Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, thereby becoming a witness for those who do not yet know the truth. Isaiah 57:1-2 teaches that God often uses death to rescue the righteous from more horrendous calamity later on. God orchestrated the suffering of our Elder Brother Jesus Christ, described as a Man acquainted with sorrow, in order that He become a competent Priest and Intercessor, a position God is planning for us as well. Much of the grief Jesus suffered sprung from peoples' lack of faith. In the third chapter of Lamentations, the narrator finally convinces Lady Jerusalem that her own sins have caused her affliction. God has punished her, much as a shepherd uses his rod to correct a recalcitrant lamb. God administers both mercy and justice according to the behavior of Israel and Judah toward their covenant promises. Likewise, we must (1) wait patiently for God, seeking Him through prayer and study, (2) maintain hope in His goodness, eschewing grumbling, (3) be willing to accept hardship and testing, (4) meditate on the reasons God has allowed this trial to come upon us, (5) be humble and submit to God, and (6) be willing to take abuse submissively because we probably deserve it. When God punishes, He acts in response to our rebellion. Unlike us, He does not prolong punishment unnecessarily.
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 requirements, but would also motivate us to repent of sin and pursue righteousness, building character, living by faith, and exercising moral responsibility. The result? We grow into sharing the exact character of our Savior. The sacrifice of Jesus constitutes the death of an innocent, sinless, worthy victim for the entire human race. When Adam and Eve sinned, their overwhelming guilt and shame forced them to hide, dreading the consequences of their sin. God dealt with the transgression directly, covering their nakedness with the skins of animals—the first-time death literally appeared in Eden. These clothes of animal skins reminded them of the reality of death and symbolized how their redemption would ultimately come, namely through the sacrifice of an innocent victim at Golgotha, satisfying the wrath of God toward sin through propitiation and reconciliation, repairing the broken relationship between all of mankind and the Creator. While Passover is personal in nature, the sacrifice symbolized by the Day of Atonement is universal, pointing to God's reconciliation of the entire world, as Satan is punished by separation. Redemption refers to buying back something that was lost. The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously. A substitutionary sacrifice is required to propitiate for God's wrath against the sins of mankind. His death brought to a climax a plethora of Messianic prophecies in the Old Testament. Christ took on our poverty and lowliness so that we might become His co-heirs as God's children. Like Paul and Peter, we have been called for a pre-ordained purpose, and are obligated to follow His example, looking forward to His coming both as a Savior and a Judge.
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
Richard Ritenbaugh, cuing in Psalm 118, the sixth and final halal or pilgrimage psalm, proclaiming, "This is the day the Lord has made, let us rejoice and be glad," emphasizes that this prophetic psalm, demonstrating God's sovereignty over all events, motivates us to have optimism, realizing that God can make lemonade out of any lemon. The miracle of our calling demonstrates God can take something weak and base and transform it into something strong and mighty. The late Norman Vincent Peale in his runaway best—seller The Power of Positive Thinking stressed that optimism provides multiple physiological and psychological benefits over pessimism, enhancing a person's quality of life. Dr. Suzanne Segerstrom added that optimistic people have better control of their emotions, are better communicators, get more done, are more resilient during hardship, and are focused on their goals. The spiritual benefits of optimism transcend the physical benefits, enabling us to see the big picture, the trek to eternal life. When adversity strikes, we can see its context in God's eternal plan, enabling us to see that with grounded optimism, effort, and God's help, we can conquer any obstacle. When the Lord lifts His countenance upon us, it serves as a counterweight to any doom and gloom we may currently experience. The entire creation groans in futility anticipating the arrival of the sons of God, following the pattern of Jesus Christ's transformation from flesh to spirit. The apostle Paul wrote some of his most optimistic and buoyant letters from prison, anticipating the possibility of execution, but absolutely convinced that ultimate victory was imminent. We need to have that same assurance in our current trials, exercising the same optimism, confidence, patience, joy, and a hope that will not fade away.
