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.
Sometimes Christians fixate on past sins. But we cannot experience the joy of salvation while obsessing on past sins. Christ's blood covers sins repented of.
Can a Christian commit a sin, and still be a Christian? Or would this be 'the unpardonable sin'? Or would it prove he never was a Christian?
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 one goat's blood cleansed the altar of all the sins, while the azazel took them away. Jesus Christ fulfilled both these roles.
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.
The heavily theological subject of justification confuses a great many people. In fact, much of nominal Christianity, even theologians, do not understand the Bible's teaching on it. Martin Collins, focusing on what justification produces, provides clarity . . .
The Day of Atonement is not fulfilled with the binding of Satan. Rather, there are numerous prophecies of God atoning for the sins of physical Israel.
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.
The Bible frequently uses the hyssop plant as a symbol of cleansing and purification. In relation to Christ's sacrifice, this herb has a connection to the Passover.
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.
The goat for azazel (complete removal) bore the sins of the nation out of sight. Jesus Christ likewise had our iniquities laid on Him, and He bore them.
The Day of Atonement is not about Satan, but about the complete cleansing from sins through Christ. The Passover is not a sin offering, but a peace offering.
In Israel, sins were symbolically placed on the altar throughout the year. On Yom Kippur, one goat's blood cleansed the altar; the second took away the sins.
The leper's healing teaches that, while Jesus freely healed the man, his cleansing was not really free. The gift he was told to present contains vital instruction.
John the Baptist is the first of God's messengers to address repentance in the New Testament. ...
Jesus' healing of the leper in Mark 1:40-45 exhibits His compassion for those suffering the repulsive effects of sin. Martin Collins examines how the cleansing of this horribly diseased man parallels the spiritual cleansing that prepares us for salvation.
Purity before God is far more than just being clean. John Ritenbaugh explains that to Jesus being pure in heart touches on the very holiness of God!
Blessedness and mourning seem contradictory, but obviously Jesus saw spiritual benefits to sorrow. True, godly mourning gets high marks from God.
The leper who approached Jesus for healing provides us a good example of how we, too, can come before Him for help. Martin Collins examines five vital character traits that we can learn to apply in seeking God's aid.
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
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. . .
Many consider the footwashing at Passover merely as a ritual to remind us of the need to serve one another. But it teaches another godly attribute: forgiveness.
God has imputed righteousness to us as His Children because we are in Christ. Our state before God is unleavened provided we maintain this relationship.
David Maas, endeavoring to explain the conundrum as to why God would place a desire for eternity in a perishable creature, begins a two-part series, "From Pilgrim to Pillar," exploring classical and modern, biblical and secular, metaphors depicti. . .
David Grabbe, focusing on the prospect of a new pure language found in Zephaniah 3:8-9, takes issue with the naïve assumption that the blemishes of a language derive from syntactic, morphological, or phonetic considerations, but instead from the depths of . . .
Baptism symbolizes a burial and resurrection, or the crucifixion of the carnal self. After a person realizes his ways have been wrong, he should counsel for baptism.
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
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