Podcasts about aaronic

Numbers 6 introduces the long-enduring institution of the Nazirite and memorializes one of the oldest documented Hebrew prayers.While the Levitical priesthood was strictly a hereditary role, the Nazirite vow offered a democratic, merit-based path. It allowed any individual to dedicate themselves fully to God and consecrate themselves like a priest. This remarkable institution lasted in Israel for 2,000 years.The chapter concludes with one of the most enduring blessings in human history. God gave this exact phrasing to Moses to pass on to Aaron and his sons to use when blessing the Israelites. Today, the Aaronic blessing remains one of the most recognizable biblical passages to every Jew and Christian.Archaeology has confirmed the antiquity of these words. The Ketef Hinnom silver scrolls, found in 1979, contain the Aaronic blessing. They are the oldest biblical text ever found, even 500 years older than the Dead Sea Scrolls. Next time you sing The Blessing at church, know that you are singing lyrics that are 2600 years old.Support the showConsider donating (one-time or recurring) to www.TheJerusalemConnection.us so we can continue to bring valuable content via podcasts free to the public. Help us increase our audience reach and improve production quality. Your donation is 100% tax-deductible to our non-profit organization. Bible Fiber and The Red Alert Report are available via YouTube and all major podcast platforms. The Jerusalem Connection also engages in additional educational and advocacy programs. Check our "Projects" tab for all the endeavors we invite YOU to be part of.

The Aaronic blessing of Numbers 6 is among the oldest liturgical texts in biblical history. Archaeologists have recovered it inscribed on silver amulets dating to the seventh century BCE, predating even the Dead Sea Scrolls. Its age, however, is not its most striking feature.

7 takeaways from this study Take sin's consequences seriously, but not hopelessly. The study shows that sin always carries real liability before God. Yet God also provides a concrete, legal way for that liability to be transferred and paid, ultimately in Messiah's sacrifice. See forgiveness as removing penalty, not erasing history. Forgiveness does not make the past unhappen. It removes the ongoing penalty and relational barrier. That frees you to walk in restored fellowship without denying what actually occurred. Let the cross shape how you forgive others. When you forgive someone, you are choosing to absorb or release the consequence instead of demanding repayment. That mirrors how God transfers and resolves guilt through sacrifice, rather than pretending there was no offense. Treat holiness as contagious in both directions. In Torah, impurity can contaminate, but consecrated blood can also sanctify what it touches. Your choices and habits either defile or “set apart” spaces, relationships, and communities. Live as someone whose presence should make things cleaner, not dirtier. Recognize there are sins with lasting vocational impact. Ezekiel 44 shows that some betrayals of trust permanently limit a person's role, even if God spares their life. Practically, guard positions of spiritual influence and leadership with extra caution; some lines, once crossed, cannot be fully “undone.” Rely on a living Mediator, not a past event alone. Messiah's death was once-for-all, but His ongoing intercession is present-tense. In prayer and repentance, think of coming to a living High Priest who actively applies His already-finished work to you now. Connect atonement with real-life change. If Messiah carried your penalty, then persisting in the same sin ignores the cost paid. Let gratitude for that legal-cleansing drive concrete changes in behavior — how you use your time, your body, your money, your words. The Torah does not hide the failures of its central human figures. Moses killed an Egyptian. Aaron participated in the sin of the Golden Calf. Israel repeatedly defiled itself through rebellion and idolatry. Yet Scripture consistently presents HaShem1Hebrew for “The Name,” a circumlocution for the ineffable name of the Holy One of Israel as the One who provides the means by which imperfect people may draw near to Him. From the consecration of Aaron in Leviticus, to Ezekiel's vision of purified worship, to the priesthood of Messiah in Hebrews, the same pattern emerges repeatedly: judgment, atonement, sanctification, covenant relationship, and ongoing mediation through God's appointed means. We’ll focus especially on how guilt transfers in sacrificial law, why blood is central to atonement, how priestly authority functions, and why resurrection becomes essential to the eternal priesthood of Yeshua. Moses as surrogate priest in Aaron's inauguration Leviticus 8 records the actual inauguration of Aaron and his sons into the priesthood. Exodus 29 had already outlined the ceremony in advance. In Leviticus 8:1–3, HaShem commands Moses: “Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering, and the two rams and the basket of unleavened bread, and assemble all the congregation at the doorway of the tent of meeting.” Leviticus 8:1–3 NASB95 Something unusual immediately appears in the text: Moses functions as the officiant for the consecration ceremony. He washes Aaron and his sons, clothes them, anoints the tabernacle and altar, offers sacrifices, applies blood, and even receives portions normally associated with priestly service. Yet Moses himself is not formally part of the Aaronic priesthood. Scripture identifies him primarily as a prophet and covenant mediator (Deuteronomy 18:15). He belongs to Levi, but God did not appoint him to serve as an ongoing priest within the normal Levitical structure. This creates an important theological tension. Exodus 2:11–12 records that Moses killed an Egyptian and hid the body. Later Torah legislation prescribes death for murder (Numbers 35:16–21). Moses never undergoes a formal legal execution for that act. From a strict covenantal standpoint, he carries unresolved death liability. Aaron likewise carries severe covenant guilt. In Exodus 32, he fashions the Golden Calf, builds an altar before it, and participates in Israel's idolatrous worship (Exodus 32:1–6). Torah law later prescribes death for idolatry (Deuteronomy 13:6–10; 17:2–5). Deuteronomy 9:20 notes that Moses interceded specifically for Aaron so that HaShem would not destroy him. Thus, the two central human figures involved in inaugurating Israel's priesthood are themselves compromised sinners. From a human perspective, this seems paradoxical. Ordinarily, the greater consecrates the lesser. Yet Moses—the younger brother, a man with bloodguilt in his past—is appointed to consecrate Aaron, who himself had led Israel into idolatry. The Torah intentionally forces the reader to ask a deeper question: how can flawed mediators stand before the Holy One at all? The answer is not human worthiness. The answer is divine appointment, covenant mercy, and sacrificial atonement. The bull, the laying on of hands and the transfer of guilt The consecration ceremony begins with a חַטָּאת khatat — a sin offering. Before priestly ministry could begin, there first had to be cleansing and atonement. Leviticus 8 describes three primary sacrificial animals: A bull for the sin offering A ram for the burnt offering A second ram for ordination The bull receives particular emphasis. Aaron and his sons lay their hands upon the bull's head: Then he presented the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. Leviticus 8:14 NASB95 This act reflects a broader Torah pattern found throughout Leviticus (Leviticus 4:4, 15, 24, 29; 16:21). The Hebrew verb used is סָמַךְ sāmakh, meaning “to lean upon,” “support,” or “lay upon.” The gesture symbolizes identification and transfer. Importantly, the Torah does not present this as a transfer of the historical act itself. The sin remains a real event in the past. Murder still occurred. Idolatry still occurred. The act cannot be undone. Rather, what transfers is the liability, consequence, or judicial penalty associated with the offense. The sinner does not cease to have committed the sin. Instead, the sacrificial victim symbolically bears the consequence that justice demands. This pattern resembles interpersonal forgiveness. When one person forgives another, the offense remains historically real, but the offended party relinquishes the ongoing claim of vengeance, estrangement, or penalty. In the sacrificial system, the animal becomes the substitute bearer of covenant liability. The Torah therefore demonstrates that reconciliation with God requires more than sentiment. Sin carries objective consequences, and those consequences must be addressed through God's appointed means. Aaron could not simply enter the priesthood while ignoring the guilt associated with the Golden Calf. Moses could not sanctify the altar apart from atonement. Before sacred service could begin, sacrifice had to intervene. Perfected blood and the purification of the altar After the laying on of hands, Moses slaughters the bull and applies its blood to the altar: Next Moses slaughtered it and took the blood and with his finger put some of it around on the horns of the altar, and purified the altar. Then he poured out the rest of the blood at the base of the altar and consecrated it, to make atonement for it. Leviticus 8:15 NASB95 The Torah uses terms such as: כִּפֶּר kipper — “to make atonement,” “to cover” טָהֵר ṭāhēr — “to cleanse,” “to purify” קֹדֶשׁ qōdesh — “holiness,” “set-apartness” At first glance, the logic appears paradoxical. The animal becomes associated with guilt through the laying on of hands. Yet after death, its blood becomes the means by which the altar is purified and sanctified. The key lies in the completion of penalty. Before death, the bull bears covenant liability. But once the animal dies, the penalty has been executed. Justice has been carried out against the substitute. The liability cannot be demanded a second time. In that sense, the blood now stands in a “perfected” or “guiltless” relation to the offense. The claim of judgment has been exhausted. Because the penalty has been fully discharged, the blood becomes the cleansing agent within the ceremonial system. The altar — which beforehand was merely common material — becomes sanctified through contact with blood associated with completed atonement. Exodus 29:36–37 explains that the altar itself required consecration before it could function as the meeting place between Israel and the Holy One. The sacrificial system therefore teaches a profound covenant principle: death terminates liability. Yet the Torah simultaneously reveals the limitation of the earthly system. The animal dies once. Its blood is applied once. The effects remain temporary within history. Israel sins again. Priests continue to fail. New impurity accumulates. The process repeats continually. Hebrews later reflects upon this limitation: For the Law, since it has only a shadow of the good things to come and not the very form of things, can never… make perfect those who draw near. Hebrews 10:1 NASB95 The problem is not that Torah's sacrificial system fails on its own terms. Rather, the problem is mortality, repetition, and the ongoing weakness of human mediators. The burnt offering and the ram of ordination Following the bull comes the עֹלָה ‘olah, the burnt offering. Unlike other sacrifices in which portions are retained for priestly use, the burnt offering ascends wholly upon the altar as a symbol of complete surrender and devotion to God. Then comes the second ram, the ram of ordination: Moses then had Aaron and his sons come near and lay their hands on the head of the ram. Leviticus 8:22 NASB95 Moses applies the ram's blood to Aaron's right ear, right thumb, and right big toe, and then to those of Aaron's sons (Leviticus 8:23–24). These actions symbolize total consecration: The ear sanctified for hearing and obeying The hand sanctified for service and work The foot sanctified for walking in covenant faithfulness Leviticus then describes the wave offering and heave offering. The Hebrew term for wave offering is תְּנוּפָה tenūfāh, referring to a side-to-side motion. For heave offering, it’s תְּרוּמָה terūmāh, referring to lifting upward. The wave offering symbolizes transfer or presentation before HaShem. The heave offering symbolizes something lifted upward and dedicated to God. Normally, in peace offerings, both the breast and right thigh become priestly portions (Leviticus 7:30–34). Yet in this ordination ceremony, the arrangement differs. Moses receives the breast as his portion: Moses also took the breast and presented it for a wave offering before the Lord; it was Moses' portion of the ram of ordination. Leviticus 8:29 NASB95 Other portions ordinarily associated with priestly consumption instead ascend upon the altar. This unusual distribution further emphasizes Moses' temporary and derivative priestly role. He functions as HaShem's appointed mediator for the inauguration, but he does not become the enduring high priest of Israel. Ezekiel 44: Idolatry, priesthood and restricted service The themes of priesthood and covenant faithfulness continue in Ezekiel 44. Here the prophet addresses Levites who previously participated in idolatrous worship: “Because they ministered to them before their idols and became a stumbling block of iniquity to the house of Israel… they shall not come near to Me to serve as a priest to Me.” Ezekiel 44:12–13 NASB95 These Levites are not executed or entirely cut off from temple service. They continue serving in subordinate functions such as gatekeeping and slaughtering sacrifices for the people (Ezekiel 44:10–14). Yet they may not approach the inner sanctuary or handle the most sacred priestly duties. In contrast, the sons of Zadok — who remained faithful when others went astray — retain the privilege of drawing near to minister directly before HaShem: “But the Levitical priests, the sons of Zadok… shall come near to Me to minister to Me.” Ezekiel 44:15 NASB95 Ezekiel therefore introduces an important covenant principle. Some sins carry lasting vocational consequences. Forgiveness and covenant mercy do not always erase every earthly effect of prior unfaithfulness. Certain breaches of sacred trust permanently alter one's role and authority. The corrupt Levites could not simply offer sacrifices on their own behalf to erase the consequences of their priestly corruption. This reveals that the sacrificial system does not function mechanically. Sacrifice is not a ritual loophole that nullifies every covenant consequence. Sacred office requires faithfulness, trustworthiness, and holiness. The prince in Ezekiel and partial priestly authority Ezekiel 44–46 also introduces a mysterious figure called “the prince” (הַנָּשִׂיא hannāśī'). The prince occupies a unique middle ground. He is not identical with the Zadokite priests, yet he possesses privileges beyond those of an ordinary Israelite. He offers sacrifices on Sabbaths and appointed feasts (Ezekiel 46:2–8), receives a designated inheritance in the land (Ezekiel 45:7), and possesses authority involving worship and temple administration. Yet the prince also appears fully human, with sons and inheritance concerns (Ezekiel 46:16–18). Interpreters have long debated the prince's identity. Rather than forcing a single interpretation, the broader biblical pattern may be more important: Scripture occasionally presents figures who exercise limited or derivative priestly authority without fully occupying the high-priestly office. Moses in Leviticus 8 and the prince in Ezekiel both function in this intermediate category. These patterns prepare the reader for the Apostolic Writings' presentation of a priesthood fundamentally different from the Aaronic order. The Melchizedek pattern and a different order of priesthood Hebrews 7 turns to the figure of Melchizedek (מַלְכִּי־צֶדֶק Malkî-ṣeḏeq), first introduced in Genesis 14:18–20. Melchizedek appears suddenly as both king of Salem and “priest of God Most High.” Scripture records no genealogy, no ordination ritual, and no priestly succession. Psalm 110:4 declares: “The LORD has sworn and will not change His mind, ‘You are a priest forever according to the order of Melchizedek.'” Hebrews identifies this as a messianic prophecy fulfilled in Yeshua. The Greek word translated “order” is τάξις taxis, meaning arrangement, order or succession. Yeshua does not belong to the tribe of Levi. Hebrews explicitly states: For it is evident that our Lord was descended from Judah. Hebrews 7:14 NASB95 Yet God appoints Him priest according to a different priestly order. This does not abolish Torah. Rather, it introduces a parallel and superior priesthood grounded in divine oath and eternal life rather than hereditary descent. Hebrews explains the weakness of the earthly priesthood: The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing. Hebrews 7:23 NASB95 But Messiah: holds His priesthood permanently. Hebrews 7:24 NASB95 The Greek term translated “permanently” is ἀπαράβατος aparabatos, meaning untransferable or unchangeable. The central issue is not that Torah itself was defective. The problem lies with mortal, sinful priests who continually die and require replacement. Yeshua as both priest and sacrificial victim The sacrificial patterns established in Leviticus reach their fullest expression in Yeshua. Throughout His earthly ministry, Yeshua forgives sins: “Son, your sins are forgiven.” Mark 2:5 NASB95 His opponents immediately recognize the theological implication: “Who can forgive sins but God alone?” Mark 2:7 NASB95 The Apostolic Writings present Yeshua as acting under divine authority to remove the penalty associated with sin. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. 2Corinthians 5:21 NASB95 The Greek term ἁμαρτία hamartia can refer both to sin itself and to a sin offering. Yeshua does not become morally sinful. Rather, He bears covenant liability on behalf of others. Here the pattern from Leviticus intensifies.In the earthly system, the priest transfers guilt to the sacrificial victim. The victim dies, and its blood becomes the means of atonement. Yet the priest himself remains mortal and imperfect. In Messiah, priest and victim become united in one person. Yeshua bears the penalty associated with human sin and then offers His own blood before the heavenly sanctuary: Not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. Hebrews 9:12 NASB95 The Greek term λύτρωσις lutrōsis refers to ransom, release or redemption through payment. Unlike the blood of bulls and goats, Messiah's offering is not external to the priest offering it. He presents Himself. Resurrection and the eternal application of atonement The resurrection becomes the decisive difference between Messiah and every previous priest. If Yeshua merely died, His sacrifice would resemble the earthly sacrifices in Leviticus — powerful, meaningful, but historically limited. The resurrection transforms the priesthood into a perpetual ministry. Romans 1:3–4 declares that Yeshua was publicly identified as the Son of God in power through resurrection from the dead. Hebrews 7:25 explains the practical consequence: Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. NASB95 The Greek verb ἐντυγχάνω entynchano means “to intercede,” “to petition,” or “to mediate on behalf of another.” This is the critical distinction. Levitical priests died. Their ministry ended. Their sacrifices required continual repetition. Messiah lives permanently. Therefore His once-offered sacrifice can be continually applied across generations and throughout history. His blood does not “run out.” His priesthood does not terminate. The sacrifice occurred once in history, but its efficacy remains continually active through the living High Priest. Hebrews 9:24 describes Messiah entering the heavenly sanctuary itself: For Christ did not enter a holy place made with hands … but into heaven itself, now to appear in the presence of God for us. NASB1995 Without resurrection, Yeshua would be remembered only as a righteous martyr. With resurrection, He becomes the eternal mediator who continually applies the benefits of His completed atonement. Sanctification, obedience, and continuing sacrifices The removal of covenant penalty does not eliminate moral responsibility. Throughout Scripture, forgiveness is linked with transformed behavior. Yeshua repeatedly instructs healed or forgiven individuals to turn away from sin: “Do not sin anymore.” John 5:14 NASB95 Apostle Ya’akov likewise insists: Faith without works is dead. James 2:17 NASB95 Hebrews 10:14 states: For by one offering He has perfected for all time those who are sanctified. NASB95 The Greek verb ἁγιάζω hagiazō means “to sanctify,” “to make holy,” or “to set apart.” Believers are perfected covenantally through Messiah's sacrifice, yet sanctification continues progressively in daily life. The Apostolic Writings also maintain the broader biblical concept of sacrifice. The Torah included not only sin offerings, but also peace offerings, thanksgiving offerings, and offerings of worship and fellowship. Hebrews 13:15–16 therefore exhorts believers: Through Him then, let us continually offer up a sacrifice of praise to God … and do not neglect doing good and sharing, for with such sacrifices God is pleased. NASB95 The Greek term θυσία thysia continues to describe offerings presented before God. Messiah's once-for-all atonement fulfills and surpasses the sin-offering system, but worship, thanksgiving, obedience, generosity, and praise remain covenant sacrifices offered through Him. The Holy One uses broken men The Holy One uses flawed human beings while simultaneously providing the means by which they may approach Him. Moses was a man with blood on his hands. Aaron participated in idolatry. Israel repeatedly failed. Even the priests themselves required sacrifice and cleansing. Yet HaShem established priesthood, altar, sacrifice and covenant mediation anyway. The Torah does not minimize sin. Instead, it magnifies the holiness, justice, and mercy of God. Leviticus demonstrates that sacred service requires atonement. Ezekiel demonstrates that covenant unfaithfulness carries real consequences. Hebrews demonstrates that Yeshua fulfills and surpasses the sacrificial patterns established in Torah. He is the priest of a different order — the order of Melchizedek. He is both sacrificial victim and eternal High Priest. He bears covenant liability on behalf of others. He offers His own blood before the heavenly sanctuary. And because He lives forever through resurrection, He continually intercedes for those who draw near to God through Him. The result is a priesthood that fulfills Torah's patterns while surpassing the limitations of mortal mediators. Through Messiah, flawed human beings may receive forgiveness of penalty, ongoing cleansing, covenant access to the Holy One, and a calling into lives increasingly marked by holiness, obedience, faithfulness and grateful worship before the God of Israel. 1 Hebrew for “The Name,” a circumlocution for the ineffable name of the Holy One of IsraelThe post Shadows of Messiah in the consecration of Aaron and his sons (Leviticus 8; Ezekiel 44; Hebrews 7) appeared first on Hallel Fellowship.

