[Editor's note - Audio Quality improves at 5m30s] Richard Ritenbaugh, reflecting on the spring cleaning associated with deleavening, reminds us that God is a God of order, sustaining and upholding all things, and encourages us to clean, maintain, dress and keep, improving what He has given us. As God's creation, He works to make improvements in each of us. Though we are sometimes neglectful, Jesus, as the Author and Finisher of our faith, is never neglectful, but is, with Our Heavenly Father, bringing all His called-out ones to spiritual maturity. The Passover and the Days of Unleavened Bread rehearse the plan of God, beginning with our justification through Christ's blood, followed by a life-long sanctification process in which we discard sin, at the same time building Godly character by consuming the unleavened bread of sincerity and truth. In western culture, we have applied the command to deleaven (put out sin) and put on righteousness as an individual responsibility. In the Middle Eastern culture, people put the command in a communal light, with the patriarchs of each tribe showing a personal responsibility for their family. In the New Testament, Paul also puts the responsibility on the community, with husbands, wives, children, employers, and employees learning their responsibilities toward one another, indicating that our communal behavior can corrupt (symbolized by the fermentation of leaven) one another or provide a good example for one another. Our sphere of influence radiates far beyond ourselves to the entire community. If each of us individually puts out the leaven of malice and consume the Unleavened Bread of sincerity (free from hypocrisy), we would fulfill our community responsibility to our sphere of influence, cementing our relationships with one another, with Jesus Christ, and God the Father.
Richard Ritenbaugh, recalling his underwriter training course at Transamerica Insurance, in which he learned of the hundreds of billions of dollars of fraud which occur annually in auto, health, disability, welfare, and Medicare, asserts that every part of our modern Babylonian culture has been plagued by fraud and cheating, a cancerous system described in Revelation 18, which God Almighty will have to destroy. In contrast to the world's embracing of fraud and deceit, God's called-out ones are obligated to eat the bread of sincerity and truth, not only for the Days of Unleavened Bread, but for our entire lives. As the apostle Paul warned the Corinthian congregation to purge out the leaven of malice and consume the unleavened bread of sincerity (inward activities), he knew that wickedness or truth are the manifestation of these inner activities. Thought precedes behavior; sin (gossip, rape, murder, adultery) begins in the heart. A heart without guile does not allow a poisonous foreign admixture. We must live our lives from a pure motive, unalloyed virtue, having unsullied Christian character with evil purged out. The Word of God is the source of energy to turn our convictions into genuine behavior; we must be, but we must also do, marrying our profession of true faith with pure unalloyed godly conduct. Jesus' encounter with the woman at the well demonstrates the motivating power of doing God's work as ingesting food. Worshiping in spirit and truth involves dedicating our time, and attitude in developing a relationship with God.
David Grabbe reminds us that the Days of Unleavened Bread signify far more than the avoidance of leavened bread or putting out leaven, a symbol of malice or hypocrisy, and that our focus needs to be on God's management of the process. Israel did not come out of Egypt on their own power, but was delivered only by God's intervention. We have a part in the process to consume unleavened bread, symbolically living a life of sincerity and truth. As we were released from bondage, we attained a new master and a new lease on life. We have an obligation to feast on this unleavened bread throughout our entire life, ingesting the word and instruction of God, which constitutes our spiritual food. Unless we eat the Bread of Life continually, and unless God's Spirit resides in us, we will die. Unless we are metaphorically attached to the vine, we cannot bear fruit. The spiritual strength we receive is the result of eating the bread of life. Unless we have God's Spirit, we will never completely control our human spirit. God gives us the power to bear spiritual fruits such as patience and self-control.
We live in a truly materialistic society. Everyone has a great deal of "stuff," all of our possessions, which we stockpile and safeguard jealously. Considering the process of spring cleaning, Mike Ford ponders our attachment to our stuff and the possibility of having to leave it all behind.
