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 minute detail in Old Testament Scriptures. In the incident of Barabbas, the Scriptures amplify the message in quadraphonic sound. Barabbas, whose name means "the son of a man," likely represents all of us who have experienced redemption from death because of Christ. Pilate, who realized that Jesus was innocent, gave the mob the opportunity to request freedom for Jesus as one of his stratagems to free Him. However, the angry mob instead asked for the freedom of Barabbas, an insurrectionist, thief and murderer, a representative of every sinner who has ever lived. Barabbas must have considered himself "lucky" or perhaps was profoundly grateful to the man who died in his place. Like Barabbas, we also deserved to die, but do we consider ourselves lucky or are we profoundly grateful? Herod, Pilate , Pilate's wife, the thief in the cross, and the centurion knew that Christ was innocent, but the angry mob, filled with carnal nature could not countenance the gap between its lack of righteousness and the absolute sinlessness of the real Son of God. The Pharisees fabricated a half dozen false charges against Jesus to pull a bait- and switch con on Pilate, who ultimately submitted to the mob's demand that Jesus be crucified for 'blasphemy,' having declared Himself to be the Son of God, a claim corroborated as the truth by His own Father, His own testimony, angelic beings, shepherds in the fields, the four Gospels and many human witnesses who boldly risked their lives for their testimony—truly a great cloud of witnesses which we should seek to join
Martin Collins, reminding us that we, as followers of Christ, may suffer persecution, provides encouragement by reminding us we are promised boldness through the power of the Holy Spirit, making it unnecessary to prepare a response against the persecutors. When the laws of God conflict with the laws of man, civil disobedience is the only correct response, as was patterned by Peter, Paul, and the apostles, who boldly proclaimed Jesus' resurrection from the dead despite intimidations and threats from the religious establishment, terrified at losing their power base. The disciples knew, however, that with the power emanating from the Holy Spirit, the gates of hell could not prevail against their work. Peter was not in the least intimidated, boldly proclaiming to these religious leaders that: (1) they were guilty of crucifying Jesus, (2) Jesus rose from the dead, (3) the purpose of God was completed despite opposition and God's purpose alone will stand, and (4) Jesus is the only means of salvation, a statement which seems 'harsh' and 'intolerant' to most of the world. If we are following God, we will be compelled to disobey civil authority at some point. We cannot reclusively join a monastery nor should we become secular, cowardly assenting to evil laws, but we must fear God rather than man, righteously performing what God requires of us, realizing that our citizenship has been registered in Heaven. We should entrust ourselves to God for safe-keeping, realizing that the just shall live by faith.
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.
Richard Ritenbaugh, cuing in on the "What is truth?" episode in John 18:32-37, suggests that John wants us to ask that question of ourselves. Pilate seemed to believe that all the charges against Jesus were built up on lies and trumped-up charges. Jesus, conversely, was the perfect witness and embodiment of the truth—the truth and the way to eternal life. Pontius Pilate was a Roman prefect, probably involved in intrigue and shady backroom deals. The reason behind Pilate's question—- the tone of voice he used when he asked "What is truth?", has been a matter of perennial speculation: Did he ask it sincerely, sarcastically, wistfully, curiously, or impatiently? Pilate realized that Jesus did not have a political motive. Perhaps, Pilate asked the question in a skeptical, world-weary, futile manner, despairing of ever finding a true legitimate answer, feeling that everybody shades their own realities to suit themselves and their preconceptions. Deceit is our most grave problem as we continue in the world and in the church. Post-modern standards deny the existence of truth. Some secular humanists, who control much of higher education, feel that some truths (as practiced by Christians) should not be tolerated. The Olivet Prophecy places deceit at the top of the dangers confronting Christians, who, at the end-times, will be living in the deluge of information age or the disinformation age, powerful enough to deceive the very elect. Satan wants to flood the environment of our minds with a deluge of lies. If a person practices what he preaches, he is likely to tell the truth; we judge by the fruit produced. We have to analyze everything we see and hear, filtering it through the standards and principles of the Holy Scripture, realizing that we have generally not been taught to do this. False teachers tend to chip away at truth one little piece at a time, trying to find an angle to cast doubt on the integrity of the entirety of our belief system. God's Word is the only pure thing in which we
Martin Collins, examining the scriptures proclaiming Jesus Christ as King of Kings and Lord of Lords, rehearses the horrible trial and crucifixion of Jesus Christ, a mockery of both Jewish and Roman justice, a trial which acquitted an innocent man, only to have Him executed because of the squeamishness and fearfulness of Pontius Pilate encountering a blood-thirsty mob. Jesus was declared innocent multiple times, including by the thief on the cross, the centurion who speared Him, and others, but Pilate could not muster the courage to acquit Him. He did, however, write a caption above Him in three languages, Hebraistic Aramaic (implying that He was the King over all religious law), Greek (implying He was the King over culture), and Latin (implying He was King over all civil law). Jesus' sinless and faithful life qualifies Him to assume the role of King of Kings , as contrasted by some of the prominent kings of Israel (including Solomon) who seriously fell short of the requirements God established for kings in Deuteronomy 17:17. As an inset in this message, we are reminded that Jesus did not go to Paradise immediately after His death, but instead into the grave. The thief on the cross, as well as the rest of us, will have to wait for Jesus Christ's establishment of His Kingdom before we can join Him, ruling with Him as kings and priests. As aspiring rulers, we dare not compromise with God's Law.
