Richard Ritenbaugh points out that the theme of redemption occurs throughout the Book of Ruth. Just as justification and salvation are not one-time events but are continuous processes, redemption is also an ongoing process. Jesus redeemed us with His shed blood from the penalty of our sins, but He also works incessantly as our High Priest, continually redeeming us until we are ultimately resurrected as members of His family. Even though Christ has redeemed us, we foolishly slide back into this world's entanglements. The two loaves of the Pentecost offering, which represent the First Fruits, are made from finely beaten flour and baked at high heat, representing the many refining tests and trials we go through to achieve spiritual maturity during our grueling sanctification period. The burnt, sin, and peace offerings associated with the Pentecost offerings symbolize the high standard required to qualify as one of the 144,000. The death of Naomi's husband (Elimelech, meaning "God is King") foreshadows how coming out of the world and entry into God's Kingdom takes place through the death of God. Boaz, a type of Christ, redeems a foreigner, Ruth, who has totally committed to following God's purpose for her, forsaking suitors her own age, and accepting betrothal from someone old enough to be her father. Like Ruth, we also are foreigners to the God Family. Christ, because of His love for us, has protected us and showered us with affection, just as Boaz did for Ruth. Christ wants us to emulate the Proverbs 31 woman, whom Solomon undoubtedly recognized as his great grandmother Ruth.
David Grabbe focuses on a facile but errant slogan reflecting a Protestant heresy: "The Sabbath is the sign of the Old Covenant; the Holy Spirit is the sign of the New Covenant." The intended implication is that the Holy Spirit replaces the Sabbath. We should bear in mind that Pentecost—celebrating the coming of the Holy Spirit—requires the meticulous counting of Sabbaths, and is itself an annual Sabbath. Those who subscribe to this catchphrase ignore the truth that God made the seventh-day holy during creation week; it occupies a central location amid God's Ten Commandments, in effect until Heaven and Earth pass away. Peter, at Pentecost assured his audience that repentance would be given to those who repent of breaking God's law (which of course includes His Commandments). Millennial prophecies make it clear that the Sabbath will remain in effect in perpetuity. Those false teachers who claim God has done away with or changed the Sabbath are implying that God is inconsistent, blessing "New Testament" Christians for violating the Sabbath, while destroying their ancient forefathers for doing the same thing. It is wrong to call the Sabbath the sign of the Old Covenant. The Sabbath is a reminder of God's creative power, a sign of identification in both physical and spiritual Israel, and a sign of sanctification. If we cast off this sign of sanctification, we will return to the way of life from which we have been freed. God's called-out ones must be cautious about clever one-liners spouted by liars dedicated to deceiving God's elect.
Richard Ritenbaugh, reiterating the day-for-a-year-principle, maintains that, as we count the 50 days toward Pentecost, we should reconsider the events of our lives (whether life-changing ones or those we might regard as incidental), coming to understand that they reveal God's on-going maintenance of our spiritual lives. As we study the Megilloth Ruth, we see Naomi, described as a pleasant, attractive personality, a God-fearing, common-sense individual who put others before herself. Yet, for all that, she exhibits the negative trait of bitterness as she responds to a series of experiences which she initially defines as curses. Like Moses, Elijah, and nearly all of God's called-out ones, Naomi found it difficult to see God's hand at work in the "big picture" of things. Naomi's pessimism disappeared once she perceived God's hand behind apparently 'accidental' events, including Ruth gleaning in Boaz's field, or 'circumstantial' ones, such as the attention he showered upon her. Naomi soon realized that God had meticulously orchestrated, towards the accomplishment of His own purposes, the famine, the death of her husband and sons, the loyalty of Ruth, the gleaning episodes, the marriage of Ruth to Boaz and the birth of Obed. Naomi's blessings, the result of God's providence, were far greater than her earlier losses. Let us emulate Naomi in her awakening realization that God choreographs even horrible incidents in our lives in order to fulfill His purposes. Yielding to His purpose will give us the desire of our hearts.
Richard Ritenbaugh reminds us that counting Pentecost should not be a thoughtless, mechanical act, but should involve deep reflection as to how God has steered our lives and as to how we are managing the spiritual resources He has graciously given each of us. The fifty days towards Pentecost likely symbolize the fifty years (on average) from the day of our baptism to the day we fall asleep. The Megilloth which we examine each Pentecost contains a fascinating narrative of a strong, enduring woman who outlived a relatively fearful husband and two sons. Naomi's attractive personality, selflessness, Godly conviction and common sense characterize her relationship with her Gentile daughters-in-law. She won the heart of her daughter-in law, Ruth. Despite her godly qualities, Naomi had a negative attribute: Her inability to believe that, through all her trials, God was working for the good of her and her family. Her request to be called Mara (or bitterness), rooted in her conviction that God had abandoned her, anticipates attitudes that many of God's called-out ones feel when overwhelmed by an experience we cannot understand. God, who knows the end from the beginning, realizes that we need a measure of affliction to stay on the trajectory that He has prepared for us. We need to emulate Naomi's godly behaviors, while shunning her inability to faithfully see God's hand at work in our lives.
