considered as natives.
David Grabbe, cuing in on verses in Matthew 24 and Luke 17, referring to the sign of eagles or vultures gathering together in the wake of God's impending judgment, corrects some misapplications of these verses, wherein people believe it refers to the Rapture. These pictures refer to the judgment against sin, providing a banquet for the vultures feasting upon those who have rebelled against God. As God's called-out ones, our biggest concern is not the Great Tribulation or the Beast, but instead it is being unprepared for Christ's return, and hence becoming food for the physical vultures or the symbolic demonic carrion. We dare not push off the time we seek God; we must not be like the foolish virgins who thought they had more time to get ready. Judgment is coming on the world, but it is coming on the church of God right now; let us be sure the vultures do not mistake us for the nearly dead.
Richard Ritenbaugh, reflecting that the greater church of God is different from nominal Christianity in that it embraces the 'Jewish' holy days and ignores Christmas, Halloween, and Easter, rejects the concepts of the Trinity, ever-burning hell, the immortal soul, and eternal security, asserts that many are afraid to associate with us because we appear as a weird and heretical cult. Even our concept of original sin is different from 'mainstream' Christianity. While Calvinists have depicted mankind as totally depraved, we believe that mankind is a mixture of good and evil. We have the ability to do some good. Even those without God's Law have some basic standards of human decency. Calvinists, straining at a handful of 'proof-texts,' believe that original sin is transmitted through blood and genes. Our human nature is neutral at birth, but inclined toward sin because we are born into a sinful environment and are driven by Satanic forces; it is not programmed into our genetic make-up. When Adam and Eve were given the death sentence by God, they also received hope that through the offspring of Eve a Savior (who would bring mankind abundant spiritual life) would be born to crush the head of the serpent, which had previously deceived her. God made coverings for Adam and Eve concealing their shame and guilt, prefiguring the covering for sins which would occur later, and adorned them with raiment, prefiguring the garment of righteous salvation. Our sins have put a barrier between us and God; He has provided a means of reconciliation through the blood of Christ. There is no possibility of a relationship with God where sin exists.
Martin Collins, reiterating that God's sovereignty is a major theme in the book of Daniel, reminds us that if we submit unconditionally to His sovereignty, we have a win-win situation- even when initially, it looks bleak and hopeless. After Nebuchadnezzar's death, the successive tenures of each of his descendants became increasingly attenuated and truncated, mortally weakening Babylon's here-to-fore impregnable position. Belshazzar's blasphemous banquet was the last straw, bringing about the cryptic 'handwriting on the wall' - a somber judgment from Almighty God against the haughty, presumptuous grandchild of Nebuchadnezzar. The words "Mene Mene Tekel Upharsin" signified that Belshazzar's kingdom had been weighed in the balances and was seriously wanting, forcing a calamitous division and destruction at the hands of Darius the Mede. Belshazzar had to learn the painful lesson that sin is not static, but its path leads precipitously downhill to perdition. Sin, the real opiate of the people, makes us oblivious to danger, giving us a debased and reprobate mind. God is not static; His deferred justice will not be deferred in perpetuity, but evil will be totally recompensed. As Daniel experienced, devotion to God and His laws will stir up jealousy in high places. Daniel maintained his devotion to God in spite of dangerous political circumstances, seemingly standing alone amidst a totally pagan culture. Yet, Daniel was the only one who had it together in the whole empire, totally convicted about what God would soon bring to pass. God wants a voluntary relationship, but leaves it up to us as to how to show our devotion. We could emulate Daniel, seeking contact with God multiple times in the day through prayer, praying in all kinds of situations (in the morning when we are beginning; evening to offer Thanksgiving for the mercies of the day, Before sleep to commend ourselves to Him, in times of embarrassment, and when tormented with strong temptations.) In life and death, God is in control.
John W. Ritenbaugh: My last essay addressed the fact that change is always present in every person's life. ...
Many people tend to feel excited and become involved in plans for an upcoming wedding, especially when the bride or groom is part of the family. The most important wedding in world history is the Marriage Supper of the Lamb to His bride, the church of God. Are we getting ready for it?
