The Feast of Unleavened Bread immediately follows the Passover. In it we see how hard it is to overcome and rid our lives of sin.
We keep Unleavened Bread because of what God did to bring us out of sin (typified by Egypt). While God compels us to make choices, He is with us all the way.
The fundamental reason that God gives for the Feast of Unleavened Bread is to remember His deliverance. He delivered Israel physically, but us spiritually.
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. . .
If we overlook God's deliverance or neglect the eating of unleavened bread, we will be unable to perform the putting away of sin that God requires.
The spiritual strength required to overcome is a result of eating the Bread of Life continually, and that Bread is available only to those whom He has delivered from spiritual Egypt. But to approach overcoming without that is to imply that we can overcome . . .
Egypt is not directly a symbol of sin, but instead the world. The Days of Unleavened Bread symbolize what God did for us, not what we did by our own power.
Keeping the leaven out is very important in its own right. However, our primary focus should not be on the leavened bread but on the unleavened bread.
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. . .
Christian freedom has nothing to do with location or circumstance but how we think. By imbibing on God's Word, we will incrementally displace our carnality.
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. . .
John Ritenbaugh, reflecting on Jesus Christ's prayer for unity in John 17, insists that unity with our brethren is impossible without unity with God first. Adam and Eve severed this unity by yielding to Satan's influence, stimulating their minds with a nov. . .
The word 'selfsame' refers to a specific commemorative date. The selfsame day is a signal that God is faithfully in control of time over multiple centuries.
God has imputed righteousness to us as His Children because we are in Christ. Our state before God is unleavened provided we maintain this relationship.
The wavesheaf offering is reckoned from the weekly Sabbath within the Days of Unleavened Bread. It had specific requirements that were not met in Joshua 5.
If we do not keep God's holy days, we will deprive ourselves of the knowledge of God's purpose. Jesus and the first century church observed and upheld these days.
We have a tendency to put matters behind us once we are finished with them, but we cannot afford to do this with the lessons we learn from the Days of Unleavened Bread. John Reid shows that those lessons are eternal!
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. . .
Galatians 4:9-10 is a favorite crutch of those who claim Christians no longer need to observe God's holy days. However, Paul's meaning is quite different.
In Deuteronomy 16:1, the word 'Passover' is out of context. It applies to the whole season, including the Night to be Much Observed and the Days of Unleavened Bread.
David Grabbe, reflecting on the specific hardwiring of our gustatory glands (or taste buds), affirms that leavened bread beats unleavened bread. Throughout the Scriptures, bread serves as a metonym for food in general, or what we need to live—the sta. . .
God equates belittling His signs with rejecting Him. The signs of the weekly and annual Sabbaths are emphasized by God, but commonly cast aside by men.
Larry McMurtry's Lonesome Dove, a bestselling book and television miniseries in the 1980s, contains the story of a cowboy who fails to perceive the line between right and wrong, and for his lack of moral sense, he pays with his life. Mike Ford consi. . .
At the time of Christ, because of historical deviation, some kept Passover at home at the start of the 14th and others kept it at the Temple at the end of the 14th.
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.
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.
The context of Deuteronomy 16:1-3 indicates the focus of these verses is on the Night to be Observed and the Days of Unleavened Bread rather than the Passover.
The temple Passover commanded by Hezekiah was a very unusual circumstance in which the king centralized worship to keep Baalism from defiling the Passover.
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. . .
The Night Much to be Observed is a memorial of the covenant with Abraham, and God's watchfulness in delivering ancient Israel as well as spiritual Israel.
Richard Ritenbaugh, reiterating the importance of God's Law in the salvation process, reminds us that the Law is not an arduous set of shackles and chains, as imagined by many Protestants, but a blessing and a means of attaining freedom and tranquility. Go. . .
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these . . .
John Ritenbaugh insists that we must be aware of our awesome status as a unique, called-out, chosen, royal priesthood—teachers of a way of life and builders of bridges between people and God. Because God owns us, we differ from the rest of the people. . .
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousne. . .
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 . . .
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
We assess costs and values all the time in our daily lives: Is it better to buy used or new? Should we prefer traditional or contemporary? Paper or plastic? John Ritenbaugh employs the same process to God's love for us in giving His Son as the sacrifice fo. . .
Richard Ritenbaugh, indicating that there are many flashpoints between the greater Church of God and nominal Christianity, suggests that perhaps one of the most significant differences concerns the place and purpose of God's Law. The carnal mind hates and . . .
Reflecting on surgical procedures to eradicate cancer, Richard Ritenbaugh observes that every last cancer cell has to be totally destroyed in order to save the patient. Likewise, sin must be excised with the same sustained, relentless aggression. Like the . . .
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. . .
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