The day of Pentecost, also known as the Feast of the Firstfruits and the Feast of Weeks, is unique among the annual holy days because God requires us to count to determine when it falls each year: ...
Ted Bowling recalls his early days in a Pentecostal Church where the key doctrine, deriving from a misapplication of Acts 2:4 and Acts 2:38, led the members to believe that glossolalia (speaking in 'tongues') was the unmistakable sign that God has accepted us. The miracle of Pentecost was not the speaking incomprehensible gibberish, but it was that a multitude of foreigners heard the Gospel in their own language. It was a miracle of hearing combined with a speaking of existing languages. In one bogus 'Pentecostal' service, a young man prayed out and cried for evidence of God's Holy Spirit (supposedly evidenced by the glossolalia) only to be denied this supposed gift, leaving him feeling that God had rejected him. God's Holy Spirit is a gift; we cannot and should not try to 'work it up.' When hands are laid on us at baptism, we do not feel a zap of electricity going through our nervous systems. The changes we receive are not external but internal, marked by inward growth in Godly character, leading to a mirror-like image of Jesus Christ.
Ryan McClure, acknowledging that we are about to enter another Spring holy day cycle, urges us to probe into the deeper meaning of these days more than we have previously, reminding us that God's wisdom is unsearchable. We discover that Jesus Christ's sacrifice was foreordained before the foundation of the world to permit the successful reproduction of the God-kind, fashioning mankind in His image. From the first blood-sign on the doorpost saving the first born of ancient Israel from physical death (signifying obedience to God's commands), Jesus Christ's blood sacrifice provides the means for us to be justified, beginning the lengthy sanctifying process through which we acquire the boldness to enter the sanctuary of God's throne room. The days of Unleavened Bread picture the putting out of sin as we leave Egypt (symbolic of our past slavery to sin). The 50-day trek toward Pentecost pictures our converted walk following Jesus Christ, receiving God's Holy Spirit to become one of the First-fruits, an heir to the Kingdom of God and a member of God's family. We should use this sacred time to dive deeper into things God has planned for us.
Martin Collins, reflecting on the correlation between the wave sheaf offering, beginning the count to Pentecost, and the wave-loaf offering on Pentecost, reminds us that Jesus Christ is the First Born from the dead and the Firstfruits. Like Christ, we too are firstfruits, represented by the leavened loaves picturing our acceptance by the Father. Both offerings depict a harvest as well as the same resurrection—the First,. Pentecost also envisions a time when God will repair the chaos caused by sin. For example, He will eliminate today's confusion about gender identification. Further, because God's Spirit will eventually unite everyone, people will be able to communicate with one another. We are a tiny smidgeon of all those who have been called over the ages, exercising faith that God will work with us if we yield to the power of His Holy Spirit—an invisible force which enables overcoming. God guides us through this period of sanctification to Eternal life. After 6,000 years, God's family will be building on the foundation God has established by sealing the Church with His Holy Spirit on Pentecost.
John Ritenbaugh, differentiating Pentecost from the other High Holy Days, suggests that its uniqueness consists of the extra-special gift to God's called-out ones, namely the precious additive of God's Holy Spirit, enabling us to perform the tasks God has prepared, giving us the power to overcome, build character, and attain membership in His family. Without God's Holy Spirit, our carnal nature is hostile to all His purposes. In the context of physical death, there is no difference between the spirit of man and the spirit of an animal. But, with the sealing of God's Holy Spirit is the promise of becoming His offspring and serving productively in His family. The spirit in man separates mankind from animals, giving man the ability to plan, analyze, create art, music and literature, developing technology that makes our heads spin. Without God's Holy Spirit, mankind has never been able to live at peace. When we yield to God's Holy Spirit, we receive the power to do the things God has prepared His firstfruits to accomplish, adding exponentially to the capabilities and the achievements of the spirit in man.
Mark Schindler, focusing on the seventh day, the last great day of Jesus' final Feast of Tabernacles, admonishes us to look beyond the significance of our own calling, realizing that the sacrifice of Christ was intended for all men with the hope that they also would be added ultimately to the family of God. We need to allow our Heavenly Father to infuse us with big-picture thinking, realizing that God's work is much greater than our calling, but is in fact a work enabling all of mankind to have access to God the Father. God has purposely given us, as God's called ones, the position of "trainees" as a part of the First Fruits to expedite this marvelous project. The seventh day Sabbath has always served as God's signature, a key to understanding redemption and healing. The seventh day of the Feast of Tabernacles contained a traditional water ceremony, which Jesus greatly magnified, prophesying that whoever drinks of the living water (symbolic of God's Holy Spirit) will manifest rivers of living water flowing from them. . Understanding the pattern of seven, the signature of God, gives us a deeper appreciation for the God we serve, enabling us to realize that the Great God has been working to complete His plan down to the tiniest detail. From the creation of the Sabbath and the annual Holy days, including the seven Sabbaths we count to Pentecost, we see how God is working to bring all mankind into His family in systematic stages, beginning with the First Fruits and ending with a great harvest of the rest of mankind in the White Throne Period, after which God will be all-in-all. The number seven is a kind of divine motif, God's signature, a signpost for His called-out ones to build faith, whether we consider the land Sabbath, counting seven Sabbaths to Pentecost,or the 49 years followed by the Jubilee, which typifies the eighth day, contemplating a grand expansion of the family of God.
