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, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us—that is justifying us - before God. Through one man (Adam), mankind was condemned, but through Christ (the second Adam) we are justified and reconciled. After reconciliation, there can finally be a meeting of minds as we are fashioned into a new creation, invited to sit in heavenly places. As a work in progress, created for good works, we will ultimately be just like Him. The penalty of our sins, not God's Law, was nailed to the cross. If we faithfully use the gift of His Holy Spirit, overcoming our sins and developing godly character, we will be part of the first-born, qualified to receive our inheritance of eternal life in the family of God. Christ's work at Calvary reconciled us to God, setting in motion a process which will eventually bring the entire creation ( the "animal, mineral, and vegetable" into reconciliation with God the Father. Currently, the entire creation groans in agony awaiting the liberation from corruption. The Feast of Trumpets anticipates the return of Jesus Christ to this earth, having resurrected the dead saints and receiving the living saints at His coming, a day which harkens back to the time when the Law was originally given to the Israelites, a time when Mount Sinai was covered with smoke, when trumpets resounded, and the people were terrified, shocked to learn how powerful their God really was. The events preceding Christ's return Christ will be exceedingly terrifying to those who oppose Him, but welcome to the displaced remnant who will finally be allowed to return to their homeland. God will then pour out His spirit upon them, rendering their hearts pliable, submissive, and deeply repentant for their transgressions.
Bill Onisick, reminding us that we have experienced a taste of the Millennium, announces with the blast of the shofar that freedom and liberty will abound with the approach of the 50th year Jubilee. People will be released from their debts and land will be returned to its original owner. The Jubilee was designed to keep the family whole. When Israel went into captivity, God provided a land Sabbath for the land they had left behind. The Jubilee provided guardrails to prevent them from obsessing about acquiring wealth. In Jesus Christ's inaugural message, He trumpeted the arrival of the Jubilee Year, preaching deliverance to those in bondage to sin, and to restore oneness so that God can be all in all. We must be holy as God is holy. Through God's foresight, He built the Sabbath to give us God-confidence. When we keep the Jubilee, we must trust God to provide. When Satan is removed, we will have ultimate universal freedom. Can we hear the sound of the Jubilee shofar in our lives?
Richard Ritenbaugh, asking us what we have that we did not receive, concludes that 100% of what we have received has come from God (and to a degree, other people). Even though we have good looks and a sparkling personality, even though we have attained a certain degree of material success, a certain amount of knowledge, a certain set of skills, we did not accomplish these things alone. We had nothing to do with our calling, redemption, or salvation; God gave us all these things. Ultimately, it all goes back to God. We have nothing to boast about; we are totally obligated to God. We have good reason to be humble and grateful. The Day of Atonement points out how needy and dependent we are. We are to afflict our souls by fasting. Because we are so incredibly frail, 24 hours with no food or drink makes a deep impression upon us, showing our total dependency upon a merciful God to which we are eternally obligated. This humble attitude leads us to subject ourselves to God. On this day, the Sabbath of Sabbaths, we are to do no work at all, forcing us to turn our total attention to God, refraining to speak our own words or think our own thoughts. God's atoning work is unmerited grace, for which we remain eternally grateful. The atoning work is applied universally until all sin is atoned for, and everything is made holy. Psalm 102 reminds us how weak, destitute, and temporary we are as compared with God's sovereignty, eternal power and changelessness. God allows us to go through a trial to bring about a change in us. Thankfully, when God's people renounce their sins and repent, God will show mercy. Death is no impediment to God; He will resurrect us from the grave. Psalm 103 extols God for all His benefits; everything good, both physical and spiritual, comes from God. Foremost among all these benefits, he forgiveness of our sins. God extends these benefits to those who fear and honor Him, keeping His commandments, practicing His way of life.
Richard Ritenbaugh, focuses again on Book Two, aligned with Exodus, Ruth, and Pentecost, emphasizing the wave loaves made of beaten down flour with leavening and baked with intense heat—loaves which symbolize us and our preparation for the Kingdom of God. Eight of the psalms of Book Two were not written by David, but by Asaph, the sons of Korah, and Solomon. These psalms have more of a group or corporate emphasis. Some scholars have suggested that David wrote the psalms to the sons of Korah (who were Levitical musicians). Psalm 44 describes God's merciful acts of deliverance of Israel (and by extension, the Israel of God), but also unmerited persecution by the world. Psalm 45 extols and glorifies God as Messiah and King, as well as the future Bride of Christ, an Old Testament version of the marriage of the Lamb. Psalm 46 teaches that God is a solid refuge amidst chaos, confusion, and destruction, the river symbolizing God's Holy Spirit comforting us as we weather horrendous trials. Psalm 47 is a song of praise, emphasizing that God is in control, subduing the people under us, totally sovereign over everything. Psalm 48, another psalm of praise, highlights the New Jerusalem (composed of Christ's Bride). Psalm 50, written by Asaph, expands the theme that God is the Judge of His people. If we remain faithful, He will judge us as faithful. Solomon's Psalm 72, the last psalm in Book Two, is a prophecy of God's Millennial Kingdom, when Christ will reign.
Father's Day is a time we honor our human fathers, but a time is coming, after the day of the Lord, when our ultimate Father in heaven will be honored for all eternity!
Have you ever wondered what "all in all" means in relation to God and Christ? John Ritenbaugh explains how this term has great significance to us today!
In this sermon on the meaning of Unleavened Bread, John Ritenbaugh warns that emphasizing our initiative at putting out sin is wrong. Unleavened bread serves as a memorial of God's initiative of delivering us from the bondage of sin. Like our forebears, we have to realize that our part of the salvation process is to follow God's lead, cooperating with His will. When we metaphorically leave Egypt (a type of the world), we leave the location of our sin, leaving behind anything that will hinder us from reaching the Promised Land. Eating unleavened bread symbolizes following God's lead, doing righteousness, and imitating the righteousness of God.