Gentiles, Conversion of

John Ritenbaugh, examining the socio-cultural milieu before the writing of the Epistle to the Hebrews, explains the difficulties experienced by the new Jewish converts to the Gospel. The powerful testimony of the recently risen Christ, combined with the ap. . .

John Ritenbaugh explores the conversion of Cornelius, a Gentile. This event is nearly as pivotal a benchmark as the original Pentecost because the Gentiles at this point are given the same portal of salvation (repentance, belief in Christ, and receipt of G. . .

John Ritenbaugh spends some time explaining the phenomena of lying wonders and visions (such as those seen at Lourdes and Fatima) predicted to become more frequent at the end times. This kind of spiritism involves the deceptive work of lying demons rather . . .

John Ritenbaugh reiterates that the tumultuous time recorded in Acts is analogous to the current factional secularism, where God's Church is operating in the shadow of religious structures claiming to be "faith-based," but in fact denying God's L. . .

John Ritenbaugh reiterates that the martyrdom of Stephen, largely instigated by Hellenistic Jews, actually had the paradoxical dramatic effect of spreading the Gospel into Gentile venues, enabling individuals like Cornelius and the Ethiopian Eunuch, upon r. . .

After explaining the context in which Paul advocated going from house to house, John Ritenbaugh reiterates that Paul, who understands clearly that God alone calls (John 6:44), makes his initial contact with non-believers in public places (synagogue and for. . .

Paul demonstrated inner peace during turmoil, showing consistency in times of instability and faith in God during persecution, fulfilling the role God gave him.

John Ritenbaugh initially explores the work of Paul and Barnabas developing the church in the cosmopolitan city of Antioch, the location from where the term Christian originated. The twelfth chapter, an apparent flashback, focuses upon the execution of Jam. . .

Hebrews was written to fulfill several needs of the first-century church. One of the most critical was to explain God's opening of eternal life to the Gentiles.

Using an analogy from the movie Remember the Titans, Richard Ritenbaugh focuses upon the difficulties of merging hostile or antagonistic perspectives, such as Jewish/Gentile animosity. Ironically, God made the gospel available to the Gentiles in order to p. . .

The book of Hebrews' audience consisted of converts from Judaism, suffering estrangement from family and community, excommunicated from the temple.

Through Acts 1-15, God (primarily through the work of Peter, Paul and James) has removed His work out of the Judaistic mold, creating the Israel of God (the church) designed to spread to the Gentiles. Though certain ceremonial and civil aspects of the law . . .

Circumcision was the sign God gave Abraham indicating that his descendants would ascend to greatness, acquiring physical and spiritual blessings.

John Ritenbaugh, focusing on Ephesians 1:13-23, reminds us that as God's Called- out ones, we are recipients of the promised seed made to Adam and Eve, the Holy Line, beginning with Seth leading through Noah, Abraham, Jacob, David, and Jesus Christ, the pr. . .

The yoke grievous to bear (Acts 15:10) was not God's law, but an entire package of Pharisaic regulations that had been elevated to the level of God's law.

John Ritenbaugh continues to reflect on Stephen's incendiary message to fellow Hellenistic Jews (ostensibly given in hopes of their repentance), chastising them for their perennial rejection of prophets and deliverers, including the greatest Deliverer ever. . .