Get the notes!Unlocking the Depth of Hebrews 1:1–3 | Complete Masterclass CurriculumFor many believers, the opening verses of the Book of Hebrews are familiar, yet their profound theological weight is often left unexamined. In just three verses, the author packs an astonishing amount of covenant history, original Greek wordplay, and high-priestly imagery to establish one undeniable truth: Jesus Christ is supreme over all.If you are looking to take your church, small group, or personal study past surface-level readings and into a rigorous, substantive exploration of scripture, our newly released Hebrews 1:1–3 Complete Masterclass Curriculum provides the ultimate professional-grade framework.The Core Lesson: The Supremacy and Sufficiency of the SonThe letter to the Hebrews was originally written to first-century Jewish Christians who were enduring intense social persecution and alienation. Under immense pressure, many were tempted to abandon their faith in Christ and retreat to the familiar, comfortable rituals of the old temple system.To counter this danger, the author of Hebrews builds an unshakeable, “better than” defense of the Christian faith, starting with the very nature of divine revelation:1. From Fragmentary Past to Final PresentIn the Old Covenant, God spoke polymerōs (“in many portions”) and polytropōs (“in many ways”). For over a millennium, revelation unfolded fragment by fragment through visions, types, and the lived object lessons of mere human prophets. But “in these last days,” God has spoken a final, definitive word to us en huiō—“in a Son”. This isn't just a change in message; it is a massive qualitative upgrade in the status of the Messenger.2. The Essential Deity of ChristJesus is explicitly revealed as the apaugasma (the absolute radiance and outshining) of God's glory and the charaktēr (the flawless, exact representation) of His essential nature. Because God does not share His glory with created beings, these precise terms establish Christ's absolute equality with the Father. He is not a lesser duplicate; He is God manifest in bodily form, actively upholding the entire cosmic order and the laws of physics by His powerful word.3. The Finished Work of the High PriestPerhaps the most revolutionary insight for a Jewish audience was the declaration that Christ “sat down” after making purification for sins. In the ancient Tabernacle and Temple structures, there were no chairs. The Aaronic priests could never sit because animal sacrifices only covered sin, meaning their work was never finished. Jesus, operating under the eternal order of Melchizedek, offered His own blood once and for all, completely removing sin and sitting down to signal that our redemption is eternally complete.Packaged for Your Ministry: What's Inside the Curriculum BundleTo help you seamlessly transfer these rich theological truths to your congregation or study circle, we have packaged this exhaustive study into a clean, publication-ready digital download. Built with structural outlines and indentations, the text copies perfectly into Microsoft Word for effortless printing and distribution.The complete package includes: Teacher's Instructional Guide: A strategic blueprint featuring an instructional roadmap, critical Greek linguistic breakdowns, historical context explanations, and engaging classroom discussion starters. Student Study Guide: A comprehensive student companion complete with a detailed vocabulary tracker (propitiation, apaugasma, charaktēr), a structural outline, and targeted reflection questions for personal life application. Evaluation Quiz: A clean, standalone, 10-question multiple-choice assessment sheet designed to reinforce student comprehension without spoiling the answers. Answer Key & Detailed Explanations: A thorough grading asset that provides paragraph-length theological defenses for every correct answer, turning evaluation into an additional teaching opportunity.Elevate Your Biblical Teaching TodayStop settling for surface-level curriculum. Give your students the substantive, mature, and objective biblical instruction they are looking for.Whether you are preaching from the pulpit, leading a Sunday school class, or guiding a home small group, the Hebrews 1:1–3 Complete Masterclass Curriculum will bring academic rigor and deep spiritual assurance to your study.[Click Here to Download the Full Hebrews 1:1–3 Curriculum Pack Now]Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Get the notes!Understanding the Supremacy of Christ: An Introduction to HebrewsThe Book of Hebrews stands as one of the most profound and structurally complex books in the New Testament. Often described as the bridge between the Old and New Covenants, it provides the definitive explanation of how the shadows of the Levitical system find their substance in Jesus Christ.Whether you are a pastor preparing a sermon series or a student of the Word seeking deeper clarity, understanding the historical and theological foundation of this epistle is essential.The Mystery of Authorship and ContextOne of the most intriguing aspects of Hebrews is its anonymity. While traditionally attributed to the Apostle Paul, many scholars point toward Barnabas as a strong candidate. As a Levite, Barnabas possessed the intricate knowledge of the sacrificial system required to write such a text.Furthermore, internal evidence suggests a pre-70 AD dating. The author uses present-tense language regarding Temple sacrifices, indicating that the Second Temple was still standing and the Aaronic priesthood was still active during the writing of this letter.Major Themes: The Power of “Better”The central theme of Hebrews is the absolute supremacy of Jesus. The author systematically proves that Christ is:Superior to Angels: The divine Son is the exact representation of God's nature.Greater than Moses: While Moses was a faithful servant in God's house, Christ is the Son over the house.A Better Priesthood: Moving beyond the line of Aaron, Jesus serves as a priest forever after the order of Melchizedek.A Final Sacrifice: Unlike animal sacrifices that only “covered” sin temporarily, Christ's once-and-for-all sacrifice permanently removes sin and grants us direct access to the presence of God.Get the Complete Study CurriculumTo help you lead your congregation or study group through these deep waters, we have developed a comprehensive Hebrews Introduction Product Suite. This professional package is designed to save you hours of preparation time while providing high-level academic and spiritual insights.What is Included in the Package?This digital download is formatted for easy use in Microsoft Word and follows a professional, publication-ready style:Detailed Lesson Outline: A complete breakdown of the authorship, dating, and historical occasion of the letter. Teacher's Guide: Clear instructional objectives and key teaching points to guide your lecture. Student Study Guide: An organized outline for learners to follow along and retain key concepts. Comprehensive Quiz: A 10-question assessment to test comprehension of the historical and theological facts. Answer Key & Rationale: Deep-dive explanations for every quiz answer to facilitate further discussion.Why Use This Resource?Every component of this study is synchronized with video time markers, allowing you to reference the original teaching with precision. It is written for a Christian audience with an analytical, precise tone that honors the depth of the Scripture.[Visit our store to download the full Hebrews Introduction Suite today!]Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In this episode, we look at chapter 6 in Hebrews to discover how Jesus serves as the ultimate High Priest, retiring human gatekeepers and removing every ladder between you and the presence of God.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now--The End of Gatekeepers: Understanding Priesthood in HebrewsFor many, especially those coming from a Latter-day Saint background, the word priesthood is synonymous with a ladder of authority—a series of offices, keys, and lineages required to act in God's name. In this view, the Aaronic and Melchizedek priesthoods are essential roles that men must hold to administer ordinances and bridge the gap between God and man.However, a "crash course" in the Book of Hebrews reveals a radically different story. In the Bible, the priesthood isn't a ladder you climb to get more authority; it is the story of how God removed every ladder so you could finally walk directly into His presence.The Tabernacle: A "Keep Out" SignIn the Old Testament, the priesthood system served as much as a barrier as it did a bridge. The Tabernacle was designed in layers—the outer court, the Holy Place, and finally, the Most Holy Place. This innermost room, representing God's presence, was strictly restricted. Only the high priest could enter, and only once a year with a sacrifice. As Hebrews 9:8 explains, this system was designed to show that the way into the holiest place was not yet freely open.The Problem with the Aaronic SystemWhile many are taught that the Aaronic priesthood is a necessary office for today, Hebrews describes it as a "shadow system." Hebrews 7:18 goes as far as to call these Old Testament regulations "weak and useless" because they could never truly clear a person's conscience. They were a temporary fix that became obsolete the moment the true High Priest, Jesus, arrived.The Untransferable Priesthood of MelchizedekThe most significant point of tension lies in the Melchizedek priesthood. In the LDS tradition, this is a higher office given to many men. But Hebrews 7:24 says that Jesus holds His priesthood permanently because He lives forever. The Greek term used here implies that His priesthood is untransferable—it does not pass from one person to another.If Jesus' priesthood cannot be transferred, then no other man—past or present—can hold it. Jesus didn't come to restore a priesthood for men to hold; He came to be the Priest so that human mediators would no longer be necessary.The Veil is TornWhen Jesus finished His sacrifice on the cross, the massive curtain in the temple was torn in two from top to bottom. This was God's "Emancipation Proclamation," signaling that the restricted zone is now open to everyone.Today, we don't need a human gatekeeper, a temple recommend, or a specific office to reach God. Because of Jesus, every believer is part of a "royal priesthood" (1 Peter 2:9). We are invited to come boldly to the throne of grace, not because of our own authority or a certificate, but because of the finished work of Jesus Christ.

We tell a true story of feeling stranded and anxious in a strange city, then watch God provide in a way that points straight to kingdom culture and belonging. We connect “It Is Well” faith to shalom, covenant, and Jesus' authority over chaos so perseverance does not cost us our peace. • Shifting the goal from preparing to suffer to persevering while still pursuing peace • The Aaronic blessing as a covenant framework for security, favor, grace, presence and peace • Shalom defined as wholeness and right standing with God, including the insight that shalom can read as “it is well” • Why peace is not the absence of chaos but security through it, from Noah to Job to Jonah • Sea and dragon imagery as a biblical picture of chaos and the enemy's strategy • Jesus calming the storm and walking on water as authority over chaos and revelation of divine identity • Revelation's ending as the final defeat of chaos, where the sea is no more • Prayer, communion, and the new covenant as the ground of our peace in Christ 

Luke 24:50–53 records the ascending Christ lifting His hands to bless His disciples at Bethany before being carried up into heaven — an act that deliberately echoes the Aaronic priestly blessing of Leviticus 9 and reveals Jesus as the great High Priest whose sacrificial work is complete, unrepeatable, and whose blessing upon His people does not cease. This sermon was preached in the context of a Lord's Supper service. Main points: - the place of the blessing (Luke 24:50a) - the significance of the blessing (Luke 24:50b) - the glory of the one blessing (Luke 24:51–52) - the pattern of the blessed (Luke 24:53) Scripture references: - Leviticus 9:7; 9:15; 9:22-24 - 2 Samuel 15 - Psalm 24 - Ezekiel 28:13-14 - Zechariah 14:4 - Luke 24:44-53 - Acts 1:9-12; 2:42 - Ephesians 1:3 - Philippians 2:8-11 - 1 Peter 2:7 - Revelation 6:16

The sermon centers on the unique, sacrificial love of Jesus Christ as the Good Shepherd, whose priesthood according to the order of Melchizedek surpasses the imperfect Aaronic system, revealing God's justice and mercy in the atonement. It emphasizes that Christ's death was not merely a moral example but a substitutionary, necessary sacrifice—required by divine holiness to satisfy justice while demonstrating grace, as seen in the necessity of bloodshed for forgiveness and the fulfillment of Old Testament types like the brazen serpent and Passover lamb. Drawing from John 3:16, Psalm 23, and Hebrews, the preacher underscores that Christ's love is not sentimental but rooted in divine purpose: to redeem His sheep, restore their souls, and secure their eternal dwelling with God. The Lord's Supper becomes a profound act of remembrance and worship, inviting believers to meditate on Christ's perpetual shepherding, His willing sacrifice, and the unshakable assurance that, through His blood, they are His possession forever.

