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
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.
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.
The Bible frequently utilizes the hyssop plant as a symbol of cleansing and purification. In relation to Christ's sacrifice for our salvation, this herb has aconnection to the Passover in both the Old Testament and the New.
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 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 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.
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.
John Ritenbaugh insists that the New Covenant was designed by God in order to circumcise the heart, making it possible for God's laws to be permanently written in our hearts and reflected in our behavior (Hebrews 8:10; 10:16). External rites such as circumcision or baptism do not automatically make Christians. If one is circumcised or baptized and then breaks God's laws, he is instantaneously uncircumcised or unbaptized and blasphemes the name of God (Romans 2:24).
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.
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 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.
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a seed must be planted, dying to itself in order to bear fruit, we similarly must sacrifice our lives- submitting our wills unconditionally to God's will in order to bear abundant fruit, attaining the abundant life we deeply crave. Conversely, if we try to placate the natural carnal lusts, we will not bear good fruit. After we die to sin in the waters of baptism, we no longer dedicate ourselves to satisfying our carnal drives, but instead to submit to God, who engineers the process of our spiritual growth into a new spiritual creation, children of light, reflecting the characteristics of our spiritual Parent. Keeping God's Commandments leads to spiritual insight and light, but breaking them leads to spiritual blindness and darkness. There is no neutrality in following God's Word. John 13:1-17 provides an unusual insight into the very mind of God, exemplified as a serving "footwashing" attitude, demonstrating servant leadership toward His creation, an attitude and behavior we are obligated to emulate. The essence of love is sacrifice.
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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