John Ritenbaugh dives into a study of the Abrahamic Covenant, a covenant made with one man which impacts all of mankind to the beginning of the New Heaven and New Earth and beyond, involving billions of people. The Abrahamic Covenant is one of the most massive collection of promises of God ever made, promises of which most of mankind are not aware. The many cataclysmic events which have occurred after the Flood (such as World War II) indicate that human nature has not changed one iota. None of us are immune to the temptation of the worst kinds of sin, including adultery and murder. Nimrod, whose rogue kingdom brought about Babel and the Nephilim, was the grandson of Noah. Civilization changes rapidly, and hardly ever for the better because people rarely think about God, let alone obey Him. After the Flood, people had fair warning from God, from the preaching of Noah and Shem, but the clear majority rejected these teachings. Like our father, Abraham, we have been reared in a pagan culture, even though we may have once been 'nominally' Christian. The knowledge of God's plan is given from above—anothen—the beginning of something brand new. Our calling is exclusively God-driven, beyond our control. God is completely in charge of the people He is converting to become a part of His family. God's grace precedes faith, understanding, practice, and sanctification. We make use of His grace through our works. Conversion produces the works of God. We need to remember that, like our father Abraham, God's calling of us will tear us away from relationships we have had for decades. God told Abraham to go to a land that He would give to his descendants, where He would make him a great nation, bless him, and make his name great, blessing those who blessed him, and cursing those who cursed him.
Martin Collins, reminding us that we, as followers of Christ, may suffer persecution, provides encouragement by reminding us we are promised boldness through the power of the Holy Spirit, making it unnecessary to prepare a response against the persecutors. When the laws of God conflict with the laws of man, civil disobedience is the only correct response, as was patterned by Peter, Paul, and the apostles, who boldly proclaimed Jesus' resurrection from the dead despite intimidations and threats from the religious establishment, terrified at losing their power base. The disciples knew, however, that with the power emanating from the Holy Spirit, the gates of hell could not prevail against their work. Peter was not in the least intimidated, boldly proclaiming to these religious leaders that: (1) they were guilty of crucifying Jesus, (2) Jesus rose from the dead, (3) the purpose of God was completed despite opposition and God's purpose alone will stand, and (4) Jesus is the only means of salvation, a statement which seems 'harsh' and 'intolerant' to most of the world. If we are following God, we will be compelled to disobey civil authority at some point. We cannot reclusively join a monastery nor should we become secular, cowardly assenting to evil laws, but we must fear God rather than man, righteously performing what God requires of us, realizing that our citizenship has been registered in Heaven. We should entrust ourselves to God for safe-keeping, realizing that the just shall live by faith.
John Ritenbaugh, reminding us that political conspiracies have always been a part of our culture, citing four successful assassinations of Presidents and one resignation of a President forced out by a sinister political conspiracy, indicates that these conniving plots and schemes will crescendo to the time of the end when they will all be destroyed by Christ's return and the establishment of the Kingdom of God. Individuals who involve themselves in political intrigue and revolutionary conspiracies do so for the sake of protecting a power-base, or with the hope of monetary or political gain, as was seen with the religious leaders who furtively and meticulously plotted the death of Jesus Christ, gathering 'data' by trickery and falsehood to justify their hideous deed. Conspiracies are characterized by two or more people who fear loss of status or power, believing that they are justified to use any means whatsoever to remove the perceived threat, anticipating that they will personally gain by the successful execution of the plot.
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.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels or grounds of comparison to make such an inferential leap. Two major assumptions made by calendar changers are that: (1) the calendar is too complicated and (2) the Jews are guilty of deliberate manipulation in order to create a calendar that is more convenient in actual usage. The Bible nowhere says that the calendar should be simple; everything God has created, including life Bible, the calendar, as well as life itself, is complex. God, totally faithful and reliable, gave us a calendar, assigning the responsibility for its maintenance to the nation of Israel, not to the church or private individuals, guaranteeing order, stability, and unity within the culture. The Anti-Christ inspires tampering with times.
John Ritenbaugh teaches that in Galatians Paul took issue with the Halakhah- the Jewish way of life- not God's word, but a massive collection of human opinion, some fairly accurate, but some way off the mark, placing a yoke or burden upon its followers. Jesus, in Matthew 23, acknowledged the authority of those sitting in Moses seat, but he took great exception as to how they were using their authority, a zealous obsession with the traditions of the fathers, but almost no application of God's Law. Being strict in human tradition does not mean keeping God's laws, but instead an exercise in zeal without knowledge. On the other hand, Galatians 2:16 does not "do away" with God's Law, or make faith and works mutually exclusive (James 2:24). Works must be based upon faith in Jesus Christ.
Acts 5:32 says very clearly that God gives His Spirit to those who obey Him, yet some argue that keeping God's law is not necessary. What is the truth? Earl Henn clarifies this contentious point.
