Mike Ford: Imagine you are the logistics officer in charge of moving and supplying 2. ...
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.
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously for forty years above the Tabernacle. God has appeared to many people in various forms and in various degrees of glory. We dare not fixate or limit God's appearing to one form or another. Ultimately, God's glory is His awesome goodness and righteous character, embodied in Jesus Christ, full of grace and truth. His glory is composed of all those things that are part of God's way and character. Remarkably, these godly attributes may and should (by means of the Holy Spirit, Christ in us) be transferred to us, unifying us with the Father and the Son, our hope of eternal glory.
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 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 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.
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