Herod Antipas, son of Herod the Great, played a significant role in the ministries of John the Baptist and Jesus Christ. Joseph Bowling relates the history of this cunning and self-serving tetrarch of Galilee and Perea.
To some, Barabbas is nothing more than an interesting detail in the drama of Christ's trial and condemnation. However, his presence during that crucial event contains significant implications for us and our pre-Passover self-examination.
Richard T. Ritenbaugh: For the majority of professing Christians, today is Good Friday, which commemorates the death of Jesus for humanity's sins. ...
Is Matthew 27:25 a Jewish admission of deicide? Charles Whitaker shows that, properly understood, the statement is absolutely not a curse. Moreover, God has nowhere bound Himself to chastise Jewry as a whole for the actions of a relatively few people in Pilate's judgment hall that morning.
Do we tend to shirk responsibility by 'passing the buck'? David Maas explores why we do this and proposes a solution for shouldering our responsibilities—and growing in character.
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.
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 stresses that in matters of submission, God wants us to think things through rather than merely comply through blind obedience. The bitter fruit of multiculturalism (without God's guidance) has demonstrated that unless someone is willing to submit, we have the makings of conflict and chaos. In order to have peace, order, and unity, both Israelite and Gentile have to subordinate their traditions, submitting to the traditions of Christ (Ephesians 2:19). Conflict between all cultural traditions will never end until they are all brought into submission to the traditions of Christ. We have to overcome our cultural mis-education and our desires to gratify the self. Liberty without guidelines will turn into chaos. We will be free only if we submit to the truth (John 8:32). All authority, even incompetent and stupid authority, ultimately derives from God's sanction (John 19:11).
John Ritenbaugh asserts that nothing is more important than the truth or the seeking after the truth. If we are going to be searching for truth, we should not be seeking it in the philosophies of men (a syncretic system of beliefs having its source in Babylon, a combination of human reason aided by demonic spirits and astrological prognostication - the weak and beggarly elements referred to by the apostle Paul in Galatians 4:9) but rather in the fullness of truth found in Christ with God's revelation as the final arbiter. There must be a continuous searching for more truth with the seeking of the kingdom of God as the highest priority to the end that we grow to full spiritual maturity.
John Ritenbaugh, after going through the history of Israel's incremental rejection of God's authority and putting themselves under the yoke of Satan's political system, asserts that God is establishing a spiritual kingdom from the dynasty of David, having Christ at the head installed beginning with the seventh trump when He will unleash the power of His Kingdom against the kingdoms of the world. Those who hear the good news of the Kingdom of God and respond to it (entering a covenant with God to become a part of it) are in the process of being built into a spiritual house that is also a royal priesthood (2 Peter 2:9). This royal dynasty will govern a holy nation bearing governmental rule over the earth as kings under Christ.
John Ritenbaugh focuses upon the persecution of the apostles in the fourth chapter. Peter, inspired by God's Holy Spirit, demonstrated exemplary boldness and courage before the Sadducees (zealous influential movers and shakers of the Jewish community, descendents of the Maccabees), religious leaders who feared losing their power and influence. Peter, John, and the early church had confidence in God's absolute sovereignty, realizing that no human authority could thwart God's power. This powerful conviction gave them confidence to endure their trials, submitting to whatever God had prepared for them, realizing that God uses trials to further His ultimate purpose for them. The last portion of this chapter illustrates the exemplary, voluntary generosity exhibited in the early church.
John Ritenbaugh explores the possibility that the book of Acts, in addition to its role in continuing and advancing the Gospel or Good News, could well have been assembled as an exculpatory trial document designed to vindicate the Apostle Paul and the early Church, demonstrating that Christianity was not a threat to the Roman Empire as Judaism had asserted. The book of Acts also serves as a conciliatory, unifying tool, endeavoring to heal breaches that had emerged in the church through rumor or gossip. A key theme of Acts (appearing more than 70 times) concerns the particulars of receiving and using God's Holy Spirit. Acts also provides insights on the Commission to the Church, the relationship of Jesus with His physical brothers, significant contributions of women in the Church, and the emerging roles, organizational patterns, and responsibilities of the disciples.
John Ritenbaugh reiterates that Jesus Christ remained totally in control of the events of His trial, including His own prediction that He would be crucified under Roman law. The hate-obsessed Jewish leaders had to pull a bait-and-switch technique as they maneuvered the trial from the high priest, Caiaphas, to Pontius Pilate, surreptitiously changing the spurious charge from blasphemy to insurrection. Pilate, who realized that Jesus was innocent, caved into the Jewish leaders' demands because of political expediency and fear of mob insurrection. Pilate's attempts at appeasement led to the scourging of an innocent man and the release of a hardened criminal. Jesus had compassion upon Pilate, realizing that the well-meaning, frustrated, and intimidated procurator was only a victim of predestined circumstances. Ironically, these hypocritical Jewish religious leaders, while meticulously keeping themselves ceremonially clean for the Passover, contemplated the vilest murder imaginable. Sadly, all of us have a part in this murder. The sacrifice (the hideous crucifixion) that Jesus purposed Himself to undergo justifies all of us of sins we have committed in the past, reconciling us with the Father. As we continue to confess our sins to our High Priest and follow the life of Christ, we are saved from the second death. The soldiers who callously gambled for Christ's garments (while their God died) constitute a microcosm of humanity. Persistence in refusing to pay homage to our Savior constitutes the unpardonable sin.
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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