Wednesday, February 29, 2012
Remove Not the Ancient Landmarks
Tuesday, February 28, 2012
Cities of Refuge
Monday, February 27, 2012
Deuteronomy 17:14-20 and Solomon
Sunday, February 26, 2012
Hidden in My Heart
Friday, February 24, 2012
Jubilee
Thursday, February 23, 2012
A New Covenant Prayer
Wednesday, February 22, 2012
The Lord's Supper: Our Peace Offering
Each kind of OT sacrifice had its own specific purpose and each sacrifice was handled differently. The two kinds of sacrifices offered at Mount Sinai were burnt offerings and peace offerings. The burnt offerings were completely burned up, and no one ate any of the flesh (Leviticus 1:8-9). In the case of the peace offerings, a portion was given to the priests (Leviticus 7:31-34), and the rest was eaten by the worshiper (Leviticus 7:11-21). What they ate was the flesh of the peace offerings (Exodus 24:5; Leviticus 7:11-21). The eating of the peace offering served to seal (to close securely, to certify as correct) the covenant (Exodus 24:11). Jeremiah confirms that the covenant at Sinai was made after the ancient manner in Jeremiah 34:18. What does this have to do with the Lord’s Supper? Notice the similarity between the words of Moses and the words of Christ. Moses: “This is the blood of the covenant” (Exodus 24:8; Hebrews 9:20). Jesus: “This is My blood of the new covenant” (Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; NKJV). Notice the parallel between the making of the covenants. Moses: “This is the blood of the covenant” (Exodus 24:8)
Jesus: “This is My blood of the new covenant” (Matthew 26:28). The blood of Jesus that dedicated His covenant was His literal blood that was shed in His death. The “blood” of Jesus in Matthew 26:28 was a symbol of His blood, the fruit of the vine. In the OT, the sacrifice was an animal, and the portion eaten was from the animal. In the case of Jesus, the sacrifice could not be eaten by the participants because Jesus was the sacrifice. An even greater reason why our covenant sacrifice could not be eaten in ratification of the covenant was that our sacrifice was raised from the dead. Jesus, knowing these things beforehand, ordained a symbolic peace offering of His body and blood, the eating of which seals the covenant between God and His people. Thus the eating of the Lord’s Supper constitutes a weekly affirmation of our covenant with God. In Christ, all the sacrifices of the Law of Moses are combined and fulfilled. He is the sacrifice whereby we are completely dedicated to God (burnt offering). He is the sacrifice by which we are forgiven of sin (sin offering). He is the sacrifice by which we are cleansed from specific sins (trespass offering). He is our peace offering. Thus the Lord’s Supper is a symbol of Christ, our complete sacrifice, including our peace offering!
Jason Cicero
Tuesday, February 21, 2012
Christ in the Sacrifices
The Burnt Offering typifies Christ’s total offering in submission to His Father’s will (LEV 1; 6:8-13).
The Grain Offering typifies Christ’s sinless service (LEV 2;
The Peace Offering is a type of fellowship believers have with God through the work of the Cross (LEV 3;
The Sin Offering typifies Christ as our guilt bearer (LEV 4;
The Trespass Offering typifies Christ’s payment for the damage of sin (LEV 5; 7:1-10).
Jason Cicero
Monday, February 20, 2012
Christ in the Feasts
Sunday, February 19, 2012
Hidden in My Heart
Saturday, February 18, 2012
Reading the Laws of Moses
Friday, February 17, 2012
The Finger of God
Thursday, February 16, 2012
What Deuteronomy 6:4 Teaches Us About God
Wednesday, February 15, 2012
Enough of That
Tuesday, February 14, 2012
Be Sure
Monday, February 13, 2012
Israel's Second Numbering
Sunday, February 12, 2012
Hidden in My Heart
Saturday, February 11, 2012
Jesus is the Star of Jacob
Friday, February 10, 2012
Take God at His Word
Thursday, February 9, 2012
Respect His Authority
Wednesday, February 8, 2012
Moses Was Very Humble
Tuesday, February 7, 2012
The Cloud and the Fire
Monday, February 6, 2012
The Purpose of the Book of Numbers
The Greek title in the Septuagint is Arithmoi, "Numbers." This title is based on the two numberings. The first is of the generation of the Exodus (1). The second is of the generation that grew up in the wilderness and conquered Canaan (26). Jewish writings refer to this book by its fifth Hebrew word in 1:1, Bemidbar, which means "In the wilderness," which more nearly indicates the content of the book (The Open Bible, p. 189).