Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
Richard Ritenbaugh, reflecting that 30 years have passed since the death of Herbert W. Armstrong, and 24 years since the founding of the Church of the Great God, marvels that the greater church of God continues to scatter over 400 separate organizational structures. Realizing that God evidently determined to effect this diaspora, our primary goal should be spiritual rather than organizational unity, as we endeavor to achieve the same kind of unity Christ has for God the Father, a unity He prayed for His disciples at the last supper, and for all His called-out ones. Much of the onus for the fracturing of the WCG rested with the leadership, based on a philosophy of authoritarian gentile leadership Christ warned against, mimicking sheriffs rather than shepherds, driving rather than leading. To successfully lead the church, leaders or overseers must: (1) Realize that God is sovereign, always in control and always at work, responsible for good and calamity. (2) Know that Jesus is the head of the Church; God the Father put everything under His feet.. As parts of a spiritual body, with roles assigned by Christ, neither leaders nor lay people should arrogate responsibility not given us. (3) Ministers are servants rather than overlords; all the Bible luminaries, including Paul, Peter, James, and Jude, referred to themselves as servants. (4) The authority for the leadership in the church is spiritual, not physical, political or authoritarian. God has commissioned pastors to lead and persuade, equipping the saints to function as god has ordained, rather than to browbeat and give orders. (5) The pastor's job description is to be a shepherd, guiding, protecting, feeding, and walking in front of the flock, leading them rather than driving them.
David C. Grabbe: In Luke 6:46-49, Jesus begins a passage, asking, “But why do you call Me ‘Lord, Lord,’ and not do the things which I say?” He finishes His thought with the metaphor of a man building a house ...
Joseph Baity, reflecting on mankind's desire to see into the future with a desire to control what is to come, realizing that knowing a future outcome can take the hazard out of decision-making, suggests that organizations which can predict future outcomes are considered visionary and worthy of respect. For those of us without this savvy, we are forced to hedge our bets, realizing there could be alternate outcomes and possibilities. Hedging consists of protecting us from harm by performing a counterbalancing action. The world of finance has always provided the strategy of hedging investments to minimize risks. Hedging always comes at a price; it is never free. In the chaotic fracturing of our nation into countless factions. Survivalism, a movement which originated in the 1930's, has been growing in adherents ever since. The dropping of the atomic bombs on Japan, and the ensuing insane nuclear arms buildup, Y2K, and 9-11 have greatly augmented the emerging survivalist mentality. Survivalists, or preppers, are preparing for the disruption of natural social order and its services by stockpiling food, medical supplies, as well as weapons and ammunition, in order to become self-sufficient and to survive a catastrophe. The survivalists have always attracted evangelicals, rebels, and control freaks inclined to join militias, skeptical of everything they hear or read, all of which make up a mindset which protects themselves from the normalcy bias. As the world becomes more chaotic, more and more people seem to be glomming on to basic survivalist precautions such as storing seeds, electronic equipment, food and water, as well as " a bug out bag" for immediate evacuation purposes. Preppers are defensive about a stigma attached to survivalist tactics, retorting that "God always helps those who help themselves" (not a verse in the Bible), and that Noah was the first prepper. Noah was not trying to save his own skin, but was following God's orders as an unselfish example of faith. We cannot seek a carnal so
Joe Baity, reminding us that after we have left the Feast, all the events will be happy memories, cautions us against the onslaught of the normalcy bias, a wired-in response to adapt and accept worsening conditions in the world as normal. The world's churches, though traumatized and frustrated by the abortion and same-sex marriage decisions of America's highest court, have nevertheless tacitly assented, with some denominations actively embracing the decision. Israel is about to take a major beating for this foolish and deadly course of action, putting itself in the crosshairs of the curses in Deuteronomy 28.Physical Israel has reached a point of no return in its spiraling depravity; economies are collapsing, radical Islam is on the rise, coercive, collective, socialist agendas have succeeded in stealing the wealth of productive people, giving it to unproductive people. A police state is emerging in this land with the power to 'monitor' e-mail and telephone conversations while violence on the streets make cities unsafe for habitation. Nuclear reactor accidents have threatened to destroy marine life in the Pacific Ocean and elsewhere. Are we, as God's people, prudently preparing in the onslaught of these coming disasters? Are we prepared to see the United States cease to exist even before the outset of the Tribulation? As a test, God will probably allow us to stay in the thick of things as physical Israel self-destructs. Only those close to God will be able to handle the turmoil. No carnal solutions offered by survivalists will ultimately save us from these calamities. Jesus Christ reminds us that without Him, we can do nothing. God's called-out ones are urged to stay alert and vigilant.
