Christ's bones had to remain unbroken to fulfill the Passover. Additionally, His self-maledictory oath to Abraham required an unseperated—unbroken—body.
How often have we heard the phrase 'Christ's broken body'? Is it a valid and accurate concept? What effect does it have on our observance of the Passover?
The Messianic prophecy in Isaiah 53, plus the testimony of Peter and the author of Hebrews, show that Jesus fulfilled the azazel goat's role by bearing sin.
Christ's body was not broken, and the bread of Passover, broken so it can be shared, is a symbol of being joined to His sinless life rather than death.
Jesus perfectly fulfilled the Old Testament types, slain as the Passover Lamb, resurrected with the cutting of the wavesheaf, and ascended to His Father at the time of the waving of the sheaf.
Martin Collins, asking whether suffering and sorrow come upon those whom God the Father or Jesus Christ loves, identifies four distinct Old Testament Messianic prophecies fulfilled by Christ's death and all cited by the Apostle John. They include (1) the d. . .
During the final hours of His life, Jesus made seven last statements to mankind, illustrating His nature and what He considered to be important for us.
David Grabbe, reflecting upon Jesus Christ's quoting Psalm 22, "Why have You forsaken Me?", at Matthew 27:46, suggests that, for human parents, the prospect of a father forsaking his son brings a profoundly negative reaction. If we read to verse . . .
The dangerous false belief of inherent immortal life has led to an acceleration of sin and the danger of eternal oblivion. Only God can give eternal life.
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance.
All men have been subject to the fear of death, and it is something that we have to strive to overcome. But Christians have been freed in order to fear God.
Crucifixion is man's most cruel form of punishment. Why did Jesus need to die this way? What does it teach us? And was Jesus stabbed before or after He died?
It is revealed that Jesus was Emmanuel—that is, "God with us"—GOD in the human flesh. He was both God and man. He was divine, as well as human. Can God die? Was Jesus really dead, or did only His body die? Was Jesus the Divine One alive . . .
Jesus Christ's approach to death should guide our view of death. He considered His death a work of God, not to be regarded with fear or hostility.
There is more corroboration of evidence for the existence of Jesus Christ and His life experiences than that regarding Alexander the Great or Julius Caesar.
Peter's statement that Jesus 'preached to the spirits in prison' (I Peter 3:19) has for years baffled many a Bible student. Richard Ritenbaugh examines this verse in context, showing that the traditional interpretation is woefully off-base to the point of . . .
The timing of Christ's crucifixion does not coincide with the Passover, but instead lines up with the covenant God made with Abraham, marking a major fulfillment.
The focus of our self-examination should not be self-centered or comparing ourselves with others, but on the awesome significance of His sacrifice.
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in . . .
John Ritenbaugh reiterates that Christ's sacrifice was not merely substitutionary, but representative, with Christ giving us a pattern to live our lives- mortifying our flesh and putting out sin. From this pattern, we realize that living righteously does n. . .
John Ritenbaugh explains the significance of "the fellowship of His sufferings" and "being conformed to His death" (Philippians 3:10). Christ's death had both a substitutionary and a representative aspect. The former pays for our sins, . . .
In Psalm 22, which prophesies of Christ's suffering, He says 'But I am a worm...." His reference is to a tola worm, which is rich in symbolism and meaning.
To some, Barabbas is nothing more than an interesting detail in Christ's trial. However, his presence during that event contains significant implications for us.
When we study the great sacrifice of our Savior in preparation for the Passover, we often are too busy hitting the "big points" to see the tremendous spiritual instruction in the little ones. This article draws our attention to Jesus' cup, the gall, and th. . .
Ted Bowling reflects that, although at this time of the year television has produced several depictions of the suffering and death of Jesus Christ, they have all fallen short of presenting the full dimensions of the event—namely the onerous price He . . .
The Bible clearly explains that Jesus of Nazareth's father was God and His mother was Mary, a human. What, then, was His nature? Was He a man? Was He divine? John Ritenbaugh urges us to understand Him as the Bible explains it.
Passover may be the most important festival ordained by God. Not only does it memorialize Christ's death, it also symbolizes our redemption and the covenant.
Genesis is a book of beginnings, and in that theme, it also contains the first prophecy. Part of it is God's curse on the serpent in Genesis 3:14-15.
A scriptural explanation of the time of Christ's death, burial and resurrection, showing that He died on a Wednesday and rose from the dead on the Sabbath.
Christ's life and death were supernatural in that He had God's Spirit from the beginning, giving Him power over things, as well as undeniable logic.
John Ritenbaugh, reiterating that the adjective preternatural refers to 1.) something beyond nature and to 2.) something well-planned in advance, maintains that God intended the majority of human beings to be saved. When we measure the ripple effect of all. . .
Here are the basic points of the Christian Passover, showing from Scripture what God commands and why.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .
God, before He created Adam and Eve, preternaturally planned the death and resurrection of Jesus Christ to save humanity from the curse of sin and death.
Martin Collins assures us that we are not alone in our faith, but we have an overwhelming cloud of witnesses, both from the physical and spiritual realm. Christ's trial and crucifixion were not historical accidents, Rather, God prophesied both events in mi. . .
Richard Ritenbaugh, after reviewing the parallels of the five books of the Psalms with the five summary psalms at the conclusion, the five seasons, the five books of the Megillot, and the five books of the Torah (or Pentateuch), affirms that recurring patt. . .
John Ritenbaugh, reflecting upon Jesus' reluctance to go immediately to Lazarus, suggests that He intended to impress upon His close friends, Mary and Martha, the gravity of sin's consequences. The example also forcefully illustrates that Jesus (reflecting. . .
Human tradition and Bible truth regarding the timing of Christ's crucifixion and resurrection do not square. Here is the overwhelming chronological evidence.
We need to be sobered at the awesomeness of the cost to set us free from sin—what the Creator endured. We have been purchased, and are obliged to our Purchaser.
Most of Protestant and Catholic theology is immersed in pagan concepts of hell, reinforced by Dante's Inferno. Here is what the Bible says, without tradition.
When God calls us and redeems us through the sacrifice of His Son Jesus Christ, we suddenly come under obligation—a debt we cannot pay. John Ritenbaugh pursues what this means to us as we continue on our Christian walk toward God's Kingdom.
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