Richard Ritenbaugh, asserting that there is far more corroboration of evidence for the existence of Jesus Christ and his life experiences than that regarding Alexander the Great or Julius Caesar, lampoons the smug, self-important 'scholars' who craft contorted, mind-bending, absurd theories of supposedly more believable explanations for the "impossible" resurrection of Christ. Tacitus and the Talmud, both highly respected non-Biblical sources, corroborate the veracity of the events of the Crucifixion. Nevertheless, crackpot theories abound, attempting to explain away this event, including: (1) the women, confused about direction, went to the wrong tomb, (2) the disciples stole the body and then claimed He was resurrected, (3) the disciples colluded on a bogus deception, (4) someone else died on the cross in His place, and (5) the whole event of the crucifixion, as well as the multiple occasions in which He talked to people, was a powerful mass hallucination, (6) Jesus was not really dead but preserved Himself with a drug-induced coma, allowing Him to later escape from the tomb. Pilate, the Centurion, and Joseph of Arimathea all corroborated the stark reality of Christ's death. The precautions Pilate took to seal the tomb refutes any notion of the disciples stealing the body. The vast number of eye witnesses precludes any notion of a hoax or collusion on the part of fanatic followers. The once timid followers of Christ were emboldened by His resurrection, and were now willing to put their lives on the line. Twenty-seven separate documents—the books of the New Testament—provide evidence of Christ's death, burial, and resurrection, providing far more evidence than the minimum required in a court of law. All of this testimony gives us confidence and hope of a resurrection for us as well.
Martin Collins focuses on the second and third epistles of John, letters. Second John warns Christians against false teachers and the necessity not to let down their guard, realizing that deception is possible when they move 'progressively' against doctrines of Christ, as had occurred in the final years of the Worldwide Church of God. Third John was written to Gaius, whom John commended for his hospitality in welcoming genuine servants of God. John warns Gaius of the treachery of Diotrephes, who had arrogantly initiated a mutiny against God's true apostles and ministers, pompously assuming the behavior of putting out of the church those who did not follow his arrogant leadership (a practice sadly practiced in some of the splinter groups of the greater Church of God). Both Gaius and Demetrious are commended for their sterling receptivity of the truth as well as their generous hospitality, serving as lights to the world, while Diotrephes is rebuked for his arrogance and his caustic divisive behavior as is seen in his malicious gossip and hatred for God's true servants. Third John provides some practical counsel on dealing with friction and bitterness, attaining peace in the process.
Richard Ritenbaugh observes that over two billion people faithfully observe an annual "holy week," consisting of Palm Sunday, Good Friday (the supposed time of the crucifixion), and Easter Sunday. Human tradition and Bible truth do not square. The overwhelming historical chronological evidence clashes with the traditions of billions of people. The sovereign God has been in control of history from the beginning of mankind. God makes things happen when He wants them to happen and in the way they happen. Whether the event happened in 30 AD or 31 AD, the crucifixion occurred on a Wednesday rather than a Friday. Extensive scholarship into the lunar eclipses occurring near the death of Herod, the ascendancy of his son Archaleus, and the reign of Tiberias Caesar corroborates this conclusion. Scripture gives us internal evidence with the accusation that Jesus could tear down a temple constructed by Herod 46 years earlier. Other internal evidence comes from the careful marking of the Holy Days occurring during Christ's three and one half year ministry (prophesied by Daniel's seventy weeks prophecy) in both the synoptic gospels and John's Gospel. The crucifixion took place in the middle of a literal week, with Christ remaining in the grave a full three days and three nights, and resurrected at the end of a Sabbath at sunset. Nowhere in any of the gospels does it say Christ rose on Sunday morning, but that He had already risen. The triumphal entry (labeled by the world as Palm Sunday) actually occurred on Thursday, Nisan 8. Jesus was selected as Passover Lamb on Nisan 10 (John 12:28).
Joseph of Arimathea has always been a shadowy figure among the well-known personages of the Bible. Mike Ford helps to dispel the shadows with this sketch of this disciple's life.
John Ritenbaugh reiterates that the prince of the power of the air (Ephesians 2:2) is responsible for influencing the Zeitgeist (dominant spirit or mindset of the time)pulling us away from God and His commandments. Our heart at the time of conversion is incurably sick (Jeremiah 17:9) incapable of being repaired, but only replaced. God deliberately places His called-out ones in a position of choosing the temporal allurement of the world or eternal life (Matthew 6:24) Guarding our heart (Proverbs 4:23) and setting it upon spiritual treasures (Matthew 6:19-23) will enhance our spiritual security.
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.
John Ritenbaugh observes that we need to learn how to adjust to time as God views it—a view that is vastly different from ours. In Jesus' prayer in John 17, He asks for unity in relationships, especially cooperation, reconciliation and peace within the emerging, developing family of God. We are to glorify God by carrying on the work that He has initiated by His death and the example of His life. God will save and glorify those who are doing the work (bearing our cross, enduring, and witnessing through our lives). Unlike the other accounts of Jesus' trial and crucifixion seeming to show His passivity, John shows Jesus totally in charge, purposefully and courageously moving across the Brook Kidron to meet the advancing enemy to willingly lay down His life. The entire trial of Jesus was a disgusting mockery of justice, built on false charges, false witnesses, and a number of compromised judges.
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