John Ritenbaugh reiterates that the word "Passover" was edited into Deuteronomy 16:1 following the Babylonian Captivity, when both feasts were by tradition called the Passover. Hezekiah and Josiah instituted Temple Passovers as emergency procedures to prevent people from drifting into Baal-centered paganism. At the time of Christ, as corroborated by Josephus, both the biblical commandments and human traditions co-existed. The Temple did not have the capacity to slaughter lambs for the entire population at the prescribed time. Jesus teaches that keeping man's tradition in a relationship with God transgresses His commandments (Matthew 15:3, 8). Thus, Jesus and His disciples kept a ben ha arbayim (between the evenings), early 14th Passover.
John Ritenbaugh focuses upon the topic of the resurrection of the dead (and the capacity of the earth to sustain the combined populations of all who have ever lived), examining pertinent scriptures on the resurrections. The scriptures suggest that massive land reclamation and landscaping efforts (coupled with dramatic climate changes) will occur to prepare the earth for such a volume of humanity. As chapter 25 opens, Festus replaces Felix as governor. Paul, again defending himself from the two-year old spurious sedition charge, exercising his right of Roman citizenship, appealed to Caesar (in an effort to remain in protective custody). Festus, seeking the counsel of King Agrippa II, (providing Paul yet another opportunity to connect the Jewish hope of the resurrection with the Christian message), sends Paul to Rome. Ironically had Paul not appealed to Caesar, Agrippa (moved by Paul's testimony and convinced of his innocence) would have set him free. But God evidently had other plans for Paul.
John Ritenbaugh focuses upon the topic of self-defense, examining the scriptural instructions for proactively avoiding or resolving dangerous conflicts. At the beginning of Acts 22, Paul, after clearing himself of a spurious charge (of taking a gentile into the temple), establishes his identity and credentials as a Jew (a zealous disciple of Gamaliel) in order to build a foundation from which to provide a logical defense of his 'apostasy' and testimony of his miraculous conversion (at the hand of God) on the road to Damascus, showing the continuity between Paul's revelation (from Jesus Christ) and the God of Abraham, Isaac, and Jacob. As Paul suggested that the gentiles could approach God independently from Jewish tradition, the crowd became riotous again. Paul saves himself from a certain scourging by establishing his identity as a natural born Roman citizen, giving him the protection of Roman law. Paul extricates himself from another dangerous situation (the convening of the Sanhedrin by the corrupt high priest Ananias) by proclaiming himself a Pharisee (hoping for a resurrection), creating another dissension (between the Pharisees and Saduccees), forcing the Roman soldiers to rescue him.
John Ritenbaugh initially focuses upon the execution of Ananias and Sapphira for their deceit and hypocrisy (an event parallel to Aachan's deceit and execution), pretending to have sacrificed more than they actually had. In this same account, Luke records the volatile confrontation of the Apostles (who had been instructed by an angel to stand their ground and not back down) and the Sanhedrin. Amazingly, the Apostles found an ally in a prominent wise Pharisee named Gamaliel, a grandson of Hillel, advocating tolerance to a group he had considered another sect of Judaism. In Acts 6, a bifurcation of the responsibilities of physical serving (such as serving the widows) and spiritual serving (prayer and preaching) takes place (with the understanding that both aspects of serving are intertwined). One of the new appointees to the new physical office, Stephen, boldly proclaimed that Christianity was not just another sect of Judaism, thereby bringing down the wrath of the Sadducees and the Pharisees.
John Ritenbaugh focuses upon the persecution of the apostles in the fourth chapter. Peter, inspired by God's Holy Spirit, demonstrated exemplary boldness and courage before the Sadducees (zealous influential movers and shakers of the Jewish community, descendents of the Maccabees), religious leaders who feared losing their power and influence. Peter, John, and the early church had confidence in God's absolute sovereignty, realizing that no human authority could thwart God's power. This powerful conviction gave them confidence to endure their trials, submitting to whatever God had prepared for them, realizing that God uses trials to further His ultimate purpose for them. The last portion of this chapter illustrates the exemplary, voluntary generosity exhibited in the early church.
John Ritenbaugh, reflecting upon Jesus' calculation upon the time of arrival at the Feast of Tabernacles, indicates that Jesus carefully took into account many variables to maximize His effectiveness at this event. The myriad opinions of the crowd concerning Jesus were all conditioned from their perspectives and traditions, but hardly ever from God's perspective. Jesus demonstrated that the only way to learn the doctrine of God is by doing it. He also taught us to look for God not only in the extraordinary, but also in the ordinary. Jesus warns the crowd [and us by extension] that the time to seek God is now, while we still have a sense of spiritual need (or hunger) lest we permanently miss out on the opportunity. Cuing in on a water ceremony performed daily at the Feast, Jesus drew a spiritual lesson, dramatizing the need for God's Holy Spirit without measure. Amazingly, throughout these dramatic encounters with the public, Jesus had deliberately chosen a course that would lead to His death rather than to immediate power and adulation.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
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 explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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