Hebrews 9 and 10 clarify the Atonement ritual of Leviticus 16. The author makes no mention of Satan, but says that Jesus bears our sins like the azazel goat.
Sometimes Christians fixate on past sins. But we cannot experience the joy of salvation while obsessing on past sins. Christ's blood covers sins repented of.
The goat for azazel (complete removal) bore the sins of the nation out of sight. Jesus Christ likewise had our iniquities laid on Him, and He bore them.
Jesus Christ was not just an extraordinary man, but also possessed the massive intellect needed to create, design and implementing all manner of life—He was God.
The book of Hebrews systematically proves Christ's superiority to patriarchs, prophets, the Levitical Priesthood, and angels, establishing His credentials.
In Hebrews, we learn that Jesus is the only- begotten Son, creator and heir of all things, the express image of God's person, and has purged our sins.
John Ritenbaugh reflects that the book of Hebrews is perhaps the least understood, most complex and most scholarly of all the books in the New Testament. However, in terms of spiritual insight, it is a pivotal book, whose function is to bridge the purposes. . .
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.
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. . .
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.
Ezekiel 28 reveals that Satan's fate will be ashes in the Lake of Fire; it would be inconsistent with God's character for Him to inflict pain eternally.
David Grabbe, focusing on the prospect of a new pure language found in Zephaniah 3:8-9, takes issue with the naïve assumption that the blemishes of a language derive from syntactic, morphological, or phonetic considerations, but instead from the depths of . . .
Real repentance and conviction of righteousness should dramatically augment prayer, study, meditation, but most importantly, how we live our lives.
Richard Ritenbaugh reminds us that the two principle themes of Book One of the Psalms are the Torah, or the instruction of God, and the Messiah, or God's Anointed, set apart for a particular purpose—His Son whom He has sent to rule and judge the worl. . .
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