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, reflecting on the parable of the faithful and wise servant and the evil servant as well as the wise and foolish virgins, suggests that the Day of Trumpets emphasizes the state of caution and faithfulness required at the turbulent end times. The parables focus upon the relationship which we must have toward our fellow workers, warning us not to fall into a state of spiritual malaise in the midst of increasing stress. As a metaphor, sleep often has negative connotations of insensitivity, lack of alertness or awareness. Because the exact time of Christ's return is not known, we must be continually motivated as though His return were imminent. Those not prepared for the Day of the Lord will be blindsided by its unexpectedness. Christ and Paul realized that God only knows the time of Christ's return and have subsequently warned that we cannot rest on our laurels or fall asleep as in the parable of the wise and foolish virgins. We must be making our preparations individually, not cuing in on our brethren, our family, or the world around us. As children of light we must conduct ourselves soberly, making positive use of our time, not allowing it to drift away. Being spiritually asleep or drunk will lead to poverty. We must wake up spiritually, taking off our carnal pajamas (the old carnal man) and clothing ourselves with the armor of God (Christ), redeeming the time and urgently pressing toward sanctification, holiness, and the Kingdom of God. The apostle Paul, afflicted with multiple health problems and considering his past life as worthless refuse, nevertheless, with sterling self-discipline, single-mindedly pressed on toward his spiritual goal, providing us an example for conduct under affliction and pressure. If we follow Paul's advice, we will not be emulating the wicked servant or the foolish virgins; we will be prepared.
Richard Ritenbaugh, focusing upon the tendency of our culture to be self-absorbed and self-glorifying, having erroneously absorbed the Darwinian concept of evolution, warns that civilization is clearly not progressing, but degenerating. The long life-spans, characteristic of Methuselah's time, have given away to a mere three score and ten. Technological and scientific progress, accumulated experience, does not make our quantity and quality of life better off than before the Flood. Between creation and the Flood was a span of 1658 years, a time of intense scientific ferment, producing immense artistic, philosophical, agricultural, industrial, and technological progress. In the Olivet Prophecy, Jesus affirms that conditions at the end time will be parallel to the conditions at the time of Noah, at the conclusion of the Pre-Flood times. Scientists today naively assume a kind of evolutionary uniformitarianism (what we see in the present has always been and serves as a key to the past), as opposed to the biblical emphasis on catastrophism (a belief that earth's history has occasionally been punctuated by catastrophe or upheaval). Like the days of Noah, the end-times will be characterized by carnality, gluttony, promiscuity, and perversion. During the pre-Flood times, Satan had attempted to corrupt the offspring of Eve, probably through massive demonic possession, succeeding except for Noah and his family. The same demonic threat will occur at the end-time.
John Ritenbaugh asks the question, "How much leavening would God allow to infiltrate into the church, society, or the individual before He steps in to correct it?" Leaven can symbolically represent false teaching, as in the stifling traditions of the Pharisees, the skepticism of the Sadducees, and the secularism of Herod, all producing deadly cynicism and pessimism. With immense forbearance and patience, God carefully timed the cumulative wickedness of a people (when every thought would become saturated with evil) before He intervened. Likewise, we have no insight as to how much sin God will tolerate in the church or our own lives before He will sternly intervene. The tares and wheat (sin and righteousness, heresies and truth, or unconverted and converted) must coexist until the harvest when the fruit will become clearly seen, at which time a separation and judgment will take place, when the good will be contrasted from the evil. In the meantime, the persecution we receive now will show God definitively where our loyalties lie.
The apostle James informs us that "faith without works is dead" (James 2:20). Continuing in his theme of the Christian and works, John Ritenbaugh exposes just how corrupt sin is, and by this we can begin to understand just how holy God is—and just how much we need to change to conform to His glorious image.
John Ritenbaugh focuses upon several abuses of one of God's gifts to mankind — eating and drinking. While drunkenness and gluttony indicate self-centeredness, lack of discipline, often leading to poverty and ill health, moderation in all things is the way to glorify God in our bodies. God's called out ones must exercise moderation in their approach to eating of food, imbibing of alcohol, and excesses of anything in which there might be a possibility of borderline conduct. God has provided the blessing of (1) family union, (2) food and drink, (3) clothing, and (4) work with the condition that we exercise responsible stewardship over these gifts practicing moderation in all things.
What did Jesus mean when He said the end time would be like the days of Noah? Did He mean that the last days would be violent and corrupt, or that the last days would come suddenly on an unsuspecting world? Amazingly, the waning years of this century fulfill both.
Summertime reminds us of "those lazy, hazy, crazy days" of our youth. Charles Whitaker shows that biblically summertime sounds a warning to us to prepare for the fall harvest.