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 dividing of His clothing (including his seamless tunic), prophesied in Psalm 22:18 and fulfilled in John 19:28-20, (2) the giving of sour wine, prophesied in Psalm 69:18 and fulfilled in John 19:28-29, (3) the breaking of the legs of the two criminals, but not Jesus' legs, prophesied in Psalm 34:20 and fulfilled in John 19:31-36, and (4) the piercing of His side, prophesied in Zechariah and fulfilled in John 19:34 -37. All of these prophesies depict suffering and sorrow. Additionally, there are three pictures of Christ as forsaken, crushed, and executed, including that of the tola worm crushed for its blood-like crimson dye used to make royal clothing. The seven last words or sayings of Christ recorded in the New Testament Gospels are as follows: (1) "Father, forgive them, for they do not know what they do," (2) "Truly, I say to you, today you will be with me in Paradise,"(3) "Jesus said to his mother: 'Woman, this is your son.' Then he said to the disciple: 'This is your mother.'" (4) "My God, my God, why have you forsaken me?" (5) "' I thirst.' They took a sponge soaked in wine on a sprig of hyssop and put it up to His mouth. When Jesus had received the wine , He said (7) 'It is finished ;'and He bowed His head and handed over the spirit," (7) Jesus cried out in a loud voice, "Father , into your hands I commend my spirit." All these quotations derive from Old Testament Messianic prophecies, many from Psalm 22. It would be good, in preparation for Passover, for all of us to meditate deeply on these fulfilled Messianic prophecies.
Bill Onisick, tackling a conundrum which appears to some people as a contradiction, examines Jesus Christ's statement in Matthew 26:29, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom." If we look at the episode of His tasting the sour wine with gall shortly before He gave up His spirit, and the episode of eating with His disciples before His ascension, one would initially experience some confusion. However, when compared to the prophetic Messianic Psalms (especially Psalm 22) when the gruesome details of Christ's suffering and crucifixion are highlighted, the reason for the sour wine, the separation from the Father, the yielding of His spirit, the darkness, and the significance of His perfect sacrifice are all made clear. When we consider that in the annual observance of the Passover, Jesus Christ is with us in Spirit, we realize that we are already participating in a foretaste of this event right now, while the ultimate fulfillment will occur during God's coming Kingdom.
The leaders of the Jews—the chief priests, elders, scribes, and Pharisees—had begun early in Jesus’ ministry trying to undermine Him and find a way to get rid of Him. ...
Abel brought an offering that was acceptable to God, while Cain—who must have been given the same instructions—did not. One possible explanation for Cain's inappropriate offering can be inferred from Genesis 3:13-15 ...
In thinking about David son of Jesse, we immediately bring to mind that he was King of Israel, a shepherd, a warrior, a psalmist, and a man after God's own heart. But we often fail to realize that, among his many other accomplishments, he was a significant prophet. Richard Ritenbaugh examines Psalm 22, a most clearly recognizable prophecy of Christ's suffering among the many psalms of David.
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the ability of Jesus to thwart the insidious challenges of the Pharisees, as well as offering proofs of His Messiahship. The parables of the two sons, the wedding feast, and the wicked vine dressers all castigate Israel for rejecting God's messengers and the Messiah, calling for eight woes, rendering physical Israel and the Temple (symbol of Israel's splendor) totally desolate and uninhabited. In short, the nation of Israel would fall. We must be sure, as Christians and members of the Israel of God, not to miss the object lesson to us. God is no respecter of persons; He is a God of equity and fairness. God is not a soft-headed pushover who will accept us, sins and all; He does not budge one inch for sin. As God dealt with our disobedient forbears, He will deal with us in the exact same way if we stray from the truth, breaking His commandments. God is not mocked; what we sow is what we will reap. God's patience is long, but He will reach a boiling point when He will clean the slate, including disobedient members of His own church. God is a God of mercy, but He has a stiff core of justice which will not be placated unless we repent. To whom much has been given, much will be required.
Richard Ritenbaugh, suggesting that nothing is more dramatic than the blast of a trumpet, notes that alarm or warning is a primary function of a horn. Israel, spread out over a huge area, used a complex system of trumpet blasts to convey lifesaving information. Silver trumpets were used to call assembly, to direct movement, to call to war, to signal days of gladness, Holy days, new moons, sacrifices and offerings, announcing Jubilee, worship, and the coronation of a king. One of the reasons for the blowing of trumpets is a memorial of a past significant event, Yom Teruah, depicting the covenant relationship with God, a time to glorify and praise God. The second reason was to give direction, to advance into battle, or to take refuge. The third reason to blow the trumpet was to make an announcement, announcing a significant event like the Jubilee or the first and second coming of Israel's king and Messiah. A fourth use of the trumpet blast is to provide warning, motivating us to repent and to protect us from cataclysmic upheaval and the dreadful Day of the Lord and God's wrath, a time no one can endure without God's supernatural protection.
