David Grabbe reminds us that the Jewish preference for tradition over scriptural substantiation has blinded Israel to truth about Jesus Christ's identity and purpose. As long as tradition does not contradict the word of God, it poses no problem; however, when it goes at cross-purposes with Scripture, problems in understanding arise. In the past, the Church of God has generally taught that Satan is the author of all sin, and that the goat which was allowed to escape on Atonement represents Satan's part in inspiring our sins. It is true that Satan does broadcast attitudes and the whole world is under the influence of his evil mindset. Nevertheless, the choices an individual make are totally his own, even without the additional power of God's Holy Spirit. Satan exerts influence, but the responsibility to choose lies with everyone. We sin when we are drawn away by our own desires. The soul that habitually sins shall die. Whoever has been born of God does not sin as a way of life for His Spirit has, in a sense, reprogrammed him to a different course. Sin entered the world through one man—Adam. The second Adam, Jesus Christ, provided atonement. In his struggle against sin described in Romans 7, Paul did not finger Satan, but blamed sin dwelling in him. The concept of Satan as the azazel goat arises from tradition rather than Scripture, especially from the Book of Enoch, never considered part of the canon.
Many individuals are wracked with guilt over past words and actions that caused great pain to others. While, in our secular age, such guilty people often do not consider their wrongdoing to be sin, it is "missing the mark" of a certain set of standards. Martin Collins explores the subject of guilt, particularly its relation to sin and its long-term effects.
Richard Ritenbaugh observes that most people living in modern, Western culture better identify with flawed heroes, rather than perfect heroes. King David, for example, made huge errors in judgment and committed colossal sins. Ezekiel 18:19-20 indicates that guilt for sin is not transferable, but the consequences can often touch several generations. Saul, after having disqualified himself from being king, sought to ingratiate himself with God by killing Canaanites, including an unrecorded massacre of Gibeonites. Later, during a wasting famine, David, attempting a political rather than a righteous solution, yielded to the Gibeonites' request that descendants of Saul be hanged to avenge the slaughter. That the famine continued indicates God displeasure with David's decision and inner motives. As Christians living amidst spiritual famine, we dare not compromise with the culture around us.
When God calls us and redeems us through the sacrifice of His Son Jesus Christ, we suddenly come under obligation—a debt we cannot pay. John Ritenbaugh pursues what this means to us as we continue on our Christian walk toward God's Kingdom.
The peace offering teaches many things, but one of its main symbols is fellowship. John Ritenbaugh explains that our communion with the Father and the Son obligates us to pursue peace, follow the example of Christ, and be pure.
Pain is not something we normally consider positive, nor is guilt. However, David Maas argues, guilt is like pain in that it is a spiritual warning signal to change course!
John Ritenbaugh suggests that even though sin offers temporal and fleeting pleasure, we must learn to intensely hate sin, regarding this product of Satan as a destroyer of everything God loves and cherishes. We will ultimately be judged on what we have done with what we have been given, living what we know, and intensely striving to emulate God- the essence of love. If we sin, we love neither God nor ourselves. Sin corrosively destroys innocence, ideals, and willpower, replacing these qualities with hardness, slavery, more sin, degeneracy, and ultimately death.
John Ritenbaugh warns us against blaming our sins on something other than ourselves. God holds us personally responsible for our part in any sin (James 1: 12-16). Joseph's example proves that even the most difficult temptation can be resisted and overcome, though this skill must be developed incrementally. Joseph's early preparation gave him the ability to make the best out of any situation. The conclusion of Joseph's story shows a remarkable metamorphosis in his brothers—from hardness of heart to softness and compassion. Like Christ, Joseph's integrity and steadfastness provided the conditions for his brothers' repentance and eventual reconciliation.
John Ritenbaugh asserts that the trials of Joseph are a clear exposition of the principle of Romans 8:28 that "all things work together for those who love God, to those who are called according to His purpose." Even allowing for mankind's free moral agency, propensity to sin, stumbling, and getting into difficulties, God continues to work out His purpose (making lemons into lemonade) even when people do not know it is for their good (Genesis 50:20). The key to Joseph's greatness is that he allowed his affliction and hardship to humble him, giving him a Christ-like character.
John Ritenbaugh reiterates that everything about the Priesthood of Jesus Christ is superior to that of the Levitical system, which was only intended to serve as a type (a forerunner, shadow, or symbol) of the access to God that Jesus would later fulfill. As splendid as it was, there was neither provision for the forgiveness of sins nor a purging of guilt in the Old Covenant. The real barrier that separates us from or denies access to God is our guilty and defiled conscience, which cannot be cleared by a repetitious sacrifice of animal blood. Only Christ's voluntary sacrifice (done on a totally moral and spiritual plane) can purge our consciences of guilt. We should remember that unless the sacrifice of Christ transforms us (leading us to emulate Christ's sinless life), we have not really repented. The chief difference between the Old and New Covenants is that the letter kills while the Spirit gives life.
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