Send us Fan MailHelp BookWorthy make plans and know how to serve your best by filling out the 2026 Listener survey. Click the link, answer 10 questions. I can't wait to hear what you have to say. Full Transcripts available at http://www.valeriefentress.com/blogEric and Meredith Schroedtenbauer discuss their latest book, 'This Special Blessing for You,' which is based on the Aaronic blessing found in Numbers 6:23-27. They share their inspiration for writing children's books that teach biblical context and the importance of asking the right questions. The couple also talks about their upcoming book, 'Good Night Noah Good Night Ark,' and where to find more information about their work.TakeawaysTeaching children biblical context and the meaning behind verses can help make their faith more real and impactful.Children's books can be a powerful tool for teaching and exploring faith.As parents, it is important to shape our children's lives and help them understand their identity as children of God.The art of storytelling, whether through music, art, or words, can bring the Bible to life and make it more relatable for children. Chapters00:00 Introduction02:36 About Eric and Meredith Schroedtenbauer06:12 Inspiration behind 'This Special Blessing for You'09:49 The Aaronic Blessing12:42 Transition to Children's Book Authors17:09 The Art of Storytelling19:32 Impactful Books24:26 Upcoming Book: 'Good Night Noah Good Night Ark'26:33 Where to Find Eric and Meredith Schroedtenbauer27:30 ConclusionEric & Meredith Schrotenboer (ericandmeredithschrotenboer.com)Amazon.com: This Special Blessing for You: 9780310154761: Schrotenboer, Eric, Schrotenboer, Meredith, Hughes, Denise: BooksListener Survey invitationLet's discover great books together!Follow for more:FB: @bookworthypodcastInstagram: @bookworthy_podcastYouTube:  BookWorthy Podcast - YouTubetiktok: @valeriefentress

2 Chronicles 35:8-19 New International Version 8 His officials also contributed voluntarily to the people and the priests and Levites. Hilkiah, Zechariah and Jehiel, the officials in charge of God’s temple, gave the priests twenty-six hundred Passover offerings and three hundred cattle. 9 Also Konaniah along with Shemaiah and Nethanel, his brothers, and Hashabiah, Jeiel and Jozabad, the leaders of the Levites, provided five thousand Passover offerings and five hundred head of cattle for the Levites. 10 The service was arranged and the priests stood in their places with the Levites in their divisions as the king had ordered. 11 The Passover lambs were slaughtered, and the priests splashed against the altar the blood handed to them, while the Levites skinned the animals. 12 They set aside the burnt offerings to give them to the subdivisions of the families of the people to offer to the Lord, as it is written in the Book of Moses. They did the same with the cattle. 13 They roasted the Passover animals over the fire as prescribed, and boiled the holy offerings in pots, caldrons and pans and served them quickly to all the people. 14 After this, they made preparations for themselves and for the priests, because the priests, the descendants of Aaron, were sacrificing the burnt offerings and the fat portions until nightfall. So the Levites made preparations for themselves and for the Aaronic priests. 15 The musicians, the descendants of Asaph, were in the places prescribed by David, Asaph, Heman and Jeduthun the king’s seer. The gatekeepers at each gate did not need to leave their posts, because their fellow Levites made the preparations for them. 16 So at that time the entire service of the Lord was carried out for the celebration of the Passover and the offering of burnt offerings on the altar of the Lord, as King Josiah had ordered. 17 The Israelites who were present celebrated the Passover at that time and observed the Festival of Unleavened Bread for seven days. 18 The Passover had not been observed like this in Israel since the days of the prophet Samuel; and none of the kings of Israel had ever celebrated such a Passover as did Josiah, with the priests, the Levites and all Judah and Israel who were there with the people of Jerusalem. 19 This Passover was celebrated in the eighteenth year of Josiah’s reign.See omnystudio.com/listener for privacy information.

In this episode of House of Learning: Understanding the Doctrine of the Temple, Meghan Farner and Cory Jensen explore how the Atonement of Jesus Christ is revealed within the temple endowment — and how temple ordinances are designed to facilitate real spiritual transformation rather than symbolic performance alone.This lesson explains the three essential components of every ordinance: a physical sign, a covenant commitment, and a spiritual token or gift of grace. Viewers will learn how these elements unfold through the Aaronic and Melchizedek ordinances and how they represent a progressive journey back into the presence of God.You'll learn:✨ How signs symbolize willingness to enter covenant relationship with Christ ✨ Why covenants represent lived discipleship rather than checklist obedience ✨ How tokens symbolize real spiritual manifestations and gifts of grace ✨ The difference between Aaronic and Melchizedek ordinances ✨ How baptism, initiatory, marriage, and consecration fit into spiritual progression ✨ What calling and election, the second comforter, and divine presence represent ✨ How light increases through obedience, sanctification, and revelation ✨ Why ordinances must be lived — not merely performed — to transform the soul ✨ How grace and works function together in spiritual maturationThis episode also addresses common misunderstandings about works-based salvation and clarifies how the endowment teaches reliance on Christ's grace to complete the soul's transformation and return to divine presence. FindingtheAtonementintheEndowme…If you've ever wondered where the Atonement appears in temple worship, what signs and tokens truly symbolize, or how spiritual gifts unfold in lived experience, this lesson offers profound clarity and spiritual depth.

"Is the Christian life worthwhile?" is a question many people ask. The Aaronic blessing explains how the answer is an overwhelming "Yes, it is worthwhile." As Aaron's blessing is transferred onto the Church through Jesus Christ, we have the hope and pleasure of God's blessing, keeping, approval, grace, and peace.

This exploration by Tony Fishel on Wednesday, March 25th 2026, of the ancient Aaronic blessing from Numbers 6:24-26 reveals that we serve a God who doesn't just wish us well from a distance, but actively bends down to enrich our lives. These 32 words, spoken over 3,400 years ago, carry the same transformative power today. The Hebrew word 'barak' teaches us that when God blesses, He's not simply offering good wishes—He's positioning Himself to prosper every area of our existence. But the blessing doesn't stop there. God doesn't just bless us and walk away; He 'keeps' us, using the Hebrew word 'shamar,' meaning to guard like a shepherd watches his flock or a guard protects treasure. When we understand that God's face shining upon us represents divine acceptance and unlimited access to His throne, we realize we're living under royal favor. His grace isn't merely unmerited favor—it's supernatural ability working within us to accomplish what we cannot do alone. And the peace He offers? It's shalom—wholeness, completeness, harmony even in life's storms. When we speak this blessing over others, we're not manipulating God; we're aligning ourselves with what He already desires to do. Archaeological evidence shows ancient Israelites carried these words on tiny scrolls as daily reminders of God's favor. Perhaps it's time we reclaim this practice, speaking life over our families, workplaces, and circumstances, transforming our culture one blessing at a time.

Cyd and Geoff continue their Lent/wilderness theme by challenging common images of God as stern, aloof, or judgmental and emphasizing instead that God's face is turned toward us with joy. Using the Aaronic blessing (Numbers 6:22–27), they describe two dynamics: “amplification of joy” (God's face shining upon us) and “returning to joy” (God turning toward us to bring peace), illustrated through parent-infant eye contact and attunement that builds resilience. Join them to remember that God actually likes you!Dive deeper in our new book, Landscapes of the Soul: How the Science and Spirituality of Attachment Can Move You into Confident Faith, Courage, and Connection, and learn about our trainings and other resources at embodiedfaith.life.Stay Connected: Check out our Attaching to God 6-Week Learning Cohort.Join the Embodied Faith community to stay connected and get posts, episodes, & resources.Support the podcast with a one-time or regular gift (to keep this ad-free without breaking the Holsclaw's bank).

LDS-Temple Lot Differences: Unique Priesthood Structure We’re going to discuss LDS-Temple Lot differences. Unlike the LDS Church, the Church of Christ (Temple Lot) does not divide its priesthood into Aaronic and Melchizedek branches. Furthermore, they do not have the office of High Priest, believing that Jesus Christ was and remains the last High Priest. https://youtu.be/WvM-kU-YDsI Don't miss our other discussions about Hedrickites. https://gospeltangents.com/denominations/hedrickites Copyright © 2025 Gospel Tangents All Rights Reserved Their active priesthood offices consist of: Elders: The spiritual heads of the church who have the authority to perform administrations, lay on hands, and perform baby blessings. The Twelve Apostles are also chosen from among the Elders. Priests: Authorized to baptize and serve the sacrament. Teachers: Authorized to preach and assist the Elders. (Note: While the office of Deacon exists on record, there have been no active Deacons in the church for a long time). Another major difference is how men receive the priesthood. Priesthood callings are not treated as a coming-of-age milestone for young men; instead, every ordination requires a divine calling, spiritual witnesses, and the individual’s formal acceptance. Because not every father holds the office of Elder, baby blessings in the Church of Christ are typically performed by the older, ordained Elders of the congregation rather than the child’s father. Local Autonomy and Global Reach The Church of Christ is highly autonomous at the local level. As long as a local congregation has at least six members and one Elder, they are officially recognized and can elect their own pastor annually. These pastors have the freedom to set their own meeting schedules, which typically include Sunday worship and Wednesday evening prayer, testimony, or singing services. While historically rooted in Independence, Missouri, the church has experienced surprising global growth since the late 1990s, expanding into the Philippines, East Africa, Mexico, and even establishing contacts in places like Argentina and Dubai. Though Malone estimates the total church population is relatively small, they utilize a secure online system so that isolated global members can vote during the church’s annual General Conference, held around April 6th every year. Miracles and Spiritual Gifts Malone shared powerful testimonies regarding the church’s reliance on divine intervention, particularly when calling leaders. Apostles can only be ordained during General Conference following a vote of acceptance by the people. Malone recounted a miraculous event where thirteen men were identified for the quorum of apostles through overwhelming spiritual witnesses. Tragically, one of the called men suffered a fatal heart attack shortly after. Soon after, another apostle in Mexico had a prophetic dream of a golden rope, which clarified the exact regional assignments and confirmed the final twelve men meant to serve. Malone also shared a rare but electrifying firsthand experience of the spiritual gift of speaking in tongues. As a teenager in Phoenix, he witnessed an apostle named Don Hausenik speak in an unknown tongue and then provide the interpretation, an event that filled the room with a palpable, physical spiritual power. Views on LDS Temple Ordinances When asked about differences in worship, Malone frankly noted his confusion over LDS temple practices. The Church of Christ firmly rejects secret ordinances such as baptisms for the dead and eternal sealings, arguing that these practices are not found in the Book of Mormon. They believe all church functions should be public and see no need for a temple that operates in secrecy.   Don't miss our other conversations on Hedrickites: https://gospeltangents.com/denominations/Hedrickites/ Copyright © 2026 Gospel Tangents All Rights Reserved

In this provocative episode of Unveiling Mormonism, Pastor Bryan challenges the very bedrock of the LDS faith: the necessity of a modern priesthood. By comparing the Church of Jesus Christ of Latter-day Saints' definitions of the Aaronic and Melchizedek offices against the biblical text of the NLT, we explore whether Joseph Smith truly restored an ancient order or created a new organizational hierarchy. From the "toll collectors" of religious systems to the liberating New Testament doctrine of the Priesthood of All Believers, this conversation shifts the focus away from human "keys" and back to the finished, unchangeable work of Jesus Christ.Key Discussion PointsThe Hook: The High Stakes of the MiddlemanReligion often positions itself as the "toll collector" on the bridge between humanity and God. In Mormonism, the priesthood is presented as the essential authority required to access the highest heaven. We ask the "edgy" question: Does the bridge still need a middleman?The Aaronic Priesthood: Ritual or Bloodline?An investigation into the Old Testament requirements for the Aaronic Priesthood reveals stark differences from the LDS "preparatory" office for 12-year-olds.Lineage: Biblical priests required specific DNA (descendants of Aaron).Maturity: Service began at age 25–30, not 12.Purpose: The biblical office was defined by animal sacrifice—a "shadow" that pointed toward the ultimate sacrifice of Jesus.The Melchizedek Mystery: Who Really Holds the Keys?In the New Testament, the Melchizedek Priesthood isn't a category of office for thousands of men; it is a unique, untransferable ($aparabatos$) office held by Jesus alone. Because Jesus lives forever, He requires no successor or local "holder" of His authority.The Priesthood of All Believers: No More MiddlemenExploring the radical shift in 1 Peter 2:9, where the "royal priesthood" is extended to every believer—regardless of gender, age, or status. The tearing of the Temple veil signaled the end of the religious hierarchy, granting every person direct access to the throne of grace.Closing the Loop: The Finished WorkThe bridge to God isn't built of "worthiness interviews" or human rituals. It was built by the cross. For the follower of Jesus, standing with God is tied to the Savior, not a system.Scriptural Highlights (NLT)Hebrews 7:23-24: "There were many priests under the old system, for death prevented them from remaining in office. But because Jesus lives forever, his priesthood lasts forever."1 Peter 2:9: "But you are not like that, for you are a chosen people. You are royal priests, a holy nation, God's very own possession."--Keyword: PriesthoodWhy Is The “Priesthood Of All Believers” So Important?What Is the Melchizedek Priesthood in Mormonism?How Does the Mormon Aaronic Priesthood Compare to the Bible?The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now

