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
In Ezekiel’s Millennial vision, he records God’s instructions for worship after Jesus Christ returns, including the annual festivals. Within this record, the instructions seem to say that the Passover should be observed for seven days ...
David C. Grabbe: In Part One, we saw that by the lifetime of Jesus Christ, the Jews had two competing ways to determine when to observe the Passover. One of them was observed by the people in their homes in the evening as Abib 14 began ...
David C. Grabbe: Matthew, Mark, and Luke, together called the Synoptic Gospels because of their similarities, each contain language that appears to put Jesus and the disciples' Passover preparations and observance on the first day of the Feast of Unleavened Bread. ...
Many Bible students scratch their heads over the timing of Christ's crucifixion, believing that it should have coincided with the Passover events in Exodus 12. David Grabbe explains that the timing of our Savior's death reaches even further back, into the life of Abraham, the father of the faithful, and the covenant God made with him.
Many Bible students scratch their heads over a seeming discrepancy in timing between the Old Testament instructions about Passover and Christ's fulfillment of it in His crucifixion. Contending that the spiritual fulfillment is far more important than physical rites, David Grabbe relates that Jesus did indeed fulfill the Passover—just not as one might expect.
David Grabbe, acknowledging the longstanding controversy over when to keep the Passover, asks the question of why Jesus Christ was crucified late on the 14th day instead of at the beginning of the 14th. Not having the correct answer to this has led some to keep the Passover at the incorrect time. The afternoon of the 14th is significant because of God's covenant with Abraham as recorded in Genesis 15, which foreshadowed the release from bondage on the self-same day 430 years later, and the crucifixion of our Savior (an event taking place outside of a Holy Day, and apart from the time of any commanded sacrifice) which occurred once, displacing the multiple sacrifices required in the Old Covenant, which were only types of the Heavenly Original. We keep the Passover on the beginning of the 14th day because Jesus Christ commanded us to do that and set that example. The timing of Christ's sacrifice late on the 14th points back to the covenant God made with Abraham for his spiritual descendants to be justified by faith, be given eternal life, and be part of a holy nation.
Pat Higgins: This year, Passover observance begins Monday evening, April 21, which is Nisan 14 on the Hebrew calendar. Is that the right time? Are we sure? ...
John Ritenbaugh, cuing in on Ecclesiastes 3:1, reiterates that God is in control of time all the time; He is intricately involved. We must learn that events are not occurring randomly; everything develops from inexorable law, and God appoints the timing for each thing to be done. God has made everything beautiful for His time, not necessarily for us. The word "selfsame" refers to a very specific commemorative calendar date. When a historical event is applied to a calendar date, such as the wave-sheaf offering or Pentecost, we realize that we are to recognize the significance (the giving of the Law and the Holy Spirit). Such an event occurred with the blessing of Abraham by Melchizedek. The Passover and the Days of Unleavened Bread have been precisely marked by this selfsame day, a signal that God is faithfully in control of time over multiple centuries.
Richard T. Ritenbaugh: While most professing Christians consider the Passover to be a Jewish festival, it should also be a sacred observance for all Christians. The apostle Paul writes to the predominantly Gentile church in Corinth ...
George Santayana's famous quotation—"Those who do not remember the past are condemned to repeat it"—applies equally well to the church of God. Richard Ritenbaugh compares the history of the early church with the events and trends being exhibited in the modern church of God. Will today's church follow the disastrous example of early second-century Christianity?
John Ritenbaugh, suggesting that all of us in the church of God had a misconception about this day, focuses upon an understanding of the Last Great Day. The New Testament is needed to put the true stamp of authority to the Holy Days of the Old Testament. In John 7:37, this address was given on the last day of the feast, the day before the Last Great Day. Jesus Christ was crucified on a Wednesday on the Passover, the 14th of Abib, in the afternoon in 31AD (before an annual high holy day) and was resurrected on a Sabbath. We calculate this event using the Hebrew calendar, using the customary postponements. All days, from Passover to Tabernacles, are named in the Bible, except for the Last Great Day, having received its name from the Radio Church of God. From John 7-9, we learn that the Jews invariably misunderstood Jesus Christ's doctrines, having been muddled by their worldly traditions. The Feast of Tabernacles represents a time when God's government will extend over the entire earth. The seventh day of the Feast of Tabernacles is indeed a great day. The Feast of Tabernacles is only seven days long. The eighth day was a separate festival, apart from the Feast of Tabernacles, which can only derive its significance in the New Testament, namely the Day of Judgment, the Great White Throne Judgment, the second resurrection, a time Christ will judge.