In this keynote address of the 1995 Feast of Tabernacles, John Ritenbaugh asserts that because cultural restraints which once held human nature in check have been removed, vile human nature has waxed increasingly more corrupt and depraved, approaching conditions described in Genesis 6:5-7. Skyrocketing statistics on social spending, abortion, violent crime, illegitimate births, divorce, teenage suicides etc. indicate a worsening cancerous degeneracy (Isaiah 1:6). Paradoxically, increased social spending, by creating dependency, has actually worsened the problems. God has indicted our people (Hosea 4:1-3, Ezekiel 7:23-27) for its bloody violence and disregard for the preciousness of life. The Feast of Tabernacles pictures a refreshing time when these problems will be dealt with from the just and equitable mind of God.
John Reid, drawing on an example of an exhausted military medic, explores the problem of burnout with the attending symptoms of collapse, callousness, and giving up. The inability of solving mounting cultural and social problems despite advances in technology puts a strain on anyone who cares about the consequences, especially those concerned about the warp speed plunge into immorality. Because our nation has rejected God, preferring to embrace the mindset of the prince of the power of the air, it is mortally sick. We groan as we see the demise of our world, our church, and our own inclination to sin, sapping our strength and leading to burnout. Drawing close to God (in prayer and Bible study) and close to one another (in fellowship and encouragement) provide the antidote to burnout and an incentive to endure to the end of our stressful but exciting pilgrimage.
Luke 17:21 has tripped up Protestants for centuries. Using the context and the meaning of the Greek, Richard Ritenbaugh explains that this verse's meaning is very plain!
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.
In Matthew Christ likens end-time events to the time of Noah's Flood. John Ritenbaugh gives insight into how this end time flood might manifest itself and what we can do to avoid being swept up in it.
John Ritenbaugh reiterates that the prophecies concerning the Man of Sin refer to a personage having immense political power with global significance rather than to an errant leader of a small church. The mystery of lawlessness which Paul warns about 19 years after Christ's resurrection (II Thessalonians 2:7) was the insidious religious deception of the Babylonian mystery religion infiltrating the church, appropriating the name of Christ, but despising and rejecting His Law, turning the grace of God into lasciviousness (Jude 3-4). The mystery of iniquity is progressive in nature, building to a fearful climax just before the return of Christ, when the Man of Sin, along with the Beast, will have aligned a major portion of the world in a fierce battle against Christ. If we don't love the truth, we will be absorbed into this hideous system.
John Ritenbaugh takes issue with a misguided teacher in the W.C.G. who claimed that fleeing is nothing more than a "cop-out," using Psalm 91 as his proof-text. Many biblical examples, including Jesus, David, and Jacob all fled for their lives in a prudent common sense move(proving that discretion is often the best part of valor.) On the other hand, Noah, Lot, and Enoch received forcible nudges from God. Scriptural hints seem to indicate a literal location (Revelation 12:13, Isaiah 42:11, Isaiah 16:3-4) for a refuge protecting a remnant of the church. God wants us to use both faith and common sense, recognizing that God's purpose may run counter to what we may think is best for us.
Prior to the study of Lamentations, John Ritenbaugh, focusing upon the meaning of Matthew 24:40-41, contends that the separation that occurs does not apply to a secret rapture but, more probably, to a separation suggested by Revelation 13:10-16, in which a portion of the church is preserved in a place of safety and another portion is designated to endure the persecution of Satan. Lamentations 3 and 4 show the stark contrast of a once proud people (secure in their wealth, technology, and cleverness) suffering bitter persecution and humiliation at the hands of a people considered by them to be their moral inferiors. In the midst of this suffering, in which the ravages of famine have brought about a degradation of compassion and moral sensibility in Israel, the narrator (presumably Jeremiah) stresses that vindication and ultimate restoration will come only from God.
[Editor's note: the Matthew portion of the Bible Study begins at the 49min-30sec mark] Before continuing the Bible Study in Matthew 24, John Ritenbaugh, after first examining the role of the Levites, goes into great detail explaining the various roles or functions of offices of responsibility within the church, including that of apostle, evangelist, pastor, and elder- sometimes called bishop, presbyter, or overseer. All of these appointed positions carry the singular responsibility as shepherds to perfect, correct, and edify the saints, bringing the entire congregation to the unity of Christ. The series of events described by Christ in Matthew 24 should be compared to the six seals described in Revelation 6 and the seventh seal described in Revelation 7, showing a definite chronological progression from the Great Tribulation to the terrifying cosmic signs, followed by the climactic Day of the Lord. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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