Richard Ritenbaugh, citing Francis Shaeffer's observation, that bitterness rather than doctrine divides and estranges one member from of Christ's Body from another, suggests that individuals often look for a 'doctrinal' reason to cover up the real reason for leaving a congregation. Perhaps the principal cause of the estrangement between brethren can be explained by the Parable of the Leaven in Matthew 13:33, an image of a process of exaggerated growth, parallel to the mustard see analogy, in which a garden plant unnaturally grows into an imposing tree. Although many Bible Commentaries have assumed that both of these similes simply mean what started small will grow to something large, they fail to take into account the necessity of symbols remaining consistent beginning with the first mention in scripture. Leaven symbolizes corruption from sin, even as we examine the wave loaves, composed of humans laden from sin (from which they have repented). As ambassadors for Christ, already having our citizenship in Heaven, we still have sin in our nature. Interestingly, the grain offering in Leviticus 3, designated for the peace offering or fellowship offering did not contain leaven. As a biblical symbol, leaven stands for hypocrisy, false teachings, sexual immorality, vile corruption, malice and wickedness, a condition which will not exist in God's Kingdom, but is rampant in the Church of God today as it syncretizes doctrine with 'knowledge' derived from the Babylonic worldly philosophies. The woman sneaking in the leaven with three measures of meal in Matthew 13 evidently represents the Church, who surreptitiously mixed Christ's pure doctrine with a little sourdough of worldly wisdom, puffing up the church with intellectual vanity, but destroying the prospects of unity or reconciliation between the numerous splinter groups. With this leavening, Satan has destroyed the relationship between church members by corrupting the doctrines that had bound us together.
John Ritenbaugh begins by reiterating the six principle points of the universal Edenic Covenant: (1) establishing God as Creator, (2) presenting awesome gifts (such as our planet earth and our lives, (3) presenting us with our task of taking care of the earth, (4) establishing the marriage relationships through our original parents, (5) establishing the definition of sin and warning of its ultimate results, and (6) sanctifying the seventh day as the Sabbath for special instruction from God. He then delves into the horrendous consequences of sin, through the literal and figurative application of the term "nakedness," implying loss of innocence as well as the condition of shame and guilt. All figurative references to uncovering nakedness connect to idolatrous adultery or impurity of sins and transgression, including that of Adam and Eve, who fell from a state of intimate contact with God to profound estrangement between themselves, their Creator and virtually all of creation. The mark of sin, impossible to conceal, acquired by Adam and Eve, is a mark also borne by all their progeny, generating guilt and fear part of our mental repertoire, making us fearful of being exposed for what we really are. It is impossible to escape God's scrutiny. All of the sufferings of the present time had their origin in the Garden of Eden when our parents, greatly gifted by God in that they had a personal relationship with the Creator, sinned, seemingly in secret. But, their sin did not take place in a vacuum, no more than our sins do. They radiate out as ripples on water or spores of yeast in the leavening process. All Eve did was to take a bite of food, but the world has never been the same since that event. No one gets away with sin; the consequences reverberate endlessly. All of us will eventually be compelled to give an account of our behavior to our Creator. We will be able to blame only ourselves for our sins. We will not be able to blame our genetic make-up or our environment or Satan for our mistakes.
Richard Ritenbaugh, reflecting on the apostasy and diaspora of our previous fellowship in the 1990s, observes that those reveling in the new 'freedoms' cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of God. Instead, many seek scholarly 'higher' criticism of the Scriptures to provide license to various varieties of sin. Like Thomas Jefferson's redaction of Scripture, modern biblical scholars, much further away (in time and understanding) from the original intent of the Scripture than contemporaries of the apostles, presumptuously pontificate, without accurate knowledge, on the intent of the Scriptures. Consequently, 'biblical' scholars, steeped in post-modernist deconstructionism, pick and choose what they pompously believe to be significant. Today, the main representatives of nominal Christianity (Orthodox, Roman Catholic, and Protestant) may believe God exists and may believe in various aspects of His character, such as omnipotence, omniscience, omnipotence, love, and grace; nevertheless, they do not want to do what He says, discarding the Old Testament (and much of the New Testament) and that 'horrible' Jewish Sabbath as well as God's commanded Holy Days. Unlike the majority of nominal Christians who believe in God, the First-fruits (a select group of individuals called and set-part by God), as depicted by the Holy Day of Pentecost, faithfully follow Christ's example, allowing God to knead, pound, shape, and bake them in the intense heat of trials, making them acceptable to God, with the goal of becoming the 144,000, redeemed from the earth who will follow Christ as His collective Bride. As we grow toward that goal, we are commanded by Almighty God to live a life of obedience to His Commandments, walking as Christ walked, practicing righteousness until we get it right, and knowing that faith without works is stone dead.
