The sacrificial system of Leviticus typifies spiritual sacrifices which we perform under the New Covenant. The animal sacrifices focused on total commitment.
Martin Collins asserts that all human beings have a built-in, programmed need to sacrifice provided by Almighty God. Environmentalist extremists, abusing this wired-in need, feel smug satisfaction by sacrificing comfort and safety replacing SUV's and large. . .
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.
John Ritenbaugh, focusing upon Deuteronomy 16:16 and Exodus 23:17, the traditional verses calling for an offering, admonishing not to come to Holy Day services empty-handed, reminds us that we are not really giving God anything because He owns everything. . . .
In recent years, the count to Pentecost has become contentious, particularly in a year like 2005, in which the Sabbath within the Days of Unleavened Bread falls on the last holy day. John Ritenbaugh explains that, if we are consistent in our counting and h. . .
John Ritenbaugh focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their cove. . .
Correctly counting to Pentecost in years in which Passover falls on a weekly Sabbath is more than a matter of consistency. John Ritenbaugh explains that a far greater, more spiritual—and unfortunately, often overlooked—factor in the wavesheaf o. . .
The peace (or thank) offering was the most commonly given in ancient Israel. It pictures God, the priest, and the offerer in satisfying fellowship.
None of God's law has been 'done away', though there is not always a literal application. Not every law of God has the same weight of importance.
Christ's sacrifice was not merely substitutionary, but representative, with Christ giving us a pattern for life - mortifying our flesh and putting out sin.
John Ritenbaugh reiterates that only God, not man, can determine whether something or someone is holy or authentic as opposed to profane and strange. God will accept only what He has set apart or designated as holy or authentic, such as the sacred fire in . . .
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.
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.
God is training us as a holy priesthood, called to offer unblemished sacrifices, honoring His name, putting down pride, presumptuousness, and arrogance.
John Ritenbaugh warns the greater Church of God that since we constitute the Israel of God, the book of Amos directly applies to us. The pilgrimages to Gilgal made by the people of ancient Israel were repulsive to God because no permanent change (in terms . . .
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