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." ...
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 o. . .
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 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. . .
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,. . .
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. . .
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 instrum. . .
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. . .
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 f. . .
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.
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 ...
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. . .
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. . .
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.
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