SABBATH

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Library Topic: Pentecost


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Acts (Part 2)

John Ritenbaugh maintains that our historical and theological roots are advanced in a polished, literary, chronological narrative, perhaps designed as a trial document authored by Luke. It defends the apostle Paul and the early church, with a larger purpose of 1) augmenting or increasing the faith of the saints, setting a pattern for all future generations of the church, demonstrating its continuity with the acts of God in the Old Testament; 2) proclaiming the church's mission and message; 3) showing progress despite seemingly overwhelming opposition; 4) tracing the expansion of the gospel to the Gentiles; and 5) revealing the life and organization of the church, emphasizing the role of the Holy Spirit in the church's formation, growth, and empowerment. Peter's sermon 1) explains the scriptural and prophetic significance of the Pentecost miracle, 2) proclaims the identity, death, and resurrection of Jesus, 3) and calls for repentance, a major condition for receiving God's Spirit.

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Acts (Part 3)

John Ritenbaugh refutes the erroneous belief that glossolalia (or speaking in tongues) constitutes a sign or condition of having received God's Holy Spirit. The dramatic manifestations in Acts 2 (cloven tongues of fire, rushing wind, and the miracle of speaking and hearing extant languages and dialects) were event specific, and not to be a perennial spectacle in so-called "Tarry meetings." Adherents to the Pentecostal movement try to mimic some of the superficial surface manifestations (noise, commotion, and unintelligible gibberish) rather than follow the teaching given on that day- including repentance, unconditional surrender of our will to God, and keeping His Commandments through the power of His Holy Spirit. Receiving the gift of the Holy Spirit (the power to subdue our carnality and live righteously) is dependent upon repentance and baptism. The ability to speak in tongues, although a legitimate spiritual gift for a very specific purpose, is not the identifying hallmark of God's Holy Spirit.

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The Right Use of Power

Of all creation, man is the only creature made in God's image and given dominion over the rest of creation. When God breathed in the spirit of man (Genesis 2:7) to enable thinking, feeling, and creating, He imbued God-like characteristics, giving mankind the capability of subduing, controlling, and directing the rest of creation—a power not given to animals (Genesis 1:26, 28). With dominion comes responsibility to maintain (Genesis 2:15). The sad history of mankind shows that he has badly mismanaged his power, bringing about disease, war, and famine. Such people will be brought into account (Revelation 11:18). God's Spirit enables us to direct this power in a responsible, godly manner.

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Does Paul Condemn Observing God's Holy Days?

Galatians 4:9-10 is a favorite target of those who claim Christians no longer need to observe God's holy days. Is that really what Paul said? Earl Henn shows that he meant something entirely different!

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Holy Days: Pentecost

The late spring Feast of Pentecost shows the harvest of firstfruits, God's church. It is a continual reminder of our part in God's plan!

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Pentecost and the Book of Ruth

Richard Ritenbaugh, focusing upon part of the festival scrolls (the Megilloth) read during Pentecost, reveals that although many of the lessons allude to Old Covenant teachings, Ruth prefigures New Covenant principles also, including (1) God's mercy and mankind's loyalty to the covenant (Boaz serves as a type of Christ and Ruth serves as a type of the church), (2) God's unilateral work on our behalf (typified by Boaz's proactive watchful care for Ruth), (3) the vessels of water (Ruth 2:9) as a type of God's Holy Spirit, and (4) Boaz's acceptance of Ruth despite her gentile status indicates God's extension of His covenant or family relationship beyond Israel by means of union with Christ.

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Pentecost and the Holy Spirit

In this Pentecost message, John Ritenbaugh emphasizes that the receiving of God's Holy Spirit is not so much for our use as it is for God's use that He might carry out His creative effort in our lives. Metaphorically, the Holy Spirit can be compared to the water which the potter uses to bring the clay to the right consistency. God's Spirit brings about a transformation- turning something from a state of destruction into a state of purity. God desires to give us His Spirit and gifts in abundance, but on the condition that our motives for wanting them are unselfish. God uses His Spirit: (1) as a bridgehead through which He works His spiritual creation,(2) to empower the church, and (3) to empower us to yield to Him.

