Mark Schindler, focusing on the events occurring between Christ's resurrection and ascension, offers some speculation as to specific details occurring within this period of time, shedding light on the second part of the Atonement sacrifice. During these hours, Jesus Christ qualified to be our High Priest because He experienced the horrendous effects of sin and separation from God the Father for our sins, undergoing purification, typified by the cleansing of the priestly garments by the man who released the goat laden with sin, enabling him to return to the camp (Leviticus 16:23-28). The absence of the 100 pounds of aloes, the folded "turban," and the rolled away stone indicates much activity had taken place and that a thorough cleansing and purification had occurred, perhaps in the Garden of Gethsemane amidst a company of angels, a mere 45-minute walk from the tomb. As we count toward Pentecost, we need to reflect as to how Christ qualified to fulfill His role as our empathetic High Priest.
Richard Ritenbaugh, reflecting on the horrendous prospect of surrendering our control to a driverless vehicle, maintains that Americans treasure their freedom of movement despite the "Nanny State's" insincere protestations about safety as it attempts to camouflage seizing power. The number of actual "on-the-road" situations which can occur is so high that no amount of programming can enable the driverless vehicle to be safe, even when it utilizes artificial intelligence, the fastest computers and the highest level of sensor sophistication and redundancy. The highly resilient and flexible human brain—under the control of a responsible person—remains the best facilitator of safe driving. While politicians desire to control everything, Christianity wants to instill self-control. Paradoxically, when we yield to God's sovereignty, He wants to cede control over to us, teaching us to develop self-control as a habit, enabling us to have dominion over the earth , handling it responsibly. On the night of Passover, Jesus taught the disciples to avoid imitating the narcissistic Gentile leaders who love to lord it over other people, demanding their obedience and service. Our Savior's leadership style emulated the servant, esteeming all others over self. Agape love dispenses with the way of control and selfish ambition. God's way consists of self-discipline and rigorous self-mastery, as exemplified by Jesus Christ, who never relaxed His self-control—even in the prospect of His impending crucifixion. Those who aspire to follow Jesus Christ must emulate His example of rigorous restraint.
Richard Ritenbaugh focuses upon an inspiring incident in the 1992 Barcelona Olympics, in which a runner, Derek Redmond, who had previously dropped out of competition because of an injured Achilles tendon, had another setback, a pulled hamstring, causing him to suddenly fall to the ground after having been in a commanding lead. Writhing in pain, with dogged determination, he managed, with some help from his devoted father, to finish the race. His inspiring example provides a spiritual analogy to all of God's called-out ones who must continually battle external obstacles (as well as the inner obstacles of carnal human nature), erecting a formidable barrier of resistance. The elite athlete, not always the one with the superior skills, nevertheless is the one with the gritty persistence to fight on regardless of the obstacles, wanting nothing to do with mediocrity. Persistence is the key attribute, having the attending synonyms endurance, steadfastness, or staying the course. Jesus counseled the value of this trait in the examples of the persistent neighbor asking for a loaf of bread in the middle of the night and the importunate widow who wore out the judge. Isaac provided a wonderful example of this tenacity, as he trusted God, repeatedly moving away from quarrelsome situations, trusting God to provide. Isaac, as a type of Christ, prefigured Jesus' returning to God the Father for sustenance and strength. Similarly, we are to return to the well of God's Spirit if we are to move forward. To develop Godly persistence, we should (1) have a clearly defined goal we desire with all our heart, (2) have a clearly established plan we can work on immediately, (3) make an irrevocable decision to reject all negative suggestions, and (4) accept encouragement and help from those on the same path.
Ted Bowling, cuing in on the lyrics of Andrew Gold's song, Thank You For Being A Friend, compares biblical requirements for friendship, making the observation that true friendship is not just a casual relationship, but instead a deep commitment of trust, enabling the sharing of our deepest thoughts without fear of our confidences being spread all over Facebook the next morning. Friends support us unconditionally in trials, helping us to understand our faults and shortcomings, without assuming we have hopelessly botched up. The Scriptures set high standards for enduring friendships, whether we view the companionship of David with Jonathan, Abraham's friendship with God, or Christ's commitment to lay down His life for each of us. We should aspire to be willing to make the same kind of commitments in our friendships, sacrificing our time to encourage, bolster, admonish, and comfort a companion in need. Sometimes an encouraging word from a friend can work more powerfully than a prescription-strength anti-depressant. We need to assiduously cultivate our friendships, especially those within the body of Christ, reciprocating the love Christ has bestowed upon us.