Martin Collins, focusing on the danger of pride of intellect and knowledge, affirms that knowledge of the truth is essential, but it must be God's knowledge, and not a syncretistic mixture of worldly philosophy or mystical Gnostic admixtures. Political correctness, a modern application of Gnosticism, can usher in some unacceptable consequences, such as occurred with the prideful 'tolerance' of incest as practiced in the Corinthian congregation. Like leavening, toleration of one offense would lead to toleration of other offenses. Progressives in American politics shamelessly call evil good and good evil, murdering fetuses in the name of 'women's rights and practicing sodomy in the name of marriage 'equality.' All of these progressive insights emanate from Satan, who has 'transformed' himself as an angel of light. Similarly, ditchism in religion (veering from one extreme or the other, such as overly strict or overly lenient) leads to unpleasant imbalances. Relying "solely" on human intellect is one such ditch when it is isolated from the heart and from practice. Proper knowledge must always be joined to the will of God. A person who is puffed up parades his knowledge either by exhibiting impatience, intolerance, or an obsequious false modesty, marginalizing what they consider to be the weak or uneducated. Some prideful people, caught up in their wealth of knowledge, are rendered totally useless in serving others. Conversely, the love of Christ surpasses all knowledge, putting us into proper humble and lowly perspective; to know and love God is to understand Him. Knowledge of God creates love for God as well as perfecting our relationships with others. The happiest people in the church are those who know His teachings and practice them 24 hours a day, growing in grace and knowledge of the Lord, actively practicing love as motivated by God's Holy Spirit, instilling in us the mind of Christ.
Mike Ford, acknowledging that many of us are now in a de-leavening mode, suggests that getting rid of accumulated clutter is a positive goal as we simplify our lives in our preparation of extracting ourselves from the world and following God. Spring cleaning is a custom largely connected to Israelitish nations. Everybody has the carnal habit of accumulating stuff, cluttering up both our physical surroundings, as well as the inner chambers of our minds. As we symbolically apply the practice of de-leavening our homes, we should not elevate symbolism over substance, forgetting that the primary focus is to eradicate sin rather than crumbs. The primary leavening should be removed from our minds where we form the attachments to the physical idols which we have a difficult time discarding. As our ancient forbears were called upon to walk away from their stuff twice, we must be just as ready to walk away from any physical object for which we have developed an inordinate attachment.
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting local churches, advocate hospitality to legitimate teachers and forbid supporting false teachers. II John provides tests of life, determining authenticity of genuine believers, as well as advocating faithfulness in large and small responsibilities, including the friends with which one chooses to associate, realizing that true wisdom is the right application of spiritual language. No conflict should ever exist between the spirit and the letter of the Law. The message of II John has special application today, where the church is also besieged by perennial schisms and heresies, not unlike the kind of problems experienced in the Corinthian congregation. Love for the truth automatically leads to love for one another within the congregation. A common commitment to the truth is the foundation of genuine Christian fellowship. In our quest for unity, we can never compromise with the truth. True love between brethren is impossible without an equal love for the truth, leading to a perpetual walking in the light of truth, elevating the Word of God over the traditions of man and every wind of questionable doctrine which inevitably leads to lawlessness. We have the obligation to test everything presented to our minds, examining it against the standard of the Scriptures, holding fast to the truth, filtering out and discarding any toxic prevarications.
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.
Clyde Finklea: Thirty-nine years ago, I observed the Feast of Unleavened Bread for the first time. I remember during those early years, getting the leaven out was heavily stressed. Understanding that leaven represents sin and corruption ...
Larry McMurtry's Lonesome Dove, a bestselling book and television miniseries in the 1980s, contains the story of a cowboy who fails to perceive the line between right and wrong, and for his lack of moral sense, he pays with his life. Mike Ford considers I Corinthians 6:12 and the subject of "gray areas," showing that learning the spirit of the law will aid us greatly in "seeing the line."
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
David C. Grabbe: Right now, our lives are symbolically within the period of counting the seven Sabbaths, the seven weeks, or the “seven sevens” to the harvest of firstfruits (Leviticus 23:15-16). ...
Amos 8:11 speaks of "a famine . . . of hearing the words of the LORD." Such a spiritual famine is occurring today: The words of God are readily available, but few are hearing them. David Grabbe explains this prophecy and its connection to the Feast of Unleavened Bread.