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Law and Spirit Together

God has given us two valuable tools, which if used in proper proportions, bring about character and spiritual fruit. Used independently, like all polar or dichotomous thinking (going to one ditch or the other), over-emphasis on one has the tendency to distort the process. The law and God's Spirit (not to be considered polar opposites), given on the same calendar date (at Sinai and Jerusalem), must be applied in tandem to get the best results. Richard Ritenbaugh uses analogies from governmental codes and regulations to illustrate what happens when one extreme dominates the other. Over-emphasis on law produces rigidity and loophole hunters, while over-emphasis on spirit produces emotional imbalance, permissiveness, disobedience and lack of structure. Law and Spirit are not opposites, but complementary, and must work together in order to get results.

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Of One Accord

Observing that more controversy exists about the counting of Pentecost than for any of the holy days, John Ritenbaugh suggests the confusion may be a function of the works of the flesh (Galatians 5:19). Confusion, separation, and division have been our legacy since the Garden of Eden. The major reason for Christ's ministry was to put an end to the quarreling and division, enabling us to be one with the Father and with each other. Three of God's festivals (Passover, Atonement, and Pentecost) have a direct bearing on the principle of unity. As we individually strive to become unified with God, believing in His authority and His doctrines, we will ultimately become unified, in one accord, with our brethren. It is our individual responsibility, enabled by God's Holy Spirit, to follow those things that were revealed by God through His apostles, keeping God's Commandments, rather than following our own inclinations or private agenda.

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Peter's Pentecost Sermon

Richard Ritenbaugh, focusing upon Peter's Pentecost sermon, suggests that the accompanying signs attracted attention, confirmed God's Word through His servants, and provided symbolic meaning to the unseen effects of the Holy Spirit. Both wind and fire have destructive potential, providing threat or negative reinforcement. The positive reinforcement or motivating power of the Holy Spirit consists of God's Word—or the still small voice, preached through His messengers. If we continue undergoing the sanctifying process and exercising righteous judgment, we will not have to worry about the negative reinforcement (the Day of the Lord). We have the choice of falling under God's wrath or calling out to the Savior for protection, yielding to His Holy Spirit, preparing ourselves for His Kingdom.

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Countdown to Pentecost 2001

Pentecost in 2001 is a little different than in other years. The Sabbath during the Days of Unleavened Bread falls on the last day. How should we count to Pentecost on odd years like this? John Ritenbaugh explains the reasons for counting the same way as in all other years.

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The Wavesheaf Offering

We in God's church generally know very little about the wavesheaf offering, even though it represents one of the most significant acts of God's Plan: the resurrection and ascension of Jesus Christ! John Ritenbaugh explains its relevance to us today.

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Why Count Fifty Days?

Richard Ritenbaugh explores the significance of the number fifty, counting fifty, and the myriad applications of the number fifty throughout the Bible, such as in the measurements of the Tabernacle and Millennial Temple, as well as the 50 year Jubilee, a time of liberation and forgiveness of debts. Metaphorically, it represents counting the cost, evaluating our spiritual progress and priorities. In Psalm 90, Moses reckons the average lifespan to be 70 years. Subtracting the 20 years of youth, we have a remaining 50 years—a time to thoughtfully measure our days, redeeming and prioritizing our time properly in order to gain a godly heart of wisdom.

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Peter's Trumpets Message—on Pentecost

Peter's first sermon took place on the Day of Pentecost, yet his subject seems to 'fit' the Day of Trumpets. Charles Whitaker explains that the fulfillment of Pentecost begins what will be completed in the fulfillment of Trumpets.

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Powerful Effects of the Holy Spirit

After debunking the popular assumption that this is the only day of salvation, Martin Collins describes the miniscule spring harvest (the first resurrection) and the abundant fall harvest (the second resurrection), which are the respective times of calling and glorification. The Holy Spirit'depicted in Acts 2 by fiery tongues (which symbolize preaching) and the sound of wind (representing the spiritual breath of life)'has the following effects or functions: It1) combines with our human spirit, bearing witness that we are the children of God;2) impregnates us with God-life, enabling us to become heirs;3) gives us the spirit of understanding;4) imparts the love of God within us;5) gives us faith (by which Jesus performed His miracles);6) enables us to overcome, transferring us from self-centeredness to God-centeredness;7) enables us to produce holy character, fulfilling God's purpose of reproducing Himself.

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Will You Marry Me? (Part Two)

Continuing to show the biblical parallels to marriage, Part Two highlights the story of Boaz and Ruth, the cup of betrothal, and the Marriage Supper itself, asking, "Are we committed to this wonderful relationship with our Fiance?"

