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.
Richard T. Ritenbaugh: It is amazing to realize how blunt God is in His Word; as the saying goes He is not afraid to call a spade a spade. ...
John Ritenbaugh, distinguishing the terms freedom and liberty, suggests that Christian liberty is far more restrained than the word freedom would connote. Mainstream Christianity often obscures the major emphasis of God's purpose in our lives, focusing on a genie in a bottle endlessly showering miracles. God deliberately put His chosen people through testing, trails, and deprivation to see what they would do and how they would respond to His laws. Building character and conforming to Christ's image requires suffering, privations, testing, and trials, including the degradation of slavery. We are still suffering under the bondage of sin. Through God's grace, we are provided liberty with specified limits and boundaries. Grace is not the entire story, especially after we leave Egypt. We are to deny worldly lusts, putting out sin, having been obliged to live in godliness, preparing to live in good works. Consequently, grace places limits on our freedom, training us for our future life in the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society. We cannot emulate our forebears, who although freed from Egypt, maintained their slave mentality, immersed in their worldly lusts, rebelling before they even commenced through the Red Sea, grumbling about their diet. We must desire the life-giving manna, the Bread of Life, namely the instruction provided through God's Word, producing good conduct and good life, keeping us from the bondage of sin. We need to be continually packing our minds with the Truth of God, fortifying our goal of attaining the Kingdom of God.
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
Martin Collins concludes his series on the three illustrations that comprise one long parable in Luke 15. In this part, he explains what is known as the Parable of the Prodigal (or Lost) Son.
Richard Ritenbaugh, reflecting upon Wordsworth's lament, "the world is too much with us," comments that the fast pace of the world - the hurry or rush mode - threatens to crowd God out of our thoughts. We cannot allow the cares of the world or the stress of the world's pressures, or the pride of the world (self-sufficiency)to crowd God out of our thoughts or to defile our minds, bringing about abominable works or evil fruits. The spiritual battle we fight is in our minds and in our thoughts. We are what we think - what we put into our minds. We need to actively lay siege to our carnality and hostile thoughts, bringing them into captivity to God's Holy Spirit. Our thoughts (hopefully filled with the knowledge of God) determine the content of our speech and the contents of our actions- i.e. our fruits. What we sow we will reap.
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
In this sermon for the Days of Unleavened Bread, John Ritenbaugh reiterates that God demands that we have an obligation to dress and keep that which is placed in our care, improving what He has given to us. We dare not stand still, but must make considerable effort to grow (2 Peter 3:17-18). The work of the ministry consists of equipping the body to grow and mature in love and unity (Ephesians 4:16). Christian growth takes work and effort, individually borne by every member of the body, involving rigorous self-examination, drill, self-control, self-discipline, and actively overcoming the things which separate us from God and our brethren. God's grace teaches us to actively displace our worldly desires or cravings with Godly cravings and desires for truth and righteousness (Colossians 3:5; Titus 2:11-14).
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