Richard Ritenbaugh observes that over two billion people faithfully observe an annual "holy week," consisting of Palm Sunday, Good Friday (the supposed time of the crucifixion), and Easter Sunday. Human tradition and Bible truth do not square. The overwhelming historical chronological evidence clashes with the traditions of billions of people. The sovereign God has been in control of history from the beginning of mankind. God makes things happen when He wants them to happen and in the way they happen. Whether the event happened in 30 AD or 31 AD, the crucifixion occurred on a Wednesday rather than a Friday. Extensive scholarship into the lunar eclipses occurring near the death of Herod, the ascendancy of his son Archaleus, and the reign of Tiberias Caesar corroborates this conclusion. Scripture gives us internal evidence with the accusation that Jesus could tear down a temple constructed by Herod 46 years earlier. Other internal evidence comes from the careful marking of the Holy Days occurring during Christ's three and one half year ministry (prophesied by Daniel's seventy weeks prophecy) in both the synoptic gospels and John's Gospel. The crucifixion took place in the middle of a literal week, with Christ remaining in the grave a full three days and three nights, and resurrected at the end of a Sabbath at sunset. Nowhere in any of the gospels does it say Christ rose on Sunday morning, but that He had already risen. The triumphal entry (labeled by the world as Palm Sunday) actually occurred on Thursday, Nisan 8. Jesus was selected as Passover Lamb on Nisan 10 (John 12:28).
John Ritenbaugh, focusing on the Night to be Much Observed, rebuts those who derisively called this event "Armstrong's folly." In Deuteronomy 16, the word "Passover" is out of context in the first verse because it was intended as an overarching category applying to the whole Passover season, including the Night to be Much Observed and the Days of Unleavened Bread. The word "herd" in the second verse does not apply to sheep, but instead to cattle. Only lambs were to be used for Passover. "The place where the Lord chooses to put His name" does not apply to Passover, but to the day Israel came out of Egypt. The Passover sacrifice itself was to be sacrificed and roasted at home. It was not to be boiled. The entire period covered by these verses applies to seven days.
To someone not familiar with the Bible's instructions regarding the keeping of Passover, this festival can seem strange and confusing. This article explains the basic points of the Passover, showing from Scripture what God commands and why.
John Ritenbaugh shows that Deuteronomy 16:1-8 refers to Unleavened Bread rather than Passover (a scribal error, perhaps referring to the season). Ten clues clear up this misconception: 1) The month of Abib refers to Israel's leaving Egypt the day after the Passover. 2) The Egyptians would not have buried their dead in the middle of the night. 3) Exodus 12 and Numbers 9 indicate the Passover lamb was killed at ben ha arbayim (twilight) rather than ba erev (day's end). 4) Deuteronomy 16:2 commands that this offering could be bovine (Hebrew bakar). 5) The "passover" in verses 5-6 was not permitted to be sacrificed within their gates, contradicting the original command. 6) Verse 6 refers to the day Israel left Egypt. 7) Verse 6 uses bashal, a sacrifice boiled in water rather than roasted. 8) Verse 4 refers to Unleavened Bread and 9) the thank offering of the Night to Be Much Observed, and 10) Unleavened Bread lasts seven days, exclusive of Passover.
John Ritenbaugh reiterates that, though adjacent, Passover and the First Day of Unleavened Bread each contain unique lessons and spiritual instructions. Due to careless misreading, Exodus 12:42 has been incorrectly applied to the Passover (observed the night of Nisan 14) instead of the Night to Be Much Observed (observed the night of Nisan 15). Connecting verse 42 to verse 52, the subject refers to the night Israel left Egypt. In verse 22, God forbade the Israelites to leave their houses until morning, and verse 33 shows they left on Nisan 15, as does Deuteronomy 16:1. The term selfsame day (Exodus 12:41) refers to the covenant of circumcision God made with Abraham 430 years before the Exodus (Genesis 15), which occurred on the day after the Passover (Numbers 33:3). God charges us to realize that the day 1) commemorates Israel's liberty from bondage and 2) occurs on the anniversary of the Abrahamic covenant, and 3) that He watches over His people.
John Ritenbaugh observes that someone had recently taught that Passover, rather than the Night to be Much Observed, should be designated the first day of Unleavened Bread. Leviticus 23:5-6 designates two separate festivals: the Passover (on Abib/Nisan 14) and the Feast of Unleavened Bread (on Abib/Nisan 15; see also Numbers 28:16-18). Deuteronomy 16:6 indicates that the Passover took place on the eve of Nisan 14 at ben ha arbayim (twilight). Numbers 33:3 clearly shows that the departure from Egypt took place on Nisan 15, the day after the Passover. Exodus 12:18 delineates that the eating of unleavened bread runs from the end of Nisan 14 (at ba erev - the end of the day) to the end of Nisan 21 (at ba erev). John 13:29; Matthew 26:5; John 19:31; 40-42 plainly prove that Christ, the disciples, the chief priests, the Jews, and Nicodemus did not consider the Passover a holy day, but a preparation day.
