John Ritenbaugh emphasizes that God's people must exercise correct judgment as to what is permitted on the Sabbath and what is not. God's law is not so inflexible that He will not allow alteration for special circumstances. Sometimes higher laws of extendi. . .
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
John Ritenbaugh warns that keeping the right days on the calendar is no guarantee of attaining a right relationship with God. How and why a person keeps the Sabbath determines whether this test commandment is really a sign between God and His people or an . . .
John Ritenbaugh emphasizes that the biblical instructions (found in both the Old and new Testaments) pertaining to Sabbath keeping apply far more to the Israel of God, the church, than to the physical descendents of Israel, who did not have the fullness of. . .
John Ritenbaugh examines four areas in which hairsplitting or non-salvation issues (such as eating white sugar, observing the right calendar, or occasionally eating out on the Sabbath) have threatened the unity of fellowship. What has brought about the dis. . .
The effectiveness of a law is found in its purpose and intent rather than the letter. Love and mercy constitute the spiritual fulfillment of the Law.
We live in a society that is increasingly concerned about ownership. Yet who owns the Sabbath? How does the answer to this question affect our keeping of it?
John Ritenbaugh again emphasizes the burden-relieving, liberating and redemptive aspect of the Sabbath, suggesting that the seemingly provocative healings that Jesus performed on the Sabbath stood in stark contrast to the oppressive bondage of the Pharisee. . .
One Sabbath, Jesus healed a man with a withered hand. The Pharisees, however, hypocritically castigated Him for doing so. Christ's response reveals their problem.
Jesus magnified the Sabbath, giving principles by which to judge our activities. Each time Jesus taught about the Sabbath, He emphasized some form of redemption.
John Ritenbaugh reiterates that God gave the Sabbath (a sanctified, set-apart period of recurring time) to His people in order that they come to know Him intimately, learning to live as He lives. Idolatry, scattering, and captivity have always been the nat. . .
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spir. . .
At creation, God sanctified only one day, the seventh, as a day of rest. At Sinai, He once again sanctified it as a holy day, connecting it with creation and freedom. John Ritenbaugh expands on these concepts, showing that God wants us to keep the Sabbath . . .
The Sabbath is a special creation, a very specific period of holy time given to all of mankind, reminding us that God created and is continuing to create.
The reason for refraining from many activities on the Sabbath is not labor or energy, but the overall motivation. Certain works are perfect for the Sabbath.
When Jesus healed a woman bent over by a severe spinal condition, it was in a synagogue and on a Sabbath, arousing the anger of the Pharisees, who taught that healing was forbidden on God's day of rest. Martin Collins writes that Jesus uses the situation t. . .
When Jesus healed the crippled man by a Jerusalem pool, His Jewish critics were more interested in attacking Jesus for healing on the Sabbath than in rejoicing that a lame man had been made whole. Martin Collins probes this hypocrisy, Jesus' instruction to. . .
The episode of the healing of the man born blind takes up an entire chapter of the book of John, signalling its importance in understanding the work of Christ. Martin Collins discusses the blind man's response to Jesus, the part the Sabbath plays in the he. . .
John Ritenbaugh characterizes chapter 12 as the "rise of the opposition," outlining the rising suspicions on the part of the Jews, the prejudiced blindness and the active investigation, countermanded by Jesus response, making claims to His author. . .
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