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.
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. ...
Ryan McClure, acknowledging that self-reflection over our own spiritual progress (perhaps without seeing any progress) has potentially a negative effect, avers that we should understand self-reflection as a God-given tool to produce abundant spiritual fruit. The Parable of the Talents in Matthew 25 teaches that God requires a return on His investment in our calling. We will continue to develop spiritual fruit if are eating our manna (God's Word) daily, moving beyond the doctrinal basics. When, through self-reflection, we determine we have slipped spiritually, we need to get back up and continue overcoming, rather than remain wallowing in the muck of Babylon. We should run our spiritual race with our focus on God.
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.
John Ritenbaugh, clarifying our worldview with respect to the Israel of God (or the Church) in the context of eschatological (that is, end times) events, declares that our vision of our calling as well as our level of responsibility before the imploding of our prior fellowship, may have contained several major flaws. The sporadic mushroom-like ascendancy to numerical and monetary prominence, shortly before the death of Herbert W. Armstrong, was certainly a curious anomaly never occurring before in the history of the Church. God the Father and Jesus Christ clearly blew apart our prior fellowship, frustrating many who would like to see unity at any cost. We are no longer united in a single common work, but the composite splinter groups still constitute God's called-out church. Paradoxically, our collective but separate efforts have accomplished a greater work at a fraction of the cost. The concept of church eras is not Scripturally supportable and indeed has become sadly responsible for the needless pecking-order engaged in by several of our fellow splinter groups. The seven churches of Revelation 2-3 historically all existed simultaneously and indeed, the characteristics of five of them will apparently be extant at the return of Christ. Jesus Christ expected that all of us learn from the seven churches the commendations and warnings, applying them to ourselves individually, allowing us to repent as needed. Jesus Christ built the Church; the architecture should resemble the pattern He personally fashioned, such as 1.) keeping the Sabbaths and Holy Days, 2.) existing as a relatively small flock which will never die out despite continuous, perennial eruptions of apostasy and persecutions, 3.) being empowered with God's Holy Spirit (defined here as the invisible motivating power ultimately transforming us into spirit beings having God's characteristics—our spiritual DNA) which will ultimately configure us into His image as we allow God to shape and guide us. We receive this Holy Spirit before baptism and before
Richard Ritenbaugh, continuing his exposition of Book One of the Psalms, focusing on themes pertinent to the spring holy days, demonstrates that God orchestrated all of the events of the Exodus, making Pharaoh's pitiful plans irrelevant. God led Israel to the spot they felt they were trapped in order to demonstrate His absolute sovereignty, His ability to save, and His ability to totally annihilate all opposition. The Song of Moses, recorded in Exodus 15, indicates that ancient Israel finally got the point—at least momentarily. Psalm 1 and Psalm 2 amplify the themes of the Song of Moses, with the first Psalm concentrating on the Torah, or instruction itself, but the second focusing on the Son; we must come to know both His instruction and Him personally. The Son will have the final say; only a fool would attempt to test His sovereignty. The first stanza of Psalm 1 expresses astonishment that anyone would try to plot against God. Because God controls the whole universe, He laughs in mockery and derision at anyone who would even contemplate rebellion. Because Jesus Christ is God's begotten Son, we can avoid the rod of His anger by paying respect with worshipful fear and awe.
