It is an unusual fact that the subjects of God's spring holy days and firstborns appear in the same contexts. Here is what this means to us.
The firstborn privileges indicate prominence, carrying the birthright promises. In the New Testament, the firstborn did not always correspond to actual birth order.
John Ritenbaugh indicates that we are being fitted as lively stones into an already formed Kingdom, being conformed to the image of Christ, who has been designated as the Cornerstone. As God's future priests, becoming living sacrifices, we will constitute . . .
The images that Jesus used to explain the spiritual birth of a Christian have confused many down through the centuries. John Ritenbaugh explains His use of "wind" and "Spirit," as well as the concepts of "Jerusalem above" and "firstborn" in relation to the. . .
In Revelation, John refers to Christ as the Lamb more than any other designation because of His role of Redeemer, which is different from a sin offering.
David Grabbe, cuing in on Genesis 1:1 and the Hebrew word translated "in the beginning," informs us that this is also the word for "firstfruits." God takes greater delight in a first fruit than those coming in a later harvest. Wisdom is. . .
John Ritenbaugh, reiterating that being born again is entirely a spiritual matter, indicates that it is not a doctrine necessary for the achieving of salvation, certainly not as important as faith or sanctification, but it does flesh out some details about. . .
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.
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 Father and Son are separate; the Father is the source of all power, while the Son serves as the channel through which we interface with the Father.
Because God is holy, His people must also be holy, displaying the character of God. Holiness designates God-like qualities found in those sanctified by God.
John Ritenbaugh, cuing in on Paul's exhortation in Hebrews 12:5-14, admonishes us to endure chastening and correction from Almighty God in order that we may grow in holiness and become priests. His holiness reflects purity, cleanliness, and incredible powe. . .
God has given us His Law, which shows us the way of sanctification and holiness. God is in the process of reproducing His kind — the God-kind.
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob&mdash. . .
Those reveling in the 'new freedoms' of apostasy cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of God.
John Ritenbaugh warns us against blaming our sins on something other than ourselves. God holds us personally responsible for our part in any sin (James 1: 12-16). Joseph's example proves that even the most difficult temptation can be resisted and overcome,. . .
John Ritenbaugh, rehearsing our father Abraham's thought processes as he contemplated God's "I will" promises to him, concluded that Abraham realized he would be long dead before their fruition in the fullness of time. Nevertheless, he realized h. . .
As we saw in Part One, when the prophet Samuel was sent to anoint one of Jesse's sons, God says, "Man looks at the outward appearance, but the LORD looks at the heart" (I Samuel 16:7). ...
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