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The Pentecost Witness

Pentecost is known for its stupendous signs, particularly the display of power in Acts 2. David Grabbe shows that Pentecost teaches us of another, more personal witness: our own display of Christ's way of life in us.

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Pentecost and Speaking In Tongues

John Ritenbaugh contrasts the genuine miracle of tongues or language at the first Pentecost from the bogus glossolalia practiced in Pentecostal groups, inappropriately called "speaking in tongues." In Acts 2, the crowd actually heard the disciples speaking in their own languages - dialects already in existence - not incoherent, incomprehensible gibberish like barking dogs, clucking chickens, roaring lions, or hilarious laughter. The apostle Paul, chastizing the spiritually immature Corinthians for the abuse of this spiritual gift, affirms that there is no reason for people to use language except to communicate intelligently. Tongues originally served as a sign for unbelievers, not as a secret "rite of passage" for the initiated. It is a mistake to equate speaking in tongues with 1) the baptism of the Holy Spirit, 2) being filled by the Spirit, 3) evidence of the fruits of the spirit, 4) evidence of faith, or 5) evidence that God is working through the speaker.

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Pentecost and Hope

Richard Ritenbaugh, reflecting on the account of Simeon in Luke 2:25-30, speculates about the specific things Simeon did to sustain his hope. Simeon's life serves as a precursor to that of God's called-out ones, demonstrating the elements necessary to bring a person to spiritual maturity. The first is hope in God's law. Like Moses, we as firstfruits stand as a kind of mediator, meticulously digesting God's law in order to teach it to the rest of mankind. The second is hope in God's Holy Spirit, which enables us to overcome, produce fruit, and provide witness. The third is hope in God's judgment of the Pentecost offering, representing us, presented to God for inspection, evaluation, and acceptance. The fourth is hope in being God"s firstfruits, the wave loaves that are totally consumed by the Priest in His service, giving us hope that we will indeed be in His Kingdom.

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Pentecost and Memorial Day

Every now and again, the Feast of Pentecost and Memorial Day fall back-to-back on the calendar, as they do this year. ...

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Pentecost Revisited (Part Two): Joshua 5

Correctly counting to Pentecost in years in which Passover falls on a weekly Sabbath is more than a matter of consistency. John Ritenbaugh explains that a far greater, more spiritual—and unfortunately, often overlooked—factor in the wavesheaf offering concerns a subject God considers highly important: holiness.

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Boaz and Pentecost

Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ"s intensive work on behalf of the church, harvesting the firstfruits to the Lord. The whole period from the wavesheaf offering to the offering of the baked loaves constitutes God's harvesting of the firstfruits. It is our obligation to get in line to do our part, as Ruth diligently did her part. Ruth originally was a foreigner (a Moabitess) a type of worldly person outside the covenant, who nevertheless commits herself to Naomi (a type of Israel) and her God, and ultimately becomes redeemed by Boaz, a gracious provider, who instructs the reapers to leave Ruth a generous portion of grain as well as offering her protection and safety, admonishing her not to glean in another field, but to stay close to his women servants, keeping her eyes on the field, following the examples of the other servants, drinking only from what the young men have drawn. In addition to providing graciously, Boaz was a righteous judge, having gathered all the details of Ruth's virtuous and selfless life as he had gathered the grain, winnowing the chaff from the good kernels. After Boaz judged Ruth, he lovingly and lawfully redeemed her as Christ has redeemed His Church.

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Pentecost and the Wave Offerings (Part One)

In Daniel 7, God foretells of a blasphemous end-time king who will, as it says in the King James Version, “wear out the saints of the Most High” (Daniel 7:25). ...

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"I Will Build My Church"