The return of Christ is imminent, and He is coming for a bride without spot, wrinkle, or blemish. To prepare for this day, the Body of Christ must move past cultural and racial divisions to become one unified body under the lordship of Jesus. In this teaching, Dr. Edith Davis reveals that the key to this unity is the total transformation of our thought lives. By examining the life of Jesus, we see a model of perfect mental and spiritual health that we are called to emulate. Dr. Davis discusses the "guardrails" of the Word of God and the importance of discerning the source of our thoughts. She provides practical insights on how to "jettison" negative thoughts and replace them with the Word, reminding us that we have the authority to command every thought to bow to King Jesus. Main Points of the Teaching: -- The Call to Unity: We are not a collection of segregated churches based on ethnicity; we are one body that must be unified through the renewing of the mind. -- The Strategy of the Enemy: Satan first attacks our sense of authority and our walk of love, using deception and offense to create fear. -- The Four Attributes of a Sound Mind: To walk in victory, we must cultivate a mind that is calm (cool and collected), balanced (focused on Jesus), disciplined (guided by the Word), and self-controlled (ruling over emotions). -- Words vs. Thoughts: A spoken word is more powerful than a silent thought. We can cancel out the enemy's suggestions by speaking the Word of God out loud, just as Jesus did in the wilderness. -- Fruit over Labels: True salvation is evidenced by the fruit we bear. Dr. Davis warns against "religious works" that lack a true heart connection with the Savior. -- The Priesthood of Christ: A look into the lineage of John the Baptist and how the Aaronic priesthood served to baptize Jesus into the Melchizedek priesthood. Scriptures for Further Study -- 2 Timothy 1:7 -- Revelation 7:9-17 -- Proverbs 3:5-8 -- Matthew 7:21-23 -- Matthew 8:23-27 -- John 15:1-8 This is episode 386. +++++++ Check out my new website: https://www.enterthegloryzone.org/ MY AUDIO BOOK IS NOW AVAILABLE FOR PURCHASE You can Divorce Proof Your Marriage by understanding the Secret Keys of Love. You will come to understand that your Marriage has an enemy. You will come to understand that you are dating your future spouse representative. You will come to understand that your Marriage has the gift of Supernatural Sex. For more information about purchasing this audio book, click here: https://personalbuy.com/shopsite_sc/store/html/product8702.html

In this episode, we compare the church in the book of Acts with the church Joseph Smith built—showing how the LDS ‘restoration' actually rebuilds the hierarchy, temples, and priesthoods Jesus fulfilled and the Reformers fought to remove. It's not a return to the New Testament but a reversal of the freedom Christ brought.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --SUMMARYLatter-day Saints teach that after the apostles died, the church fell into total apostasy—losing authority, truth, and the gospel—and that Joseph Smith “restored” the original church in 1830.But when we compare the Bible, early church history, and the medieval church, a clear pattern emerges: the LDS system doesn't look like the church in the book of Acts. It looks like the institutional system that developed centuries later.This episode walks through that history and shows why Mormonism isn't a restoration of the New Testament—it's a rebuilding of the very system Jesus fulfilled and the Reformers worked to correct.1. What the Early Church Actually Looked Like (Book of Acts)No templesNo priestly hierarchyNo prophet-presidentNo exclusive priesthood lineageBelievers met in homes, prayed, broke bread, and studied ScriptureLeadership was shared among elders/pastorsEvery believer was a priest (1 Peter 2)Access to God came directly through Jesus, not through mediatorsBottom line: The early church was simple, Spirit-led, and centered entirely on Jesus.2. How the Church Drifted in the Middle AgesBy the 4th century, especially after Constantine:The church became tied to political powerBishops became rulersPriests acted as mediatorsSalvation was tied to rituals and sacramentsA single head (the Pope) claimed God-given authorityThis system dominated medieval Christianity and buried the gospel under layers of tradition and hierarchy.3. The Reformation: Returning to ScriptureLuther, Calvin, Zwingli, and the Anabaptists didn't invent a new church.They removed the medieval layers and returned to:Scripture aloneGrace aloneChrist aloneFaith aloneReal renewal happens when ordinary believers open the Bible again.4. Joseph Smith Recreates the Medieval SystemDespite claiming to “restore” the church, Joseph Smith introduced:A layered priesthood (Aaronic & Melchizedek)A prophet-president with final authorityTemple rituals and restricted accessOrdinances required for salvationCentralized headquarters claiming exclusive truthThis mirrors the medieval Catholic model, not the church in Acts.5. The LDS Temple: The Most Striking IronyJesus

In this episode, we compare the church in the book of Acts with the church Joseph Smith built—showing how the LDS ‘restoration' actually rebuilds the hierarchy, temples, and priesthoods Jesus fulfilled and the Reformers fought to remove. It's not a return to the New Testament but a reversal of the freedom Christ brought.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --SUMMARYLatter-day Saints teach that after the apostles died, the church fell into total apostasy—losing authority, truth, and the gospel—and that Joseph Smith “restored” the original church in 1830.But when we compare the Bible, early church history, and the medieval church, a clear pattern emerges: the LDS system doesn't look like the church in the book of Acts. It looks like the institutional system that developed centuries later.This episode walks through that history and shows why Mormonism isn't a restoration of the New Testament—it's a rebuilding of the very system Jesus fulfilled and the Reformers worked to correct.1. What the Early Church Actually Looked Like (Book of Acts)No templesNo priestly hierarchyNo prophet-presidentNo exclusive priesthood lineageBelievers met in homes, prayed, broke bread, and studied ScriptureLeadership was shared among elders/pastorsEvery believer was a priest (1 Peter 2)Access to God came directly through Jesus, not through mediatorsBottom line: The early church was simple, Spirit-led, and centered entirely on Jesus.2. How the Church Drifted in the Middle AgesBy the 4th century, especially after Constantine:The church became tied to political powerBishops became rulersPriests acted as mediatorsSalvation was tied to rituals and sacramentsA single head (the Pope) claimed God-given authorityThis system dominated medieval Christianity and buried the gospel under layers of tradition and hierarchy.3. The Reformation: Returning to ScriptureLuther, Calvin, Zwingli, and the Anabaptists didn't invent a new church.They removed the medieval layers and returned to:Scripture aloneGrace aloneChrist aloneFaith aloneReal renewal happens when ordinary believers open the Bible again.4. Joseph Smith Recreates the Medieval SystemDespite claiming to “restore” the church, Joseph Smith introduced:A layered priesthood (Aaronic & Melchizedek)A prophet-president with final authorityTemple rituals and restricted accessOrdinances required for salvationCentralized headquarters claiming exclusive truthThis mirrors the medieval Catholic model, not the church in Acts.5. The LDS Temple: The Most Striking IronyJesus

Just a 4-minute little reminder today! What if one short, 29-word sentence from the Bible could shift the atmosphere in your home, change how you see your finances, and remind you that God Himself has placed His name on you? In this episode, Bob & Linda dive into the Aaronic blessing from Numbers 6 — a prayer that God commanded to be spoken over His people. You've probably heard it before, maybe even sung it in church, but chances are you've never fully realized its power in your daily life

A pure, no-commentary reading of Job 32–34—Elihu's call to humility and God's justice—and Ephesians 6's charge to honor, serve, and put on the whole armor of God, closing with the Aaronic blessing. Listen, reflect, and let Scripture speak for itself.Connect with us on social:Telegram: @beholdisraelchannelInstagram: https://www.instagram.com/amir.tsarfati/Facebook: https://www.facebook.com/beholdisrael/X: https://x.com/beholdisraelYouTube: https://youtube.com/@beholdisrael

A key figure who accelerated the historical crisis for both the Tanners (who left the group in 1962) and Pauline's church was Wes Walters, a Presbyterian minister from Marissa, Illinois. Walters was asked to write an article on Mormons for Christianity Today. His detailed research focused on testing Joseph Smith's claims against tangible historical records, particularly those surrounding the First Vision. Walters reasoned that while you couldn't prove whether Smith spoke to God, you could prove whether he was standing in a given place on a given day. https://youtu.be/gPDG7CA9n-0 Don't miss our other conversations with Sandra: https://gospeltangents.com/people/sandra-tanner Copyright © 2025 Gospel Tangents All Rights Reserved   Walters used his expertise in church history (specifically Baptist, Methodist, and Presbyterian records in the New York area) to investigate Joseph Smith's claim that the First Vision was prompted by an intense local revival where ministers were fighting over converts. Walters' findings: the great revival and the subsequent fighting over converts among the denominations did not happen in 1820. Instead, significant church growth (hundreds of converts) occurred between 1823, 1824, and 1825. This discovery forced a complete recalibration of the chronology, as it meant the First Vision and the subsequent Moroni visits leading up to the plates could not logically fit the existing timeline. Walters' small pamphlet, New Light on Mormon Origins, caused such a disruption that it "threw the Mormon Church into a tizzy," forcing LDS historians to travel back East to conduct their own major studies. Walters is credited by Sandra Tanner as being a key factor in pushing the LDS Church into serious historical scholarship. Magic Connection: A Bridge Too Far While Walters' dating research was shocking, his discovery of the 1826 trial documents cemented the crisis. Pauline's group, following David Whitmer, already accepted the story that Joseph Smith used a "rock" in his "hat" to translate the Book of Mormon, aligning with the "seer stone" narrative. However, the 1826 trial confirmed Joseph Smith's involvement in money digging, associating the seer stone with divination and magic practices—the occult that the Christians in Pauline's group firmly rejected. The group found this connection irreconcilable: They questioned why God would use an instrument associated with magic. They noted that Joseph Smith seemed to bypass the instruments God allegedly supplied (the plates) and continued using the same rock used in divination. The transition from seeking treasure (magic) to seeking revelation (religion) looked too "fishy," suggesting it was merely a "switching of what you're using this stone for". The fact that the same individuals involved in drawing magic circles and searching for treasure were the same first converts to Mormonism was deeply troubling. Pauline Hancock's Church Voted to Disband The Church of Christ (Bible Book of Mormon), founded and led by Pauline Hancock, emerged as a unique splinter group focused on returning to what they believed was "1830 Mormonism"—a faith centered purely on the Bible and the Book of Mormon, devoid of later revelations (like the Doctrine and Covenants past 1830) and "Aaronic, Melchizedek Priesthood ideas". However, this small community, known for meeting in the “Basement church” in Independence, ultimately discovered that even their foundational scripture, the Book of Mormon, could not withstand intense historical scrutiny, leading to its dissolution years after Pauline Hancock's death in 1962. The Vote & Dissolution Faced with this overwhelming historical evidence, the Church of Christ had to make a choice regarding their "litmus test"—the Book of Mormon. In 1972, approximately a decade after Pauline's death (she died in the summer of 1962), the church took a formal vote on whether to retain the Book of Mormon as scriptur...

Jerald and Sandra Tanner received an apostolic scolding by LeGrand Richards over the First Vision! By the early 1960s, Sandra and Jerald Tanner were deep into critical analysis of Mormon history, having transitioned from struggling Utah Mormons to committed followers of a Christ-focused faith centered on the Bible and the Book of Mormon. This new path led them to join Pauline Hancock's “Basement Church” in Independence, Missouri, formally known as the Church of Christ (Bible & Book of Mormon). https://youtu.be/uuMY1kq_k_M 0:00 Attending Pauline's church 5:28 Pauline's Cancer/Sandra's baptism 17:02 Apostle LeGrand Richards Don't miss our other conversations with Sandra: https://gospeltangents.com/people/sandra-tanner Copyright © 2025 Gospel Tangents All Rights Reserved While Jerald had previously traveled to Independence and was baptized, Sandra eventually went by train to meet the group. She was baptized by Pauline in the summer of 1960, making a profession of faith in Christ and affirming her belief in the Book of Mormon. Pauline, described as a lovely woman, was very convinced of her position and served as the preacher for the group, though she never claimed the title of prophet. This period of adherence to the “Whitmerite” view—rejecting revelations past 1830 and scrapping "Aaronic & Melchizedek priesthood ideas"—was short-lived as the Tanners' historical questions mounted. Their quest soon took a dramatic turn, involving a top church leader and a disputed document. Letter to the Brethren In June 1960, just before moving from California to Salt Lake, Sandra sent a formal letter to all the apostles announcing that she was leaving the LDS Church. Her letter detailed several critical issues, including problems with the Book of Mormon, Doctrine and Covenants changes, differences in the doctrine of God over time, and the evolving narrative of the First Vision. She noted that earlier references to the First Vision seemed to speak of an "angel" or "messenger", not the Father and the Son, suggesting the latter was a later change. Apostle LeGrand Richards responded to Sandra's letter, attempting to prove her wrong. He claimed that his great-grandfather, Joseph Lee Robinson, wrote in his diary in 1841 that Joseph Smith had told him he saw the Father and the Son. Richards reasoned that such an early reference would undermine Sandra's claim of a shifting narrative. Confrontation over Microfilm & Apostolic Scolding The Tanners arranged a meeting with Apostle Richards at the Church Office Building in Salt Lake City to see the original document. Richards was immediately “miffed” when Sandra brought Jerald, who he perceived as a "doubting Thomas.” Instead of the original diary, Richards presented them with a typed extract containing the crucial two lines about the Father and Son. Jerald immediately pointed out that this was not the whole page and was not the actual diary. When Jerald asked to turn back the microfilm to check the date and context of the excerpt, Richards refused, accusing the Tanners of "questioning everything" he showed them. The confrontation escalated dramatically in the genealogical building, where Richards had taken them to view the film. Richards seized the film from the reader, declaring to the staff: “These people are not to see this. If they come back in, you're not to get this out to show it to them. They're just troublemakers. They do not have authority to see this again.” Jerald and Richards stomped out of the room arguing, while everyone in the room watched the shocking spectacle of someone arguing with an apostle. Unmasking the 1841 Diary Richards' efforts to suppress the film failed. After months of checking, Sandra eventually returned downtown. She filled out a call card using the film number she had previously written down. The girl at the desk noted the card had been pulled from the catalog but retrieved the film anyway,

Rev. Robin-Huws Barnes shares a deeply personal testimony about prophecies, seasons of lows, and how God's spoken word unfolds in our lives. He explores the authority and power of words, the difference between the old covenant (Aaronic law) and the priesthood of Melchizedek, and how Christians are blessed with all spiritual blessings in Christ. He challenges listeners to renew their minds with kingdom knowledge, avoid ignorance that hands the enemy a foothold, and steward the blessings God has already placed inside them. Scriptures Referenced: James 3:7 10 Hosea 4:6  Romans 5:8 Ephesians 1:3  Ephesians 2:6 Psalm 110:4 Hebrews 7 Ephesians 4:27 Matthew 12:36 John 7:38 Luke 11:11 13  Matthew 7:9–11 Romans 12:2 

