God is training us as a holy priesthood, called to offer unblemished sacrifices, honoring His name, putting down pride, presumptuousness, and arrogance.
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.
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.
It is time to prepare ourselves for the role of a priest, teaching a way of life to the world, serving as a mediator, blessing or conferring good upon people.
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.
John Ritenbaugh, cuing in on Paul's exhortation in Hebrews 12:5-14, admonishes us to endure chastening and correction from Almighty God in order that we may grow in holiness and become priests. His holiness reflects purity, cleanliness, and incredible powe. . .
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, cuing Revelation 15:3-4, focuses on God's absolute holiness, demanding total veneration, drawing a clear and logical connection between goodness and holiness. God demands that we align ourselves with His holiness, separating ourselves from. . .
In this sermon on biblical humility, John Ritenbaugh suggests that sacrifices of thanksgiving, praise, and gratitude are required of God's called out priests. By meditating on the physical creation, the human body, and God's law, we prepare ourselves for p. . .
The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world.
Without thanksgiving and praise, our prayers degenerate into the 'gimmes' with the emphasis on the self. We must give God thoughtful thanks in every circumstance.
John Ritenbaugh reiterates that humility is not an obsequious demonstration of low self esteem, but instead it is a proper estimate of our relationship to God, which is a choice to act and behave as a servant or slave. If we would follow Christ's example o. . .
I Peter 2:5 says that we are to offer up spritual sacrifices. Martin Collins tells what that means and how to do it acceptably before God.
John Ritenbaugh emphasizes that in Numbers 16 through 18, God performed several miracles to demonstrate conclusively that not everyone is called to the same function and that He remains the Boss. The events included: (1) The execution of the rebels Dathan,. . .
John Ritenbaugh indicates that we are being fitted as lively stones into an already formed Kingdom, being conformed to the image of Christ, who has been designated as the Cornerstone. As God's future priests, becoming living sacrifices, we will constitute . . .
Charles Whitaker, focusing upon the phrase in Ecclesiastes 3:7 that there is a time to tear [or rend] and a time to sew [or mend], delves into the Middle Eastern cultural practice of tearing garments as an expression of grief or despair. When God became up. . .
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 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.
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
Jesus Christ's priesthood is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality.
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. . .
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.
John Ritenbaugh, cuing in on Ezekiel 34, in which the self-centered shepherds devour the flocks, reminds us that in addition to religious leaders, shepherds also include governmental, corporate, educational, and family leaders. In the combined history of J. . .
John Ritenbaugh stresses that sacrifice (as an act and as a way of life) is absolutely necessary for the working out of God's plan. In taking undue attention off the self, sacrifice creates peace, prosperity, cooperation, and most of all, character. As cal. . .
Christ's sacrifice was not merely substitutionary, but representative, with Christ giving us a pattern for life - mortifying our flesh and putting out sin.
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
John Ritenbaugh stresses that without continuous maintenance and attention, it is difficult to maintain a spiritual mind in a carnal physical body. We, like Christ, were made a little while lower than angels to be made perfect through suffering. He has bla. . .
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