John Ritenbaugh, finding a commonality in three scriptures describing our calling and sanctification, answers the questions: "Who are we?" and "How do we fit?" God has demonstrated that He loves us in a different way than He does our neighbor (perhaps a neighbor having better traits than we do) calling us because He loves us—the very beginning of the sanctification process. Our responsibility is to respond to His love as a couple responds to one another at the beginning of a budding romance, conforming to desires and expectations. As we respond to God's calling, we find a hostile reaction from the world. As the moral darkness envelops the Israelitish peoples, the relationship between the church and fellow Israelites has grown more fractious and hostile and will continue to become more so in the future as physical Israel turns its back on God. As our forebears experienced a grueling walk through the desert for 40 years, our spiritual journey will take a lifetime, enabling us to get farther and farther from the world's influences, submitting to God, and growing in the stature of Christ. We are not in a physical desert, but we are battling the elements of a mental wasteland, resisting horrendous pressures from the world's dominant religion (intolerant secular humanism) to cease, desist, and conform, in much the same manner as the Israelites of Christ's time were bullied and intimidated by the Sadducees and Pharisees and just as the ancient Israelites were by the Egyptian religion. True religion must be motivated internally from within the heart; true sanctification is internal. If we really considered or believed in our hearts that our calling was truly a treasure, we would take extraordinary steps to prevent any loss of this treasure. When we realize that God has set the individual members of the body as He pleased, and when we finally understand our place in His plan, we become willing to do what God wants us to do in order to help us function more efficiently. Our sanctification will ne
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.
Mike Ford: Imagine you are the logistics officer in charge of moving and supplying 2. ...
John Ritenbaugh observes that someone had recently taught that Passover, rather than the Night to be Much Observed, should be designated the first day of Unleavened Bread. Leviticus 23:5-6 designates two separate festivals: the Passover (on Abib/Nisan 14) and the Feast of Unleavened Bread (on Abib/Nisan 15; see also Numbers 28:16-18). Deuteronomy 16:6 indicates that the Passover took place on the eve of Nisan 14 at ben ha arbayim (twilight). Numbers 33:3 clearly shows that the departure from Egypt took place on Nisan 15, the day after the Passover. Exodus 12:18 delineates that the eating of unleavened bread runs from the end of Nisan 14 (at ba erev - the end of the day) to the end of Nisan 21 (at ba erev). John 13:29; Matthew 26:5; John 19:31; 40-42 plainly prove that Christ, the disciples, the chief priests, the Jews, and Nicodemus did not consider the Passover a holy day, but a preparation day.
John Ritenbaugh insists that if we use clear, unambiguous scriptures to clarify ambiguous scriptures, and if we don't try to establish a doctrine on the interpretation of one word, we can avoid the doctrinal blindness caused by presumptive, vain, carnal reasoning. Difficulties some have had about the time of Passover, the Wave sheaf offering, and the time of Pentecost resulted from reversing the process, making assumptions unwarranted by clear scriptural evidence. If we follow the clear instructions about offerings (given to Joshua) in Deuteronomy 12, it becomes abundantly clear that Joshua absolutely would not have made a wave-sheaf offering in Joshua 5. There is also no scriptural basis for assuming that the Wave sheaf offering must occur within the Days of Unleavened Bread.We dare not add to or subtract from God's clear instructions.
Is the Passover the 14th or the 15th? Does it matter when we keep it as long as we keep it? Mike Ford shows how the logistics of Israel leaving Egypt prove that Passover should be kept on the 14th.
Conversion is a growing relationship with God, and thus it is a process that, if not worked on, will deteriorate. Like a dating couple, if the partners in this relationship do not spend time with each other and become closer, they will drift apart. Conviction is paramount to this process: We must be absolutely loyal and faithful to God. Our conviction reveals itself in living by faith. The life of Moses is a stunning example of how a "convicted" Christian should live.
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.
John Ritenbaugh suggests that the proponents of late Passover (15th) have to make wild speculations about a mass meeting in Rameses, have to discount a series of scriptural details (such as purifying houses and keeping the Passover within the house until the next day). One cannot build doctrines on implication, distortion, and biased traditions. It is safer to let God's Word interpret itself.
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