Martin Collins asserts that miracles and signs from God, while certainly generating awe and fear, seldom lead to righteousness, but more likely to continued rebellion. Jesus points out that only an adulterous generation seeks after miracles and signs. No greater period of miracles took place in history than at the time of the Exodus, including the plagues of Egypt, the parting of the Red Sea, and the giving of the Law at Mount Sinai. Yet, the stiff-necked Israelites rebelled against God on ten separate occasions. The longest period of growth and stability in Israel occurred under David's and Solomon's reigns, a period attended by no miracles. Elijah and Elisha performed godly miracles during a massive apostasy. John the Baptist, proclaimed by Jesus as the greatest of men, performed no miracles whatsoever. The miracles and signs Jesus performed were received with awe, but also with much ridicule and scoffing from the religious leaders. Axiomatically, the spiritually weak need miracles; the more spiritually mature one becomes, the fewer signs and wonders he needs to sustain faith. God blessed the Corinthian congregation with spiritual gifts (of discerning prophecy, speaking in tongues, healing, etc.), but the vanity which these gifts produced led to party-spirit and jealousy. In the future, the False Prophet and Beast will lead many astray by miracles and signs, deceiving most of the world. As God's called-out ones, walking humbly with God should displace any desperate need for signs and wonders.
Richard Ritenbaugh, asking us whether we have ever been around an individual who energetically serves to a fault, offers an example of a woman in a local congregation who assisted Stanley Rader in meeting his appointments. Stanley Rader, though grateful, found this woman "exhausting." God serves infinitely more than this woman, but in such unobtrusive ways that most of the world takes Him for granted. God supplies our food, clothing, and shelter, as well as sustains our health. Without these blessings we would die. On the spiritual level, God has blessed us with the Sabbath, a period of holy time, when He crafts our spiritual identity, redeeming us from the clutches of our carnality and this evil world. In the Deuteronomy rendition of the Ten Commandments, God reminds us that our forebears were slaves in Egypt, just as we too were slaves in bondage to sin. From that time up to the present, God has been working on His called-out ones incessantly, moving them in incremental steps toward the Kingdom. The Feast of Tabernacles reminds us that we are temporary, transitory pilgrims on our journey to a more permanent, glorious state. The Sabbath commandment, which includes the Holy Days, provides a time for meditation on what God has done to redeem us, fashioning us into members of His family. When we thoughtfully tally up all God has done to redeem us, we are compelled to offer ourselves as living sacrifices, responding to His Commandments, reciprocating the love He shown for us. The Sabbath is a time we reflect on our redemption from a previously hopeless state to the prospect of Eternal life as a member of God's family.
Martin Collins, examining the various 'scientific' debates on the historicity of Biblical events, including the Exodus from Egypt, concludes that it is in the best interests of secular scientists to remain politically correct, denying anything which would establish the historicity of the Bible, even the location of Joseph's tomb in the settlement of Goshen, containing a statue of Joseph wearing a coat of many colors. Consequently, it is not that the Biblical account which is in error about the events surrounding the Exodus, but historians' pitifully errant chronologies , which are incorrect by some 400 years. Nevertheless,secular scientists and religious leaders, not wanting to be subject to God's laws, boldly proclaim the lie, scoffing at the evidence substantiating the truth. As God's called-out ones, we need to constantly search for the truth, realizing that truth trumps all tradition and scientific manipulation.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can worship God in the desert." Egypt has long served as a metaphor of sin and bondage. We all have our personal Egypt which could be defined as anything that holds us in bondage or abject servitude. We have to learn to rely on God to get us out of strait and difficult situations, realizing that God may want to develop some backbone and intestinal fortitude in us to mature spiritually, but most importantly to yield to the sovereign God of the Universe, who has our best interests at heart. As Joseph's brothers had to be subjected to three patterns of necessity: (1) nature, (2) the tyranny of man, and (3) circumstances beyond their control, we need to stop trusting in our own savvy and street smarts, but instead turn the controls over to God, realizing that as Joseph's brothers and father matured through these intense gut-wrenching, terrifying trials, we also can escape the most dire circumstances by placing ourselves under God's control.
