John Ritenbaugh, suggesting that most of us resemble the Samaritan woman in our understanding of the value of our calling, maintains that our relationship with God is our sole protection from carnal human nature and the deadly pulls of the world. Whatever consumes our time has the power to either edify or distract us. Faith and works are interchangeable components in our salvation, demonstrating a cause-and-effect relationship. The apostles Paul and James preached the same message, approaching the faith-works coin from different sides. Faith grounded in truth produces works in agreement with truth. Faith without godly works resembles an automobile without an engine. As a minority religion, God's Church appeared on the world scene in the midst of cultural upheaval. Peter's message on Pentecost led not only to exponential growth, but also to vicious persecution. As God stirred the cultural pot then, so He is doing today, on the cusp of Jesus' return. The frightful conditions during the First Century are only typical of the horrific times yet to come. To weather these horrendous conditions, we will need the encouragement of the Epistle of Hebrews.
Each of the four gospels include a description of the fulfillment of Zechariah's prophecy that Messiah would ride into Jerusalem on a donkey. Ronny Graham explores what we know of the donkey as an animal, revealing that this misunderstood beast has a symbolic meaning that sheds light on both our Savior and Christian character.
Ronny Graham, focusing on the prophecy of the triumphal entry of Jesus Christ into Jerusalem, recorded in Zechariah 9:9, and fulfilled in Matthew 21:1-7, speculates about the animal Jesus rode. Donkeys are not stupid animals, but they need to trust the individuals who ride them. The donkey is sure-footed and has a strong survival instinct. A donkey is also known for being protective of his owner. Riding a donkey throughout the Scriptures denoted kingship and royalty, as well as a symbol of wealth. Jesus riding on a donkey indicated he was not a common man but a King. When He returns, He will come as a warrior on a horse, putting down the hostile armies of evil mankind.
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).
John Ritenbaugh reiterates that the Garden of Eden, the Tabernacle, the Temple, the Temple Mount, and Mount Moriah were all names of God's house on this earth. In the Holy of Holies, within the Ark of the Covenant, Aaron's almond rod that budded symbolizes God's power over the tribes and salvation by grace through the sacrifice of Christ. The golden lamp stand, a seven bowled menorah, symbolized an almond tree in full bloom. Jesus crucifixion took place outside the camp of Israel, just outside the border of the Garden of Eden, the general area where the Miphkad Altar stood, where He was evidently nailed to a cross piece on a living tree, a tree of light. Perhaps the Tree of Life located in the middle of the Garden of Eden was an almond tree. The golden pot containing manna in the ark symbolized Jesus as the Bread of Life. The tablets of stone are found right under the mercy seat of the ark, representing the tree of the knowledge of good and evil, perhaps symbolized by a fig tree, forming the basis from what we are judged. The law of God should be a perpetual source of delight for us. The testimony represents the entire Holy of Holies. The Miphkad Altar located outside of Jerusalem's east gate in the region of the Mount of Olives where Jesus had begun His triumphal march into Jerusalem and where he was arrested (in direct line of sight from the eastern side of the Temple), a place of public execution, where the red heifer was sacrificed, where Abraham intended to sacrifice Isaac, was the most probable location of the crucifixion of Jesus Christ.
John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn. The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11). The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.
John Ritenbaugh picks up with the account of Jesus triumphal entry into Jerusalem shortly before His crucifixion, an event which fulfilled prophecies and significantly dramatized Jesus Christ's messiahship. The crowds welcoming Jesus, while looking for a political or military hero, were actually choosing the sacrificial Paschal Lamb of God on the 10th day of Nisan. Jesus was actually throwing down the gauntlet, laying claim to His role as Messiah. The religious authorities were terrified of losing their power base. Jesus cleansed the temple of opportunistic usurious moneychangers in the courtyard of the Gentiles, an extremely crowded public place. God's Church should never be involved with fleecing the membership in any way. Additionally, God's name should never be associated with junk. After driving out the money changers, Jesus healed the blind and the lame and befriended the children who were engaged in praising Him. The truth is often clearer to the simple and innocent than to the sophisticated intellectuals. Because the fig tree was emblematic of peace and prosperity, and because it was generally prolific in yielding, Jesus cursing the fig tree carried an implied caution against lack of spiritual productivity. If a fig tree does have full leaves, it should also have full fruit; if not, the growth cycle is out of sync or degenerate. The fig tree in the New Testament (Luke 13:6) represents you and me; we are required to bear fruit. God judges by what a person produces; if we don't produce, we are useless. Uselessness invites disaster. Profession without practice is condemned. Jesus taught the disciples that prayer is power and extremely profitable in clearing up mountainous problems. Prayer should be used by us to find the ability to do. God will only do for us what we cannot do for ourselves. God wants us to be problem solvers, proved by trials, tests, and experiences He gives us. Prayer should give us the ability to accept our cup- our circumstances. [NB: This series of Bible Studies from 1981-82 is incompl
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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