Richard Ritenbaugh, examining Thomas Seeley's analysis of the swarm instinct of bee cultures, and sociologists' attempt to link that wired-in animal instinct to human behavior (opting usually for collective groupthink), suggests that there is a balanced approach to applying community behavior to Christian living, especially when we apply Paul's body analogies in Romans 12 and I Corinthians 12 God's admonition that we learn from the ant does not teach us to yield to a hierarchical system but, rather, to unselfishly participate in a community, the final goal being its edification. Swarm behavior, flock behavior, and herd behavior, according to Tom Seeley is more democratic than authoritarian (as assumed in previous models). In the Body of Christ, we similarly work as an interdependent body of believers, serving one another, laboring for a common goal, as is rehearsed annually through God's appointed feasts and Holy days, all of which have unique qualities and lessons. On Pentecost, the priests baked loaves with leavening, representing those set apart before Christ's earthly ministry and those set apart after His ministry. We are obligated to be team players, looking after the needs of the entire body. Our rugged individualism must be tempered with the knowledge that we are part of a larger, interdependent body. Though God called us all individually, we need to think of ourselves as a part of the community, being just as protective of the flock as is our Elder Brother. Whether we are branches of a vine, God's field, God's building, God's flock, or the very bride of Christ, the common denominator is that God has designed us to serve one another. If we, as servants and fellow family members, all do our part, God will give the increase. There ought not be schisms in the Body; we will be living together eternally.
David Grabbe, cuing in on Genesis 1:1 and the Hebrew word translated "in the beginning," informs us that this is also the word for "firstfruits." God takes greater delight in a first fruit than those coming in a later harvest. Wisdom is a first-fruit, and has, itself, first-fruits, including the fear of Lord. The first-fruits were set aside for the priests who served the temple. The firstborn of a man's family is designated as first-fruits, receiving double honor. The physical nation of Israel was God's first fruits, planted to bear fruit, but sadly, like the cursed fig tree, it failed to produce much more than weeds. As Christ's called-out ones, we are the current crop of First Fruits, given a new spiritual birth. God has ordained that we bear spiritual fruit, in a totally different dimension from the first fruits of physical Israel.
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.
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.
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.
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.
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.
John Ritenbaugh, relating four Scriptures pertaining to Pentecost (comprising 700 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 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 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.
Martin Collins, asking us about the longest period we have had to wait for something, reminds us that waiting for God is an acquired virtue requiring patience and longsuffering. Before the coming of the Holy Spirit in 31 AD, Christ's initial followers experienced a period of delay or a waiting period, a time to practice obedience and fellowship with those who were also waiting. People need other people of like mind; we do not become Christians in isolation. We are obligated to have a dialogue with Almighty God through the means of prayer and Bible study, a conversation in which we listen significantly more than we speak. As Christ's disciples did not know what was expected from them as they waited, we also to do not know what to expect as we wait for Christ to establish His Kingdom. Peter, during his waiting until Pentecost, thoroughly studied the Scriptures relating to the Holy Spirit, enabling him to give a powerful message, a combination of Old Testament Scripture and explanation, focusing on God the Father and Jesus, emphasizing the ministry of Christ, His crucifixion, His burial, His resurrection, His ascension, and His current ministry. Peter's first sermon powerfully influenced 3,000 people. The indwelling of the Holy Spirit emboldened the apostles, bringing effectiveness in ministry, making effective proclamation of the Gospel, giving power for victory over sin, Satan, and demonic forces, making possible a wide distribution of gifts for the ministry, and the power to work miracles.
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. ...
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. ...
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.
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.
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). ...
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.
Every now and again, the Feast of Pentecost and Memorial Day fall back-to-back on the calendar, as they do this year. ...
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.
John Ritenbaugh contrasts the genuine miracle of tongues or language at the first Pentecost with the current practice in Pentecostal groups. In Acts 2, the crowd actually heard the disciples speaking in their own languages - dialects already in existence - not gibberish. The apostle Paul, chastising 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.
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.
After debunking the popular assumption that this is the only day of salvation, Martin Collins describes the minuscule 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 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.
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.
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.
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.
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.
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every situation, God provides the gift before it is actually needed so that when it is needed, everything is prepared for the person to do as he has been commissioned to do. As God had handpicked Bezaleel and Aholiab, He knows exactly whom He wants to do His work and will empower that person with spiritual gifts to carry it out.
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.
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.
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.
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.
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.
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!
Leviticus 23 not only reveals God's holy days—it also provides, in symbol form, a detailed schematic of God's plan!
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!
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.
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.
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.