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.
David C. Grabbe: 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: ...
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.
David Grabbe, reiterating that the focus for the Day of Atonement is on national, unintentional transgressions, points out that the preamble for the Day of Atonement instructions leans on the failure of the Aaronic priesthood. The sacrificial system—including the ceremony of the two goats—was added to the Abrahamic covenant because of transgressions. The Day of Atonement is 187 days into the Calendar year, possibly the same day Moses came back from Sinai the second time with a radiant countenance, giving the Law to the people a second time, making it clear that transgression of the law brings death. Israel's works had nearly condemned the nation to obliteration. The only work that could be performed was by the high priest and the man who led away the azazel, reminding us that only God can purge sins. The fasting reminds us of the three consecutive times Moses fasted. The effect of Christ's work is that we are reconciled, at one with God. The symbolism of the cleansing of Joshua's filthy robes in Zechariah 3 seems to replicate the symbolism of the cleansing in Leviticus 16. After the cleansing, the nation is absolved from iniquity. The Day of Atonement represents a bearing away of sin, removing it from the land. The Seventy Weeks prophecy is God's assurance to Daniel that God will intervene, lifting the nation of Israel out of its degenerate state to total reconciliation.
Ted Bowling, reminding us that we are to personally count for ourselves the 50 days to Pentecost, cautions that we need to be thinking continually of the lessons these days teach us about our spiritual journey, culminating in the permanent installation of God's Law into our spiritual bodies as offspring of God. Breaking an old negative habit and replacing it with a positive habit can take us at least 50 days, unlearning the costly mistakes of our forebears on the Sinai from the pages of Scripture, learning to see beyond the temporary miracles to the permanence of the Miracle Worker, seeing God relentlessly at work in our lives. We need to realize the interconnectedness of the Passover, the Days of Unleavened Bread, and Pentecost, absorbing the lessons which will ensure our spiritual growth.
Ryan McClure, contemplating that we are now counting toward Pentecost, asks us to take a thoughtful inventory of how careful we have been in our deleavening process from which we have recently emerged. Our forebears on the Sinai witnessed many miracles as they traversed the Red Sea and received the Law on Mount Sinai, but their attention was short-lived as they prevailed upon Aaron to make a gold calf. Like the ancient Israelites, our carnal human nature gravitates toward sin, a deadly weight which impedes our spiritual progress and jeopardizes our prospects of salvation. Paul warns us not to allow sin to reign in our bodies, but to mortify the evil pulls of the flesh continually. Living by the pulls of the flesh has a short shelf-life, but living by the prompts of the Holy Spirit brings eternal life.
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.
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.
Richard T. Ritenbaugh: 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. ...
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.
In this sermonette on the 1974 doctrinal change on counting Pentecost, John Ritenbaugh explains the confusion of our previous understanding, resulting from the idiomatic use of counting "from" in English speaking and Hebrew speaking cultures. The qualifier "fully come" (Acts 2:1) which allegedly gave some reactionaries reason to cling to the old ways can be explained by a Greek grammar device (present tense articular infinitive) rendering the phrase — "when the Day of Pentecost was "running its course," "taking place" or "being fulfilled"—showing a contemporaneous aspect, not something that had been completed.
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.
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.
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