In this Feast of Trumpets sermon, John Ritenbaugh, reflects on Malachi Martin's book, The Final Conclave, which claims that, not only are 60% of the College of Cardinals not firm believers, but that a hard core 27% are functional but prudent agnostics, hedging their bets. Some of us, facing the stress and uncertainties of the time, may also be going through the motions but losing every vestige of faith. The Day of the Lord, like a claw hammer, has both a business end (return of Christ) and a wrecking end (destruction, mayhem, and tribulation). In this stressful time, we had better have our convictions in order, realizing that not only is God preparing a place for us, He is also preparing us to be conformed to the image of His Son.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilements: (1) Judah reconciled with Christ (2) Judah and Israel reconciled (3) Israel, Assyria, and Egypt reconciled (4) all nations reconciled to each other (5) Man and nature reconciled (6) Families reconciled to each other (7) God and man reconciled despite all we have done to trash His property.
John Ritenbaugh asserts that all the hopes of a Christian revolve around the Day of Trumpets, placed like an axle or fulcrum, right in the middle of the Holy Days. Our entire lives revolve around the hope of a resurrection from the dead, a powerful motivator to walk in righteousness. Of the three major characteristics of God (faith, hope, and love), Hope, deriving from Christ's Resurrection, gives the other two impetus and energy. Our hope consists of living the quality life God lives forever, knowing Christ intimately, sharing all of His experiences throughout eternity (Psalm 17:15; Philippians 3:10; John 17:3; Romans 8:17; Revelation 19:7-8)
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.
In this Feast of Trumpets message, Richard Ritenbaugh indicates that God (sometimes referred to as the Lord of Hosts) will marshal an army of resurrected saints who will wage a just war. Trumpets represent a cry of alarm and a call to action. The only time warmaking is just is when God decides, indicating that man's conscience has become so defiled, seared, and perverted that no other solution is possible. God also wages war to defeat His people's enemies (such as the Amalakites) and to put down the Satan-inspired end-time rebellion (Revelation 19:15; Joel 2:1-11).
Leviticus 23 not only reveals God's holy days—it also provides, in symbol form, a detailed schematic of God's plan!
The Feast of Trumpets sounds a dire warning of war on the one hand and triumph for God and His saints on the other. Our goal now is to be prepared for that day when Christ returns!
Richard Ritenbaugh asserts that the fulfillment of the Day of Trumpets has the biggest immediate impact on us of all the Holy Days. This day depicts the time immediately before and after Christ's return, a time that if God would not intervene, no flesh would survive (Matthew 24:22). The Baby Boomers enabled us to annihilate life in many different ways many time over. The characteristics of their offspring - the Thirteenth Generation (or Generation X) provide a perfect match to the characteristics of II Timothy 3:1-3. These attitudes provide positive substantiation that we are living in the last days. Realizing these signposts should give us the urgent incentive to repent and overcome, preparing for the time fulfilled in the Day of Trumpets- the Day of the Lord.
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. The attitude and purpose for keeping the Feast should focus upon the spiritual: serving, growing, overcoming, transforming, and producing spiritual fruit. The lesson of Amos 5 indicates that going through the motions, perhaps superstitiously acknowledging the historical ambience of the event, but in a smug, carnal, self-indulgent mode - without including the spiritual component - makes the entire event an abomination.
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The seven reconciliations, or regatherings include: (1) Judah and Jesus Christ, (2) Israel and Judah, (3) Israel, Assyria, and Egypt, (4) All nations, (5) Man and nature, (6) Families, and (7) Ultimately God and mankind. We can accelerate this process by fearing God and keeping his commandments (Ecclesiastes 12:13).
Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.
...The date on our calendar is not as important as the day itself. On it is the first autumnal new moon, which in most years marks the holy day called by the Jews Rosh Hashanah. This Hebrew phrase, however, obscures the significance of the day, as it simply means "the beginning of the year"--and the Jews keep it primarily as a New Years' celebration. The Bible calls it "a memorial of blowing of trumpets" (Leviticus 23:24), and thus we call it simply the "Feast of Trumpets." ...
