A suitable sacrifice had to be offered so that the sins of mankind could not only be covered, but be completely paid for, forgiven, removed, and forgotten.
Man's estrangement from God is wholly man's fault. Atonement denotes the way harmony is achieved, making the entire world at one or reconciled with God.
Repentance is something we must do with our God-given free moral agency. Reconciliation is an ongoing process that enables us to draw closer to what God is.
Richard Ritenbaugh, reflecting over his priceless racing memorabilia, broaches the subject of limited atonement as opposed to unlimited or universal atonement believed by a large number of Protestant evangelical theologians. To yield to the Protestant assu. . .
God's solution to mankind's separation was sending a second Adam, Jesus Christ, to make reconciliation possible. Fasting shows our dependence on God.
The cleansing of Joshua's filthy robes in Zechariah 3 is a future application of the cleansing in Leviticus 16, when Jesus Christ cleanses Israel in the future.
Atonement, when we are commanded to afflict our souls through fasting, is a time of self-evaluation and repentance. This is the only way to have real unity with God.
The subject of propitiation can be deeply complex. However, understanding three related Greek terms will help to frame propitiation properly, as the expression of God's mercy and grace. Martin Collins explains that Christ's propitiatory sacrifice satisfied. . .
Hebrews 9 and 10 clarify the Atonement ritual of Leviticus 16. The author makes no mention of Satan, but says that Jesus bears our sins like the azazel goat.
Richard Ritenbaugh recounts the bitter feud which took place between two brothers, Adolph Dassler (founder of Adidas® shoes), and Rudolph Dassler (founder of Puma® shoes), stemming from a misunderstanding during a time Adolf took shelter in a bomb-shelter. . .
All that we have has come from others, especially God. The Day of Atonement points out how needy and dependent on God we are; fasting shows our frailty.
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan, this traditional view has no biblical support.
Many in God's church have believed that humanity cannot be "at one" with God until Satan has been bound at the beginning of the Millennium. This misunderstanding, David Grabbe contends, has come about due to a general failure to grasp significant truths ab. . .
Jesus' perfect offering of Himself for us fulfilled the sin offering of Leviticus 4. Our acceptance of His offering for atonement puts us under obligation.
Some say the scapegoat (azazel) prefigures the Devil, others say it has been fulfilled by Jesus. Tradition teaches one thing; Scripture reveals another.
When we do something against the law or even against our own conscience, guilt is triggered, and we suffer, not just a gut-wrenching emotion, but also a descent into a state of culpability, of sin. Martin Collins instructs the guilty on their response to g. . .
On the Day of Atonement, the live goat bears the sins of the nation. Many think this represents Satan as the source of sin, yet Scripture reveals the truth.
John Ritenbaugh affirms that the world will learn that God judges- that He has had perpetual hands on contact with His creation, having the ultimate decision over everything. After Satan is bound and confined, God proceeds to bring about seven reconcilemen. . .
The first goat is a blood sacrifice to cleanse the altar. The second goat—the 'azazel' or 'complete removal'—is led away and freed (not bound by a chain).
"Justification" is a theological term that many people do not understand, thinking that it is a complex point of biblical doctrine. However, it is not as difficult as it may seem on the surface. Martin Collins explains what justification is and how it work. . .
Richard Ritenbaugh, reflecting upon a vivid dream in which two lions entered the meeting hall, describes the terror he had as they came toward him. The dream reminds us that Satan and his demons are prowling around like ravenous lions, seeking whom they ma. . .
Throughout the course of Biblical history, whenever sin appears, confusion, division and separation are the automatic consequences.
John Ritenbaugh suggests that being poor in spirit (a precursor to humility) is a necessary, foundational spiritual state one must have to qualify for God's Kingdom. As the polar opposite of pride, poor in spirit describes a condition of being acutely awar. . .
Fasting puts us in a proper humble and contrite frame of mind, allowing God to respond to us, freeing us from our burdens and guiding us into His Kingdom.
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (. . .
Reconciliation is the product of a sacrifice to pacify the wrath of an offended person. We must imitate Christ in His approach toward hostility from others.
Though Satan influences, the choices an individual make are totally his own, even for those without God's Spirit. We sin when we are drawn away by our own desires.
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