Please turn in your Bibles to Malachi chapter 2. Our sermon text is verses 1-9. That can be found on page 953 in the pew Bible. Last week, we learned that the people had been bringing polluted offerings to the temple. They were supposed to bring unblemished offerings for the sacrifices. Instead, they brought lame and sick and blind animals. By doing so, they were dishonoring the Lord. I usually don't spend a lot of time on sermon titles. But last week's title and this week's title are connected. Last week's title was The Polluted Offerings and the Pure Offering. This week, it's The Polluted Priests and the Perfect Priest. That is because last week's passage and this week's passage are connected. The problem was not only that the people were bringing impure offerings. The problem was also that the priests were allowing it. And not just allowing it, supporting it and failing to lead the people in God's way and will. Let's now come to God's Word Reading of Malachi 2:1-9 Prayer In 1794, a young man was ordained to pastoral ministry in Berlin. He was brilliant and eloquent. This man had studied theology and philosophy at a Protestant university named after the great Martin Luther. As a young pastor, he witnessed the younger generation in Germany walking away from the church. That greatly grieved him, as it should. But, to win them back, he developed a new kind of theology which he hoped would make Christianity more attractive to modern minds. He began to teach that the essence of faith was not trusting in God's revealed truth, but feeling God's presence within. The Bible, he said, was not divine revelation itself, but a record of human experiences with the divine. Repentance gave way to sentiment, and the cross of Christ became a symbol rather than a saving act. His name was Frederich Schliermacher. Sadly, his sermons and teaching spread across Germany. Even worse, after he became a professor at the University of Berlin, his influence spread to all of Europe and into America. In the last two centuries, Schleiermacher's beliefs have led thousands of churches and millions of Christians astray. Few men in modern history have done more to undermine the Gospel while claiming to defend it. I bring this up as an example of what Malachi 2:1-9 warns against. The priests were supposed to lead the people. They were the ones who were to direct the people to the Lord and were to faithfully teach his truth. But they failed. Look down at verse 7. I know we are jumping ahead. But this is an important verse about the role of priests. It says, “For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts.” The priests were not only to oversee the temple and sacrificial system, but they were to faithfully teach God's truth. By the way, that is different from a prophet. A prophet was given new revelation from God. A priest was to teach what God had already reveled. Does that make sense? Well, as you know, we do not have priests today. No, the priestly function in the Old Testament has been fulfilled in Christ. That is why there are no priests in the New Testament. There are no more animal offerings, because, as a reminder from last week, Jesus offered himself for us as the ultimate offering for sin. However, there are some parallels between priests and pastors… or priests and teachers of God's Word. Both are to direct people to God, and both are to faithfully teach his Word and live out his ways. So, a big part of the application of these verses today is about preachers and teachers. And as you will see, the stakes are high. Now, you may be tempted at this point to check out. Maybe you are thinking, “I'm not called to teach the Bible, so this doesn't really apply to me.” Well, I want to say a couple things. ·      First, one of the passages we read earlier in the service was from 1 Peter 2. In 1 Peter 2:9, God's people are called a royal priesthood. Maybe you've heard the phrase, “priesthood of all believers.” In some ways, we are all to teach and model God's Word. You may not have a formal teaching role in the church, but you may be called to disciple others at some point in your life. Or if you are married, you have a responsibility to lead or participate in leading your family. ·      Second, this passage teaches us to know what to look for in a Godly leader in the church. In the Old Testament times, the priests were descendants of Levi, one of Jacob's 12 sons. However, in the New Testament, elders and pastors in the church are appointed by the church. So, we have a responsibility to seek Godly men to lead. I'm just saying that these verses apply to everyone in the church. Which brings us to Malachi 2. We're going to look at three things: #1. The Curse. #2. The Corruption. And #3. The Covenant. 1. The Curse So, number 1. The Curse. Briefly look at verse 1. It says, “And now, O priests, this command is for you.” It's referring to the command in chapter 1 to bring pure offerings. Last week, our focus was on the people bringing their offerings. But the bigger problem was that the priests were letting them. The priests were not rejecting the offerings that the people were bringing. They were not reminding the people of God's command to bring unblemished offerings. Furthermore, the priests were taking the people's polluted offering, and they were the ones sacrificing them on God's altar – polluting God's altar. Also from last week, we saw that the end of chapter 1 was all about honoring the Lord. The people were dishonoring him by bringing inappropriate offerings. But it was the priests who were leading the people to dishonor God. That is why, in chapter 2, verse 2, God warns them. He says, “If you will not listen, if you will not… give honor to my name… then I will send the curse upon you.” That word “curse” is used three times here. God is warning of their damnation if they do not repent. “IF you will not listen or… honor me, THEN I will send the curse upon you.” Well, what was the curse? Three things would happen. ·      Number 1 – God would curse their blessing. In fact, verse 2 says that he has already cursed their blessing. The priests blessing was their blessing on God's people. Quite often at the end of our worship, Coleman or I will use the Aaronic blessing from Numbers 6. You probably know it well, “may the Lord bless you and keep you, may the Lord make his face to shine upon you and be gracious to you. May the Lord lift up his countenance upon you, and give you peace.” Aaron was the first High Priest – he was from the tribe of Levi. And he and the priests were to bless the people. Well, God had taken away their blessing. In fact, he had turned their blessing into a curse. Instead of blessing the people… through their words and actions, they were cursing the people. That's very sad. ·      Number 2 – The Lord also says that he would “rebuke their offspring” – their seed. This is about the Levitical line. You see, these priests were priests because their fathers were priests. Their fathers were priests because their father's fathers were priests. The priests in Malachi 2 were part of the priestly succession going all the way back to Levi. God was saying that their particular branch of the Levitical line would end with each of them. It was a devastating warning for them. ·      And Number 3 – this one was the worst… and most graphic. Middle of verse 3.  “I will spread dung on your faces.” It's referring to the contents of the entrails of the offerings. When the people brought the offerings, the priests prepared the offering. They would remove the inner digestive system. You know, intestines and such. Those things were to be carried off and burned outside the temple area. It was all unclean. God was saying that the priest's acts were so shameful that God metaphorically would spread the unclean intestinal dung on their faces. They were to be carried off like the innards to be burned. It's a stinging warning they would be cursed like the dung. Add those three things together and it is a pretty condemning curse upon them. #2. The Corruption Which brings us to point #2, The Corruption. We're going to move down to the second half of our passage next. We'll come back to the middle section in a minute. We've already looked at verse 7 which is about their responsibility to teach. But now look at verse 8. It begins, “you have turned aside from the way.” The priests own lives did not display the godliness and wisdom of God. They were not living out God's commands. And that makes sense, doesn't it. It stands to reason that if they were not directing the people to fulfill God's commands then they themselves were not doing it. Not in every case, but often a pastor who begins to teach false doctrine or who does not direct his people in righteousness, has himself fallen from the way. And the result of turning aside is found in the second half of verse 8. “You have caused many to stumble by your instruction.” I want you to think of the gravity of what they were doing. The priests were leading people to destruction. That is why the curse, as we just considered, was so condemning! Their sin not only impacted them, it impacted many. A friend once said to me, “you know, all sin is the same before God.” He was trying to argue that his sexual sin was the same as telling a white lie. But that is not true. Yes, each and every sin deserves God's judgment. Our sin, no matter what it is, condemns us before our holy God. No matter our sin, we need Christ. That is all true. However, there are degrees of severity with sin. It is not the same to think of murdering someone in your heart as it is to actually murder someone. Some sin, like actual murder, is more heinous. Some sin is more grievous in God's eyes. All sin deserves God's judgment, but some sin is more severe. And one of the worst sins in all of Scripture is when the leaders of God's people abuse the sheep or lead them astray. Malachi 2 here is just one of several Old Testament judgements against godless and morally corrupt leaders. Ezekiel 34, Isaiah 56, Jeremiah 23, and Zechariah 10 all speak of God's condemnation of the “corrupt” and “worthless” so-called “shepherds” and “watchmen” of Israel. Think of Jesus anger against the Pharisees. Or in James chapter 3, verse 1, it says “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Now, if you're a math or science or English teacher, the Lord is not necessarily talking about you. Rather, his greater judgment will be upon teachers in the church. That is why the hammer is so heavy here in Malachi 2. They, themselves, had fallen from the way and they were leading people astray. You need to fire me… the moment I begin to teach false doctrine. If I ever start teaching things contrary to the Gospel of Jesus Christ or in direct contradiction to the Word of God, I should no longer be allowed to be a minster. I think you know this, I'm talking about tier one things that are very clear in Scripture. Things that we share with the Bible-believing Protestant world. For example, that salvation is found in Christ alone. There is no other way. Jesus death on the cross satisfied the wrath of God, for those who believe in him. We receive Jesus' righteous when we come to him by faith and in repentance. And furthermore, that the Bible is the very Word of God. It testifies to its own authority. You should boot me out if I ever undermine essential doctrines like those. You also need to fire me… the moment I commit a sin that undermines my responsibilities… like abuse or infidelity or a pattern of ongoing sin that is not being delt with or of which I will not repent. Obviously, like any elder, I sin and need the grace of God. However, just like the priests of old, a leader in the church should model faith and repentance. 3. The Covenant Which brings us to that very point. #3 The Covenant In the middle verses here, verses 4-6, we are given the picture of what a priest should be like! By the way, you'll see the word “Covenant” used several times in these verse. When I first saw that, I thought it was referring to the Covenant of Grace. You know the covenant that God had established with his people. The Covenant of Grace includes the covenant with Noah, Abraham, Moses, and David. They all, in different ways, are part of the Covenant promises fulfilled in Christ. After all, verse 7 speaks of life and peace and reverent fear. Those are all benefits of God's Covenant with his people. However, I realized that the word Covenant here is actually referring to the specific responsibility that God had given to Levi and his descendants. Verses 4, 5, and 8, specifically refer to God's “covenant with Levi.” To be sure, the priestly order and responsibilities given to Levi directed God's people to the Messiah, so it's not unrelated. But it's different. By the way, there's not a single passage in the Old Testament which describes the covenant with Levi. However, we are given their priestly responsibilities in the book of Leviticus. That is why it is named Leviticus, of course. Also, we read from Deuteronomy 33 this morning which speaks of God's blessing upon Levi and his descendants. They were to keep the covenant; they were to observe and teach the word. The Levites were also to administer the offerings on the altar, and they were to protect the people from false teachers. And now look at the end of verse 5 into verse 6. “…he feared me.” As we talked about before, that's a reverent worship-filled fear of the Lord. “He stood in awe of my name. [verse 6] True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” That description is the opposite of the priests of Malachi 2. It's the model. The priests were to give honor to God's name. They were to teach the truth of God's Word. Furthermore, walk with God in uprightness. And instead of leading people astray, they were to turn many people from sin. This is God's call for teachers and pastors in the church. I read a really good book last year. It's titled, Pastor as Leader. The author, John Currie, is a professor at Westminster Theological Seminary. He teaches and trains future pastors. The whole book is about the character and responsibilities of a pastor. The book is very rich and it's full of Scripture. Currie summarizes a pastor's role this way: “for the glory of God, a man of God, appointed by the Son of God and empowered by the Spirit of God, proclaims the word of God so that the people of God are equipped to move forward into the purposes of God together.” That's helpful, isn't it? Let me read that again… [repeat] That really captures the heart of Malachi 2:5-6. This is the kind of pastor that each and every church needs. A man who seeks God's glory and not his own. A man who leads his sheep in God's Word through his Spirit, and who cares for and loves them in Christ. I'll say, it's both sobering and inspiring to me. It's sobering because I know my own weaknesses and propensity for sin. I know I've failed at these responsibilities many times and perhaps even at times have hurt you without even knowing. I feel inadequate. But it's also inspiring because God doesn't call without equipping. He doesn't leave pastors to their own strength. No, God gives clear guidance to the role and responsibilities of a shepherd. His Word clearly reveals his salvation and clearly reveals his truth and his way. God furthermore gives his Holy Spirit to lead in righteousness and truth. And God provides earthly accountability in the process. And there's one more related thing. Look again at verse 6. “True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” Who is this referring to? Is it referring to Levi? Well, Levi failed in many ways – he was vengeful and a murderer. What about Aaron, one of Levi's descendants? He was Moses's brother and the first High Priest. Is verse 6 referring to him? Well, don't forget that it was Aaron who led the people to melt their gold and create the idolatrous golden calf. He, at first, led many people astray. Verse 6 certainly doesn't describe Aaron's sons, who brought unauthorized fire and experienced God's immediate judgment. In Numbers 25 we are given the example of Aaron's grandson, Phinehas. He was identified as a faithful Levite who fought against unrighteousness. Perhaps verse 6 alludes to him. But in the end, there is only one who meets this description. He is the one in whom all the Levitical requirements are fulfilled. He is the perfect High Priest. Every single word he spoke was true instruction. Absolutely no wrong was found on his lips. He followed the way of God, keeping all the commandments of God. He not only walked in peace, as verse 6 describes, he bought and brought peace with God - peace beyond measure. And last, he turned many from iniquity. And the word “many” is a vast understatements. He had led billions in the way of truth and righteousness. Beloved, this is your Savior Jesus. In him is truth and righteousness, and through him is the only way to God. May each and every one of us as a priesthood of believers look to him for he is the way, the truth, and the life.  And may every single pastor and teacher point to him as the great shepherd who laid down his life for his sheep… and may they point to his Word. And may we each follow his lead and model for he is the perfect priest.

This week we will be considering the confidence that we have in the one true God. We will study in particular the confidence that He gives us in the privilege of prayer. But "prayer" to any god is not really prayer. Only prayer addressed to the one and only God is true prayer. Our final hymn will emphasize the nature of that one true God, in whom we have absolute confidence and to whom we pray. This is hymn 541, O Blessed Holy Trinity in The Lutheran Hymnal. This hymn by Lutheran pastor Martin Behm, is both a prayer to the true God AND and confession of who that true God is. The hymn is based primarily on the Aaronic and Pauline blessings of the Old and New Testament. These blessings highlight the nature of what the Christian Church has called the "Triune" God. Both of these blessings bring out the three-fold nature of the true God. The Aaronic blessing (the blessing given to Aaron in the Old Testament) states: "The LORD bless you and keep you; The LORD make His face shine upon you, And be gracious to you; The LORD lift up His countenance upon you, And give you peace." (Numbers 6:24-26). The Pauline blessing (the blessing used by the Apostle Paul) says: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen" (2 Corinthians 13:14). The stanzas of Behm's hymn develop and utilize these two Bible verses and what they tell us about God. He is three in person, but one in essence. The Triune God is Father and Maker, Son and Redeemer, and Holy Spirit and Comforter. This God has created and preserves us, protects us, instructs and cheers us, and illuminates and keeps us in the faith.  The hymn, which was written just under a hundred years after the start of the Reformation, also draws from and beautifully incorporates Luther's Morning Prayer in stanza 2. Luther wrote: In the name of God the Father, Son, and Holy Spirit. Amen. I thank You, my heavenly Father, through Jesus Christ, Your dear Son, that You have kept all harm and danger away from me last night; and I pray that You would also protect me today from sin and every evil, that my life and all my behavior may please You. Into Your hands I entrust my body and soul and everything else. Let Your holy angel be with me, that the devil may have no power over me. Amen. There is inestimable value in knowing the true God and having absolute confidence in His power, love and mercy. There is joy in our ability to come to the true God in prayer, knowing that He can and will answer according to our need and His will for us. We worship and serve a wonderful God! Join us this weekend to be assured of that confidence and to blend our voices together to sing praise to Father, Son and Holy Spirit for all that our God does, has done and will do for you! 

