[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.
David C. Grabbe: Exodus 12:19-20 gives a third, vital aspect of this Feast: We must eat nothing leavened nor have leavening in our houses. ...
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.
Richard Ritenbaugh, reiterating that the book of Chronicles, written around 420 BC, after Israel had returned from captivity, was not intended to be so much as a historical record as a sermon, drawing lessons from the historical record, showing what happens when the nation and its kings conform to God's covenants and what happens when the nation and its kings depart from God's covenants. We can trust God's reaction to be consistent. The majority of leaders in Judah and Israel proved wicked, bringing enslavement and death to their subjects. A handful were fairly good kings, such as Jehoshaphat and Asa. The tenure of Asa started off well, with his judgments faithfully executed on behalf of the good and right, but as he continued his reign, his faults began to emerge as well. Asa initially banished cultic prostitutes, homosexuals, idols, and high places, even having the courage to displace his powerful grandmother Maachah for erecting an obscene image of the goddess Ashera, an idol which Asa boldly destroyed. Asa's reforms gave Judah a ten year respite, time which he wisely used to fortify his country, building up garrisons and protective walls. Sadly, Asa left a few things undone, losing a lot of steam in his later years, trying to play it safe. Idolatry was so engrained in Judah and Israel that Asa felt a sense of weariness in well-doing. Similarly, if we leave things undone in our personal revival, our secret sins morph into idols. Paul warns us to flee from all forms of idolatry. The things that our forebears experienced apply to us. When the million man army of Zerah the Ethiopian outnumbered Asa's forces two to one, Asa relied on God and prevailed. Later, on the prophet Azariah's counsel, Asa led his people to rededicate the Covenant of the Lord, making an oath of death if they disobeyed. Sadly, Asa in his later years made a treaty with Syria against Israel, leading to a period of perpetual war and a premature death by his own curse. We must learn to be steadfast all our days.
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
Richard Ritenbaugh, indicating that there are many flashpoints between the greater Church of God and nominal Christianity, suggests that perhaps one of the most significant differences concerns the place and purpose of God's Law. The carnal mind hates and despises God's Law. The Protestant doctrine of grace has an antinomian core, thinking that justification is a synonym for sanctification and salvation, ruling out any need for works. The Law was not nailed to the cross; the handwriting of ordinances (the record of our sins) was nailed to the cross. The Law shows us the boundary markers, serving as a protective hedge. Sadly, morality and 'moralism' are looked upon in many sectors of Protestantism as pejorative terms, juxtaposed in a false dichotomy with the gospel. We do not keep the Law to save ourselves, but keeping the Law is a major part of the Gospel, our guide to show us how to live our lives, helping us to stay in unity with the King. Nominal Christianity has rejected God's Law, the Sabbath, and God's Holy Days, all of which provide guidelines for our spiritual journey toward the Kingdom of God, following Jesus Christ with the help of God's Holy Spirit. Eating unleavened bread symbolizes taking in what is good and pure, purging out the old leaven and becoming a new lump—the new man. We have a part to play in forging the new man. The Feast of Unleavened Bread reminds us that God did the vast majority of the work, that God intends that His Law be in our mouths (not done away), and that these days are to be kept annually and in perpetuity. God's Word is available to us, enabling us to ingest it daily, making it part of our hearts and minds, enabling us to edify others and modeling it in our lives. God supplies the Word and the Spirit to put us on the same wavelength as He is on, working from the same playbook. We are being groomed to be the Bride of Christ. Our putting out sin and living righteously was not abolished by His death on the cross. We are called to be holy in all our conduct. We will not be
Charles Whitaker, focusing upon Paul's assertion in Romans 8:37 that we may become "more than conquerors," coins a new hybrid (English-Greek) word Super-Nikao describing a future state of the complete subjugation of the flesh (accomplished through the help of Christ's sacrifice and the continuous use of God's Holy Spirit). We savor the spoils of victory through the sacrifice of Christ, enabling us to subdue our iniquities and vile carnal nature. God takes the initiative; we take the prize.
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.
"ALL have sinned," says the Scripture. What is sin, anyway? And how do we stop it?
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