Solomon states succinctly in Ecclesiastes 1:15, "What is crooked cannot be made straight," a truism that most people with a little experience in life know to be the case. Harsh words cannot be unsaid. Wicked deeds cannot be undone. David Grabbe explains the Bible's take on crookedness—some of which God initiates.
The twelve books of the Minor Prophets are often overlooked, squeezed between the "important" books of the Major Prophets—Isaiah, Jeremiah, and Ezekiel—and the "vital" four gospels of Matthew, Mark, Luke, and John. Richard Ritenbaugh summarizes four more of these brief but intriguing and helpful books: Amos, Obadiah, Jonah, and Micah.
The story of Job has long been a place of inquiry for those enduring severe trials. ...
The most prestigious international organization dedicated to peace on earth is the United Nations, but such a name can be true only in the most vaguely hopeful way. Nations and the people who comprise them are tragically disunited. John Ritenbaugh shows what we must do, personally and individually, when calamitous events—in the world and in the church—are taking place.
At some point in the near future, the modern descendants of Israel will learn of their true identity—and have to face the consequences of that knowledge. Using the prophecies of the Second Exodus, David Grabbe reveals that God will do what is necessary to bring Israel to the spiritual condition and the physical location that He has purposed for her.
The latter half of the prophecy of Obadiah provides clues to the timing and extent of its fulfillment. In this concluding article on the Edomites, Richard Ritenbaugh relates details of Edom's prophesied demise for its hatred of the people of Israel.
Last Sunday marked the one-year anniversary of the horrific church shooting in Brookfield, Wisconsin. On that fateful day, Terry Ratzmann entered the rented, hotel meeting room and opened fire with a semiautomatic pistol. A minute later, 22 rounds had been fired, four people were wounded, and eight lay dead—including the shooter. ...
Even though the decontamination and reconstruction will stretch into the indeterminate future, the immediate crisis appears to be, as they say, all over but the shouting. ...
John Ritenbaugh, reflecting that one perennial theme of the major and minor prophets is the deplorable faithlessness of Israel, depicted as a fickle, spoiled, pampered, well-dressed streetwalker, suggests that the day of Israel's calamity is right upon the horizon. To the remnants of this decadent civilization of modern Israel, God's begotten children, God provides the book of Proverbs as an antidote. Wisdom is inextricably linked with fear and reverence for God. Without wisdom, genius and brilliance is useless at best and dangerous at worst. Wisdom warns us not to let the world squeeze us into its mold. Unfortunately, as a nation, we have rejected wisdom in favor of foolishness, bringing about major devastating calamities: famines, pestilence, earthquakes, cosmic disturbances (graphically depicted in Deuteronomy 32, Jeremiah 4, and Ezekiel 2-3,6-7) upon our apostate faithless people after the prior devastation of Gentile nations who didn't have a relationship with God.
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. ...
In His discussion of the Parable of the Barren Fig Tree, Jesus does not attribute tragedy or accident directly to any person's sins as the Jews did—instead, He affirms the sinfulness of everyone. The more important factor is will we repent to avoid spiritual death?
Richard T. Ritenbaugh: Two years ago yesterday, tens of millions of Americans were glued to their televisions, watching the terror and its aftermath in New York City, Washington, DC, and Pennsylvania. ...
John Ritenbaugh, reflecting upon several sports events, in which several athletes were reprimanded for seemingly insignificant actions or for situations totally out of their control, suggests that any one of us can be unfairly victimized. We may be tempted to lay the blame at God's feet. The children of Israel swerved into that "victim" mindset only one week after their joyous liberation. Aaron, whose sons brought about their demise through foolishness, was instructed not to even think about complaining about God's decision or way of dealing with the problem. Both David and Job provided sterling examples for us responding to calamities and seemingly 'unfair' situations, keeping within the bounds of what is acceptable to God. It is God's desire to see how we respond to trials that we may deem unfair.