John Ritenbaugh, reflecting on the writings of Malachi Martin, suggests that as the Catholic College of Cardinals have a large number of prudent agnostics within their ranks, we also have a great many fence sitters within the church of God, demonstrating an alarming deficit of faith. In times of intense stress and uncertainty, many become extremely apathetic, unwilling to persevere, unwilling to work at overcoming. We are on the threshold of the greatest period of testing ever to come upon mankind. We need to be developing a sense of internal hope and faith through the motivating power of God's Holy Spirit, striving to keep our focus on our calling (God sought us out purposefully), passionately striving for goodness. The apostle Peter wrote an entire epistle (I Peter) on the subject of hope—stressing that what we really need, God will not hold back—including shaping trials. Thankfully, we are not left without resources.
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.
Richard Ritenbaugh focuses upon the memorial aspect of the Day of Trumpets, especially the blowing of trumpets and shouting. One major incident involving the blowing of trumpets, occurring at the outset of Israel's incursion into Canaan, was the fall of the city of Jericho (Joshua 5-6), when Joshua (a type of Christ) meets the Commander of the Armies of the Lord (Yahweh, the one who became Christ), whose sword is drawn in a posture of judgment. Jericho, undoubtedly the most invulnerable fortress in all of Canaan, nevertheless was delivered (as an inheritance) into the hands of God's chosen people through the blowing of trumpets or rams' horns (announcing the presence of God). The battles of Jericho and Armageddon provide the opening salvos establishing God's chosen people in occupied territory, driving out the abominable influence of the previous occupants.
The Feast of Trumpets, the first of the fall holy days, has perhaps the least directly written about it of all God's festivals. To provide some answers, this article explains the basic facts about this pivotal day.
Using The Poseidon Adventure as an analogy, Richard Ritenbaugh suggests that just as it took one swimmer to go through the submerged vessel with a rope giving his life for his fellow passengers, Christ gave his life serving as our forerunner through life's trials. Paul encourages the Thessalonians by giving them the details of Christ's return including a shout and a trumpet blast. The saints then and now will be with Christ forevermore. Our hope is based on the fact that Jesus Christ arose from the dead. In 1 Corinthians 15, Paul reveals that our hope is Christ's resurrection, witnessed by over 500 witnesses including Paul. If there is no resurrection, our faith is worthless. If Christ did not rise, we are still under condemnation. Paul believed that to put his own life in jeopardy for the sake of the gospel was stupid and useless if there were no resurrection. Death will be overcome when Christ appears on this Day of Trumpets.
The fact of a Second Exodus that will far eclipse the Exodus from Egypt is generally understood by Bible students. The timing of this great migration, however, is more elusive. David Grabbe points out the Scriptural markers that narrow the time frame to a specific, significant prophetic event.
Richard Ritenbaugh, reflecting on the significance of the Day of Trumpets, asserts that it is characterized by shouting or a memorial of blowing of trumpets (teruah), signifying alarm, joy, or excitement. Before the commandment to keep this feast, only one event involving trumpets had occurred to the Israelites, namely the giving of the Covenant on Mount Sinai, when God spoke audibly to Moses and the people, intentionally intimidating them to test their faithfulness, to instill the fear of the Lord in them, and to keep them from sin. Most Israelites soon forgot the magnitude of God's power. When the psalmist Asaph remembered God's power, he was motivated to worship Him properly. This fear enables us to learn to walk in God's ways, acquiring wisdom and understanding, avoiding and hating evil, loving and finding refuge in God, ultimately attaining the reward of eternal life. The fear of the Lord is the basic attitudinal setting for a Christian, called by Jesus "poor in spirit."
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, acknowledging that perhaps nothing is more dramatic than the blast of a trumpet, suggests that alarm or warning is a primary function of a horn. Israel, spread out over a huge area, used a complex system of trumpet blasts to convey lifesaving information. Silver trumpets were used to call assembly, to direct movement, to call to war, to signal days of gladness, Holy days, new moons, sacrifices and offerings, announcing Jubilee, worship, and the coronation of a king. One of the reasons for the blowing of trumpets is a memorial of a past significant event, Yom Teruah, a shouting of "Yaweh," depicting the covenant relationship with God, a time to glorify and praise God. The second reason was to give direction, to advance into battle, or to take refuge. The third reason to blow the trumpet was to make an announcement, announcing a significant event like the Jubilee or the first and second coming of Israel's king and Messiah. The fourth and final use of the trumpet blast is to provide warning, motivating us to repent and to protect us from cataclysmic upheaval and the dreadful Day of the Lord and God's wrath, a time no one can endure without God's supernatural protection.