Aaronic and Melchizedek priesthood

Revelation Dates: November 1834 – December 1835 Revelation Places: Kirtland, Ohio Section 106 - Historical Background: It had been 5 months since the return from Zions Camp. Joseph was engaged in the building of the Temple in Kirtland, along with visiting and strengthening each branch in the area. The previous month of March, Joseph had visited the town of Freedom, baptizing 30-40 people there, including Warren Cowdery, the brother of Oliver Cowdery. This revelation is directed to Warren Cowdery. Recap: Warren Cowdery to be ordained a High Priest and preside over the saints at Freedom, Ohio. He is to be humble and an example, preaching to the people. Section 107 - Historical Background: On Feb 14, 1835, Joseph invited all those who risked their lives at Zions Camp, to attend a special meeting. From the congregation, the 12 Apostles were chosen. Shortly thereafter, the First Council of 70 was selected, presided over by a presidency of 7. On March 28, 1835, the Twelve were about to leave on various missions and desired an uplifting revelation to take with them.     Recap: There are two priesthoods, the Melchizedek and Aaronic. All offices in the church are appendages to this priesthood. Priesthood offices are listed along with their rights and duties. Melchizedek: To administer the keys in spiritual things, authority to preside over all; Offices include High Priest – organized into the First Presidency, quorum of 12 Apostles, quorums of the Seventy, Patriarch and Bishop; and all other holders of the Melchizedek priesthood are to be ordained to the office of Elder. Aaronic: To administer keys of the administering of angels and the outward ordinances, to be presided over by the High Priest of the bishopric; Offices include Priest, Teacher and Deacon. [Note: When it comes time to translate records, such as the sealed portion of the gold plates, the book of Enoch, the brass plates, etc. the prophet will be sustained not only as prophet, seer and revelator, but also translator.] The number of quorums of the Seventy will expand as needed to travel as ministers among the gentiles. Section 108 - Historical Background: Lyman Sherman was among those faithful brethren who answered the call to Zion's Camp. However, upon their return to Kirtland, he wavered. Prompted by the Lord, Lyman approached Joseph to request a blessing and revelation from the Lord. Recap: Because of following the prompting of the Lord, Lyman is forgiven. The Lord admonishes to stop resisting the promptings of the Spirit and to be more careful in observing your vows. Be patient and faithful so the Father can bless you. Stringthen your brethren through conversation, prayers and in your doings. 

Send us a textAre you still drinking spiritual milk when you should be feasting on meat? This profound exploration of spiritual growth challenges us to examine our maturity as believers and our readiness to teach others.Drawing from Hebrews 5, we unpack the writer's lament that many Christians remain spiritual infants long after they should have developed into teachers. "For when for the time you ought to be teachers," he writes, "you have need that one teach you again." This powerful indictment reveals how easily we can become stalled in our spiritual development.The conversation takes a fascinating theological turn as we examine Christ's priesthood after the order of Melchizedek. Unlike the Aaronic priesthood which symbolized Christ in His humiliation, Melchizedek represents Christ in His exaltation. We discover the beautiful symbolism of Melchizedek bringing bread and wine to Abraham after his victory—foreshadowing Christ's communion with believers after His ultimate triumph.Perhaps most practical is our discussion about guarding what enters through our "eye gates" and "ear gates." When we consume sinful content for entertainment, we participate in that sin even without physical action. The etymological connection between "pornography" and the Greek word for "fornication" underscores this spiritual reality. What are you allowing into your heart and mind?We also explore the contrast between works of the flesh and fruit of the Spirit. While works require effort, fruit grows naturally through connection with the source. Your relationship with the Spirit isn't based on periodic refilling like a gas tank but on constant contact—like a subway train connected to its power line through Bible reading, prayer, and fellowship.Ready to move beyond spiritual infancy? This episode will challenge you to deeper maturity and discernment. Share your journey with us and join the conversation about growing from milk to meat in your walk with Christ.The Balance of GrayFaith That Challenges. Conversations that Matter. Laughs included. Subscribe Now!Listen on: Apple Podcasts SpotifySupport the show

This is the third of five studies on the topic of Unstoppable Divine Blessings. It focuses in on the blessings contained in the Aaronic High Priestly prayer, a familiar and often recited benedictory blessing. Do we understand what it means for the Lord to bless you by keeping you, to graciously make His face shine upon you, and for you to know peace with Him when He lifts His countenance upon you? God's plan to bless Israel, His firstborn son, is revealed through their redemption and covenant. The blessings brought through sacrificial atonement are highlighted in the Aaronic high priestly blessing. It is a prayer, given by God, that points to the efficacious prayer of our High Priest who always lives to make intercession for us.

On this episode of The Concordia Publishing House Podcast, host Elizabeth Pittman is joined by guest and author Rev. Dr. R. Reed Lessing. The pair discusses Reed‘s newest book with CPH, Hope in the Wilderness: Practical Insights from the Book of Numbers, which tackles the Book of Numbers in a chapter-by-chapter exploration. Get the book today at cph.org. Show NotesIn-between times. You've likely been here too. Waiting for a new job to start. Transitioning from engaged to married. Packing up your belongings but unable to move into that new house yet. The Book of Numbers is also about the in-between times and, most importantly, how to survive during them.Listen to the episode now as author R. Reed Lessing discusses how his newest book helps you tackle the Book of Numbers with helpful maps, diagrams, and connections to the rest of the Bible. Reed also talks about why studying the Book of Numbers is valuable, who the Levites were and what we can learn from them today, why the ark of the covenant is important, what lessons we can take away from Numbers, and more. QuestionsWhy is a study of Numbers worth the journey?Who are the Levites? What should we know about their role? What can our pastors today learn from them?How does Numbers equip us for the in-between times?What's the danger of not learning how to embrace the in-between times?We hear the Aaronic benediction in worship—give us a closer look at this blessing. Does it have a trinitarian framework?What is “Vitamin F” and why do we need it?Why is the ark of the covenant important?What can we learn from what you call “the worst day of Moses' life”?About the GuestDr. R. Reed Lessing is The Edwin F. and Esther L. Laatsch Chair of Old Testament Studies at Concordia University, St. Paul, Minnesota. He also serves as the University's Director for the Center of Biblical Studies and oversees the University's Pre-Seminary Program. Previously, he was Senior Pastor at Saint Michael Lutheran Church, Fort Wayne, Indiana, and before that, Professor of Exegetical Theology and Director of the Graduate School at Concordia Seminary, St. Louis, Missouri. He was born and raised in Denver, Colorado, and received a B.A. in pre-seminary studies from St. John's College, Winfield, Kansas, in 1981. He earned his M.Div. (1985), S.T.M. (1989), and Ph.D. (2001) degrees from Concordia Seminary, St. Louis, Missouri. He was ordained into the office of the holy ministry on June 29, 1986. From 1986 to 1999, he served pastorates in West Monroe, Louisiana, and Broken Arrow, Oklahoma.

2 Corinthians 13:11-14 - Rejoice, Live in Peace, and Receive God's Grace Please turn to 2 Corinthians 13 verses 11-14. That is on page 1153 in the pew Bibles. It's always bittersweet to finish a sermon series. On the one hand, I wish it wasn't coming to an end because 2 Corinthians has been such a blessing. On the other hand, it's good to move on to other books of the Bible and be blessed and challenged in different ways. So, this will be our last sermon in this series. Next week, we are going to have a missions focused Sunday. And then after that, stay tuned. Let's now come to these concluding words of 2 Corinthians. This is inspired, inerrant God's Word, given through the apostle Paul. Reading of 2 Corinthians 13:11-14 Prayer Every book of the Bible, in different ways, relates to our culture and the church, today. Sometimes, the connection is more direct. Other times it is more indirect. Well, in 2 Corinthians we've seen many direct parallels. I think the reason is that the city of Corinth is like our culture today. It was a confluence of many backgrounds, beliefs, and idols. If you remember, it was a Roman city in Greece. The city had been resettled about 100 years earlier by Julius Ceasar. It therefore boasted of Roman authority and power but being on the Achaia peninsula in Greece, it was still influence by Greek philosophy and gods. The temple of Aphrodite – the goddess of love – overlooked the city. That unholy influence increased the city's sexual promiscuity and prostitution. Furthermore, it was also a major port city. People and goods travelling east and west would travel through Corinth. That made it a desirable place to live for many people from many cultures. You had sea merchants and other traders capitalizing on its primary industry. Other entrepreneurs set up shop to profit off of the all travelers. Since it was a rather new city, Roman and Greek nobles came to fill in the vacuums of political power. Put this all together, Corinth was very cosmopolitan. It was a melting pot of people groups with diverse religious, political, and commercial interests and backgrounds. Sound familiar? I don't think there's any major international city today that doesn't share some of the same characteristics, at least to one extent or another… the Atlanta area included. Think about the effect on the church. The world's philosophies and priorities were pressing in on the church in Corinth. And it wasn't just a single cultural influence; it was a combination of all those influences. That made it even more difficult for the church to filter out truth from error and righteousness from sinfulness. And it's the same thing today. Yes, there are different influences, but they are surprisingly similar. And like every generation in the past, those influences affect the church. Someone asked me the other day whether there was a particular teaching in the church today that 2 Corinthians directly confronts. And the answer is yes. 2 Corinthians directly confronts the Prosperity Gospel. As you know, the prosperity gospel has come up several times over these last few months. It teaches a false theology of suffering, an idolatrous view of money, and a perverted Gospel – a gospel not based on faith in what Christ has done on the cross and in his resurrection, but a false gospel that is socially conceived; focusing on earthly health and wealth and not faith in Christ alone. And, of course, it lines the pockets of the prosperity preachers. So, the false apostles in Corinth, which Paul called “super apostles” are in many ways analogous to prosperity Gospel preachers today. They not only perverted the truth, but arrogantly exalted themselves, their social status, and their worldly credentials. Now, to be sure, it's not a perfect parallel. The church in Corinth had its unique challenges, but the parallels to Prosperity preaching are there. And you can see some of those parallels in the various things that Paul has been addressing in the book. We've come across several of them. In summary, there have been five streams of teaching that have dealt with the issues in Corinth. They include: 1. Number 1, Authentic ministry. Not only has the apostle Paul over and over defended his apostleship, but in doing so, he has laid the foundation to true and authentic ministry. A faithful church and a faithful minister is humble and seeks to reflect Christ. Faithful churches and pastors pursue integrity and sincerity and point to Christ, not themselves. As Paul put it just a couple verses earlier, they build up and don't tear down. Those are the signs of faithful ministries. 2. A second stream that has come up multiple times is strength through weakness. That is, the strength of Christ in the weakness of our human flesh. 2 Corinthians has given us rich truths that we can hold on to in our weaknesses and suffering. Rather than try to summarize it here, let me just remind you of those verses. ·      Chapter 1: “[God] comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God." ·      Chapter 4: “…we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.” It's speaking about the treasure of the Gospel given to us which we have in our frail bodies. ·      How about this one: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen, which are eternal…” ·      And one more, chapter 12… “But he said to me [that is, the Lord said to Paul], 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.” There are others. What God has done in 2 Corinthians is reorient our doctrine of suffering. God uses our suffering to remind us of his strength that we may rely on him, because when we are weak, then we are strong. 3. Ok, the third stream – God's Covenant promises of old have been fulfilled in Christ – in his Gospel. Through Jesus, the old covenant has been fulfilled. Remember, “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.” This one has particular relevance to Corinth given some of the Jewish influences. The false apostles were trying to drag the people back into the forms and practices of the old covenant. But remember, those old forms and practices (like the sacrifices and festivals) were shadows of what was to come. Remember, the moon and planets reflect the sun, which is the source. It's a similar idea. Chapter 3 was all about this correction. The 10 commandments condemn us, but Christ has redeemed us. Chapter 5 gave us amazing truths. Verse 17 “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” And you've heard me say that 5:21 is in my mind, the clearest single verse that articulates the Gospel. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” God made him, that is Jesus, to be sin for us, that we may receive his righteousness. 4. Number 4 – the fourth category. Giving and wealth. The middle chapters, 7-9, spoke of the grace of giving. Paul testified to Corinth that the Macedonians, though they were poor from a worldly standpoint, gave generously out of their poverty. The church has a responsibility to support the church. However, giving is not a means to salvation or a means to a better life, as today's false prosperity teachers say. No, rather, giving is a response to the grace of God in Christ. “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.” It's not talking about earthly riches but the riches of grace in Christ Jesus. Salvation and hope in him. The ultimate motivation for our giving is the grace of God in Christ. 5. And then the last thing – the last stream, number 5. Repentance and restoration. The whole letter, in a sense, is a call to repentance. Repentance and restoration have been key themes throughout. That's because the church in Corinth's beliefs and practices and lifestyle looked more like the Roman and Greek culture around them rather than the beliefs and practices and lifestyle that God had revealed to them in his Word and through his true apostles. That message is a message for every church and every believer in every generation. We are all tempted to trust in the things of this world and conform our beliefs to the philosophy of this world, rather than putting our trust in God and seeking to be conformed to him by faith. Chapter 10, we should “take every thought captive to obey Christ” and last week, chapter 13, we should therefore “examine ourselves.” So 5 emphases, 5 streams of correction which broadly speaking, the church in Corinth needed to hear. Not every individual, but the church as a whole, which is why at the beginning of this chapter the apostle warned of judgment if they did not to repent. Paul prayed for and entreated them to repent. The big question is, did the church in Corinth actually repent? Did they return to God in Christ in faithfulness? And I have an answer for you. But you'll have to wait a couple more minutes. First, let's actually get into our text this morning. I know we're more than halfway through our usual time, but I think that review was helpful both as a conclusion to our series as well as context for these final verses. So let's look at them. First look at verse 11. Paul calls them “brothers.” Last week, remember, he had just dropped the hammer of judgment - the warning of judgment. And now he reminds them that they are brothers and sisters in Christ. And I want you to think back on our study of 2 Corinthians. Really, Paul had been writing to two groups in the church. One, the faithful believers. He is thankful that their godly grief has produced repentance. He wrote that in chapter 7. In chapter 8, he called on them to also excel in the grace of giving, just like in other areas. But Paul has also been very direct at times with those who were not walking in godliness and truth. Some in the church were following the false apostles. Remember from chapter 11, some were “putting up with them readily enough.” And in chapter 12, Paul fears that they will not repent. Nonetheless, they are all in the church and they are therefore brothers and sisters. He says, “finally brothers” In other words, listen to me for you are my church family. And then notice that he gives them 5 imperatives in verses 11. That's a lot! Five commands in one verse. And each of them connects in different ways to the rest of the letter. Let's briefly consider these commands. He begins with “rejoice!” That specific Greek word for “rejoice” includes a sense that is not captured in our English word rejoice. It's rejoicing in sadness or suffering. That is how it is used in chapter 6, “though sorrowful, we are rejoicing.” And that particular emphasis of rejoicing in suffering, directly relates to the second command in verse 11. Look at it. “Comfort one another.” That brings us all the way back to chapter 1. Comfort one another in your affliction because you share in both the affliction and comfort of Christ. The next one is also very connected to the rest of the book. “aim for restoration.” It's a recognition that restoration is not always possible. But as much as it depends on you, aim for restoration. Do what you can to restore those who have wandered from God's truth and word. Remember from last week, Paul desired their restoration. Even if one of the so-called super apostles repented, he should be restored to the family of faith. Aim for restoration. The last two imperatives in verse 11 are related. “agree with one another” and “live in peace.” That's one of the things that the church in Corinth struggled with. Unity. Remember, the city had people from all over… people from different cultural backgrounds. Scattered throughout 1st and 2nd Corinthians, we are given glimpses of the makeup of the church. The church had Jewish background believers in Christ. It had gentile believers from both lower classes in society and from wealthy families. It had Greeks, Romans, some from northern Africa (that's where Apollos was from) and likely some people from Asia. Given the diversity, they struggled to get along. They often sinned against one another by quarrelling or slandering or gossip. That struggle has been well documented. And God calls them, through Paul, to agree with one another and to live in peace. Do you see how verse 11 is like a summary? Then after those 5 imperatives, he says, “and the God of love and peace will be with you.” Living in harmony in Christ with one another will bring to bear the love and peace of God. In other words, with all their troubles, the Corinthians were not experiencing God's love and peace. It's not that they didn't have the love of God or peace from God, but all their troubles suppressed that love and peace. It's very difficult to live in a community or family where people are always at odds with one another. I've never experienced that, but I've known plenty who have. It fosters relational sin that at times can spiral out of control if the forgiveness and grace of Christ does not prevail. That forgiveness and grace needed to prevail in Corinth. It needs to prevail in every church. That's a good word for us. And then Paul says, “greet one another with a holy kiss!” This refers to a brotherly or sisterly kind of kiss. Most believe it refers to kissing someone on the cheek – Kind of like in Italy or France today. The point is to show some kind of affection to each other. It's a sign of commitment. Paul desired them to be with one another in person and display love and devotion because they were united together in Christ. You can't do that if you remain in your little tribes and only talk to your people. There's something about being together and displaying your brotherly or sisterly affection to one another that disarms conflict. A parallel today could be communicating in the digital world. You know, we send emails and texts. And sometimes, we inadvertently imply something that we didn't intend. Or someone assumes something based on how we worded something. But when you are in person, many of those opportunities for miscommunication go away. I am not saying that we should only communicate in person. In fact, that's what this letter was, a written word. But Paul was on his way there to be with them in person. And he wanted them to be with present with one another. And he adds, “All the saints greet you.” It was a reminder that all the believers from all the churches are bound together in Christ. We greet one another knowing that we share the amazing promises of God in him. The Corinthians were not alone. No, they shared their faith in Christ with the poor Jewish believers in Jerusalem. And with the churches of north Africa. And with the Macedonians and those in Asia minor. The were all brothers and sisters in Christ. Ok, before we get to this great benediction in verse 14, let's return to the question. Did the church in Corinth repent? Were the false apostles kicked out or even better come to know the truth and grace of Christ? Did those causing division and those living unholy lives return to faithful living in Chist? Did they follow through on their commitment to give to the poor saints in Jerusalem? And the answer is, yes. Or I should probably say all indications are yes, they did. In the beginning of Acts 20 we're told that Paul spent 3 months in southern Greece. There is no mention of conflict in the church. Furthermore, at the end of Romans in chapter 15, Paul confirms that yes, the church in Achaia, where Corinth was, contributed to the saints in Jerusalem. And that is all consistent with the report that Titus brought to Paul earlier in chapter 7 – repentant hearts. The work of the Holy Spirit, through Paul as a true apostle appears to have unified the church in Corinth. As he's writing these final words, Paul doesn't know what will happen… But he nonetheless concludes his letter with a great benediction. It's one of the two most used benedictions in Scripture. The other being the Aaronic benediction from Numbers 6. In fact, 2 Corinthians 13:14 is one of the main trinitarian verses in Scripture. God the Father, God the Son, and God the Holy Spirit. May the grace of the Lord Jesus Christ… that is, the grace that saves and the grace that sustains us. It is that grace which has been the central emphasis of every single chapter in this book - the grace found in the cross of Christ, which restores and reconciles. May that grace be the center of our ministry and lives. And may the love of God… that is, the love of God the Father who gave his son for us. A love greater than any love anywhere at any time. It is a love that we did not deserve, but a love which God nonetheless poured out on us. And may the fellowship of the Holy Spirit… that is the unifying work of God through his Spirit who has brought us together in Christ. It is the only thing that can break down the walls of hostility and make us one body, because he has broken down the walls in our hearts and made us one people in Christ. May God who is three in one, in all these ways, bless and keep us, just as he did for the Corinthians. Amen? I want to encourage you to re-read 2 Corinthians this week. I think you'll be blessed to be reminded about all that we've studied.