David C. Grabbe: If there is calamity in a city, will not the LORD have done it? (Amos 3:6) ...
Richard T. Ritenbaugh: ...Is this not a typical American reaction? Two men kill ten people and keep the nation terrorized for more than three weeks, and once police nab the murderers, we all sigh in relief and, with hardly another thought, go back to our comfortable lives. ...
Richard T. Ritenbaugh: An entire year has flashed by since four airplane crashes changed the way Americans behold the world. ...
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by growing and preparing ourselves for His Kingdom.
John Ritenbaugh assures us that God is involved in the minute details of every converted person's life just as much as He is in the major historical world events. As a new creation of God (II Corinthians 5:17) we receive continuous, meticulous, detailed attention through the creative activity of His grace which never stops. God, as Creator, takes the initiative (as the potter over the clay) for the elect's salvation, enabling us to build the repertoire of habits called character. In this process, bringing certain things together in the lives of the called, both calamitous as well as positive, God fulfills His purpose. Even though we don't at times know where we are headed, we need to develop the faith or trust in God's vision for us.
How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
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.
God gives us a great deal of freedom under His law, but do we have the authority to bend or break the rules under extenuating circumstances? David Maas shows that the law applies at all times to everyone.
John Ritenbaugh admonishes the greater church of God that we make a conscious effort to feed the flock (devoting more effort, time, energy, and money than for preaching the Gospel as a witness for the world) until we get ourselves straightened out first. To preach to the world and ignore a disintegrating flock is like a husband and wife paying attention to people and things outside the home while the family is falling apart. We need to examine the causes for our split and our gravely deteriorating faith. Our emphasis must be on feeding the flock, restoring the faith once delivered, rebuilding the broken walls and repairing the breaches.
John Ritenbaugh reminds us that God is not in the torturing business but in the creating business, using calamities as part of His creative process. As Jacob's spiritual descendants or the Israel of God, we possess some of the same faithless proclivities as Jacob had before the decisive wrestling match at which time God prevailed. The scattering of the greater church of God has been brought about by casual indifference, deceit, and ultimately spiritual adultery (idolatry), leading to a fatal deterioration of first love. Like Jacob, who initially succumbed to weak faith and fear, we, as Jacob's spiritual seed, have to do what he did and repent of our loss of devotion to God and His purpose.
John Ritenbaugh emphasizes that nothing takes place in a vacuum for those who are called; moreover "time and chance" no longer apply in the normal sense. Even when we exercise free moral agency, God engineers circumstances and outcomes so that we are virtually forced to make the right decision. Realizing that all things work together for good to those that love God, we must exercise our responsibility to the whole creation and to the body of Christ by improving our relationship with God regardless of the circumstances in which we find ourselves.
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (Romans 8:28). Tragic things, calamities, trials, anxiety, evil, and curses happen to Christians too, as well as blessings, in order to become fashioned and molded into the glory of God's image. As Christ learned from the things He suffered (Hebrews 5:8), we must also develop patience, refrain from murmuring, and realize that "time and chance" no longer apply to those whom God has called. Whatever it takes to bring God's purpose to pass, we need to develop the humility, obedience, and faith to accept.
In this introductory article to a series on the fruit of the Spirit, John Ritenbaugh explains how the Bible approaches fruit symbolically, what it means to bear fruit, and the work of the Holy Spirit in us.
John Ritenbaugh, reflecting upon the breakup of our former fellowship into hundreds of pieces, examines the prospects for future unity. God gave His approval for the destruction of our prior fellowship into myriad splinter groups, allowing heresies to emerge enabling God to see who really loves Him. God has authorized and ordained the splitting for the best interests of everyone at this time. Historically splitting has eventually allowed a wider geographical spreading of the message wherever the house of Israel was forced to flee from persecution. When we understand that the churches in Revelation 2-3 will be all extant at the end-time gathering, we can see God's plan of providing special instruction for the individual groups, all having different personalities and different focuses, for specialized uses in the regathering when Christ, the son of David, having the key of David, will put all these pieces back together, assigning the roles which best fit the specialized training.