In Mark Twain's A Connecticut Yankee in King Arthur's Court, the hero, a hard-boiled nineteenth-century New Englander by the name of Hank Morgan, opines that the best government is a benevolent dictatorship, particularly one with him at its head. ...
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
Martin Collins, referring to the complex prophecies of Daniel 11 and 12, suggests that much of the interpretation of many parts of this prophetic passage, except for the fulfilled prophecy in Daniel 11:2-39, has not emerged clearly, and has been subject to speculative distortion. The exploits of Alexander the Great, his four generals, Antiochus Epiphanes, and Judas Maccabees are recorded in this narrative, providing types for future events. The detailed fulfillment of prophecy indicates that the Bible is God's Book and that He is able to keep His promises in perpetuity. The prophecies yet to be fulfilled do not contain enough geopolitical data to make clear distinctions possible at this time, but the context of the prophesied events provides instructions how the end-time saints should live their lives, in order to make their calling and election sure. God gives the saints wisdom because they fear and keep His commandments. Several types of the abomination of desolation have occurred in history, including the desecration of the temple by Antiochus Epiphanes and the Roman legions. The latter fulfillment has not yet occurred, but the responsibility of God's called-out ones is purification in the backdrop of a hopelessly corrupt society, having abundant knowledge but virtually no understanding. Without the knowledge of God, civilization automatically spirals downward, given over to reprobate and debased minds. Thankfully, the over-riding theme of Daniel is the replacement of these debased systems of mankind with God's righteous government. The prophecies of Daniel should motivate God's saints to a life of purification and overcoming, glorifying God in the process, reflecting God as the moon reflects the sun, enabling the world to see a clear reflection of God.
Richard Ritenbaugh, focusing upon Book IV of the Psalms, corresponding with the fall festivals, singles out the Feast of Trumpets for its themes and imagery, as well as the Summary Psalm 149. Trumpets could be considered the opening salvo of the fall feasts, beginning with a blast of the trumpet or shofar, reminiscent of the event on Mount Sinai in which God visited His people, brought the Law, and brought righteous judgment—an event which depicts another judgment coming upon the earth following the Seventh Trumpet and the seven trumpet plagues or bowls of judgment in which God will shake the earth and destroy those whose goal has been to destroy the earth, and a time when Christ will claim His Bride and the Marriage of the Lamb will commence. Psalm 91 anticipates the Day of the Lord, the return of Christ coming for judgment, and destruction, but also putting a protective hedge around His people. Psalm 90, written by Moses, wistfully asks how long it will be before this condition of temporariness can be turned to eternal life. Psalm 91, perhaps also written by Moses, discusses a kind of place of refuge in which the protected saints can view the destruction of Satan's evil system. Psalm 94 seems to reflect the point of view of saints not in a place of safety, anxiously waiting for the end of times of tribulation. The key to weathering these fearful times is drawing close to God with a view of emulating His life and getting to know Him, preparing for rulership in His Kingdom.
John Ritenbaugh, focusing on the Year of Release which falls on the Feast of Trumpets, relates that the Year of Release has ushered in major historical events, such as the September 11th attack and two financial collapses in 2001 and 2008. The Year of Release reminds us that God gives land as a gift to mankind to produce wealth. God is the Owner; we are the tenant as long as we exercise responsibility to dress and keep it. The Year of Release cancels, drops, and remits debts. The land continues to be God's. This year reminds us that God is the Creator, and we must trust God for sustenance every day. Man does not hold land in perpetuity, but only under the Eternal's trust. We own nothing until God entrusts us with His spiritual gifts. The Year of Release is a time lenders should forgive debts, mirroring God's forgiving our sins. The ancient Israelites had a difficult time forgiving debt. When we left spiritual Egypt, we were on death row, but all our sins were forgiven and the penalty dropped. The land Sabbath is a type of the weekly Sabbath wherein the land is given time to regenerate and restore its fertility. There was to be no sowing, no reaping, no pruning, and no storing, but the farmer, the animal, and the poor could glean the produce. The seventh year was also the time to release those who had fallen into servitude for monetary ineptitude.
