As future priests, we are going to be given rigorous, hands-on jobs to teach people righteousness and holiness, distinguishing between the sacred and profane.
Our responsibility as a royal priesthood and a kingdom of priests is to become holy as God is holy, exceeding the holiness of the Levitical priesthood.
Old Testament activities picture New Testament realities, elevated to their spiritual intent. The church has been chosen as a royal and holy priesthood.
John Ritenbaugh, reflecting on Peter's declaration that we are a royal priesthood and lively stones, states that we must develop the characteristics of our High Priest, Jesus Christ. In this priesthood, we have a commonality of being born into a spiritual . . .
A future Millennial temple (described in Ezekiel 40—48) will contain some elements of the Old Covenant, including animal sacrifices and Levitical priests.
God is training us as a holy priesthood, called to offer unblemished sacrifices, honoring His name, putting down pride, presumptuousness, and arrogance.
John Ritenbaugh discusses the implication of Dathan and Korah's rebellion in Numbers 16:1-5, agitating for a democratization of priestly responsibilities. God clearly reveals that not everybody set apart is holy in the same way, nor is God dealing the same. . .
The primary function of a priest is to assist people in accessing God so that there can be unity with God. A priest is a bridge-builder between man and God.
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
Jesus Christ's priesthood is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality.
The ancient Israelites resisted the gospel, refusing to mix it with actual obedience. What they heard never became a part of their lives; Egypt never left them.
The Bible reveals a definite pattern of God's displeasure with resumption. God's justice always aligns with His righteousness; we should be grateful for His mercy.
John Ritenbaugh affirms that Jesus Christ's sinlessness was not the result of being a programmed automaton, but instead as a result of volition or choice—actively struggling against carnal pulls and temptations, enabling Him to fully empathize and ha. . .
With godly hope, we need to envision the successful accomplishment of God's purpose for us, realizing that God has bound that promise with an oath.
Charles Whitaker, examining Christ's statement that the law will not pass away until all has been fulfilled, indicates that the Law of God will change only when the preconditions Christ established in Matthew 5:18 have been met. Paul asks and answers the q. . .
The cleansing of Joshua's filthy robes in Zechariah 3 is a future application of the cleansing in Leviticus 16, when Jesus Christ cleanses Israel in the future.
Richard Ritenbaugh, reflecting how flames from a fire can be mesmerizing, observes that the fire quickly consumes what it touches, reducing the thickest log to ash and smoke. The phrase "offering by fire" is used 63 times throughout the Scriptures (King Ja. . .
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