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. ...
As He was finishing His Olivet Prophecy, Jesus charged His disciples, "And what I say to you, I say to all: Watch!" (Mark 13:37). It is an intriguing command because He does not specify in so many words what we are to watch. Pat Higgins argues that the evidence points to the fact that watching has everything to do with spiritual preparation.
David C. Grabbe: When we partake of the Passover each spring, part of that observance is for us each to drink from a cup of wine. The wine is symbolic of the blood of Jesus Christ, shed on our behalf, which accomplishes a number of tremendous things that we cannot do for ourselves. ...
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.
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.
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance. The author uses a personal experience with two ewes as a springboard to explain greater, spiritual lessons.
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand independently or inertly as if in a vacuum. James points out that as the body without the spirit is a lifeless corpse (James 2:26), faith without works is equally dead. God's Holy Spirit (given as a part of the New Covenant) provides the primary driving force or the motivation for obedience (good works) which pleases Him, causing us to be regarded as a new creation.
When we partake of the tiny cup of wine at the Passover service, we usually think of its symbolism as Christ's blood shed for our sins. However, the cup itself and its contents have another, vital meaning for us!
John Ritenbaugh begins to summarize the attitudes that we should develop toward this vital subject. Five things or insights understanding sovereignty should produce are: (1) a fear of God, (2) implicit and unquestioned obedience, (3) resignation to His will,(4) thankfulness and praise, and (5) an adoring worship of Him. Like Job, we need to mature into the resignation to God's will and purpose for our lives,realizing that both pleasant and horrendous times work for our ultimate spiritual growth and development.
John Ritenbaugh focuses on Luke's message of Christ the man, the son of man, the high priest of man, and the savior of man, having all the feelings, fears, anxieties, compassions, and aspirations of man. In this account, Luke emphasizes the universality of the message (Gentiles as well as Jews), emphasizing the common concerns of humanity, highlighting many lowly circumstances. Luke, demonstrating Jesus' humanity emphasizes His frequency in prayer, reflecting His total dependency upon God the Father. Jesus, as the pattern man, learned by obedience, by the things He suffered, qualifying as our high Priest and savior, providing a model of perfect man for us to emulate.
John Ritenbaugh observes that the suffering we experience in trials stems from a desire of our carnal nature to bail out, giving in to temptation to satisfy the appetites of the flesh. As the trials become more intense, our flesh ravenously demands to be satisfied, making sin look increasingly more attractive. As we stiffen our necks and resist God's will, we automatically lose what we have gained spiritually and become ignorant of His awesome purpose for us. We must emulate our Elder Brother, who learned through suffering (resisting the powerful, deceitful pulls of sin), preparing Himself for His role as High Priest. Giving in hardens our hearts and alienates us from the fellowship with God. Like the original recipients of the letter to the Hebrews, we must soberly reflect upon our calling, unconditionally trusting in God's faithfulness to fulfill His purpose for us.
John Ritenbaugh stresses that without continuous maintenance and attention, it is difficult to maintain a spiritual mind in a carnal physical body. We, like Christ, were made a little while lower than angels to be made perfect through suffering. He has blazed a trail, showing us a pattern for qualifying (through intense suffering and resisting temptation) for our ultimate responsibilities as future kings and priests—or bridge-builders, reconnecting man and God. As Christ endured the suffering and temptation successfully, we are exhorted to hold fast, activating the hope to endure to the end.
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.
John Ritenbaugh delves into the apostles' inability to drive out the demon in Matthew 17 indicates that faith is not a constant factor; it will deteriorate if it not constantly exercised through persistent prayer and fasting. Rather than promoting living faith, modern Protestantism emphasizes escapism and good feelings. Jesus' example of paying the Temple Tax by having Peter work for it (catching a fish) provided a principle for us that we cannot expect a miracle unless we do our part (being willing to work). Matthew 18 delves into the topic of the essence of personal relations, including having (1) an attitude of humility, (2) a sense of duty or responsibility, (3) a sense of self-sacrifice, (4) personal attention and care, (5) knowledge about correcting a person who is wrong, (6) a predisposition to forgive, and a (7) willingness to forgive. In human relationships, cooperation seems to produce greater results than competition. Like children, we must develop humility, dependency upon God and trust. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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