Richard T. Ritenbaugh: As we have seen in Parts One and Two, Christian zeal is an interest, an earnest desire, and a pursuit of all that pertains to God, His way, and His Kingdom. ...
Martin Collins, referring to the complex prophecies of Daniel 11 and 12, suggests that much of the interpretation of many parts of this prophetic passage, except for the fulfilled prophecy in Daniel 11:2-39, has not emerged clearly, and has been subject to speculative distortion. The exploits of Alexander the Great, his four generals, Antiochus Epiphanes, and Judas Maccabees are recorded in this narrative, providing types for future events. The detailed fulfillment of prophecy indicates that the Bible is God's Book and that He is able to keep His promises in perpetuity. The prophecies yet to be fulfilled do not contain enough geopolitical data to make clear distinctions possible at this time, but the context of the prophesied events provides instructions how the end-time saints should live their lives, in order to make their calling and election sure. God gives the saints wisdom because they fear and keep His commandments. Several types of the abomination of desolation have occurred in history, including the desecration of the temple by Antiochus Epiphanes and the Roman legions. The latter fulfillment has not yet occurred, but the responsibility of God's called-out ones is purification in the backdrop of a hopelessly corrupt society, having abundant knowledge but virtually no understanding. Without the knowledge of God, civilization automatically spirals downward, given over to reprobate and debased minds. Thankfully, the over-riding theme of Daniel is the replacement of these debased systems of mankind with God's righteous government. The prophecies of Daniel should motivate God's saints to a life of purification and overcoming, glorifying God in the process, reflecting God as the moon reflects the sun, enabling the world to see a clear reflection of God.
Charles Whitaker: In John 2:13-17, the apostle John records Christ's cleansing of the Temple near the commencement of His ministry: "Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem...."
Within the pages of the Bible, relatively few dates are mentioned. Because of this, and because God works in similar patterns and many of the prophecies have a dual fulfillment, when prophetic dates are mentioned, they take on a special significance. ...
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 asserts that it has always been a pattern of Satan to counterfeit celebrations of those true celebrations God has given to us. Both kings Ahaz and Manasseh went headlong into Baal worship, sacrificing their own sons to Baal, giving their flesh to the priests of Baal (origin for the English word "cannibal.") The temple Passover instituted by King Hezekiah in II Chronicles 34 was a very unusual circumstance in which the king in a national emergency centralized the worship (establishing martial law) enabling him to keep track of what the people were doing, stamping out paganism which the religious leaders had allowed to creep in, defiling the meaning of the true Passover. Those who attempt to use this episode as a precedent for a 15th Passover fail to see the true purpose of Hezekiah's emergency measures.
John Ritenbaugh asserts that whom we believe in is every bit as important as what we believe in. The last part of the first chapter focuses upon the selection of the disciples, many of whom had known one another and had been in business together. John and James were directly related to Jesus. Nevertheless, all had to have the Messiah revealed to them. When Jesus chose the disciples, He (having the ability to look into the innermost hearts) looked past their current flaws to their long-term potential. In the second chapter, focusing on the beginning of signs (the miracle of turning water into wine), Jesus' relationship with His mother now turns from dependent son to authoritative savior. This miracle reveals that God is involved in the simple little details of our lives as well as the great events in the course of human events. Likewise, God desires to be involved in the practical aspects of our lives, relieving our burdens and saving us from embarrassment. In the driving out of the moneychangers from the temple, Jesus revealed another aspect of His personality, showing contempt for underhanded, extortionist financial transactions conducted in the name of God.
John Ritenbaugh probes into the reasons the book of John had to be written and the major differences distinguishing the book of John from the other Gospels. John omits entirely certain topics which the other gospels go into detail. Where the other Gospels have short narratives, John goes into lengthy descriptive and quantitative detail, providing in-depth characterizations of the disciples. From the perspective of an eye-witness to the events, a Jew (from a well-to-do family) having been thoroughly acquainted with Hellenistic culture, John, a physical cousin of Jesus, is able to bridge the gap explaining the significance of these events to an emerging gentile population not acquainted with Hebrew culture or tradition, but familiar with Greek patterns of thought- including the Platonic (and Gnostic) dichotomy of real and corporeal. Building on this concept, John presents Jesus, not as a phantom emanation, but as the reality—transcending the shadows represented by the temporal physical life. John presents the miracles of Jesus (not so much as acts of mercy) but as signs of the reality of God- indicating the way God works and thinks.
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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