John Ritenbaugh, revisiting Herman Hoeh’s brilliantly reasoned, through highly speculative, doctrine about Church eras, takes a hard look at the biblical evidence and concludes that the notion of eras is based on some fundamental errors. Because Revelation 1:1 uses the adverb shortly (NKJV)—quickly and soon in other translation, describing the quickness of prophetic events, we cannot find a shred of evidence for lengthy, drawn-out eras. Christ’s promise to Peter in that the gates of hell would never prevail against the Church refers more to our private battle against sin than a physical battle against a church organization. Jesus Christ has already defeated Satan. Our collective fellowship has speculated that seven eras of the church spanned the time since 95 AD to the present, in which a dominant attitude would prevail sequentially, corresponding to the commendations and charges of the letters delivered on the postal route between Ephesus and Laodicea in western Turkey. Even though the mail route was spatially sequential, the churches were contemporaneous. Like the many splinters in the greater Church of God, these churches had different strengths and different weaknesses. Jesus Christ, standing in the midst of these contemporaneous churches, comments on each one, indicating that He considers them all to be part of the His Body, The command to “hold fast,” issued five times, indicates that all seven of these attitudes (that is, strengths and weaknesses) will be extant at His Second Coming. Constantly, we should be wary about browbeating lukewarm Laodicea or dead Sardis because these are all attitudes every called-out one exhibits to one degree or another. Jesus Christ expects that all of us learn from all seven letters, applying the correction which applies to each of us individually.
Richard Ritenbaugh discusses the pivotal holy day, the Feast of Trumpets, a day looking back to three holy days in which God deals with individuals and looks forward to three holy days in which God works with progressively larger groups. This day is a memorial of shouting or blowing of trumpets. Teruw'ah (the shout of the shofar) is often associated with the sound of war, symbolizing the Day of the Lord, the real war to end all wars, the time Christ will subdue and render judgment to all the evil hostile forces (governments under Satan's influence) on the earth, bringing rewards to His called out ones. Although these events will take place with relative quickness and speed, the whole time sequence will take some time to completely unfold. If we remain faithful, this day will have a positive outcome.
John Ritenbaugh explores the several contexts in which the "first day of the week" (the word "Sunday" never appears) is used in scripture, observing that none of these scriptures (8 in all) does away with the Sabbath nor establishes Sunday as the 'Lords Day,' but invariably portrays the first day as a common work day. Because the days begin at sundown, the meeting Paul conducts at Troas in Acts 20 (on the first day of week) actually occurs Saturday night, having continued from the Sabbath. The miraculous resurrection of Eutychus occurs at this event. Paul, feeling pressed for time (feeling a compulsion to go to Jerusalem), decides (realizing he would have difficulty saying Good bye) not to go back to Ephesus, but gives final (Paul would never see them again) admonitory instructions to the Ephesian elders at Miletus, transferring responsibility for the care of the congregation over to them. Paul perceived that his work in the eastern part of the Mediterranean was coming to a close.
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