Richard Ritenbaugh, focusing on Peter's proclamation that Jesus Christ was the Messiah, the Christ, the Son of the living God, recognizes that after this awesome insight, Jesus realized that He could begin building His church. Sadly, the church that publically appeared in the second century was hopelessly corrupt, but appropriated the name 'Christian.' The Roman Catholic church presumed to speak for Christianity, attempting to control political and religious constituencies. The medieval (Roman Catholic) church was awash in sexual sins, as well as sins of avarice. The custodians of the 'keys to the kingdom' wielded their power to bind and loose for carte blanche control, using tithes, papal fees, papal taxes, fiefdoms, the threat of excommunication, and the selling of indulgences to increase the revenue of the church and promote tyrannical political power over secular domains. This massive, corrupt monolith was not the small flock that Jesus Christ founded, a group called and empowered by God's Holy Spirit, the same power that gave Peter the insight to recognize Christ's true office. Although Peter was given responsibilities of leadership, as connoted from the rock imagery or symbolism, he was not granted the post of 'vicar of Christ.' Peter would be considered first of the lively stones selected for His Temple. The apostles are indeed part of the foundation and Jesus Christ is the Corner Stone. Peter gets credit for being the first stone selected for the foundation that would also include us as part of the living stones. The 'keys of the kingdom' simply refers to the office of steward or caretaker to maintain the physical operations of the church, facilitating access to believers and protecting the sanctity from scoffers and detractors. Binding and loosing refers to powers of judgment, based on what God has already allowed through the apparent and manifest principles already revealed by the Scriptures.

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How Do We Keep God's Festivals?

Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.

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The Work of the Firstfruits

Leviticus 23:9-21 covers God’s instructions concerning making the wavesheaf offering, the counting of the seven weeks, and the observance of the Feast of Weeks, called Pentecost in the New Testament. ...

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Christ as Redeemer

As we count down the fifty days to the Feast of Pentecost, we have been considering the book of Ruth’s Boaz as a type of Christ, first as a provider and then as a righteous judge. ...

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A Primer On Spirit

John Ritenbaugh, relating four Scriptures pertaining to Pentecost (comprising 180 years in fulfillment), suggests that God does not regard time the same way as we do. Spiritual entities, such as word and ideas, are powerful and potentially dangerous if used for evil purposes. We can be easily manipulated if we do not guard our minds. Politicians and advertisers unscrupulously use the prevailing Zeitgeist to manipulate, trap, and control gullible low-information people. Spirit is an invisible force, the effects of which are abundantly clear by its manifestations. Spirit can be discerned by carefully thinking through and taking stock of its multiple effects. The Holy Spirit can be described as the mind and creative power of Almighty God. The spirit in man is an immaterial quality that empowers, giving the power of intellect, controlling the sensory modalities, giving us the ability to be self-aware. Spirit gives humans the power to think spatially, use language, invent, and plan for the future. We have never seen this spirit, but we use it every day. Words have the invisible power to encode thoughts, motivating people to feel or accomplish something. Words can inspire or defile, motivate or depress. The source of all sin is in the spirit or thought processes. Satan and his demonic forces use words to corrupt the vast majority of humankind, including ourselves. The only antidote to these vile thought processes is the Word of God. We have been mandated to choose to either follow God's pure, liberating, and clean Holy Spirit—about which there is nothing impure—rather than to choose to yield to Satan's unholy, vile, enslaving, and dirty spirit. We absorb God's Holy Spirit by imbibing in His Word, spending as much time with God as possible.

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Psalms: Book Two (Part One)

Richard Ritenbaugh, acknowledging that the Psalms have been divided into five books, suggests that there is methodology in the organization, reminding us of the number of Divine grace, as well as a number of handy organization emphasizing groups of five, including the summary Psalms (Psalms 146-150), the Pentateuch, the Megilloth, and the Israelite's division of the year into five seasons. The Pentecost season generally corresponds to Book II of the Psalms, the Book of Exodus, and the story of Ruth, typifying counting to Pentecost (the 50th day commemorating the harvest), in which wave loaves baked with leaven (a symbol of corruption) would be offered. Themes of the Pentecost season include leaving the corners of the field un-harvested, the trek of the Israelites to Sinai to receive the Law and the Covenant (a marriage covenant occurring on the same day as Pentecost, depicting another marriage covenant), and the giving of the Holy Spirit on the anniversary of the giving of the Law. Exile, leaving, departing, separation, and redemption are also major themes of this season and Book II of the Psalms. The Book of Exodus also provides instructions for construction of the Tabernacle (prefiguring the church and a future nation of priests). The summary Psalm 147 indicates that God gives His Law and Spirit, building up the Heavenly Jerusalem through the redemption of a remnant (the redeemed outcasts transformed through trail and distress into the Israel of God), the Bride of Christ.

