Among Jesus Christ's greatest miracles is the resurrection of his good friend, Lazarus of Bethany, brother of two of His most ardent followers, Mary and Martha. Martin Collins examines John 11, particularly Jesus' approach to and way of expressing the concept of death.
John Ritenbaugh, reminding us that the scene does not change between John 7 and 8, but the location changes in chapter 9, a location where He heals a man who had been blind from his birth. This stirred up another controversy with the Pharisees. All of the events occurring in John 8-10 occurred on the Last Great Day, six months before Jesus was crucified, in the same year on the Hebrew calendar, but on two separate years on the Roman calendar (30 AD and 31 AD). Jesus Christ healed the blind man on a double Sabbath, a high day, and a weekly Sabbath. This verse proves that the seventh day of Feast of Tabernacles is not the eighth day of the Feast of Tabernacles, and that Christ was crucified in 31 AD, and that the postponement rules of the Hebrew calendar are accurate. In October 30 AD, the Feast of Trumpets and the beginning of the Feast of Tabernacles both took place on the Sabbath, while the Last Great Day occurred on the Sabbath. In the spring, calculated with postponements, the crucifixion occurred on a Wednesday while the Resurrection occurred on a Sabbath. According to the scripture, the calendar has to match both years. The only calendar which will fit is the calculated Hebrew calendar using the postponements. The events of John 7:37 categorically prove the veracity of the Hebrew calendar with its postponements. In John 8, Jesus shows us the mindset of the people coming out of the grave. The blind man healed in chapter 9 represents the whole world, spiritually blind from birth. Chapter 10 indicates that there will be no shepherd except for Him. When the resurrection of the rest of the dead occurs, judgment will be rendered on the basis of a person's works. They will be resurrected, either to eternal life or oblivion. This will be a permanent change.
Richard T. Ritenbaugh: In Part Five, we learned about the general resurrection, when tens of billions of people will rise from their graves to live as physical human beings under judgment, when they will have the opportunity for salvation. ...
Richard T. Ritenbaugh: Two of history’s wisest men, Job and Solomon, contemplated the possibilities of an afterlife for human beings, and both concluded that something better awaited men and women on the other side of death. ...
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
Matthew 27:52 informs us that more than one resurrection occurred during Passover week in AD 31! This article summarizes the types of resurrections that appear in God's Word, and uses this information to provide answers to the many questions that arise about this astounding miracle.
The doctrine of resurrection is one of the chief teachings of Christianity. In fact, our very hope hangs on it! For those of us called and chosen in this age, the first resurrection is especially vital.
Comparing God's true ministers to false ministers—and seeing their fruit—reveals how the church must be revived spiritually. And "sneezing" plays a major role!
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fire has an immediate benefit for those who, after having accepted Christ's sacrifice, might be tempted to sin (Hebrews 10:26-27, 12:26-29, II Peter 3:10-11). The future benefit of the Lake of Fire will be a thorough scouring of all evil, perversion and filth from the universe, ushering in an eternity without the pain or misery of sin (Zephaniah 3: 14-15,Revelation 21: 8, 27). As God's called out ones, our time of judgment (our Great White Throne Judgment) begins right now (I Peter 4:17, II Peter 1:3-11)
What purpose does the Third Resurrection serve? Is it just so God can punish the incorrigible? Does it play a part in OUR salvation?
Are the unconverted dead lost? John Ritenbaugh answers that there is hope for them! This part of God's plan is typified in the meaning of the Last Great Day.
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
John Ritenbaugh affirms that it is constant earnest praying which keeps faith alive and makes certain the receiving of every one of the qualities which make us in the image of God. Like Enoch, we must walk with God as a way of life, seeking Him out and talking with Him on a continual basis. A person maturing in faith would always pray in consistency and alignment with God's purpose. We always have to understand that God's purpose comes first, not our request. If we walk with God daily, God will provide us patience and insight into the meaning of our trials, and how they work out His ultimate purpose. In removing mountains, we must focus more on the reality of God than on the mountain.
Before continuing with the book of Matthew, John Ritenbaugh answers four questions from church members. The first question is whether Micah 7:14 refers to a place of safety. In this prayer, Micah, after describing his current discouragement at the moral stage of Judah and their impending captivity, requests that God intervene and feed His people solitarily, protecting them with His rod of protection. This prayer has duality for our current times and the protection of God's church. The wooded region of Carmel becomes a symbol of protection, a refuge from invading armies. This wooded refuge, as well as Gilead, also could apply in type to the church in current times. The second question applies to the identity of Eliachim in Isaiah 22:25. Because of his apparent gradual corruption, Eliachim could not have been a Christ figure. A third question applies to the physical resurrection of the people who were resurrected at the time of Jesus' first resurrection, who served as witnesses proving the reality of the resurrection, and a type of the future resurrection. A fourth question concerns the context in I Corinthians 7 in which separation between married couple is permitted. The study concludes in Matthew 23 with the loss of proportion among the Pharisees, spending their entire lives in a negative attitude, avoiding sin, but not lightening the burdens of their flocks by applying justice, mercy, and faith. The Pharisees did not understand their own carnal nature and could not, with their blinded mindset, have prevented their impending hostility to Jesus and the saints. Avoiding sin does not necessarily equate with "doing good"; if we do good, we do not have time to sin. [Editors note: the Matthew portion of the Bible Study begins at the 49min-10sec mark] [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
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