Similar to the old E.F. Hutton commercial, when the preacher speaks on prophecy, everyone listens. Studying prophecy is good, argues Richard Ritenbaugh, but doctrine and Christian living are far more necessary and helpful to our practicing and growing in God's way of life right now.
We rarely think about the birth of Jesus except during the Christmas season, when it is abused by traditional notions found nowhere in Scripture. To remedy this, Richard Ritenbaugh delves into the Gospel accounts of the annunciation of His coming to Mary and Joseph.
What was Jesus thinking about during His last hours as a human? It seems highly unlikely that our pure and sinless Savior spent much time thinking about our sins. The gospel accounts reveal what Jesus knew about His suffering, death, and resurrection, as well as His relationship with the Father.
"While [Jesus] was being tortured, hated, and crucified, was He 'thinking' of all the dirty sins for which He was dying?" asked a correspondent. The Bible shows that Jesus' thoughts were elsewhere—and more constructively—engaged.
To some, the virgin birth is a major teaching. However, Richard Ritenbaugh shows that it is only one of several signs that prove Jesus is the promised Messiah. Moreover, its major purpose is not to glorify Mary but her divine Son!
Reflecting on the disgusting decisions made by the U. S. Supreme Court this past week, Martin Collins concludes that this nation has cast off all restraint regarding self- control and regulation of appetite. Self- absorbed and self - indulgent national leaders like ex-President Clinton, through their disgusting lack of self - control coupled with their seemingly powerful influence on others, are bringing down hideous curses down on our people. According to the apostle Paul, lack of self - control as well as the cultivation of self - indulgent perversions would characterize large segments of our society living at the end times. Self - control caps off the list of the fruits of God's Holy Spirit. Self-control may be strengthened by (1) overcoming evil with good (2) loving others (3) putting on Christ and mortifying the flesh, bringing every thought into captivity to God's Commandments, through God's Holy Spirit.
Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.
Though the church of God has traditionally emphasized His death over His birth, the prophecies concerning Christ's first advent are vitally important in establishing our faith in His second coming. Richard Ritenbaugh summarizes twelve Old Testament prophecies and their significance to us.
In beginning a series on the Two Witnesses, Richard Ritenbaugh, wary of previous abuses of prophecy, asserts that God wants us to recognize them as they occur or shortly after they have occurred. For individuals to cling dogmatically to an interpretion before the events happen has perennially led to debate and missing vital details. It is more important to know the prophecies than their interpretation. This sermon explores Revelation 10:8-10 and Ezekiel 2-3, focusing on the symbolism of eating the little book (ingesting God's Word) and its link to the ministry of the Two Witnesses of Jesus Christ.
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.
When did Jesus rise from the rich man's tomb? The world says Sunday, but the Bible says otherwise!
Richard Ritenbaugh asserts that the world with all its Christmas celebration, has depleted all the precious meaning from the actual event, depriving us of the glory of what really happened in the announcement of Christ's birth. Luke, having incredible literary skills, gives us the journalistic "who," "what," "when," "where," and "why" of Christ's birth in a concise and palatable form. A fresh reading of Luke's account reveals the rich prophetic significance of this event, unraveling some doctrinal heresies of the world's religions (Mary worship, nature of Holy Spirit, and time of Christ's birth) and the comfort of the overshadowing presence of God. Mary's and Joseph's thoughtful, reflective, humble, obedient, and submissive examples provide a sterling pattern for us to emulate.
Genesis is a book of beginnings, and in that theme, it also contains the first prophecy. In the first part of this three-part series, Richard Ritenbaugh explains God's curse on the serpent in Genesis 3:14-15.
The Branch is a well-known Old Testament prophetic figure, identified as the Messiah by most people. Yet, is there more to it than that? Why is the Branch not mentioned in the New Testament? What does it mean to us?
Some say Christ cannot be the Messiah because of His genealogy. Is this true? Richard Ritenbaugh shows why this argument is fallacious and why Jesus IS our Savior!
Peter warns us that prophecy is not "of any private interpretation" yet speculation runs rampant. Richard Ritenbaugh explains how harmful misguided speculation can be—it even led to Christ's betrayal and death!