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.
Earthquakes are prohesied events of the last days. Richard Ritenbaugh shows that the Bible considers them to be divine warnings and signs.
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.
Prior to the study of Lamentations, John Ritenbaugh probes the question as to why the tribe of Dan is not mentioned in the 144,000 (Revelation 7). Because of its intense involvement in willful apostasy and organized idolatry, the tribe of Dan disqualified itself from inclusion in the 144,000, and will have to wait until after the Tribulation to be repatriated. The second chapter of Lamentations reflects the emotional state of a stunned observer, realizing that God had wreaked havoc and destruction upon His chosen people, making them the focus of scorn and ridicule of all of their enemies. Chapter three focuses on the abject terror and hopelessness (immense psychological damage) of someone who can find no escape from this imminent horror (famine, captivity, scorn, etc). Amidst this devastation, the narrator has hope that God would rescue his humbled people from these afflictions. Though He punishes, God (in supreme love) is still faithful and loyal to His people.
John Ritenbaugh reiterates that the false religions embraced by the descendants of Jacob are not preparing God's people for the harsh punishment God will surely bring to modern Israel. Amos indicts rampant dishonest practices in modern Israel, placing dishonest gain above honesty, morality, or ethics, and arrogantly and covetously exploiting the needy for profit. Competition-eat or be eaten- becomes the dominant business ethic in modern Israel. Amos suggests that a major contributory cause of natural disasters (earthquakes, drought, famines, and floods) is the epidemic of immorality omnipresent in the land of Jacob (totally neutralizing the otherwise positive effects of prosperity and technology)Prophecy should serve as a prod or motivation to prepare appropriately for the future, zealously guarding the truth against a counterfeit (politically active or influential) syncretistic pagan religion [patterned after the manner of Jeroboam I], safeguarding against an impending famine of the word. God will demolish this satanic religious-political system, re-gathering a repentant bruised and battered remnant of His people.
John Ritenbaugh warns that the pride of Jacob (or his offspring) coupled with the incredible ability to make tremendous technological advances, blinds Israel to its devastating moral deficit. Amos begins with a description or cataloging of the sins of Israel's enemies, followed by a harsh indictment of its own sins and a roar of wrath (or justice), followed by the encirclement by its enemies and its ultimate fall. Thankfully, after punishing His people, God will redeem them and faithfully fulfill His covenant with them. God, in His sovereignty, will do what He must to bring Abraham's seed to repentance and salvation, including allowing crisis, hardship, humiliation, and calamity. As the Israel of God, we dare not complacently take our special covenant-relationship for granted, realizing that His plumbline (a combination of grace and law) will measure us, testing our spirituality while showing absolutely no favoritism or partiality. We need to see ourselves from God's perspective.
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God could not identify these characteristics in people appropriating His name. God's called out ones are obligated to avoid defilement from any source whatsoever, taking special care not to mix God's truth with worldly tradition and rank paganism, forming a syncretistic religion. Amos, using the unflattering image of cows of Bashan, censures the women of Israel (normally the safeguard for the family morality) for abandoning morality, living exclusively for pleasure, materialism, and self-centeredness (often at the expense of the poor and needy), while practicing devoutly a form of syncretistic religion. God, through His prophets, warns that God (with a motive of love) will chasten His people with increasing severity until they repent and begin to reflect His characteristics.
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken, the stalking roar will turn into a growl of contentment, the lion having consumed its prey. At the time of Amos's message, Israel was: 1) threatened by the imminent displeasure of God; 2) lacking repentance and true spirituality; 3) full of corruption; 4) departing from the truth; 5) proud, complacent, and self-satisfied; 6) setting itself on a pedestal; and 7) smugly prejudiced against the world. Like ancient Israel, modern Israel (including the Israel of God) cannot see the connection between its own faithlessness to her covenant with God and the violence and tumult of society that mirror her spiritual condition.
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