The fundamental reason that God gives for the Feast of Unleavened Bread is to remember His deliverance. He delivered Israel physically, but us spiritually.
If we overlook God's deliverance or neglect the eating of unleavened bread, we will be unable to perform the putting away of sin that God requires.
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 o. . .
Keeping the leaven out is very important in its own right. However, our primary focus should not be on the leavened bread but on the unleavened bread.
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
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. . .
Egypt is not directly a symbol of sin, but instead the world. The Days of Unleavened Bread symbolize what God did for us, not what we did by our own power.
Richard Ritenbaugh reiterates that the command to eat unleavened Bread outnumbers the command to refrain from eating leavened bread three to one, indicating that if we actively engaged ourselves in studying God's word and doing righteousness, we wouldn't h. . .
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation,. . .
Christian freedom has nothing to do with location or circumstance but how we think. By imbibing on God's Word, we will incrementally displace our carnality.
Richard Ritenbaugh reflects on the second law of thermodynamics which, emphasizes that, as energy is transformed to other forms, it degenerates into a more disordered state, wearing down into entropy, chaos and disorder—exactly the opposite of the Sp. . .
God has imputed righteousness to us as His Children because we are in Christ. Our state before God is unleavened provided we maintain this relationship.
John Ritenbaugh observes that some misguided individuals have denigrated the practice of putting out leaven as childish and something to be outgrown. The fruits of their lives indicate that they never learned the subtle lessons these customs or practices w. . .
When God says that His feasts are special, they really are! Mark Schindler explains that we are vicarious participants in the events the feasts memorialize.
Richard Ritenbaugh, citing Charles Hughes Smith's pronouncement that the entire status quo is a fraud, emphasizes that the entire western society seems to be invested in corruption and fraud, even as society as a whole is plunging off a precipitous cliff. . . .
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 Unle. . .
God equates belittling His signs with rejecting Him. The signs of the weekly and annual Sabbaths are emphasized by God, but commonly cast aside by men.
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 exe. . .
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. . .
Richard Ritenbaugh, ruminating about the years many of us have been in the Church of God, affirms that the repetition of the messages and themes of these holy days adds many layers of insight to our understanding. We are commanded to keep a Feast to the Lo. . .
Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.
As High Priest, Christ is putting His people through the paces, tailoring the trials and experiences needed for sanctification and ultimate glorification.
The keeping of the law is a practical response to God, providing us with principles for our lives, establishing our character and implanting God's values.
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousne. . .
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
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