Richard Ritenbaugh asks us to consider how we would discipline a recalcitrant, obstinate child, examining a repertoire of techniques from harsh to indulgent, reminding us that good parents should have a whole quiver of solutions, not just a carrot or a stick. The children of Jacob have throughout history behaved like spoiled brats, perennially earning God's wrath and discipline. Yom Teruah, the Day of Trumpets, pictures a shout of warning, a time of gloominess and dread, the Day of the Lord in the valley of decision, the great tribulation when God's wrath will be poured upon mankind, a curse they bring on themselves. Sadly many in God's Church will also ignore the warning, reaping the consequences of their lack of submission. God is full of grief that it has come to this sad state of apostasy. Our worship on the Day of Trumpets should constitute praise and worship, extolling the attributes, blessings, and promises of God. The Feasts of God establish God's statutes, laws, testimonies, ordinances, and rulings. If we would keep God's Feasts properly, we would be in sync with God's noble purpose for us, defending us from falling into apostasy and idolatry. God tested physical Israel and is continuing to test spiritual Israel, the Israel of God. We dare not imitate the rebellion of our forebears on the Sinai who fell into idolatry, but rather must hallow God and keep His Commandments.
Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us—that is justifying us - before God. Through one man (Adam), mankind was condemned, but through Christ (the second Adam) we are justified and reconciled. After reconciliation, there can finally be a meeting of minds as we are fashioned into a new creation, invited to sit in heavenly places. As a work in progress, created for good works, we will ultimately be just like Him. The penalty of our sins, not God's Law, was nailed to the cross. If we faithfully use the gift of His Holy Spirit, overcoming our sins and developing godly character, we will be part of the first-born, qualified to receive our inheritance of eternal life in the family of God. Christ's work at Calvary reconciled us to God, setting in motion a process which will eventually bring the entire creation ( the "animal, mineral, and vegetable" into reconciliation with God the Father. Currently, the entire creation groans in agony awaiting the liberation from corruption. The Feast of Trumpets anticipates the return of Jesus Christ to this earth, having resurrected the dead saints and receiving the living saints at His coming, a day which harkens back to the time when the Law was originally given to the Israelites, a time when Mount Sinai was covered with smoke, when trumpets resounded, and the people were terrified, shocked to learn how powerful their God really was. The events preceding Christ's return Christ will be exceedingly terrifying to those who oppose Him, but welcome to the displaced remnant who will finally be allowed to return to their homeland. God will then pour out His spirit upon them, rendering their hearts pliable, submissive, and deeply repentant for their transgressions.
John Ritenbaugh, acknowledging that sometimes the pace of the Feast of Tabernacles can be wearying, reminds us that God has commanded His people to rejoice and to develop a beneficial fear and respect for Him. Enjoying the feast to the hilt physically does not necessarily mean we had a good feast. If we do nothing to make a fine feast for someone else, we probably will not have a good feast. God commanded the Israelites to offer more sacrifices at the Feast of Tabernacles than at all the other Holy Days combined. We attain spiritual regeneration by participation. After the Babylonian captivity, people felt more inclined to serve than before, having cultivated a new appreciation for what they had lost—namely, God’s precious law. Just because we are keeping God’s festivals does not necessarily mean we are in sync with God’s Law or His purpose for our lives. God commissioned Amos to write a powerful, stirring message to the ten northern tribes, warning them to prepare to meet their God and to change the attitudes which were polluting God’s feasts. Israel, in the time of Amos, had drifted into the same moral cesspool as the modern Israelitish nations have today, laden down with corruption and bloodshed, just as America’s Supreme Court has made sodomy and murder the law of the land. Amos warned against exalting symbolism over substance, clinging to Bethel as a religious shrine, while neglecting the fact that Bethel was the location where God renamed Jacob to Israel. God wants each of us individually to go through the same transformation as our father Jacob—from conniving schemer to a totally converted and submissive servant.