John Ritenbaugh, clearing up the needless confusion about the proper day to begin counting to Pentecost, examines the basic passages on it. Because Pentecost does not have a specific date, God commands us to count from the day after the weekly Sabbath falling within the Days of Unleavened Bread. When Passover occurs on a weekly Sabbath, the only weekly Sabbath occurring within Unleavened Bread is the last holy day. The wavesheaf offering occurs the next day - from which we begin the count. As the First of the Firstfruits, Jesus was waved Sunday morning after being resurrected Sabbath evening. The red-herring argument, focusing on Joshua 5:10-11, carelessly assuming that the wavesheaf was offered (with polluted, Canaanite grain), ignores the strict requirements of Exodus 23:14-16. No offerings of any kind could be made until specific conditions, outlined in Deuteronomy 12:1-13, were met, which did not happen until Joshua 18:1 (seven years after Joshua 5).
John Ritenbaugh insists that if we use clear, unambiguous scriptures to clarify ambiguous scriptures, and if we don't try to establish a doctrine on the interpretation of one word, we can avoid the doctrinal blindness caused by presumptive, vain, carnal reasoning. Difficulties some have had about the time of Passover, the Wave sheaf offering, and the time of Pentecost resulted from reversing the process, making assumptions unwarranted by clear scriptural evidence. If we follow the clear instructions about offerings (given to Joshua) in Deuteronomy 12, it becomes abundantly clear that Joshua absolutely would not have made a wave-sheaf offering in Joshua 5. There is also no scriptural basis for assuming that the Wave sheaf offering must occur within the Days of Unleavened Bread.We dare not add to or subtract from God's clear instructions.
John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn. The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11). The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.
Pentecost in 2001 is a little different than in other years. The Sabbath during the Days of Unleavened Bread falls on the last day. How should we count to Pentecost on odd years like this? John Ritenbaugh explains the reasons for counting the same way as in all other years.
Though not a holy day, per se, Passover may be the most important festival ordained by God. Not only does it memorialize Christ's death, it also symbolizes our redemption and forgiveness, allowing us to have eternal life!
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
In this sermon on the death, resurrection, and ascension of Christ, Richard Ritenbaugh, using three consecutive Psalms (22-24), affirms that Jesus Christ was the antitype, perfectly fulfilling the Old Testament types, slain as the Lamb of God on Passover, Nisan 14, resurrected with the cutting of the wavesheaf at the conclusion of the Sabbath, and ascended to His Father at the time of the waving of the sheaf.
Footwashing is the initial part of the Passover ceremony. Why did Christ institute it? What is its purpose?
An exhaustive explanation of the Church of the Great God's belief concerning the Hebrew Calendar and its fitness for our use in the church of God. It also discusses observation versus calculation, new moons and postponements.
In this sermon devoted to the Night Much to be Observed, John Ritenbaugh asserts that far from being the "pipe dream" of Herbert W. Armstrong as some have disparagingly called it, this event is a commanded part of the beginning of the Days of Unleavened Bread, a time focusing on God's watchful oversight as He delivers us from bondage, continuing His oversight throughout our pilgrimage. Numbers 28:16-17 clearly reveals that the Passover and the Feast of Unleavened Bread occur on two different days. Exodus 12:40 clearly marks this event as a memorial of the covenant with Abraham 430 years prior- again emphasizing God's continuous watchful care.
Is the Passover the 14th or the 15th? Does it matter when we keep it as long as we keep it? Mike Ford shows how the logistics of Israel leaving Egypt prove that Passover should be kept on the 14th.
John Ritenbaugh reiterates that the word "Passover" was edited into Deuteronomy 16:1 following the Babylonian Captivity, when both feasts were by tradition called the Passover. Hezekiah and Josiah instituted Temple Passovers as emergency procedures to prevent people from drifting into Baal-centered paganism. At the time of Christ, as corroborated by Josephus, both the biblical commandments and human traditions co-existed. The Temple did not have the capacity to slaughter lambs for the entire population at the prescribed time. Jesus teaches that keeping man's tradition in a relationship with God transgresses His commandments (Matthew 15:3, 8). Thus, Jesus and His disciples kept a ben ha arbayim (between the evenings), early 14th Passover.
John Ritenbaugh reiterates that Josiah's temple Passover observance (II Chronicles 34) was supervised by the king so they wouldn't revert back to paganism. The only proof text of the 15th Passover advocates (Deuteronomy 16:1) has been edited or tampered with in order to reflect the practice following the Babylonian captivity of calling both Passover and Unleavened Bread "Passover." The context of Deuteronomy 16:1-3, referring to cattle sacrifices and unleavened bread suggest the real focus of these verses is on the Night to be Observed and the Days of Unleavened Bread rather than the Passover.