Richard Ritenbaugh, cuing in on Exodus 12:1-2, heralding the beginning of the sacred year in the springtime, when the foliage is sprouting and budding, points out that this season corresponds to one of the sacred appointed times of the year, the Days of Unleavened Bread. The Hebrew word used to mark these appointed times, regalim (or feet), connotes walking or a pilgrimage. The Hebrew year contained five paces, steps, or seasons, all corresponding to God's holy times. Patterns of five, grasped conveniently by the five digits of each hand, suggest grace or providence. Groupings of five arrange the seasons, the Torah (Pentateuch), the Megillot (Festival Scrolls), the Five Books of Psalms, and the summary Psalms. These recurring sets of five have common themes and patterns. The Song of Songs takes place in the springtime, awakening romance and love between the Shulamite and her Beloved, parallel to the romance between Christ and the Church. Genesis consists of a book of stories, accounts of the beginning of things, showing the consequences of wise and foolish choices. The Psalms in Book One of the Psalms deal with the Passover and the Days of Unleavened Bread, uttered by David, but lived by Jesus Christ. The themes consist of trust in God, suffering, facing opposition, and persecution, the Messianic themes of redemption, salvation, and kingship, leadership, and rulership, distinctions between the righteous and the wicked, two separate paths with two separate ends, tests and trials leading to hope, growth, and fruit. Psalm 1 is an instructional psalm, delineating two distinctive paths with positive consequences (derived from meditating the things of God) and paths with negative consequences (as a result of rejecting God and His instructions). Jesus Christ is the personification of all that instruction. When God calls us out the world, He transplants us next to His stream of living water, enabling us to bear spiritual fruit and attain eternal life.
Richard Ritenbaugh reminds us that God built His spiritual temple upon the foundation of the prophets and the apostles; both the Old and New Testaments provide a vital part of our underpinning. Jesus Christ is the principal part of the foundation. If our foundation is flawed, our edifice cannot stand. We need to focus on the true essentials of Christianity. The source of Paul's cornerstone metaphor of Ephesians 2:20-22 was the actual stones used to construct the physical Temple). One such stone was 45 feet long and weighted over 600 tons. The stones of the Temple were perfectly cut to fit together with the chief corner stone, the load bearing (and hence, most important) part of the structure, upon which all the other stones must be fitted and measured against. God has laid the Cornerstone (symbolizing Jesus Christ) to provide real salvation. We must be built on the chief Cornerstone-Jesus Chris, the Bread of Life (our Spiritual source of nourishment which we must avidly ingest and digest), the Light of the World (revealing things to us), the Door (the entry way or access point and fellowship to the Father, as well as protection and separation from the world), the Good Shepherd (taking care of us as His sheep, knowing each by name), the Resurrection and the Life (the Eternal Life that He experiences now and will provide to us), the Way, the Truth, and the Life (the means and example of salvation, our point of contact with God), the Vine (the Source of our fruit-bearing potential as an organism in Christ), the King of Kings, and the I AM (the Creator of heaven and earth).
John Ritenbaugh, focusing on John 17:3, maintains that to have eternal life we have to know God. Eternal life is to live a quality life as God lives, having developed an intimate relationship with God, living by ever-increasing faith. In order to develop this relationship, we must sacrifice time, becoming, in essence, living sacrifices. We must continually ingest spiritual food—the Bread of Life and the Word of God, seeking to be a part of the covenant made with David, containing the sure mercies of David. We must fully accept the sovereignty of God- internalize that sovereignty profoundly. In the Old Covenant there are no provisions for forgiveness of sin, or direct access to God by prayer or by the reception of the Holy Spirit. Faith comes from hearing the Word of God. Without hearing through sermons or reading the Word of God, there can be no faith and no understanding. Jesus Christ is our conduit to the Father. Getting to know God requires effort; it does not happen accidentally. It requires focused studying of God's Word on a continuous, daily basis. Truly, God has all the goodies. It is necessary to cultivate a genuine and healthy fear of God, a fear not natural to carnal man. It can only be developed by an abiding relationship with God, in which we learn both His strength and compassion. By continuous ingesting of His Word (enabling us to digest His precious doctrine), we humbly develop a close relationship with God. As we think in our heart, so we are. We should see God working in our lives and submit to His sovereignty, developing the kind of fear which draws us close to Him in humility. The fear of the Lord is the beginning of wisdom.
