Ryan McClure, contemplating that we are now counting toward Pentecost, asks us to take a thoughtful inventory of how careful we have been in our deleavening process from which we have recently emerged. Our forebears on the Sinai witnessed many miracles as they traversed the Red Sea and received the Law on Mount Sinai, but their attention was short-lived as they prevailed upon Aaron to make a gold calf. Like the ancient Israelites, our carnal human nature gravitates toward sin, a deadly weight which impedes our spiritual progress and jeopardizes our prospects of salvation. Paul warns us not to allow sin to reign in our bodies, but to mortify the evil pulls of the flesh continually. Living by the pulls of the flesh has a short shelf-life, but living by the prompts of the Holy Spirit brings eternal life.
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.
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
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. ...
David C. Grabbe: When someone asks us why we remove leaven from our homes and eat unusual "bread" for a week, we may say something like, "Leaven is a symbol of sin, and the Feast of Unleavened Bread pictures putting sin out of our lives." ...
We live in a truly materialistic society. Everyone has a great deal of "stuff," all of our possessions, which we stockpile and safeguard jealously. Considering the process of spring cleaning, Mike Ford ponders our attachment to our stuff and the possibility of having to leave it all behind.
John Ritenbaugh, distinguishing the terms freedom and liberty, suggests that Christian liberty is far more restrained than the word freedom would connote. Mainstream Christianity often obscures the major emphasis of God's purpose in our lives, focusing on a genie in a bottle endlessly showering miracles. God deliberately put His chosen people through testing, trails, and deprivation to see what they would do and how they would respond to His laws. Building character and conforming to Christ's image requires suffering, privations, testing, and trials, including the degradation of slavery. We are still suffering under the bondage of sin. Through God's grace, we are provided liberty with specified limits and boundaries. Grace is not the entire story, especially after we leave Egypt. We are to deny worldly lusts, putting out sin, having been obliged to live in godliness, preparing to live in good works. Consequently, grace places limits on our freedom, training us for our future life in the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society. We cannot emulate our forebears, who although freed from Egypt, maintained their slave mentality, immersed in their worldly lusts, rebelling before they even commenced through the Red Sea, grumbling about their diet. We must desire the life-giving manna, the Bread of Life, namely the instruction provided through God's Word, producing good conduct and good life, keeping us from the bondage of sin. We need to be continually packing our minds with the Truth of God, fortifying our goal of attaining the Kingdom of God.
Why do we deleaven our homes? When should we do it? Who should do it? This article answers all these questions and more!
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, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
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 righteousness), we leave ourselves in an extremely vulnerable position (Luke 11:24-28). Nature absolutely abhors a vacuum. We cannot make Christianity work by emphasizing what we can't do. We can't stand still. The best way to avoid or conquer evil is to do righteousness or bear fruit (John 15:16; James 4:17), serving God and mankind. Sins of omission are every bit as devastating as sins of commission. God's emphasis is always on action. The accent is on doing rather than not doing, taking our ordinary day-to-day responsibilities and making them a sacrifice to God (Romans 12:1).
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to mature spiritually. If we stand still (resting on the laurels of our justification), the dark forces are going to pull us backwards. Uselessness invites disaster. We have to get away from the negative fixation of not doing and begin concentrating on doing. The consequences of not bearing fruit are graphically described in John 15:6. God's purpose, once we are cleaned, is to produce growth in us.