Richard Ritenbaugh points out that the theme of redemption occurs throughout the Book of Ruth. Just as justification and salvation are not one-time events but are continuous processes, redemption is also an ongoing process. Jesus redeemed us with His shed blood from the penalty of our sins, but He also works incessantly as our High Priest, continually redeeming us until we are ultimately resurrected as members of His family. Even though Christ has redeemed us, we foolishly slide back into this world's entanglements. The two loaves of the Pentecost offering, which represent the First Fruits, are made from finely beaten flour and baked at high heat, representing the many refining tests and trials we go through to achieve spiritual maturity during our grueling sanctification period. The burnt, sin, and peace offerings associated with the Pentecost offerings symbolize the high standard required to qualify as one of the 144,000. The death of Naomi's husband (Elimelech, meaning "God is King") foreshadows how coming out of the world and entry into God's Kingdom takes place through the death of God. Boaz, a type of Christ, redeems a foreigner, Ruth, who has totally committed to following God's purpose for her, forsaking suitors her own age, and accepting betrothal from someone old enough to be her father. Like Ruth, we also are foreigners to the God Family. Christ, because of His love for us, has protected us and showered us with affection, just as Boaz did for Ruth. Christ wants us to emulate the Proverbs 31 woman, whom Solomon undoubtedly recognized as his great grandmother Ruth.
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.
John Ritenbaugh, clearing up the needless confusion about the proper day to begin counting to Pentecost, examines the basic passages on it. Because Pentecost does not have a specific date, God commands us to count from the day after the weekly Sabbath falling within the Days of Unleavened Bread. When Passover occurs on a weekly Sabbath, the only weekly Sabbath occurring within Unleavened Bread is the last holy day. The wavesheaf offering occurs the next day - from which we begin the count. As the First of the Firstfruits, Jesus was waved Sunday morning after being resurrected Sabbath evening. The red-herring argument, focusing on Joshua 5:10-11, carelessly assuming that the wavesheaf was offered (with polluted, Canaanite grain), ignores the strict requirements of Exodus 23:14-16. No offerings of any kind could be made until specific conditions, outlined in Deuteronomy 12:1-13, were met, which did not happen until Joshua 18:1 (seven years after Joshua 5).
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.
Focusing upon a deceitful proclivity of human nature to find a loose brick to nullify a doctrine, John Ritenbaugh rebuts red herring arguments that the events of Joshua 5 provide an exception to the rule or pattern established in Leviticus 23:11. The entire contents of Leviticus 23 provides a chronological listing of the sabbaths (weekly and annual), and nothing in the subsequent chapters of the Bible alters or changes the times or dates these sabbaths are to be observed. Along with the obvious observation that nothing in the entire 5th chapter of Joshua remotely mentions anything about a wave sheaf offering, if the children of Israel, newly occupying the land, had used a foreigner's grain, it would have been a flagrant violation of Leviticus 22:25. The conditions for a wave sheaf offering were not right until Joshua 22, seven years after the Joshua 5 incident. The other "loose brick" in Luke 6:1 " the second sabbath after the first" is established on a spurious scripture.
John Ritenbaugh again focuses on the meal offering, typifying the intense self-sacrifice required in service to man. Oil (symbolic of the power of God's Holy Spirit), frankincense(symbolic of character sweetened under intense heat) and salt (symbolic of preservation from corruption) are poured on this fine flour (ground to talcum powder consistency). A small portion (representing Christ's perfect sinless sacrifice) is burned on the altar and two loaves (representing the first fruits -I Corinthians 15:20, James 1:18) baked with leaven (typifying the presence of sin) are waved before God (Leviticus 23:20) and consumed by Aaron and his sons as compensation for their service and sacrifice.
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