John Ritenbaugh, focusing on John 17:3, reaffirms that to know God (to know His Character) is to have eternal life. Living by faith is the incremental understanding given to those who are undergoing the sanctification process. Moses lived his entire life knowing and believing that God was there. Conversely, modern Israel (or the American people) live their lives as though God were not there. Because of our collective pride as a nation, we will witness God's turning nations against us, usurping our lofty status, turning us into whimpering children. Though we may believe God exists, we may not personally see His involvement in our lives. We are obligated to establish a personal relationship with God in order to safeguard our salvation. Just believing that God exists is not sufficient for salvation because it provides no motivation to overcome. Currently, we are still on our pilgrimage, having our faith tested continually. Some of the Founding Fathers of this country, practicing Deists, believed in God, but did not believe that God was actively involved in His creation, producing a passive relationship. We are warned not to put off forming a relationship with God; we do not have an unlimited amount of time to do so. Faith in God and in the motivating power in God's Word have to be the driving force in everything we do each day. We need to be faithfully assimilating God's Word incrementally every day until our behavior becomes habitually conditioned by God's Word. We need to hear as well as see, heed and obey as well as merely listen. David, a type of Jesus Christ, has become a symbol of one who has established a close, intimate relationship with God. We must voluntarily sacrifice our time, energy, and devotion to God, showing that we desire the relationship. Jesus Christ, who has purchased us with a price, has been pleading for His Bride to return to Him. We assimilate Jesus Christ when we assimilate His Word.
Knowing God is vital to our salvation and eternal life, and it is not just knowing that He exists. Truly knowing God is a specific and detailed knowledge of His attributes and attitudes. John Ritenbaugh reveals that fully accepting God's sovereignty should drive us to seek Him so that we can come to know Him as completely and personally as possible.
David C. Grabbe: Because of how precious time is, God wants us to make the most of the Sabbath, that time that is transcendentally better than the rest of the week. Thus, in His providence, He gave us the Preparation Day, which sets the stage so that we can properly receive the gift of the Sabbath. ...
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 reiterates that the Garden of Eden, the Tabernacle, the Temple, the Temple Mount, and Mount Moriah were all names of God's house on this earth. In the Holy of Holies, within the Ark of the Covenant, Aaron's almond rod that budded symbolizes God's power over the tribes and salvation by grace through the sacrifice of Christ. The golden lamp stand, a seven bowled menorah, symbolized an almond tree in full bloom. Jesus crucifixion took place outside the camp of Israel, just outside the border of the Garden of Eden, the general area where the Miphkad Altar stood, where He was evidently nailed to a cross piece on a living tree, a tree of light. Perhaps the Tree of Life located in the middle of the Garden of Eden was an almond tree. The golden pot containing manna in the ark symbolized Jesus as the Bread of Life. The tablets of stone are found right under the mercy seat of the ark, representing the tree of the knowledge of good and evil, perhaps symbolized by a fig tree, forming the basis from what we are judged. The law of God should be a perpetual source of delight for us. The testimony represents the entire Holy of Holies. The Miphkad Altar located outside of Jerusalem's east gate in the region of the Mount of Olives where Jesus had begun His triumphal march into Jerusalem and where he was arrested (in direct line of sight from the eastern side of the Temple), a place of public execution, where the red heifer was sacrificed, where Abraham intended to sacrifice Isaac, was the most probable location of the crucifixion of Jesus Christ.
Richard Ritenbaugh focuses on Christ's teachings on the Holy Spirit, expanding into its more complex spiritual parameters. Jesus instructs about the function of the Holy Spirit to carry out God's work, including inspiring one to speak the words of God as a witness and to cast out demons and resist the power of Satan. To deliberately attribute these powers to the Devil (to call good evil), willfully denying God's power to save, constitutes blasphemy against God's Spirit—the unpardonable sin. The Spirit sets apart, inspires the preaching of the gospel, provides healing, frees from bondage, and opens the eyes to truth. It plays a major role in enabling one to become born again, motivating, inspiring, and transforming us from lowly, sinful humans to righteous children of God. Our sole means of worship must be in spirit and truth—living in the Spirit—manifesting concrete acts of service and obedience and deploying rivers of living water.
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.