Richard Ritenbaugh, challenging the Protestant assumption that "getting our lives straight" (morality) distracts from the Gospel message of grace, suggests that this emphasis on "hyper-grace" is wrong-headed, denying any need for repentance and overcoming, and totally at odds with the teachings of Christ. The Gospel of the Kingdom emphasizes the plan of God, requiring that we become cleansed from our past sins, living a life of righteousness, preparing for the Kingdom of God—the endgame of God's plan, which is the creation of sons and daughters formed in His image and character. As our character is changed through the sanctification process, we can be turned into Spirit beings. Protestants have an extremely truncated concept of the gospel, denying the sanctification process of salvation and the resurrection. In order to destroy sin, it is necessary to get rid of all sin. God the Father and Jesus Christ want to get rid of all sin—a major part of God's plan. Repenting requires glomming onto God's Law and relinquishing our carnal control over to God's Holy Spirit. God has never finished His Work. In our Christian life, we have lots of rough edges which have to be smoothed before we can rule and reign. The hyper-grace gospel denies any responsibility for our behavior, revealing it to be a throwback to antinomian Gnosticism. Like He did for our forebears, God performed acts of grace to free us, but we have to walk away from sin, repenting of our sin and overcoming our vile human nature in the sanctification process, growing spiritually. The whole Bible is about putting on morality. God's people are to be involved in their sanctification— from consecration, separation, and the rigorous purification process, removing the dross, a process which takes place over a lifetime. The only proper response to grace is obedience to God, walking in His commandments to please Him, fulfilling His will. God called us to be Holy, exercising His Holy Spirit to make moral choices, cleansing ourselves
The Bible tells us that the time is coming when God will regather His people Israel to the Land of Promise, a greater Exodus than that from the Land of Egypt. David Grabbe gathers the prophecies of this momentous future event, focusing on when it will occur.
Because Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread about 3,500 years ago (Exodus 14:29; I Corinthians 10:1-4), Richard Ritenbaugh rehearses basic scriptures on baptism. The etymology of baptism - from the Greek baptizo (to immerse) from the root bapto (to dip), symbolizing death, burial, redemption, and resurrection (Romans 6:4) - requires the practice of total immersion. Baptism represents the destruction of our carnal selves and a resurrection to a new life. Baptism is not for children because one needs to be mature to understand its meaning and eternal consequences. It is a one-time event, a break-off point involving repentance (Acts 2:38) and commitment to a lifetime of bearing fruit, motivated by the power of God's Holy Spirit.
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world or the location of our bondage. Leavening represents those elements of the world we are to leave behind- symbolic of every weight which encumbers our spiritual progress. Symbolically we eat unleavened bread because of what God has done- not what we have done. Eating unleavened bread symbolizes following God, displacing sin by doing acts of righteousness. God's total involvement in the whole sanctification process makes it impossible for any flesh to glory in His presence.
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (Romans 8:28). Tragic things, calamities, trials, anxiety, evil, and curses happen to Christians too, as well as blessings, in order to become fashioned and molded into the glory of God's image. As Christ learned from the things He suffered (Hebrews 5:8), we must also develop patience, refrain from murmuring, and realize that "time and chance" no longer apply to those whom God has called. Whatever it takes to bring God's purpose to pass, we need to develop the humility, obedience, and faith to accept.
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
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.
In this sermon devoted to the Night Much to be Observed, John Ritenbaugh asserts that far from being the "pipe dream" of Herbert W. Armstrong as some have disparagingly called it, this event is a commanded part of the beginning of the Days of Unleavened Bread, a time focusing on God's watchful oversight as He delivers us from bondage, continuing His oversight throughout our pilgrimage. Numbers 28:16-17 clearly reveals that the Passover and the Feast of Unleavened Bread occur on two different days. Exodus 12:40 clearly marks this event as a memorial of the covenant with Abraham 430 years prior- again emphasizing God's continuous watchful care.
John Ritenbaugh insists that the vital key in establishing Bible doctrine is to allow the Bible to define its own terms and establish its own evidence rather than turning to secular historians or Protestant, Catholic and Jewish theologians. Using subtle diversion and subterfuge, some proponents of the fifteenth Passover, like desperate criminal lawyers, muddle up otherwise clear, day and night issues by surreptitiously inserting modern English language usage, which begins the day at midnight. Honest biblical investigation leads to the conclusion that two separate occurrences are memorialized in Exodus 12:12-17 — Passover and Unleavened Bread.