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Psalms: Book Two (Part Two)

Richard Ritenbaugh, reiterating the five symmetrical and correlative sets of documents and events (the Torah, the Megilloth, the books of the Psalms, the summary psalms, and the five seasons), focuses on second set (comprising Book 2 of Psalms, Exodus, Ruth, Psalm 147, and the Pentecost season). In this section, the psalmist David invariably uses the term Elohim, or Creator, connoting power, strength, and infinite intelligence. As Creator, God has undertaken a physical and spiritual creation that is continual and ongoing. The psalmist want us to see the Creator who is in the process of preparing a spiritual creation, through the means of His law and His Holy Spirit, treading through a formidable wilderness, culminating in the Bride of Christ. David as a prototype Christian faced multiple trials requiring trust and dependency on God. Like the psalmist David, when we experience severe trials, we must learn to trust God, anticipating that things will eventually turn around for our good. We can distill valuable insights and lessons from the trials we go through, enabling us to grow in character, and to thrive even as we suffer for righteousness sake.

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Psalms: Book Two (Part Three)

Richard Ritenbaugh, continuing his exposition of the parallels between the divisions of the books of the Psalms with the Torah, Megilloth, and seasons, focuses again on Book II of the Psalms (written largely by David and showing how he reacts to some gruesome trials by surrendering to God's redemption). He points out that some of the emergent themes in this work consist of redemption and deliverance (paralleled by the book of Ruth with Boaz as a Christ figure, as well as the great grandfather and Ruth as the great grandmother of David and a progenitor of our Savior Jesus. The Psalms David wrote in this section describe his humbling experience caused by his own sin (Psalm 51), betrayal by Doeg the Edomite (Psalm 52), feigning madness to escape from the Gathites (Psalm 56), hiding from Saul (Psalm 57) metaphorized as escaping from lions (Psalm 58), the betrayal by Ahitophel , and the helpless feeling experienced by a tired and spent senior citizen (Psalm 71). His experiences, as well as our experiences in our symbolic 50-day walk through our spiritual journey to sanctification, is symbolized by the Israelites' baking of two loafs to be offered to God on Pentecost. This journey to sanctification is the focus of Book II of the Psalms, the Books of Exodus and Ruth, as well as the Feast of Weeks.

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The Holy Spirit

David Grabbe, reminding us that God's Holy Spirit is an integral part of Pentecost, clarifies some understanding about the term "spirit," a word which has been interpreted into 14 different words throughout the Scriptures. On Pentecost AD, God began to pour His Holy Spirit upon the Church, enabling His called-out people to receive the very essence of His Mind. Spirit refers to the intellectual part of man's center of reason, alternately referred to as heart and mind. In this context, spirit determines a mood and frame of mind. The world also has a spirit; it is the world's attitude. God's Holy Spirit refers to the mind of God/mind of Christ which is added to our human spirit, to create a sound mind, extinguishing fear with God's love, and giving us the power to achieve spiritual goals according to God's purpose for us and to witness for Him by thinking and acting as He does.

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Faithful, Following Firstfruits

Richard Ritenbaugh, reflecting on the apostasy and diaspora of our previous fellowship in the 1990s, observes that those reveling in the new 'freedoms' cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of God. Instead, many seek scholarly 'higher' criticism of the Scriptures to provide license to various varieties of sin. Like Thomas Jefferson's redaction of Scripture, modern biblical scholars, much further away (in time and understanding) from the original intent of the Scripture than contemporaries of the apostles, presumptuously pontificate, without accurate knowledge, on the intent of the Scriptures. Consequently, 'biblical' scholars, steeped in post-modernist deconstructionism, pick and choose what they pompously believe to be significant. Today, the main representatives of nominal Christianity (Orthodox, Roman Catholic, and Protestant) may believe God exists and may believe in various aspects of His character, such as omnipotence, omniscience, omnipotence, love, and grace; nevertheless, they do not want to do what He says, discarding the Old Testament (and much of the New Testament) and that 'horrible' Jewish Sabbath as well as God's commanded Holy Days. Unlike the majority of nominal Christians who believe in God, the First-fruits (a select group of individuals called and set-part by God), as depicted by the Holy Day of Pentecost, faithfully follow Christ's example, allowing God to knead, pound, shape, and bake them in the intense heat of trials, making them acceptable to God, with the goal of becoming the 144,000, redeemed from the earth who will follow Christ as His collective Bride. As we grow toward that goal, we are commanded by Almighty God to live a life of obedience to His Commandments, walking as Christ walked, practicing righteousness until we get it right, and knowing that faith without works is stone dead.