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.
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?
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.
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.
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.
Refraining from work on the Day of Atonement symbolizes our inability to atone for our sins. We, humble and poor in spirit, depend upon God for everything.
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 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.
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.
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 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.
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 prospect of atonement and salvation is available to everybody, but only those called by the Father—not by an evangelical altar call—are eligible.
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.
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.
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.
Blessedness and mourning seem contradictory, but obviously Jesus saw spiritual benefits to sorrow. True, godly mourning gets high marks from God.
The 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.
John the Baptist is the first of God's messengers to address repentance in the New Testament. ...
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.
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.
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.
The blood of Christ, a propitiation or appeasing force, the only means to satisfy God's pure sense of justice, is a testimony of God's intense love for us.
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 . . .
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!
John Ritenbaugh, reflecting on John 1 and John 3, indicated that both John and Jesus spoke on topics that evidently opened new vistas of understanding (clashing with established tradition), even though the teaching was well established in the culture. Bapt. . .
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. . .
Receive Biblical truth in your inbox—spam-free! This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 145,000 subscribers are already receiving.