The peace offering teaches many things, but one of its main symbols is fellowship. Our communion with the Father and the Son obligates us to pursue peace.
Jesus' perfect offering of Himself for us fulfilled the sin offering of Leviticus 4. Our acceptance of His offering for atonement puts us under obligation.
Richard Ritenbaugh insists that, as Christ's disciples, we have been called for a life of sacrifice'sacrificial giving as a way of life (Romans 12:1). Often we fail to grasp: 1) the desperate emotion expressed by Paul in the word beseech, 2) why he so urge. . .
The peace (or thank) offering was the most commonly given in ancient Israel. It pictures God, the priest, and the offerer in satisfying fellowship.
The burnt offering is completely consumed on the altar. This type of offering teaches us about Christ's total dedication to God—and how we should emulate it.
God is training us as a holy priesthood, called to offer unblemished sacrifices, honoring His name, putting down pride, presumptuousness, and arrogance.
Martin Collins, noting that the Book of Malachi is a post-exilic transition, link, and bridge book between the Old and New Testaments, indicates the dating of the book can be determined contextually, namely that the temple had been rebuilt, and the Jews we. . .
Focusing upon a deceitful proclivity of human nature to find a loose brick to nullify a doctrine, John Ritenbaugh rebuts red herring arguments that the events of Joshua 5 provide an exception to the rule or pattern established in Leviticus 23:11. The entir. . .
Richard Ritenbaugh, aligning Book Three of the Psalms with the hot summer months, the Book of Leviticus in the Torah, the Book of Lamentations in the Megilloth, and Summary Psalm 148, indicates that this portion of Scripture deals with the somber theme of . . .
Martin Collins, returning to the annoying questions asked by the priests in the book of Malachi as to God's alleged tardiness of justice, declares that their call for justice was unwise, considering that they would be fried to a crisp when they received wh. . .
John Ritenbaugh, clearing up the needless confusion about the proper day to begin counting to Pentecost, examines the basic passages on it. Because Pentecost does not have a specific date, God commands us to count from the day after the weekly Sabbath fall. . .
In our hectic culture, we commit far too little time to God, depriving ourselves of the Holy Spirit and attenuating the faith required to draw close to God.
A number of recent articles have brought to light a disturbing new facet of schoolwork at both the high school and college levels. ...
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