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.
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.
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. . .
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. . .
John Ritenbaugh, focusing on Hebrews 4:1-2 (describing the utter failure and demise of the ancient Israelites, who did not regard God's commandments as a delight), continues elaborating on the qualities (holiness and goodness) necessary for attaining the p. . .
John Ritenbaugh, focusing upon I Peter 1:13-16, reiterates that holiness must be an indispensible characteristic of the called-out priesthood. This mandate markedly influences our relationships, making us servants to one another as a band of brothers and s. . .
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 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,. . .
Mark Schindler, focusing on the events occurring between Christ's resurrection and ascension, offers some speculation as to specific details occurring within this period of time, shedding light on the second part of the Atonement sacrifice. During these ho. . .
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.
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. . .
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.
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 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. . .
Martin Collins avers that relationship with Almighty God, through the means of God's Holy Spirit, leads to mightily transformed lives, enabling us to walk in the light. When we slip because of sin, we have an advocate with Jesus Christ, who has been commis. . .
Atonement, a day of fasting, pictures the binding of Satan and man's resultant unity with God. This study shows why this step in God's plan is so vital!