Charles Whitaker focuses on the phenomenon of clouds as an emblem of God's ability—and penchant—for hiding Himself from some people, revealing Himself to others. As such, clouds—sometime referred to as the Shekinah—symbolize the dichotomy of revelation and concealment; God is in total control of what He reveals—and hides—at any time. We only learn of Him through His grace, not as a result of our intelligence. God's cloud grabs our attention, signaling His presence. His cloud serves as a lens of His glory. Historically, God used the Pillar of Cloud to illuminate His people and discomfort the Egyptians. He used them to lead His people through the Wilderness form the time of Sinai until they entered the Promised Land. Clouds provide a means of transportation for God, conveying His throne (Ezekiel 1). They were present at Christ's Transfiguration; they transported Him to heaven at the time of His ascension; they will accompany Him at His return. Massive displays of clouds will characterize the year-long Day of the Lord. Just as Christ presided over the Great Deluge, burying the entirety of a corrupt civilization as He "terror-formed" a new world, so will He preside over the year-long Day of the Lord from His Cloud, taking vengeance on His enemies as He builds a new topography. As in the time of the Flood, God will protect those He selects for entry into the Millennial age.
Richard Ritenbaugh, observing that pagan fertility rites and sun worship have nothing to do with the resurrection or ascension of Christ, asserts that Christmas, Easter, as well as the concepts of "amazing grace," and "unmerited pardon" are far cries from the Bible's definition of Christianity. Because he sought to avoid the appearance of endorsing the syrupy cheap grace advanced by Protestant thinkers, Herbert W. Armstrong de-emphasized the birth, resurrection, and ascension of Christ. As a result, the Church came to lose some valuable insights about those events. Neither Christmas or Easter appear in the Feasts of the Lord (Leviticus 23), but we find plenty of emphasis on the resurrection and ascension of Christ in the Holy Days. The wave-sheaf offering, for example, appearing between Unleavened Bread and Pentecost and symbolizing the Father's acceptance of Christ as First of the First Fruits, provides the means for our ultimate acceptance as First Fruits as well. Christ's ascension enables Christ to serve before the Father as our High Priest, mediating between man and God. It also facilitates 1.) His gifting the Church for equipping the saints, 2.) His pouring out the Holy Spirit on us, 3.) His aiding us when we are tempted, 4.) His healing us when we are sick, 5.) His guarding us from the evil one and 5) His preparing a place for us in God's Kingdom. Realizing that the apostles wrote frequently about Christ's resurrection and ascension, we must be willing to share their perspective.
Richard Ritenbaugh, focusing on the significance of the third day as a biblical motif, reiterates that the third day indicates a colossal turn-around from hopelessness and despair to victory and jubilation. The motif is also displayed in a secular event, the Battle of Gettysburg, in which, after two days of intense pounding from the Confederate Army, the Union forces finally rallied, turning the course of history around, to the ultimate saving of the Union. The third day rally, or revival motif, recurs throughout Scripture. For example, it manifests itself in David's sacrifice at the threshing floorof Aruna, when David finally realized the horrible depth of his sin. This action rallied Israel, leading to the construction of Solomon's Temple and a golden age for Israel. On the third day of creation, the sea and land were separated and seed life began to germinate. Another example is Jonah's revival from the belly of the great fish on the third day, which prefigured Christ's resurrection on the third day, at which time He was restored to His former glory. His post-resurrected body established His identity as the Messiah and Son of God. The disciples at that time internalized prophetic connections that were previously only academic in their thinking Isaac's rescue from certain death was another third day event, providing a type of Christ's resurrection. Because of Abraham's sterling obedience on this third day, his physical and spiritual offspring were richly blessed. After three days, Pharaoh's butler was restored, as Joseph's interpretation of his dream forecasted. Esther's petition before the king, restoring the well-being of her people, occurred on the third day. The Great Tribulation, using a year for a day principle, (two days of Satan's wrath and one day of God's wrath) will have its dramatic turn-around on the third day, when God's government will destroy and replace all the Satanic governments and replace them with the Kingdom of God. After incredible pain comes an indescribable reward.
David C. Grabbe: Scripture shows plainly that Jesus's body and soul were in "Hades"—the grave—for three days and three nights, starting on the day He died. ...
Martin Collins, asking why Christians must endure such horrendous persecution and struggle, asserts that Paul warned in Acts 5 that the church would always be in danger of deception from within and opposition from without. "Opposition from without" in Peter's time came from the evil oppression incited by the Pharisees and Sadducees. Paradoxically, with the beginning of persecution, the Gospel spread exponentially beyond Jerusalem, much to the frustration of the Jewish leaders, consumed by jealousy and fear of losing power. The more the church is persecuted, the more of a witness the church will become. Angelic ministers even the playing field by limiting the threat from unscrupulous and power-hungry religious leaders bent on protecting their turf. Christians can always expect new challenges, and must never be content with standing still, but must be pressing on to spiritual maturity. God allows a great deal of agonizing suffering to His church, but His will is definitely destined to prevail. Christians cannot fully mature without the full counsel of God, embodied in the Old and New Testament, enduring persecution and thorns in the flesh.
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 suggesting a totally unbiblical conclusion.
We in God's church generally know very little about the wavesheaf offering, even though it represents one of the most significant acts of God's Plan: the resurrection and ascension of Jesus Christ! John Ritenbaugh explains its relevance to us today.
Pentecost in 2001 is a little different than in other years. The Sabbath during the Days of Unleavened Bread falls on the last day. How should we count to Pentecost on odd years like this? John Ritenbaugh explains the reasons for counting the same way as in all other years.
The late spring Feast of Pentecost shows the harvest of firstfruits, God's church. It is a continual reminder of our part in God's plan!
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.
In this sermon on the death, resurrection, and ascension of Christ, Richard Ritenbaugh, using three consecutive Psalms (22-24), affirms that Jesus Christ was the antitype, perfectly fulfilling the Old Testament types, slain as the Lamb of God on Passover, Nisan 14, resurrected with the cutting of the wavesheaf at the conclusion of the Sabbath, and ascended to His Father at the time of the waving of the sheaf.
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 explains that Jesus' caution to Mary in John 20:17, "Don't touch me," is more accurately translated "Don't cling to me." Either translation does not contradict the First Fruits symbolism. (After all, the Levitical Priests had to "touch" the grain in order to offer it.) Also the charge Jesus gave to the disciples in John 20:23 was not to "forgive sin" but only to discern the fruits of repentance, consistent with the binding and loosing authority of Levitical Priests, applying God's law. Having the "Mind of Christ" gives the New Testament ministry the ability to discern the fruits of repentance. The problem with Thomas was more his tendency to be a loner, having cutting himself from the fellowship of his brothers, than his doubting. Thomas's insistence upon touching refutes the Gnostic's claim that Jesus did not have corporeal substance. Not only does the book of John (written in 96AD) provides a plethora of signs corroborating Jesus Christ's authenticity, but also shows a pattern to actively live as God would live if He were a man, with the effect of building and sustaining faith. The epilogue (chapter 21) seemed to be added to counteract the assumption that John would live until Christ's second coming, as well as confuting the Gnostics' claim that Jesus did not have physical substance. The conclusion describes the disciples' bewildered reaction to their resurrected teacher. In this incident, Jesus formally, by using expressions identifying different levels of love, affirms the intense responsibility and difficulty of the commission given to Peter.
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