David Grabbe, reminding us that the trek through the Red Sea occurred on the seventh day of Unleavened Bread, points out that other historical events also occurred on that day, including the toppling of the walls of Jericho and the healing of the lame man . . .
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted. . .
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. . .
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. . .
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 . . .
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.
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. . .
We live in a society that is increasingly concerned about ownership. We have a proclivity to assume ownership over things we find in our grasp. David Grabbe considers this principle in relation to the Sabbath. Who owns it—and how does the answer to t. . .
Martin Collins contends that the effectiveness of a law is found in its purpose and intent rather than the letter. The blind spots to God's Law unfortunately are found in the spiritual application or principle rather than a specific motor behavior. Christ . . .
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. . .
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 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 . . .
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 describes the process through which God perfects His image in us, linking three sub-themes: 1) God's disciplining, 2) our listening, and 3) God's watchful care. Obedience to God's Word strengthens us, enabling us to receive our spiritual he. . .
John Ritenbaugh emphasizes that the reason for refraining from work or pleasure on the Sabbath is not labor or muscular energy, but the overall motivation for expending this energy. Proper preparation for the Sabbath frees us from customary distractions, a. . .
John Ritenbaugh reiterates that the dual purpose for the Sabbath consists of (1) a memorial of God's physical creation and (2) a memorial of our redemption from bondage. Bondage is the consequence of rejecting or neglecting the Sabbath. Far from doing away. . .
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. . .
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.
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. . .
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 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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