Charles Whitaker, reflecting on the events taking place as Christ bid His disciples farewell upon His ascension into Heaven, suggested that the approximately 75 days between the resurrection of Lazarus and Pentecost- brought about tumultuous activity and earth-shaking events. The disciples wanted eagerly to know what would happen next, just as we do do today. In that relatively short period of time, many miraculous and dramatic events occurred, including: (1) the resurrection of Lazarus, (2) the triumphal entry of Christ into Jerusalem, (3) the Passover , (4) the ripping of the Temple veil, an event which reverberated throughout the entire Jewish world , (5) the opening of tombs, populating the region with many people who had earlier died,, (6) the resurrection of Christ, (7) the ascension of Christ, and (8) Pentecost (the miraculous beginning of the New Testament Church). But then God seemed to turn off the fulfilled prophecy machine; God did nothing further dramatic during 31 AD. Years and months rolled by, speculations emerged and fizzled, with hope that Christ would re-appear on one of the impending holy days. Paul, who thought Christ would return in his lifetime, urged people to be eternally vigilant never letting down, reminding us to earnestly love His appearing. Those who love His appearing will receive a crown of righteousness. The apparent discrepancy in the number of days in Daniel's prophecies equal 75 days, perhaps duplicating the 75 dramatic days occurring between the resurrection of Lazarus and the resurrection of Christ. We may not see those 75 days, but will receive the blessing on day 1,335 if we continue to look forward to Christ's appearing.
John Ritenbaugh, reminding us that the scene does not change between John 7 and 8, but the location changes in chapter 9, a location where He heals a man who had been blind from his birth. This stirred up another controversy with the Pharisees. All of the events occurring in John 8-10 occurred on the Last Great Day, six months before Jesus was crucified, in the same year on the Hebrew calendar, but on two separate years on the Roman calendar (30 AD and 31 AD). Jesus Christ healed the blind man on a double Sabbath, a high day, and a weekly Sabbath. This verse proves that the seventh day of Feast of Tabernacles is not the eighth day of the Feast of Tabernacles, and that Christ was crucified in 31 AD, and that the postponement rules of the Hebrew calendar are accurate. In October 30 AD, the Feast of Trumpets and the beginning of the Feast of Tabernacles both took place on the Sabbath, while the Last Great Day occurred on the Sabbath. In the spring, calculated with postponements, the crucifixion occurred on a Wednesday while the Resurrection occurred on a Sabbath. According to the scripture, the calendar has to match both years. The only calendar which will fit is the calculated Hebrew calendar using the postponements. The events of John 7:37 categorically prove the veracity of the Hebrew calendar with its postponements. In John 8, Jesus shows us the mindset of the people coming out of the grave. The blind man healed in chapter 9 represents the whole world, spiritually blind from birth. Chapter 10 indicates that there will be no shepherd except for Him. When the resurrection of the rest of the dead occurs, judgment will be rendered on the basis of a person's works. They will be resurrected, either to eternal life or oblivion. This will be a permanent change.
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
John Ritenbaugh emphasizes the necessity of work (dressing and keeping our life, our health, our possessions, our calling, etc.). God has called us to a lifetime of productive work. We cannot allow Satan to cause us to resent working or to feel victimized, slighted, bitter, or lazy, rejecting God's ordained purpose for us—creating obedient children who work as He does. It takes hard work to live up to the virtues of God; it does not happen automatically. Living by faith requires patience but certainly not passivity; it requires that we work toward a God-ordained purpose (of which we currently do not entirely see the outcome). Both spiritual and physical healing require us to work intensely, asking for God's merciful intervention while actively working toward a solution, exercising wisdom and common sense as we consider the array of possible procedures.
John Ritenbaugh again stresses that prayer is not a dictating to a reluctant God, but instead a manifestation of our attitude of dependence and need. Prayer is a tool or means we use to get into harmony with God's will, surrendering to His purpose for us in the presence of the most righteous, unchanging, positive, and uplifting attitudes in the entire universe. We need to draw close to God in humility (James 4:10; I Peter 5:5-7) confessing our shortcomings, inadequacies and needs (while acknowledging God's sovereign greatness) humbly accepting His decision. Humility in prayer produces submission and obedience which ultimately results in glorification and honor.
The apostle Thomas has been called "doubting Thomas" for centuries. But was he really doubting? In Martin Collins' sketch of his character, we find there is more to Thomas than we may have known!
John Ritenbaugh focuses upon the special sacrificial extravagance of Mary, having expended a half-year's wages for perfume to anoint Jesus' feet, demonstrating extraordinary godly love and devotion, indicating that there are some areas of life where extravagance and waste are not even relevant. Judas, a man of talent and skill for fiscal management, but whose mind had become defiled through temptation, could not relate to or comprehend this sublime expression of love. The totally selfless sacrifice of Mary paralleled or prefigured the sacrifice Christ was later to make, giving His precious life for mankind. The key to the real abundant life and glorification is to follow our Elder Brother's example of forcing His will into submission to the Father's will, even to the point of death. We must guard against the precarious blinders of tradition and self-interest — blinders that prevented Judas, the Pharisees, the Sadducees, and the multitudes from comprehending or following the truth. Instead, we are admonished to walk in the light while we have the light, being willing to sacrifice ego and self-interest, unconditionally yielding to the Father's will in order that we may also become glorified members of the God family.
John Ritenbaugh, reflecting upon Jesus' reluctance to go immediately to Lazarus, suggests that He intended to impress upon His close friends, Mary and Martha, the gravity of sin's consequences. The example also forcefully illustrates that Jesus (reflecting God the Father) keeps His own timetable; nobody pushes Him. The issue of fear of death is addressed in this study, with the conclusion that trust in God's ability to resurrect can neutralize this most basic universal debilitating fear, a fear that increases exponentially the older we get. Christ gives us the assurance that death is not the end. Internalizing this assurance opens the way to the abundant life, enabling us to live boldly, conquering, with God's help, the fear of death. Our approach at that point will become God-centered rather than self-centered. The episode of Jesus' weeping emphasizes that God has emotions, revealing anger, compassion, and empathy. The resurrection of Lazarus, the last of the seven signs Jesus performed before His death, proved to be the last straw for the religious leaders, who became motivated to crucify Him.
The Berean: Daily Verse and Comment
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