The law says a matter is established out of the mouth of two or three witnesses. Charles Whitaker contends this can also be two different trips or appearances by the same person. The second coming of Christ will be a second witness, and the same kinds of people will either accept or reject Him. Into which of these groups do you fit?
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
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 stresses that we must avoid distractions and keep our lives focused on God and His Holy Word. The prophetic messages in Revelation 2 and 3 are designed for the end times, shortly before the Tribulation and the Day of the Lord. All seven churches—with their unique attitudes—will be extant contemporaneously at the end time. If a message ("he who overcomes," "I know your works") is repeated seven times in two chapters, God must want us to understand these concerns. Nothing is more important than repentance and overcoming, producing mature, committed, loyal disciples displaying exemplary conduct and good works, avoiding the distractions of Satan (Ephesians 6:12) and the allurements of this world (I John 2:15).
John Ritenbaugh highlights how the witness of the apostles, particularly miraculous healings performed in the name of Jesus Christ, brought them into conflict with the established Jewish leaders, the entrenched Sadducees and the Sanhedrin. Peter used the startling impact of these healings to draw attention to the fulfilled prophecies pertaining to Jesus—the source of the healing power—whom the crowds Peter was addressing had crucified in ignorance. As the veil of ignorance is lifted, they (and we) have the responsibility to act on this knowledge of culpability in His crucifixion and fully repent—undergo a total change of life. Focusing on his predominantly Jewish audience, he affirms that belief in the prophecies of the Old Testament will lead to belief in Christ. Being in Him makes us heirs of the promises to Abraham.
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, 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 God the Father) keeps His own timetable; nobody pushes Him. The issue of fear of death is addressed in this study, with the conclusion that trust in God's ability to resurrect can neutralize this most basic universal debilitating fear, a fear that increases exponentially the older we get. Christ gives us the assurance that death is not the end. Internalizing this assurance opens the way to the abundant life, enabling us to live boldly, conquering, with God's help, the fear of death. Our approach at that point will become God-centered rather than self-centered. The episode of Jesus' weeping emphasizes that God has emotions, revealing anger, compassion, and empathy. The resurrection of Lazarus, the last of the seven signs Jesus performed before His death, proved to be the last straw for the religious leaders, who became motivated to crucify Him.
John Ritenbaugh reiterates that Jesus was placed on trial not for what He did, but for what He claimed about Himself. John has provided at least eight separate forms of witness, establishing the veracity of Jesus Christ's identity as God in the flesh. Fulfilled prophecy from the Old Testament (over 300 separate prophecies) concerning Christ's identity and the events of His life is overwhelming, compelling, and mathematically irrefutable (The chance of fulfilling only eight of those prophecies would be 1 in 10 to the 17th power or 100 quadrillion). John makes a compelling proposal for belief and faith. The last part of the first chapter of John focuses upon the work of John the Baptist, a physical cousin of Jesus, the forerunner of Christ, who witnessed the Holy Spirit descending upon Christ at His baptism, again establishing Christ's identity as the Lamb of God.
John Ritenbaugh focuses upon the episode in Matthew 20, in which Jesus was deep in thought, reflecting on the prophecies leading up to His crucifixion. At this point, His disciples were not converted, but displayed considerable carnality. The mother of two of the disciples asked for places of honor for her sons; none of the disciples had even an inkling of servant leadership. True greatness does not come from dominance but from serving and sacrificing with the attitude of a slave. Love is sacrificial. Willingness to sacrifice self is the secret to success in God's plan for us. If we would sacrifice instead of attempting to dominate one another, our marriages would be successes. Drinking ones cup is emblematic of enduring whatever we must go through, different for every human being. Our cup is to follow Christ in any situation, supreme sacrifice or lifelong commitment, acting how He would act. No one can really count the cost in advance. When the opportunity comes to learn spiritual truths, we must seize the opportunity as aggressively and boldly as the two blind men sought healing, rejecting any inkling of timidity. In our prayers, we must come before the throne of God boldly and then show gratitude for His response. God is not against doing something dramatic once in awhile in order to make an impact. When He made His entry into Jerusalem, it possibly attracted the attention of 2 ½ million people, most of them visitors. Evidently this event had been planned rather than done on the spur of the moment. His arrival prompted the overwhelming response "Hosanna" or "save now." The crowd was selecting the Lamb to be sacrificed. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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