Comparing the movie 'Prince of Egypt' with what the Bible and history tell us about the life of Moses proves that truth is more incredible than fiction.
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.
The fundamental reason that God gives for the Feast of Unleavened Bread is to remember His deliverance. He delivered Israel physically, but us spiritually.
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. . .
Ted Bowling, reminding us that we are to personally count for ourselves the 50 days to Pentecost, cautions that we need to be thinking continually of the lessons these days teach us about our spiritual journey, culminating in the permanent installation of . . .
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.
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.
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. . .
Martin Collins, examining the various 'scientific' debates on the historicity of Biblical events, including the Exodus from Egypt, concludes that it is in the best interests of secular scientists to remain politically correct, denying anything which would . . .
Imagine you are the logistics officer in charge of moving and supplying 2. ...
Passover takes place at twilight as the 14th of Abib begins. Unleavened Bread begins 24 hours later on the 15th of Abib. The Passover is a preparation day.
Israel was to keep the Night to Be Much Observed as a night of watching—of watchful vigil—to commemorate the reason they were able to leave Egypt so easily.
God's people are pressured by this evil age. We must remember that God will fight for us; we need to wait silently and patiently for His promised intervention.
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.
God forced Israel either to trust Him completely for deliverance or to return to their slavery. One of the greatest miracles in history has a lesson for us.
Richard Ritenbaugh focuses on the significance of the Last Day of Unleavened Bread, the anniversary of the crossing of the Red Sea by the Children of Israel. In the symbology, Pharaoh typifies the angry tyrant—Satan the Devil—who attempts to t. . .
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. . .
Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread. Baptism symbolizes death, burial, and resurrection.
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.
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 reiterates that, though adjacent, Passover and the First Day of Unleavened Bread each contain unique lessons and spiritual instructions. Due to careless misreading, Exodus 12:42 has been incorrectly applied to the Passover (observed the nig. . .
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.
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
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.
Kim Myers, tracing ancient Israel's abject bondage to the Egyptians and their subsequent redemption and journey to their great gift (that is, the Promised Land), draws a parallel to the Israel of God. We have been in bondage to sin, enslaved to alcoholism,. . .
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 . . .
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 . . .
Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it.
David Grabbe, reminding us that the trek through the Red Sea occurred on the seventh day of Unleavened Bread, points out that other historical events also occurred on that day, including the toppling of the walls of Jericho and the healing of the lame man . . .
Richard Ritenbaugh asserts that the seven days of Unleavened Bread depicts the protracted time it takes us to get rid of the influences of the world or the clutches of sin. We spend our entire lives fleeing from Egypt- a hard trudge every step of the way, . . .
The proponents of a 15th Passover discount clear scriptural details and instead speculate. One cannot build doctrines on implication, distortion, and traditions.
Richard Ritenbaugh, challenging the Protestant assumption that "getting our lives straight" (morality) distracts from the Gospel message of grace, suggests that this emphasis on "hyper-grace" is wrong-headed, denying any need for repent. . .
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can . . .
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. . .
Richard Ritenbaugh, citing Charles Hughes Smith's pronouncement that the entire status quo is a fraud, emphasizes that the entire western society seems to be invested in corruption and fraud, even as society as a whole is plunging off a precipitous cliff. . . .
Mike Ford, acknowledging that many of us are now in a de-leavening mode, suggests that getting rid of accumulated clutter is a positive goal as we simplify our lives in our preparation of extracting ourselves from the world and following God. Spring cleani. . .
Like ancient Israel, we walk out of our individual circumstances through a metaphorical desert of trials and tests, following God into the Promised Land.
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