Richard Ritenbaugh, reflecting upon the technological and linguistic changes that have occurred in the short span of one century, marvels at the drastic decrease of our attention span and the corresponding degradation of language. The dramatic shift in orientation from words to pictures has weakened thought and the transmission of ideas, "dumbing down" our culture toward drabness, unaesthetic plainness, and imprecision. Because virtually everything we know about God comes through words, this denigration of language (the vehicle transmitting spiritual truths, metaphorical bread or food) could prove highly detrimental to our spiritual welfare. Spiritually, relying exclusively on images leads to shallowness of thought at best and idolatry at its worst. The Word of God, however, provides depth and nourishment leading to salvation and eternal life. Through God's Spirit, we need to learn how to process the Word of God effectively and efficiently.
Our physical bodies, like the walled cities of ancient times, has a defense system to keep out invaders. Spiritually, how well do we maintain our defenses against error and contamination? John Ritenbaugh urges us to listen diligently to God's Word for true nourishment.
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
God has often used micro metaphors to illustrate macro events. For example, in Isaiah 1:4-6, God compares the whole nation of Israel to a sick patient with an incurable disease, signalling impending captivity. The church has been alternately compared to a bride, vine, virgin, woman, mother, and body. Extrapolating from these metaphors, the condition of the greater church of God resembles a patient languishing from a deadly disease like cancer. This condition has resulted from a diet of spiritual junk food (the philosophies and traditions of the world) and abstinence from the life-sustaining bread of life (John 6:63). The words we "eat" create a faith that forms the walls of our belief system?a kind of spiritual immune system, protecting it from disease. Good health, then, is not merely a matter of diet, but an entire interactive process of prayer, study, obedience, and conformity to God's purpose for our lives.
God provided physical Israel manna to eat every day for forty years. Now we, as spiritual Israel, have the Bible, God's Word, as our daily bread. Are we taking advantage every day of this wonderful blessing God gives us, or are we allowing God's Word to spoil through neglect?
John Ritenbaugh warns that having anxiety, foreboding and fretting about physical provisions (food, clothing, and shelter) and to be distracted or distressed about the future (Matthew 6:34) demonstrates a gross lack of faith and is totally unworthy of our relationship with God. If our children showed the same lack of trust in us, we would feel hurt and angry. Using the greater to the lesser argument, we should realize that if God has provided us with a body and has called us, He will sustain us if we, taking normal precautions and foresight, commit our lives to His service (Psalm 37:5-6), involving Him in every aspect of our lives through unceasing prayer and obedience.
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!
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 warns that we dare not allow a root of bitterness to spring up in us as a result of the trials we go through - those burdens intended by God to strengthen us and perfect us. We are warned not to emulate the example of Esau, whose worldly mindset blunted his ability to distinguish the sacred from the profane, leading him to give up his birthright to satisfy a bodily craving. We have superior promises (of future Eternal life and a place in God's very family as well as current access to God's presence through the work of Jesus Christ). The intense admonitory quality in the twelfth chapter stems from the stark, inescapable reality that God will not budge one inch on sin. Far from being an indulgent lenient parent, God is a consuming fire to those who will not obey. We need to develop the same white-hot hatred for sin as does our Heavenly Father. Finally we are admonished to (1) increase our fellowship with our brethren, (2) practice hospitality, (3) sympathize and empathize with those going through trials, (4) strive for pure and chaste marriages, (5) resist covetousness, and (6) ease the ministry's burden
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be contaminated. If our belief is grounded in Christ (our Spiritual Bread and our High Priest), we will have a relationship with God and access to eternal abundant life, leading to works (fruits of the Holy Spirit) that glorify God. The word "draw" in John 6:44 implies that there is some degree of carnal resistance or reluctance to accept God's calling. If we do not metaphorically eat the flesh of Christ and drink His blood, ingesting the Word of God daily, we will die spiritually. The moral and ethical demands of these Words often make them "hard sayings," but yielding to these demands (having an intimate relationship of God- living the way God lives in every aspect of our lives) will incrementally develop the character and the spiritual mind, bringing about eternal abundant life.
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