John Ritenbaugh asks the question, "How much leavening would God allow to infiltrate into the church, society, or the individual before He steps in to correct it?" Leaven can symbolically represent false teaching, as in the stifling traditions of the Pharisees, the skepticism of the Sadducees, and the secularism of Herod, all producing deadly cynicism and pessimism. With immense forbearance and patience, God carefully timed the cumulative wickedness of a people (when every thought would become saturated with evil) before He intervened. Likewise, we have no insight as to how much sin God will tolerate in the church or our own lives before He will sternly intervene. The tares and wheat (sin and righteousness, heresies and truth, or unconverted and converted) must coexist until the harvest when the fruit will become clearly seen, at which time a separation and judgment will take place, when the good will be contrasted from the evil. In the meantime, the persecution we receive now will show God definitively where our loyalties lie.
Most commentators see in the Parable of the Leaven a positive message of the growth of the church. Martin Collins, however, shows that they have it exactly backward—Jesus' parable is a warning of internal corruption!
Leviticus 4 and 5 contain the instructions for the sin and trespass offerings. John Ritenbaugh explains that sin and human nature affect everyone in society—from king to commoner—but God has covered sin from every angle in the sacrifice of His Son.
The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."
John Ritenbaugh, focusing upon Deuteronomy 30:15-20, stresses that the choices we make on the day-to-day basis have long-term spiritual consequences. Only the immature think their behaviors will not catch up with them (Numbers 32:23). If we learn to fear and love God, loyalty, faithfulness and commandment keeping will naturally follow. If we love and fear God, taking God into our consciousness with every behavior, we will instinctively haste and depart from evil. Like a physical marriage, our covenant with God is based upon the driving force of love and respect.
Richard Ritenbaugh reiterates that the Kingdom of God or of Heaven has past (Hebrews 11:13), present (Hebrews 12:22), and future (Hebrews 12:28) aspects. The Kingdom parables primarily provide instruction for the present aspect, a time when struggle and suffering are part of the mix (Matthew 11:12). The first parables of Matthew 13 reveal Satan's battle plan to: (1) attack in the early stages of development, (2) infiltrate with secret agents, (3) cause the church to grow large and worldly, exceeding God's prescribed limits, and (4) corrupt by false doctrine, destroying the relationships between the brethren. These parables describe the last quarter century in the church of God.
The Feast of Unleavened Bread immediately follows the Passover. In it we see how hard it is to overcome and rid our lives of sin.
The Protestant world presents grace as "free." John Ritenbaugh shows that God expects a great deal of effort from us once we receive it.
Why must we put leaven out, yet we do not have to circumcise our boys? Earl Henn explains this apparent contradiction.
No one seems to talk much about sin anymore, but it still exists! John Ritenbaugh explains the basics of sin and the great effects it produces on our lives.
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.
John Ritenbaugh declares that the holy days are reliable, effective, multifaceted teaching tools, emphasizing spaced repetition to reinforce our faulty memories and drive the lesson deep into our thinking. The most effective learning involves drills or exercises, inscribing the lessons on our mind (Deuteronomy 16:3). Memory is enhanced as we continually rehearse a concept until it becomes deeply burned into our character, giving us self-mastery, integrity, and godliness. Like physical leavening, sin has the tendency to puff up and spread, taking effect immediately and irreversibly. We can only be free if we put out sin - false doctrine (I Corinthians 5:6-8) - and eat unleavened bread - or ingest wholesome undefiled teaching and practice righteousness (Titus 2:14).
Christian freedom has nothing to do with location but how we think. Like Israel on the edge of the Red Sea, we are too willing to turn back to our enslavement. Like Christ, carrying the instrument of our death (the cross), we also carry with us the instrument of our own death (our carnal minds). By imbibing on God's Word (maturing from milk to meat), we will incrementally displace our carnality, responding to God's shaping of our character to attain the Kingdom of God and membership in His Family.
In this foundational message on the Passover, John Ritenbaugh insists that the annual reaffirmation of the covenant—through the Passover—is at the heart and core of an on-going relationship with Jesus Christ and God the Father, a life-and-death choice beginning the process to perfection. The Passover, specifically commanded on the fourteenth at twilight(dusk), is a memorial of God's passing over the firstborn covered by the blood, distinctly different from the memorial of "going out from Egypt (Unleavened Bread).
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