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 Spiritual creation which transforms us into a more perfect state. As God transforms our mind with the change-agent of His Holy Spirit, it becomes completely renewed and reprogrammed into something everlasting, something God-like, learning to think as God thinks. The Feast of Unleavened Bread provides a formula as to how this process works, putting sin (typified as leaven) out and ingesting righteousness and purity (typified as unleavened bread) in its place. We are to demonstrate righteous behavior in our hands by our deeds and behavior and in our foreheads by our thoughts. Jesus Christ is the Living Bread that we must ingest daily by reading His word and imitating His behavior. As we ingest the Living Bread, we shun worldly behavior and conform to Christ's character. Only when we are conformed to the image of Christ, loving righteousness and hating lawlessness, are we acceptable to our Heavenly Father. As we are progressing through the sanctification process, our carnal natures must become completely displaced by God's Holy Spirit, motivating us to refrain from causing offense, but freely forgiving others as God has forgiven us.
Richard Ritenbaugh relates a bedtime story about a noble princess who did not know her identity because she had been adopted by a rustic family for her protection while insurrection had threatened her real family. When the rebellion had been quelled, the farmer who had adopted her revealed her identity. Similarly, God's called-out ones have their identities concealed as sons and daughters of the True God. God strictly commands us to eat unleavened bread for seven days, observing Holy Days on the first and the seventh days, as prescribed by Leviticus 23:4-8. The lamb slain on the twilight of Nisan 14 symbolizes the sacrifice of Jesus Christ, with His blood covering our sins, allowing us to be accepted by God as holy and without sin. We are prepared to leave the world of sin and follow Him as He leads. For seven days, no leavened bread shall be in our premises, but we shall exclusively eat unleavened bread from the beginning of the 15th day to the end of the 21st day. A tiny bit of yeast will leaven the entire lump of dough, as a tiny bit of sin will lead to greater ,sin. At Passover, Christ's sacrifice, applied to our sins (an event which occurred in the past) has made us unleavened in the present. If we subsequently realize that we are continuing to harbor sin, we are to purge it out immediately. If we purge out the sin, we will be a new lump. Jesus Christ's actions came first. God does most of the heavy lifting. Once we accept Christ's sacrifice, we are empowered to enter Our Heavenly Father's throne room with boldness because Christ's blood covers us. God has imputed righteousness and holiness to us as His Children. Our state before God is unleavened provided we maintain this relationship. Though we are truly unleavened in God's eyes, we must still purge out sin, putting to death our carnality. We reject being slaves to sin, but accept being slaves of righteousness, servants of the Great God. As long as we maintain our relationship with God the Father and Jesus Christ, we remain under grace, walking the
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 C. Grabbe: When someone asks us why we remove leaven from our homes and eat unusual "bread" for a week, we may say something like, "Leaven is a symbol of sin, and the Feast of Unleavened Bread pictures putting sin out of our lives." ...
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.
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. Gary Sturgeon insists that 90% of everything is garbage, with only 10% possibly salvageable, but Satan has a grip on the entire cosmos and has the capability of damaging everything unless God miraculously intervenes. God's called out ones have been given the priceless gift of God's Word of sincerity and truth which has the power to sanctify (set apart and make holy). We must guard it as a life preserver, never letting it out of our sight. God the Father and Jesus Christ intended to leave us in the middle of all this fraud, providing a protective hedge against the worst Satan can do, sanctifying us with His truth in order that we rise above the deceit and fraud, learning to exercise godly discernment. In this worldly environment, we appear strange, odd, and even alien to society. In the Festival of Unleavened Bread, we recognize that God had to do something extraordinary ("flexing His muscles") to free our ancestors and us from the god of this world, redeeming us to be His people. God literally had to pull us out of our worldly prison, a way of life leading to certain death. As a symbol, unleavened bread emphasizes that the ancient Israelites had to leave in haste, totally unprepared for the trek ahead of them, and that they were totally dependent upon God for everything. God fed them manna (something unworldly and a type of the Bread of Life) to them for 40 years to test them, whether they would walk in His Torah. Abundant life comes to those who live by every word of God, ingesting it continuously. Unleavened Bread symbolizes Christ's broken body, His Words of sincerity and truth, and most importantly His Spirit, our portal to an eternal relationship with God, transforming us into what God is.
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.
David C. Grabbe: As we have seen in Parts One and Two, God is serious about the signs He has given to His people (Numbers 14:11, 22-23). Obedience to His instructions is a general sign ...
