David C. Grabbe: In Part Two, we considered the first two of the four elements found in God's instructions on the Feast of Tabernacles, particularly in Leviticus 23:40-43. ...
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan bearing part of the blame for man's sins, the present series has shown that this view has little - if any - biblical support. David Grabbe concludes his series with several common questions posed by those who have desired additional clarification of some of the issues involved in the subject.
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 James Version). The sons of Aaron had to be consecrated through the ritual of an offering by fire, consuming animal parts. They were, in turn, to serve as sacrifices, giving their entire lives to the priesthood. As God’s called out ones, we are also a kingdom of priests, called to be unconditional living sacrifices, ardently serving God, with a view of being consumed or used up in service to Him.
David C. Grabbe: ...The book's purpose appears in verses 3-4, where Jude states that he is writing to exhort his readers to fight for "the faith which was once for all delivered to the saints," because of "certain men," as the apostle calls them, who had slipped in among the brethren, and were using the grace of God as license for evil. ...
The late newscaster and radio legend, Paul Harvey, was famous for his radio program entitled, “The Rest of the Story” in which he investigated the forgotten or little-known facts behind stories of famous people and events, so that he might give his listeners a more complete perspective and understanding. ...
John Ritenbaugh affirms that the sacrificial system of Leviticus typifies spiritual sacrifices which we perform under the New Covenant. Although the slaying of an animal may seem archaic, the spiritual insight is significant. Abel's offering of an animal was acceptable, whereas Cain's offering of the produce of the land was not. With the sacrifice of an animal, we sacrifice a being with which we have established a close relationship. The cutting of the animal's throat typifies the degree of self-sacrifice demanded of us. Our submission to God must take precedence over love for family or anyone or anything else. The Old Testament sacrifices focused more on total commitment and sacrifice rather than on dying.
David C. Grabbe: In Daniel 7, God foretells of a blasphemous end-time king who will, as it says in the King James Version, “wear out the saints of the Most High” (Daniel 7:25). ...
There must be something to prove we are one with Christ, engrafted as part of Him and in union with the Father and the Son. John Ritenbaugh asserts that that something is the manner in which we conduct our life, and we must be living in conformity to the sacrificial life of Jesus Christ.
The meal offering represents another aspect of the perfect offering of Jesus Christ. John Ritenbaugh shows that it symbolizes the perfect fulfillment of the second great commandment, "You shall love your neighbor as yourself."
We tend to forget how different holy days and their offerings were under the Old Covenant as compared to the New. However, the important part of giving offerings remains the same!
John Ritenbaugh again focuses on the meal offering, typifying the intense self-sacrifice required in service to man. Oil (symbolic of the power of God's Holy Spirit), frankincense(symbolic of character sweetened under intense heat) and salt (symbolic of preservation from corruption) are poured on this fine flour (ground to talcum powder consistency). A small portion (representing Christ's perfect sinless sacrifice) is burned on the altar and two loaves (representing the first fruits -I Corinthians 15:20, James 1:18) baked with leaven (typifying the presence of sin) are waved before God (Leviticus 23:20) and consumed by Aaron and his sons as compensation for their service and sacrifice.
John Ritenbaugh focuses upon our future responsibilities as a priest in God's Kingdom, asking us if we are really preparing for this role. If we are not practicing being a priest right now,we will not be prepared. During the Millennium, the priest will be required to make a large number of mediating sacrifices on behalf of the people, mediating, reconciling, teaching, judging, and saving the remnant of Israel. 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. The sacrifice that God demands is a total sacrifice of time, energy, and service (in short, ones whole life) to that end. Nothing will prepare us to become a priest more than to commit our entire lives as a total living sacrifice.
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (Leviticus 17:11, Hebrews 9:22). No forgiveness of sin is possible without death. We dare not minimize or trivialize the impact or consequences of our sins. Forgiveness is not a casual matter with God. The pain of seeing the mangling of His Son's body makes forgiveness a most anguishing and sobering matter. The blood of Christ, a propitiation or appeasing force, the only means to satisfy God's pure sense of justice, is a testimony of God's intense love for us. This willingness to sacrifice needs to be incorporated in our relationship with our brethren (I John 4:10-11).
John Ritenbaugh reiterates that since a nation is, for the most part, a family grown large, respect for the fifth commandment constitutes the basis for all good government. The family provides the venue for someone to learn to be hospitable and to make sacrifices for one another, learning the rudiments of community relations. For the child, parents stand in the place of God in the family structure, as the child's creator, provider, and teacher. Successful parenting involves sacrifice and intense work. The quality of a child's relationship with his parent (as well as the quality of parenting) determines his relationship to the community as well as to God. Compliance to the fifth commandment brings about the built-in, promised blessing of a long quality life. Our obligation to honor and to take responsibility for the care for our parents (as well as those more elderly than we are) never ends.
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