Have you ever truly grasped the immense power and sacred promises embedded within the Priesthood? This video unlocks the profound truths of Doctrine & Covenants 84! Summary: In this powerful exploration, we delve into D&C 84, a foundational revelation given to elders returning from their missions, revealing the grand scope of the Restoration. It's not just about restoring the Gospel, Priesthood, or Church, but ultimately about the restoration of God's people to a right relationship with Him. This process is intrinsically linked to the gathering of Saints to Zion and the building of Temples, where God's glory can fill His house. The video dissects the dual nature of the Priesthood: the Lesser (Aaronic) Priesthood, which prepares us through the preparatory gospel and baptism of repentance, and the Greater (Melchizedek) Priesthood, which holds the "key of the knowledge of God" and the power to manifest "the power of godliness". It's within the temple that this power of godliness is most fully made manifest, making ordinances effective for our salvation. A central theme is the Oath and Covenant of the Priesthood, emphasizing the sacred promises made by both God and man. Discover God's unbreakable oath to bless those who worthily receive the Priesthood, promising them sanctification, renewed bodies, and becoming heirs of "all that my Father hath". In return, man's covenant involves receiving the Priesthood, magnifying callings, hearkening to words of eternal life, and living by every word of God. The video also warns against treating God's word lightly, which can lead to spiritual darkness and bondage, but offers the powerful remedy of repentance and remembering the new covenant. Ultimately, living these principles makes us friends of Christ and enables signs to follow believers, confirming the transformative power of the Priesthood in preparing us for celestial glory. Call-to-Action: How has the Priesthood blessed your life and helped restore you to God? What part of the Oath and Covenant inspires you most? Share your insights in the comments below! If this video deepened your appreciation for the Priesthood, please like, share, and subscribe to "Unshaken" for more revelatory insights. Chapter Timestamps: 0:00 Intro 3:43 What Are We Restoring? 12:15 Aaronic & Melchizedek Priesthoods 38:57 Oath and Covenant of the Priesthood 52:05 Reaching Those Who Resist the Spirit 1:10:53 A Church Under Condemnation 1:25:28 Missionary Work 1:41:23 Singing the New Song 1:50:12 One-Liners

Welcome to an exploration of one of the most distinctive branches of Mormonism: the Strangite Church. We will discuss Strangite women's role in priesthood. While many are familiar with the larger Latter-day Saint movements, the Strangites offer a fascinating glimpse into different interpretations and practices rooted in early Restorationism. Based primarily in Burlington, Wisconsin, the Strangite Church has a rich history, unique theological perspectives, and surprising elements that set it apart. https://youtu.be/61quRH-_glI Resilient Community/Promised Refuge According to the revelations of James J. Strang, Voree was prophesied to be a refuge for the people, where "the Gentiles would treat you with kindness". Remarkably, the Strangites in Voree have never experienced the persecution that other Mormon settlements faced in places like Palmyra, Kirtland, Independence, or Nauvoo. This consistent respect and kind treatment from the wider community is seen by Strangites as a powerful sign that James A. Strang's revelations were true. Furthermore, families living there have prospered, owning homes and achieving financial stability, which they believe is a testament to the blessings promised for obedience to God. The congregation has seen periods of challenge and renewal. A spiritual movement led others to move to Voree, and gradually the church began to build up again. While the primary congregation is in Burlington, members also reside in various states, including Texas, Colorado, New Mexico, Florida, Michigan, and Minnesota, often attending services via Zoom. Women in the Aaronic Priesthood Perhaps one of the most surprising and progressive aspects of the Strangite Church is its stance on women and the priesthood. Unlike many other Restorationist faiths, the Strangite Church ordains women to the Aaronic priesthood, specifically to the office of teacher. They believe that Emma Smith herself was the first teacher. These women teachers play an active and vital role in church services. They are permitted to lead meetings, often doing so in pairs, each taking half of the Sabbath service. While women hold the office of teacher, they are not ordained as deaconesses; deacons are exclusively boys. Priesthood ordination in the Strangite Church is not tied to age or seen as a "rite of passage.” Instead, individuals are called when a priesthood member receives inspiration that a particular person is ready and begins to excel. The Strangite priesthood structure includes: Melchizedek Priesthood: Elders and High Priests. Aaronic Priesthood: Priests, Teachers (including women), and Deacons. There are no Seventies currently, and they believe a prophet is needed to structure other offices. The leadership of the church has continued through a series of appointments. Lorenzo Hickey ordained Wingfield Watson as the head of the church and a high priest, who then served until his passing around 1920. Following Watson, subsequent presiding high priests have been appointed by their predecessors. Currently, David Flanders serves as the presiding high priest, a role of duty and responsibility to manage affairs, but not one that grants him higher authority than other high priests. Saturday Worship and the Nature of Christ A distinct practice of the Strangite Church is their worship on Saturday, the Sabbath day. This is based on their belief that God sanctified the seventh day during creation. They contend that the Catholic Church changed the Sabbath to Sunday to honor the sun god and appease pagans, aiming to unite Christians and pagans into a single universal church. Their theological views also extend to the nature of Christ. The Strangite Church believes that Jesus was 100% mortal, and that Joseph was his biological father. This belief is critical to their understanding of Christ's lineage, as Joseph was of the tribe of Judah, which connects Jesus directly to the covenant line of Abraham and King David through the ma...

What does the Nazarite vow have to do with the Christian life, and why is the Aaronic benediction such a big deal? Click here for that and more as we continue our study of “Christianity in Numbers”!

Hebrews 5verses 12-6 and 20 continues the theme begun in chapter 5 – a warning against apostacy. The first 8 verses deal with a pressing danger to those, who were once enlightened by the Spirit Word, and had shared in the Holy Spirit gifts of the first century, of “falling away” (Greek word for apostacy and having a number value of 666). This proves that the possession of a spiritual gift was not a guarantee of a place in the kingdom. The writer expresses his hope that the majority of the letter's readers will not succumb to this challenge. From verse 13 to the end of chapter the writer outlines the certainty of God's promises. All His promises are unfailing and are not capable of any shortfall in what He has promised. Yahweh's promise to Abraham is vouchsafed by an oath based on God's own existence. And so with Chrst having been raised and exalted to His Father's presence our hope is securely anchored in Christ. This hope takes us beyond mortality and being with Christ will be realised at Jesus' return to earth to set up the kingdom promised to Abraham (see Romans 4 verse 13; Genesis 13 verses 14-15). From chapters 7-10 the writer speaks of the “better priesthood”, which has been brought into existence by our Lord Jesus Christ. Chapter 7 introduces us to “one made like unto the Son of God”, by the terms the Scripture uses and the manner in which they are introduced to the reader of the sacred inspired text. Twice only do we find Melchizedek, the king-priest of Jerusalem mentioned in the Old Testament – Genesis 14 and Psalm 110. These verses were written about a thousand years apart. And together with an enacted parable from 2 Samuel chapters 6-8 allow us to see how this man prefigures the Lord Jesus Christ and his priesthood. Like Abraham's promises Christ's priesthood (typically seen in Melchizedek) is founded upon an oath. Since Melchizedek's priesthood preceded and also prophetically succeeds the Aaronic priesthood the Scripture foreshadows a change of law administered by an eternal priesthood of King-priests. Christ's sacrifice suffices in the forgiveness of sins once for all time. And our Lord Jesus will return to the earth free from a body which is weak and sin prone to rule in glorious immortality.

Oh to see God's ways, His salvation, and His praises spread throughout all the earth. What a glorious thing that would be! The psalmist opens with words that ring familiar to the Aaronic blessing;"The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace." --Numbers 6:24-26Continuing with a call for global praise; "Let the peoples praise you, O God; let all the peoples praise you!" --Psalm 67:3One doesn't have to go far to encounter *all the peoples* praising and worshiping something else instead of God. Even us, at times, will attend church seeking other things instead of the worship of Jesus. Let us meditate on the words of this psalm, praying for our hearts to be in tune with this song of praise even while we wait on the world to join in. May our lives be given to helping others see God's worth and give to God alone all glory, honor and praise!Prepare for this week's teaching by reading Psalm 67

Welcome to Day 2628 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2628 – Wisdom Nuggets – Psalm 67:1-7 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2628 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2628 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In today's Wisdom Nugget, we're embarking on a radiant trek through Psalm 67 in the New Living Translation. This psalm is a beautiful and concise prayer and song of praise, brimming with hope for God's blessing to extend far beyond the borders of one nation and encompass the entire world. It's a vision that was truly revolutionary in the ancient world, where most people believed in tribal or national gods. The Israelites, however, had a God whose plan from the beginning involved the blessing of all peoples on earth. Psalm 67 is closely linked to the ancient Aaronic blessing found in Numbers 6:24-26, a blessing that was a cornerstone of Israelite worship and a powerful declaration of God's favor and protection. As we explore these verses, we'll see how the psalmist expands on this priestly blessing, envisioning its impact reaching the farthest corners of the globe. Let's begin our trek by reading the first two verses of Psalm 67: (Reads Psalm 67:1-2 NLT) May God be merciful and bless us. May his face smile with favor on us. Interlude May your ways be known throughout the earth, your saving power among people everywhere.   Guthrie Chamberlain: The psalm opens with a prayer that would have been instantly recognizable to any Israelite: “May God be merciful and bless us. May his face smile with favor on us.” This echoes the ancient priestly blessing. “May God be merciful” acknowledges their dependence on God's grace and compassion. It's a recognition that any blessing they receive is not earned, but flows from God's character. The phrase, “May his face smile with favor on us,” is a rich and powerful image in the ancient Near East. In many cultures, the king's face symbolized his disposition towards his subjects. A frowning or hidden face could indicate displeasure or rejection, while a smiling or shining face conveyed favor, acceptance, and warmth. For God's face to “smile with favor” on His people meant they were experiencing His approval, His presence, and His active goodness in their lives. It was a desire for tangible evidence of God's blessing – prosperity, protection, peace, and fruitfulness. Think about the feeling of someone you admire deeply looking at you with warmth and approval. It's uplifting, affirming, and empowering. How much more so is it when the Creator of the universe, the King of all kings, looks upon you with favor? For an Israelite, this was the ultimate source of security and well-being. The “Interlude” here, like the “Selah” in Psalm 66, likely indicates a pause for reflection or a musical transition. It's a moment to absorb the weight of this prayer for divine blessing and favor. But the psalmist doesn't stop with a prayer solely for the blessing of Israel. The very next verses reveal the profound purpose behind this request: “May your ways be known...