John Ritenbaugh asserts that it has always been a pattern of Satan to counterfeit celebrations of those true celebrations God has given to us. Both kings Ahaz and Manasseh went headlong into Baal worship, sacrificing their own sons to Baal, giving their flesh to the priests of Baal (origin for the English word "cannibal.") The temple Passover instituted by King Hezekiah in II Chronicles 34 was a very unusual circumstance in which the king in a national emergency centralized the worship (establishing martial law) enabling him to keep track of what the people were doing, stamping out paganism which the religious leaders had allowed to creep in, defiling the meaning of the true Passover. Those who attempt to use this episode as a precedent for a 15th Passover fail to see the true purpose of Hezekiah's emergency measures.
John Ritenbaugh suggests that people who opt for a fifteenth Passover do not do so from a pure motive for seeking the truth, but instead reflects an irresponsible grab for power. Unfortunately, major reinterpretations and alterations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events. Even major Protestant theologians realize the drastic changes which placed humanly devised practices on the same status as the commands of God. Beside rendering themselves blind to the true significance of Christ's sacrifice, proponents of the fifteenth Passover (old and new) unwittingly follow Jeroboam's precedent of leading his people into rank paganism.
John Ritenbaugh distinguishes worldly or carnal scholarship (based upon snobbish, oneupmanship esoteric elitism) from godly scholarship, characterized by an unassuming, childlike unconcern for status, seeking to impress God instead of other people. Using worldly scholarship to establish a late Passover doctrine on the basis of one isolated scripture (II Chronicles 35:10-11) both removes the incident from context and violates the simplicity of Christ, blurring the clear distinction between the original (domestic) Passover from the traditional (Temple) Passover. Unfortunately, reinterpretation and alterations have significantly distorted the meaning of Passover and Unleavened Bread.
John Ritenbaugh insists that the vital key in establishing Bible doctrine is to allow the Bible to define its own terms and establish its own evidence rather than turning to secular historians or Protestant, Catholic and Jewish theologians. Using subtle diversion and subterfuge, some proponents of the fifteenth Passover, like desperate criminal lawyers, muddle up otherwise clear, day and night issues by surreptitiously inserting modern English language usage, which begins the day at midnight. Honest biblical investigation leads to the conclusion that two separate occurrences are memorialized in Exodus 12:12-17 — Passover and Unleavened Bread.
John Ritenbaugh suggests that the proponents of late Passover (15th) have to make wild speculations about a mass meeting in Rameses, have to discount a series of scriptural details (such as purifying houses and keeping the Passover within the house until the next day). One cannot build doctrines on implication, distortion, and biased traditions. It is safer to let God's Word interpret itself.
John Ritenbaugh insists that nine steps had to be included with the Passover process, including the eating of the lamb, all within the house until the morning. The time frame designated for Passover was ben ha arbayim—a period of time between the going down of the sun and complete darkness (dusk), totally within the confines of the designated day, in this case the fourteenth, as God had commanded. To use scholarship that contradicts the Bible—relying upon tradition rather than God's Word—is not unlike carrying the Ark of the Covenant in the oxcart.
John Ritenbaugh insists that it is the Word of God that is to be trusted—not the records nor the traditions of a people who were supposed to be custodians of God's law, but who liberalized and blurred the distinctions between right and wrong. The Passover was to be kept on the twilight of the fourteenth, while the Days of Unleavened Bread began on the fifteenth. Reliance on the Word of God supercedes reliance on heritage.
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).
John Ritenbaugh reiterates that Jesus Christ remained totally in control of the events of His trial, including His own prediction that He would be crucified under Roman law. The hate-obsessed Jewish leaders had to pull a bait-and-switch technique as they maneuvered the trial from the high priest, Caiaphas, to Pontius Pilate, surreptitiously changing the spurious charge from blasphemy to insurrection. Pilate, who realized that Jesus was innocent, caved into the Jewish leaders' demands because of political expediency and fear of mob insurrection. Pilate's attempts at appeasement led to the scourging of an innocent man and the release of a hardened criminal. Jesus had compassion upon Pilate, realizing that the well-meaning, frustrated, and intimidated procurator was only a victim of predestined circumstances. Ironically, these hypocritical Jewish religious leaders, while meticulously keeping themselves ceremonially clean for the Passover, contemplated the vilest murder imaginable. Sadly, all of us have a part in this murder. The sacrifice (the hideous crucifixion) that Jesus purposed Himself to undergo justifies all of us of sins we have committed in the past, reconciling us with the Father. As we continue to confess our sins to our High Priest and follow the life of Christ, we are saved from the second death. The soldiers who callously gambled for Christ's garments (while their God died) constitute a microcosm of humanity. Persistence in refusing to pay homage to our Savior constitutes the unpardonable sin.
The biblical proof that God's people should keep the Passover (the Lord's Supper), explaining that it occurs annually on the evening of Nisan 14.
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