David Grabbe, reminding us that many biblical themes are multifaceted (such as the four distinct roles of Christ as depicted by the four Gospels), shows that blood—particularly Christ's blood—has several distinct aspects. First, blood symbolize. . .
It is our responsibility to glorify God. As obedient children, we bring Him honor; as disobedient children, we bring shame on Him and blaspheme His name.
Martin Collins, focusing upon the misconception of Jesus Christ as a physical rather than a spiritual Messiah, asserted that both foes and friends of Jesus realized that He, having come as God incarnate, brought unusual insight and wisdom with authority an. . .
As was His custom, Jesus attended and/or taught at a synagogue on the weekly Sabbath, and on one occasion, He noticed a severely deformed women, bent nearly double, in the audience. In His profound compassion, He healed her of this infirmity, which had pla. . .
The timing of Christ's crucifixion does not coincide with the Passover, but instead lines up with the covenant God made with Abraham, marking a major fulfillment.
Many people believe that our sins are the focus of Passover—but they are wrong! Jesus Christ, the Passover Lamb, should be our focus. How well do you know Him?
If we are merely seeking a crown of glory, hoping to skirt by Christ's suffering, we must ask ourselves whether we really accept the Passover cup.
God takes special care to teach Israel about the sacrifices, which involved shedding the blood of countless animals to remind the people of their sins.
As we saw in Part One, the apostle John was the only gospel writer to record John the Baptist's threefold testimony—of the water (covered in the last essay), the blood, and the Spirit. ...
The focus of our self-examination should not be self-centered or comparing ourselves with others, but on the awesome significance of His sacrifice.
Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us&mdas. . .
Jesus perfectly fulfilled the Old Testament types, slain as the Passover Lamb, resurrected with the cutting of the wavesheaf, and ascended to His Father at the time of the waving of the sheaf.
Ronny Graham, reflecting on the oft-quoted aphorism, "Blood is thicker than water," suggests that in western culture, people understood this to mean that ties to the family come first before any other alliances. Another proverb or aphorism, ". . .
The Bible makes it very plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works' (Ephesians 2:10). Having explained justification, John Ritenbaugh tackles the process of sanctification, showing that the fa. . .
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan bearing part of the blame for man's sins, the present series has shown that this view has no biblical support. David Grabbe concludes the series with several comm. . .
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (. . .
Martin Collins, asking why Christians must endure such horrendous persecution and struggle, asserts that Paul warned in Acts 5 that the church would always be in danger of deception from within and opposition from without. "Opposition from without&quo. . .
God and humankind are very different. God is spiritual, immortal, righteous, holy, and pure. Human beings, on the other hand, have the opposite attributes: physical, mortal, sinful, profane, and corrupt. Martin Collins begins a short series on the subject . . .
To some, Barabbas is nothing more than an interesting detail in Christ's trial. However, his presence during that event contains significant implications for us.
When we do something against the law or even against our own conscience, guilt is triggered, and we suffer, not just a gut-wrenching emotion, but also a descent into a state of culpability, of sin. Martin Collins instructs the guilty on their response to g. . .
When we study the great sacrifice of our Savior in preparation for the Passover, we often are too busy hitting the "big points" to see the tremendous spiritual instruction in the little ones. This article draws our attention to Jesus' cup, the gall, and th. . .
David Grabbe, focusing on the behavior censured by the apostle Paul in I Corinthians 11, admonishes that we must properly discern the Lord's Body, not taking the Passover in an unworthy manner. The Body, in this context, refers not only to the literal body. . .
When we partake of the cup of wine at Passover, we usually think of Christ's blood shed for sins. However, the cup and its contents have another meaning for us.
Passover may be the most important festival ordained by God. Not only does it memorialize Christ's death, it also symbolizes our redemption and the covenant.
Those whom God has called understand the importance of overcoming, but how do we overcome? In Revelation 12:10-11, God describes those who will overcome.
The Bible frequently uses the hyssop plant as a symbol of cleansing and purification. In relation to Christ's sacrifice, this herb has a connection to the Passover.
God is keenly interested in whether His people overcome Satan, including this world, which the Devil has shaped, and our own human nature, which he has corrupted and continues to influence. ...
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. . .
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.
We need to be sobered at the awesomeness of the cost to set us free from sin—what the Creator endured. We have been purchased, and are obliged to our Purchaser.
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.
As the book of Hebrews ends, the author—likely Paul—pens this benediction: "Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, ..."
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
John Ritenbaugh affirms that the New Covenant seals the agreement with the body and blood of Christ, which is consumed inwardly. Partaking of this cup indicates that we are in unity with those in the body—fellow heirs of the world, as Abraham's seed,. . .
Do you realize not one in a hundred knows what salvation is—how to get it—when you will receive it? Don't be too sure you do! Here, once for all, is the truth made so plain you will really understand it!
Charles Whitaker countermands some Protestant commentators' attempts to equivocate the real intent of Hebrews 10:9 by wrongly asserting that Paul therein contends that the Law (or, according to some, the Old Covenant) has been done away. The thrust of this. . .
Man's estrangement from God is wholly man's fault. Atonement denotes the way harmony is achieved, making the entire world at one or reconciled with God.
John Ritenbaugh emphasizes the infinite superiority of Christ's priesthood and one-time sacrifice as contrasted to the repetitive Aaronic sacrifices, which were incapable of remitting sin, purging consciences, or providing access to God. The shadow image o. . .
Kim Myers, focusing on the significance of the altar of incense, first mentioned in Exodus 30, asserts that this altar symbolizes the prayers of the saints ascending to Jesus Christ, the High Priest and Intercessor, who serves as our Advocate before God th. . .
Richard Ritenbaugh, asking us what we have that we did not receive, concludes that 100% of what we have received has come from God (and to a degree, other people). Even though we have good looks and a sparkling personality, even though we have attained a c. . .
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
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