Jesus invites us into an untroubled heart, not by avoiding life's chaos, but by walking with the Holy Spirit—our wise advocate. This Spirit brings peace, encouragement, and truth in a world full of deceptive brain messages. With a nod to neuroscience, we learn how the Holy Spirit helps us recognize patterns of fear and worry and instead leads us to five relational gifts: acceptance, affection, appreciation, attention, and allowing. We're reminded through the ancient Aaronic blessing that God's face shines on us, bringing deep affirmation and care. Today, lean into the truth and live with integrity, supported by your forever friend.Join the conversation in our FB Group: https://www.facebook.com/share/g/1CnqywVp9s/Become New is here to help you grow spiritually one day at a time.John's new book STEPS is out! Check it out here: https://becomenew.com/steps/Want to work the steps with a friend or small group? Visit: DoTheSteps.com

Preparing His Bride | Apr 12, 2025 You are called to more than just religious function—you are called to a priesthood that represents a complete lifestyle of consecration, righteousness, and love. This priesthood requires personal, daily engagement with the Holy Spirit, not just during designated spiritual activities. Your journey in faith begins with hearing God's Word, which leads to intimacy with Him and transformation by His Spirit. Without faith, it's impossible to please God—and faith comes through hearing His Word. As you progress in this journey, you'll experience spiritual ascension, moving from the outer courts toward the Holy of Holies, where your heart rises in love, truth, and humility. Unlike the Aaronic priesthood of old, which was external and temporary, you are part of the Melchizedek priesthood—internal, eternal, and based on the power of an endless life. God's original design was always to dwell within you, and this priesthood enables that divine indwelling. This blueprint was established before the fall of man, when God had unhindered fellowship with humanity because His image, life, and nature were within them. This priesthood isn't something you achieve alone. You're in a blood covenant relationship with God through Jesus Christ, which binds you to Him and to your fellow believers. This covenant is serious—sealed by Christ's blood—and includes responsibilities. Just as a priest must give life, you cannot merely collect spiritual insights without sharing them. Rivers of living water are meant to flow from you, not stagnate within. Remember that Jesus demonstrated what humanity is meant to become. Even creation obeys those who grow into this priesthood, not because of special powers, but because of spiritual maturity. The Melchizedek priesthood unites heaven and earth, discourages division among believers, and encourages unity of faith. Your life either contributes to or distracts from this divine oneness. Focus on what unites rather than what separates. Your priesthood means executing the Father's will, being a conduit of His presence and purposes. The true sonship means surrender—letting God's will shape you rather than projecting your own agenda. This covenant community is how the world will know Christ. When you refuse to be your brother's keeper, you're breaking covenant. Like soldiers who never leave their wounded behind, you are called to care for your covenant family. This is not optional—it's the heart of your priesthood. Learn more : http://caveadullam.org/ Subscribe to our Podcast on iTunes : https://podcasts.apple.com/us/podcast... Check us out on Spotify : https://open.spotify.com/show/02wUJ3W... or download the Podcast episodes for free : https://hearthis.at/caveadullam-hl/#t... Follow us on Facebook & Instagram Facebook Cave Adullam : / caveadullam.org Ministers Rest : / ministersrest Preparing His bride : / phbfellowship #STNG : / securingthenextgeneration Instagram Cave Adullam: / caveadullam #STNG : / securingthenextgeneration

Numbers 18: The Responsibilities and Privileges of the Priests and Levites Numbers 18 is a chapter in the Book of Numbers in the Hebrew Bible/Old Testament that outlines the duties and privileges of the Levites and priests (Aaronic priesthood) concerning the tabernacle and the offerings of Israel. This chapter establishes the structure of priestly service, the inheritance of the Levites, and the tithe system that sustains their work. God directly speaks to Aaron, defining the specific duties and responsibilities of the priests and Levites in caring for the sanctuary. Only Aaron and his descendants are allowed to handle the most sacred aspects of worship, while the Levites are assigned to assist them. God warns that any unauthorized individual (non-Levite) who approaches the holy objects or enters restricted areas will bear the penalty of death. This separation of roles ensures that the sanctuary remains holy and that its services are carried out properly. The Levites are designated as substitutes for the firstborn of Israel, a concept that originates from Exodus 13:1-2, where God claimed the firstborn of Israel as His own after sparing them during the Passover in Egypt. Rather than requiring the service of every firstborn male in Israel, God chooses the Levites as His dedicated servants to perform the work of the tabernacle. Unlike the other tribes of Israel, the Levites do not receive land as an inheritance. Instead, they are given the tithes and offerings brought by the Israelites, which are considered holy to God. This system ensures that the Levites can focus on their spiritual duties rather than agricultural or economic labor. God explicitly states in Numbers 18:20, “You shall have no inheritance in their land, nor shall you have any portion among them; I am your portion and your inheritance among the children of Israel.” The Levites' dependence on God's provision reinforces the idea that their work is solely devoted to ministering in the tabernacle. The Israelites are required to give a tenth (tithe) of their produce to support the Levites. This tithe system, established in Numbers 18:21-24, ensures that the Levites are sustained while they serve in the tabernacle. However, the Levites are not exempt from giving; they are required to offer a tithe from their received portion to the priests as an offering to the Lord (Numbers 18:26-29). This principle creates a cycle of giving that sustains both the priests and Levites in their service to God. Strict rules and consequences are outlined for the handling of holy offerings. The sacred portions of the offerings are reserved for the priests and their families, ensuring that only those ordained for temple service may consume them. Unauthorized handling of the holy things results in severe consequences, including death. These regulations reinforce the sacredness of God's presence and the importance of reverence in worship. Numbers 18 holds great historical and theological significance. The centralization of worship around the tabernacle reinforces the idea that God's presence is among Israel and must be approached with reverence and holiness. The Levitical system set the precedent for later Jewish priesthood practices in the First and Second Temples in Jerusalem. Additionally, the principle of tithing outlined in this chapter influenced later Jewish and Christian traditions regarding the financial support of religious leadership. This chapter establishes a divinely structured system where God's chosen servants are provided for through the offerings of the people, allowing them to focus entirely on their sacred duties. It emphasizes the holiness of God's sanctuary, the importance of obedience in worship, and the ongoing responsibility of the people to sustain their spiritual leaders.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.

On this episode, Paul White talks about the Aaronic priesthood. Accompanying scripture: Hebrews 5:4-5. 

Section 12 - Historical Background: Joseph Knight, a successful farmer living in Fayette, New York, was a loyal friend and former employer of Joseph Smith. Knowing Joseph Smith was translating the gold plates while in Harmony, Pennsylvania, Knight brought down a wagon of supplies to help Joseph and Emma. While there, he asked for a personal revelation, probably through the Urim and Thummim. Recap: The Lord confirms His divinity. Those who labor in His vineyard will be blessed and find salvation. Joseph Knight is counselled to be humble, loving, faithful and charitable.  Section 13 – Historical Background: While translating the plates, Joseph and Oliver were impressed with the subject of baptism which was frequently discussed in the record. Wondering what to do about their own baptism, they asked upon the Lord. As a result, a Heavenly manifestation opened before them as John the Baptist appeared and conferred the Aaronic priesthood upon Joseph and Oliver. Having this new authority, Joseph and Oliver baptized one another. Recap: John the Baptist confers the Aaronic Priesthood upon Joseph and Oliver, giving them authority to baptize into Christ's church. Sections 14-16 – Historical Background: After receiving the Melchizedek Priesthood from Peter, James and John, believed to have occurred in early June, 1829, the persecution in Harmony became severe. Joseph was instructed by the Lord to flee with Emma to Fayette, New York where the Whitmer family offered to share their small and modest home with them. Three of the Whitmer sons, David, John and Peter Jr, asked for personal revelations from Joseph. Recap: The Lord declares the divinity of these blessings, coming from God and not from Joseph. Counsel given to labor in the vineyard, keep God's commandments and preach repentance. All were asked to endure to the end. Unfortunately, Peter was the only one who remained loyal to the Lord. Section 17 – Historical Background: During the translation of the plates, it was learned that the Lord would establish the truthfulness of the record by three witnesses (see 2 Nephi 27:12 and Ether 5:4). Oliver Cowdery, David Whitmer and Martin Harris all desired to be given the privilege of seeing the Gold Plates. Joseph inquired of the Lord concerning this, through the Urim and Thummim. Recap: Oliver Cowdery, David Whitmer and Martin Harris are promised that if they have adequate faith, they will be allowed to not only see the Gold Plates, but also the breastplate, the sword of Laban, the Urim and Thummim, and the Liahona. They are commanded to use this witness to testify to the world of the truthfulness of the Book of Mormon and its translation by the gift and power of God.

God has a PURPOSE for your life: to be a conduit for His blessing. Pastor Shawn Hennessy reminds us of three things about the Aaronic blessing.Scripture in this message: Numbers 6:24-27, Luke 24:50-52, Exodus 33:20, 1 Timothy 2:5Watch this message on YouTubeJust starting your Jesus journey? Let us know by filling out this form so we can connect with you personallyHello Card Tithes & OfferingsPlease consider giving to help us spread the life giving message of Jesus to the 920 and beyondGive Here --Follow Life Church on socialsLCGB Facebook LCGB Instagram LCGB YouTube

The past few weeks we have been exploring the oldest known piece of Scripture - a 3,000 year old passage from Numbers 6 called the Aaronic or Priestly Blessing. This week, we specifically looked at the third part, "May the Lord smile on you", and learned what it means for us and what we should do with it.

Jesus is both High Priest and King. He is greater than, and the fulfillment of, the Aaronic and Levitical system. Connect and Follow Dr. Melody on IG: @dr.melody_fitplusfaith and join our Healthy Christian Women FB group.

Jennie Blaser is the ninth of 11 children and has lived all over the world: Hawaii, Utah, California, Arizona, Argentina, Slovenia, and Hong Kong. She served an 18-month mission in one branch in Ljubljana, Slovenia, and speaks English, Spanish, and Slovenian. She graduated in International Finance with a minor in Spanish from Brigham Young University, returning to earn an MBA. Jennie has taught early morning Seminary, Marriage and Family Relations, Relief Society, Sunday School, and Gospel Doctrine. She has also served as a second counselor in a Young Women presidency twice and second counselor in a Relief Society presidency five times. Jennie is currently the second counselor in her stake Young Women presidency. Dave Blaser grew up in an Air Force family and also lived all over. He served a mission in Mendoza, Argentina, graduated from BYU in Construction Management, and has worked in commercial construction management for 24 years. He is currently the executive vice president of operations for Layton Construction in Arizona. Dave has served as an elders quorum president, Young Men president, in a bishopric, and as a stake executive secretary. He currently serves as the bishop of his ward. Jennie recently published her first book, a short novel entitled One Plus One Equals Three. She was an adrenaline junkie until her body literally stopped producing adrenaline—one of the health challenges she deals with daily. Dave runs nearly every day and has finished multiple marathons. He is a parrot-head (Jimmy Buffet fan) and a Swiftie. The Blasers live in Gilbert, Arizona, and have three children. Links There is already a discussion started about this podcast. Share your thoughts here. Transcript coming soon Get 14-day access to the Core Leader Library Highlights 2:00 Kurt introduces Jennie and Dave and their callings. 3:20 Jennie shares how and why she got started researching the Church handbook. She has been on a journey of learning and has written a few articles about the youth programs. 6:30 Dave was a previous priesthood quorum advisor before he became bishop. He shares what he learned from the handbook and tried to apply it in his calling. 8:15 Always start with the handbook when beginning a calling. 9:20 Helping the young women have more interactions and feel comfortable with the bishop. The bishopric needs to be spending regular time with the young women. 10:40 The bishopric is not the Young Men presidency. Since Doctrine & Covenants 107 was written they have always been the presidency over the Aaronic priesthood and nothing has changed. 12:40 There are four different people that are critical to buy into the new system for the youth to make it a success. The first is the bishopric. They need to balance focus between Young Men and the Young Women programs. 16:10 The responsibilities of the bishop have changed in the past five years with the new focus on the youth. To help him focus on the youth, the Relief Society president and elders quorum president can step in and help with people that need help in their organizations. 18:30 Dave's ward has begun support groups in the Relief Society for people struggling. It helps take some of the load off of the bishopric and allows them to do more with the youth. 19:40 Empowering the elders quorum president and Relief Society president and delegating to them. Dave shares how he does this. 20:40 When the new handbook now states that the bishop's role is to be over both Young Men and Young Women. With the release of the Young Men presidencies it allows the young men to step up and take on more leadership and responsibility. There needs to be training done to help get this done. 26:30 Helping the young women feel more welcome, more needed, and like they have a place in the Church. 28:30 There are numerous trainings in the handbook and those trainings should happen twice a year.

The second of a series of five expositional style teachings diving into some of the riches that can be found in book of Leviticus. This study will focus on aspects of the high priest discussing elements of the consecration process and how several details points to Jesus Christ. In addition, we will examine various Scriptures in order to show how the concept of priesthood was from the beginning and how the former high priest eclipses the Aaronic priesthood and how Jesus as our high priest, comes from the order of Melchizedek, a system that the Church falls under. The post Treasures in Leviticus The High Priest CH 8:1-12 May 9th, 2024 appeared first on Calvary Chapel Kaneohe.

The second of a series of five expositional style teachings diving into some of the riches that can be found in book of Leviticus.  This study will focus on aspects of the high priest discussing elements of the consecration process and how several details points to Jesus Christ.  In addition, we will examine various Scriptures in order to show how the concept of priesthood was from the beginning and how the former high priest eclipses the Aaronic priesthood and how Jesus as our high priest, comes from the order of Melchizedek, a system that the Church falls under.  Taught by Assistant Pastor Mac at Calvary Chapel Kaneohe Hawaii.   Social MediaMobile/TV Apps: https://subsplash.com/calvarychapelkaneohe/app Prophecy Website: http://jdfarag.orgChurch Website: http://www.calvarychapelkaneohe.comTwitter: https://twitter.com/JDFaragFacebook: https://www.facebook.com/JDFaragInstagram: https://www.instagram.com/JDFarag