David Grabbe cues in on Matthew 12:39 in which Jesus Christ told the Pharisees that an evil generation looks for a sign from heaven (perhaps like fire or manna). Christ said the sign of Jonah, specifying His time in the tomb, was all He would give them. Jesus was not against signs; the Gospel of John is structured around eight signs. The Old Testament is full of signs, which the Pharisees missed because they failed to keep the Covenant properly. Ancient Israel witnessed numerous signs on the Sinai, but because of the hardness of their hearts, the signs profited them nothing. When God gives a sign, He intends it should be taken seriously. God links a disbelief in His signs as a rejection of Him. Forgetting God's signs leads to forgetting Him. A sign serves as a symbol of divine communication. God desires His Word to be bound as signs in our forehead (our will) and in our hands (our actions and behavior), impressed in our hearts and in our lives. When we behave according to God's Word, it truly is a sign to others, most of whom do not see the value and practicality of following God's Commandments. Obedience is a testimony that there is a God who wants us to live a certain way, modeling our behavior after Jesus Christ, who kept Our Father's Law in the spirit and letter. Obedience to God's Law constitutes a sign to others that we are different, in a positive sense, from the ways of the world, enabling us to demonstrate by our behavior the superiority of God's plan for us. As well, obedience to His Law constitutes a sign to God that we are loyal to Him and will respond to anything He says, including keeping His Sabbath. Sadly, only a fraction of the religious community on the earth take God's Law seriously. The Passover and the Days of Unleavened Bread (including the command to eat unleavened bread daily during the seven Days of Unleavened Bread) are also signs we dare not take lightly. If we forget the signs of God, we forget our identity, as has most of Israel, and will bring curses upon ourselves, as has our nation
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 ...
John Ritenbaugh, distinguishing the terms freedom and liberty, suggests that Christian liberty is far more restrained than the word freedom would connote. Mainstream Christianity often obscures the major emphasis of God's purpose in our lives, focusing on a genie in a bottle endlessly showering miracles. God deliberately put His chosen people through testing, trails, and deprivation to see what they would do and how they would respond to His laws. Building character and conforming to Christ's image requires suffering, privations, testing, and trials, including the degradation of slavery. We are still suffering under the bondage of sin. Through God's grace, we are provided liberty with specified limits and boundaries. Grace is not the entire story, especially after we leave Egypt. We are to deny worldly lusts, putting out sin, having been obliged to live in godliness, preparing to live in good works. Consequently, grace places limits on our freedom, training us for our future life in the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society. We cannot emulate our forebears, who although freed from Egypt, maintained their slave mentality, immersed in their worldly lusts, rebelling before they even commenced through the Red Sea, grumbling about their diet. We must desire the life-giving manna, the Bread of Life, namely the instruction provided through God's Word, producing good conduct and good life, keeping us from the bondage of sin. We need to be continually packing our minds with the Truth of God, fortifying our goal of attaining the Kingdom of God.
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 cautions that most religious-professing people (including many members of the greater church of God) have not used the Word of God as their standard of morality and conduct, but instead are allowing society and culture to shape their attitudes, tolerating the disgusting incremental escalating perversion of moral standards. Sadly, society is rapidly replicating the dangerous downward spiral extant during the time of Noah, a time in which the intent of every thought was to do evil. People (conditioned or reinforced by the mass media) rely upon their deceitful 'hearts' or 'feelings' rather than the Bible to determine moral standards. The House of Joseph (often claiming to be the last bastion of morality) now leads the world in exporting filth to the rest of mankind. Our only safeguard against moral pollution is to ingest (or assimilate) God's word (spiritual manna- or the unleavened bread of sincerity and truth) every day of our lives.
John Ritenbaugh emphasizes that we are manufactured goods designed specifically to glorify God. We have been summoned or separated from the rest of the world for the specific purpose of having God reproduced in ourselves — becoming clean and pure, transformed into God's image. As God's royal priesthood, we have a responsibility to draw near to God, keeping His commandments, witnessing to the world that God is God. Chipping away at the living stones, fitting them into their proper places, God works continually shaping and fashioning His new creation (II Corinthians 5:17).
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 or the location of our bondage. Leavening represents those elements of the world we are to leave behind- symbolic of every weight which encumbers our spiritual progress. Symbolically we eat unleavened bread because of what God has done- not what we have done. Eating unleavened bread symbolizes following God, displacing sin by doing acts of righteousness. God's total involvement in the whole sanctification process makes it impossible for any flesh to glory in His presence.
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 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 have time or place to participate in unrighteousness. Ingesting God's word and actively applying its principles gives us life-sustaining energy to fulfill our personal commission.The book of James had to be written as a counterbalance to antinomian elements that had crept into the church around 60AD, twisting Paul's writings, teaching that grace nullifies the need for works — a condition which has an eerie parallel today. James emphasizes the works required for sanctification after the justification process has been completed. Doing good, like eating unleavened bread, is proactive, displacing sin by righteousness.
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, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
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).
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 righteousness), we leave ourselves in an extremely vulnerable position (Luke 11:24-28). Nature absolutely abhors a vacuum. We cannot make Christianity work by emphasizing what we can't do. We can't stand still. The best way to avoid or conquer evil is to do righteousness or bear fruit (John 15:16; James 4:17), serving God and mankind. Sins of omission are every bit as devastating as sins of commission. God's emphasis is always on action. The accent is on doing rather than not doing, taking our ordinary day-to-day responsibilities and making them a sacrifice to God (Romans 12:1).
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.
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